Psalm 7. 4 9. c. § 3. III. Matth. 6. 22. § 4. IV. 1 Cor. 3. 12. § 5. V. Iam. 3. 2. § 6. VI. Psalm 4. 4. Esai 1. 16. Ioh. 5. 14. in which wee are exborted not to sinne § 7. VII From those places which teach that the workes of the faithfull doe please God § 8. VIII From these places which absolutely call them good § 9. Two Testimonies of Fathers § 10. Three Reasons I. If good workes are impure then either by reason of concupiscence l. 4. c. 4. § 12. or for want of charity § 13. or because of veniall sinnes concurring § 14. II. From six absurdities § 15 16. By righteousnesse inherent the Law is not fulfilled l. 4. c. 5. § 3. 4. 4. None are able to fulfill the Law first because all are transgressours § â—… Secondly because none can be iustified by it § 7. Thirdly because none can fulfill the first and the last Commandements § 8. Fourthly out of Act. 15. 10. § 9. Fiftly out of Rom. 7. 18. § 10. Sixthly Rom. 8. 3 § 11. By righteousnesse inherent we are not iustified proved by foureteene reasons l. 4. c. 8. vid. matter of iustification S Sacraments They are seales of iustification l. â—… c. 2. § 6. l. 6. c. 14. 8. Whether they iustifie ex opere operato l. 6. c. 10. § 3. The purpose and desire to receive the Sacrament Bellarmines sixâ—…h disposition to iustification l 6. c. 12. § 7. Satisfaction The imputation of Christs satisfaction acknowledged by the Papists l. 1. c. 3. § 8. Sanctification Not to be confounded with iustification l. 2. per totum How it is distinguished from iustification l. 2. c. 6. Sinners All men are sinners l. 4. c. 2. § 9. c. 8. § 7. l. 5. c. 2. § 2. Subject of faith Viz. the party to whom it belongeth lib. 6. c. 5. § 1. and the parts of the soule wherein it is sealed § 2. viz. the minde that is both the understanding and the will proved by Testimonies § 3. 4. 5. Whether the â—…nderstanding be commanded by the will to beleeve lib. 6. c. 5. § 6. T Truth The doctrine of iustification and Salvation by faith in Christ is called the Truth lib. 1 cap. 1. § 1. lib. 6. cap. 6. § 2. V Veniall Whether veniall sinnes doe contaminate the good works of the iust lib. 4. cap. 4. § 14. VVhether they doe â—…inder the fulfilling of the Law l. 7. c. 6. § 23. Whether they be onely besides the Law and not against it ibid. Vprightnesse It goeth under the name of perfection and upright men are called perfect lib. 4. c. 10. § 10. W. Word The word an instrumentall cause of iustification l. 1. c. 2. § 5. Workes Good workâ—…s â—…re the fruites and effects not causes of 〈◊〉 l. 1. c. 6. § 7. The necessiâ—… of gâ—…od works urged of us by better 〈◊〉 than the Popish doctrine doth 〈◊〉 c. 1. In what 〈◊〉 we deny good workes to iustifie l. 7. c. â—… § 1. That good workes doe noâ—… iustifie men before God prove by all the five 〈◊〉 〈◊〉 l. 7. â—… 2. § 2. by foure other reasons § 3. 〈◊〉 thâ—…se that are iustified by 〈◊〉 〈◊〉 〈◊〉 by their owne obedience of the Law § 4. 〈◊〉 〈◊〉 it is 〈◊〉 to the Scriptures § 5. Bellarmines preamble to his answere in which hee considereth three things first what is meant by the Law of workes and by the Law of faith lib. 7. cap. 2. § 6 7. Secondly the differences betweene the iustice of the Law and in or by the Law § 8. Thirdly what is meant by workes which are excluded from iustification whether the workes of the Ceremoniall Law § 9. 10. or also of the morall and whether all or onely those which goe before faith § 11. Bellarmines proofes that those onely 〈◊〉 before or without faith are excluded l. 7. c. 2. § 13. Bellarmines dispute concerning the necessity of good workes l. 7. c. 4. his method § 1. He proveth them necessary not to iuâ—… 〈◊〉 〈◊〉 § 2. His first proofe is from the difference betweene the Law and the Gospell § 3. c. ad 19. Eight differences by hire propounded l. 7. c. 4. § 19 20 21 22. His second proofe from the doctrine of Christian liberty l. 7. c. 4. § 23. That good workes are necessary by way of efficacie Bellarmine proveth by three sorts of arguments first from Scriptures I. Testimoniâ—… Heb. 10. 36. lib. 7. c. 5. § 3. II. 1 Tim. 2. 14 15. l. 7. c. 5. § 4. III. Phil. 2. 12. § 5. IV. 2 Cor. 7. 10. § 6. V. 2 Cor. 4. 17. § 7. VI. Rom. 8. 13. § 8. VII Rom. 8. 16 17. § 9. VIII Rom. 10. 10. § 10. IX Matth. 25. 34 35. § 11. X. Iam. 1. 25. 2. 14. § 12. XI The Epistles of Peter Iames Iohn and Iude. l. 7. c. 5. § 13. Secondly from testimonies of Fathers § 14. Thirdly from reason § 19. because faith dâ—…th not save alone lib. 7. c. 5. § 16. 17. Of the verity of the â—…ustice of good workes l. 7. c. 6. § 1. VVhether they be sinnes l. 7. c. 7. § 17. That they be sinnes it followes upon the doctrine of the Papists lib. 4. c. 4. § 9. in fine 21. Bellarmines proofes that good workes doe iustifie l. 7. c. 8. The first Iam. 2. 24. lib. 7. c. 8. § 2. c. ad 19. Sixe other testimonies I. Eccl. 18. 21. § 19. vide l. 2. c. 4. § 2. 3. II. Rom. 6. 19. l. 7. c. 8. § 19. III. 2 Cor. 7. 1. l. 7. c. 8. § 20. IV. 2 Cor. 9. 10. § 21. V. Iohn 14. 23. § 22. VI. Apâ—…c 22. 11. § 23. The Papists high opinion of their works l. 8. c. 9. § 14. Our estimations of them § 15. Y Yoke Christs yoke easie lib. 7. cap. 6. § 4 5 6 7. FINIS Errata Page 2. line 20 even our juâ—…if p. 4. l. 9. â—…sadiq p. 6 â—… antepen speciall p. 9. marg l. 2. â—… 〈◊〉 2. 1. 2. l. 15. justificaâ—…i p. 13. l. a fin 19. VIII 〈◊〉 second p 15 l â—… 〈◊〉 6. concur l. penulâ—… standeth 〈◊〉 p. 16. marg l. 6. lib 1 cap. 2 p. 17. l. af 11. herâ—… l. 〈◊〉 7. men p. 18 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. 〈◊〉 is p. 19 l 1. breake l. 15 16. dele So the righteousnesse of our Meâ—…iator who is God p. 21 marg l 2. Ier 23 6. l af 5. dele sect p. 22. l. af 14. then he intendeth p 24. l. 6 〈◊〉 l. 11 partam l. 18. nothing else p. 26. l af 8 we are p. 27. l af 〈◊〉 〈◊〉 no p. 28. l. 20 and sâ—…condly l. af 13. id eâ—…t compl p. 29. l. 1. receivâ—…d l. af 4. in us p. 31. l. 3. 〈◊〉 a 〈◊〉 l. af 12. yâ—…t we p. 32 l. 26. ad 〈◊〉 p. 38. l. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22. scales p. 43. l. antep upon Christ 〈◊〉
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
man could performe justitiam legis considered in the abstract as it is described in the doctrine of the Law and as Bellarmine himselfe De justif lib. 1. cap. 1. doth consider it would justifie him because it is perfect yet considered in the concrete for that righteousnesse which men attaine unto in or by the Law doth not justifie because it is unperfect And therefore that righteousnesse which men have in or by the Law doth not fulfill the righteousnes of the Law which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These two distinctions Bellarmine hath devised to shift off onely two of the places cited viz. Rom. 3. 27. and Phil. 3. 8 9. both which distinctions being rightly understood make against himselfe as I have shewed § IX Now he commeth to the third thing viz. what is meant by workes For saith he our adversaries by workes which the Apostle excludeth from justification understand all works whether done before or after faith yea faith it selfe considered as a work which opinion to be most absurd and proceeding from the ignorance of the Scriptures Augustine saith hee teacheth Men not understanding what the Apostle saith we make account that a man is justified by faith without the workes of the Law have thought that hee had said that faith is sufficient to a man though he live wickedly and have no good workes which be it farre from that Vessell of Election to thinke And farre bee it also from us so to thinke But although faith alone doth not suffice unto the perfection of a Christian who is to bee saved yet it alone sufficeth unto justification wherein wee have had the consent of many of the Fathers And although to the act of justifying nothing in us concurreth with faith but it alone sufficeth yet in the party justified there must concur with faith both inward graces and also outward works But here the Papists are divided among themselves Some of them thinke that by the workes of the Law are excluded not the workes of the morall but of the ceremoniall Law others that the workes of the morall Law are also excluded not all but such as goe before faith such as are done by the strength of nature without grace and without faith I answere first to both joyntly that not onely the workes of the Law are expressely excluded but all workes whatsoever indefinitely Rom. 4. 2 6. 11. 6. Eph. 2. 9. and more specially the workes which wee have done in righteousnesse Tit. 3. 5. the workes which God hath prepared for the regenerate that they should walke in them Ephes. 2. 9 10. Againe in him that is said not to worke workes are not to bee distinguished but all are understood to be excluded but hee that is justified by faiâ—…h is said not to worke Rom. 4. 4 5. and to have righteousnesse imputed to him without workes verse 6. Therefore his workes are not to bee distinguished but all are understood to be excluded § X. To the former severally I answere first that when the holy Ghost nameth the Law indefinitely he meaneth either the whole Law which is called Mishmereth the observation of the Lord or his charge containing three branches the morall the ceremoniall and the judicial Law or the chiefe part which is the morall Law And that the Apostle meaneth it especially because he speaketh of that Law by which commeth the knowledge of sinne and which was common both to Iewes and Gentiles unto which the whole world was subject Rom. 3. 19 20. whatsoever the Law saith it saith to them who are under the Law that every mouth may bee stopped and all the world may become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious to the judgement of God Therefore by the deedes of the Law there shall no flesh that is neither Iew nor Gentile be justified in his sight for by the Law commeth the knowledge of sinne Moreover it is evident that the Apostle in that place speaketh of that Law which forbiddeth morall offences mentioned from the tenth verse to the ninteenth and by which all both Iewes and Gentiles are convicted to be under sin ver 9. 19. Secondly it is unreasonable to be thought that any man who was a transgressour of the morall Law should looke to bee justified by the observation of the ceremoniall Law which was but a by-law being but an appendice of the first table of the morall Law as the judiciall was an appendice of the second table And further the Apostle professeth that whosoever would be circumcised was bound to the performance of the whole Law Therefore the observer of the ceremoniall law could not be justified without the observation of the morall law Thirdly this answer which is given by some of the Pontificians is rejected by Bellarmine and the greater part of learned Papists who with us following the interpretation of Augustine and other of the ancient Fathers doe confesse that by the workes of the law which the Apostle excludeth from justification are meant the workes of the morall law as well as of the rest § XI But then say I all good workes whatsoever are excluded For in the Law which is the perfect rule of all inherent righteousnesse all good workes are prescribed and therefore those which proceed from faith For if charity which is the fulfilling of the law proceedeth from faith unfained 1 Tim. 1. 5. then doe those good workes which the law prescribeth proceed from faith also or else they are not such as the law requireth And therefore frivolous is the distinction of Bellarmine and other Papists who by the workes of the law excluded from justification underâ—…tand workes done before or without faith by the strength of nature not workes proceeding from faith or workes of grace The absurdity of whâ—…ch distinction being applyed to the question in hand may further appeare 1. If workes going before justification bee excluded from being any cause thereof then much more those workes which follow justification for causes doe not use to follow after but to goe before their effects at least in order of nature 2. The question concerning justification by workes must of necessity be understood of good workes for of those which are not good no question ought to be made But workes done before or without faith are not good For whatsoever is not of faith is sinne and without faith it is impossible to please God Neither can the fruit be good whiles the Tree is bad Neither can it be imagined that a man should bee justified by the workes of the law going before faith unlesse it bee presupposed that a man without faith and before grace is able to fulfill the law For hee that doth not fulfill the law transgresseth it and hee that transgresseth it is cursed not justified by it 3. When the Apostle termeth those workes which hee excludeth from the act of justification the workes of the Law the word Law is added not by way of extenuation as
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
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
to forbeare swearing in ordinary talke not to give a mans goods to the poore and to follow Christ when hee is thereunto required Mat. 19. 23. Mar. 10. 23. These things are so manifest that Bellarmine in the end of the next Chapter doth confesse them viz that our Saviour doth not say except your righteousnesse exceed the righteousnesse of the Law and the Prophets but of the Scribes and Pharisees to signisie that his meaning was not so much he should say not at all to adde to the burden of the precepts as to take away the corruptions of the Scribes Pharisees And again those things which seem to be most heavie in the new Law are to be found in the old as the loving of our enemyes the restrayning of concupiscence such like For proofe wherof he quotes Augustine lib. contr Adimant cap. 3. lib. 19. contr Faustum c. 28. In the former place Augustine saith Nulla in Evangelica atque Apostolica disciplina reperiuntur quamvis ardua divina precepta promissa quae illis etiam libris veterib desint In the latter Vel omnia vel penè omnia quia monuit sâ—…u praecepit Christus ubi adjungebat Ego a. dici vobis inveniuntur in illis veterib libris And so much of the first difference § XXI The second difference is that the Law commeth alone but the Gospell is accompanied with grace Which is not a difference of the doctrine and letter of the Gospell from the Law but of the covenant of grace from the covenant of works For in the covenant of grace as justification is promised to them that being called doe beleeve so sanctification to them that are justifyed Which as it proveth the concurrence of Good workes with faith in the party justified as consequents thereof so it excludeth them from being any causes of justification But as touching this second difference two popish errours are to bee avoided First in respect of the covenant of workes For though that covenant doth not promise nor afford the grace of sanctification wherby a man should be enabled to performe the covenant which grace is promised in the covenant of grace and given to them that beleeve yet wee are not so to conceive that they who lived in the time of the law were void of grace nor all that live under the Gospell are endued with grace For the covenant of grace hath alwayes bene in force from the beginning so that to the faithfull who beleeved in the Messias which was to come the grace of sanctification was given according to the covenant of grace so that in the old Testament even under the Law there were as excellent examples of holynesse as have bene in the time of the new under the Gospell So also the Law hath its use even among those that live under the Gospell insomuch that untill men doe beleeve they are under the Law and not under grace Secondly in respect of the grace of the new Testament that it is not promised in such perfection in this life where wee receive but the first fruits of the Spirit as that wee may expect to be justified by it or saved for it § XXII From these two difference the rest as hee saith arise viz. from the first arise the third the fourth and the fifth The third is this that the Law of Moses was given to one Nation the Law of Christ to all Nations The fourth that the Law of Moses for the most part contayned shadowes and figures of things to come the Gospell exhibiteth the body and truth The fifth that the Law of Moses because it was not perfect was to be changed by the Law of Christ but the Law of Christ was not to be changed by any succeeding Law These three differences of the Law doe not agree to the Law Morall which belongeth to all nations which did not consist of shadowes and figures which was not to be changed no not by addition because it was and is a perfect immutable and perpetuall rule of righteousnesse The other three viz. the sixth seventh and eigth arise as hee saith from the second The sixth that the Law of Moses had no power to justifie neither was it given that it might justifie but that it might shew the disease and stirre up men to seeke the physitian But the Law of Christ that is the Gospell hath power to justifie and was given to that end For as hee alleageth out of Rom. 1. 16. it is the power of God to salvation to every one that beleeveth he doth not say that worketh For therein is revealed the righteousnesse of God from faith to faith as it is written the just man shall live by faith This is a true difference of the Law of faith from the Law of workes but agreeth not to Bellarmines new Law which is a Law of workes as well as the old conteyning the very same morall precepts with the morall Law in the observation whereof not our justification but our sanctification consisteth prescribing also the same righteousnesse viz Charity which is the summe of the Law The seventh that the Law of Moses is a Law of fearefullnesse and bondage but the Gospell the Law of love and of liberty which is true For the obedience of men who are under the Law is forced by the terrour and coaction of the Law working servile feare in them But the obedience of men who are under grace that is of men justified is voluntary and cheerfull proceeding from faith and from some measure of assurance of Gods love and favour to them in Christ. Therfore this voluntary obedience is no cause but a consequent of justification not onely before God but also in the court of our owne conscience that is not onely of justification it selfe but also of the assurance thereof in some measure Of the eigth which confuteth the first I have already spoken § XXIII So much of the first thing which Bellarmine undertooke to demonstrate for the proofe of the necessity of good workes which we hold as well and urge as much as he Now followeth the second which is to prove that the justare not free from the observation of the Law of God For hee saith that we place Christian liberty in this that we are not subject in our conscience and before God to any Law and that the decalogue it selfe doth not belong unto us Which is a most devillish slander We professe that we so many as truly beleeve are by Christ freed from the curse of the Law from the rigour and exaction of the Law requiring perfect righteousnesse in us unto justification from the terrour and coaction of the Law from the irritation of the Law as I have shewed in my treatise of Christian liberty but not from the obedience of it For freedome from obedience is the servitude of sinne But wee being freed from sinne become the servants of righteousnesse And we doe
sanctification But to this allegation I have answered twice before To conclude in these six places wee have seene scarce any colour of proofe either of justification by workes or of increase of justification and yet these besides Iam. 2. are all the testimonies which he hath alleaged out of the Scriptures which being compared with those plentifull and pregnant Testimonies that plainely deny justification by workes doe manifestly shew the cause of the Papists to bee most desperate But it may bee you will say that although the Scriptures faile him yet hee hath store of testimonies of the Fathers and plenty of reasons Out of the Fathers he produceth not one testimony Neither doth he give any reason but such as have beene already confuted § XXIV To these testimonies saith he two reasons may be added out of those things which have been proved in the former Chapters concerning the possibility of the Law and the truth of actuall righteousnesse for saith he if a just man can fulfill the Law as before it hath beene demonstrated then â—…ay he also without doubt be justified by workes Againe If a just man can performe workes truly good which are polluted with no vice as we have shewed before then he may worke righteousnesse and consequently may by multiplying of just workes increase his justice Answ. He should say his justification But in both hee disputeth a posse ad esse it is possible for a man to fulfill the Law and consequently to be justified by workes it is possible that a righteous man may performe some workes truely and purely good by multiplying whereof he may increase his justice But the question is not whether some choise man one of a million can fulfill the Law and bring forth workes purely good but whether every one that is justified doth fulfill the Law that is doth continue in all the things which are written in the Booke of the Law to doe them Whether the workes yea all the workes of every one that is justified be purely good For if he should transgresse in any one particular though it were but by omission he hath not fulfilled the Law If any of his workes were not truely and purely good or if all his workes be not pure then hee cannot be justified by workes But he is so farre from proving these things as it were the esse that he is not able to prove the posse that any one mortall man is able to fulfill the Law or that any one action of any one regenerate man is purely and perfectly good The contraries of both which I have plentifully proved before A TREATISE OF IVSTIFICATION THE EIGHTH BOOKE Concerning the Merit of good Workes CHAP. I. Setting downe the state of the Controversie and propounding our arguments against the merit of good Workes § I. THere remaineth the last though not the least errour of the Papists in this controversie which is concerning the efficacie of good workes For the Papists not contented to affirme that good works doe justifie doe also teach that at the hands of God they doe merit or deserve the reward of eternall life And this in effect is the same with that which Bellarmine laboured to prove when he disputed of the necessity of good workes unto salvation not onely necessitate praesentiae as the way to Gods kingdome which we confesse but also necessitate efficientiae as causes thereof For by the Efficiencie which they ascribe to workes they meane no other but morall which is as they say by way of meriting Howbeit the former assertion of the necessity of efficiencie seemeth to containe a further degree of damnable errour viz. that not onely good workes doe merit or deserve salvation but also that none can be saved without their owne merits for so much is implyed in the terme of the necessity of efficiencie § II. But first we are to set downe the state of the controversie in setting downe whereof the Papists are very sparing because in this point they differ much among themselves But yet in this they do agree that all the good works of the regenerate are truly meritorious of eternall life Now for the explacation of the termes by good works which they say are meritorious they meane all such works as are qualified according to those seven conditions which Bellarmine requireth First that they be materialâ—…y good or good in their kind Secondly that they be done in obedience to God Thirdly by such as are viatores way-faring men in this life Fourthly that they be free that is as they expound it voluntary proceeding from their freewill Fifthly persormed by men who are in the state of grace Sixthly having the promise of eternall reward Seventhly proceeding from the virtue of Charity Secondly by all such workes they doe not onely meane all joyntly but every one in particular affirming omne opus bonum that every good worke proceeding from Charity is meritorious of eternall life Thirdly by truely meritorious the word used by the Councill of Trent wee understand that which properly and absolutely and for it selfe deâ—…erveth the reward thereby excluding first merita ex congruo merits of congruity which indeed doe not deserve and therefore are not veri nominis merita truely and properly merits Notwithstanding Bellarmine and others retaine the name giving it chiefly to those dispositions and preparations going before justification according to which grace is given wherein they have rewarded the old assertion of Pelagius gratiam secundum merita dari For if those dispositions be merits and if according to them grace is given as the Councill of Trent in plaine termes defineth doe they not hold that grace is given to men according to their merits Secondly by this phrase truly and properly meritorious are excluded these workes which arâ—… said to merit onely ex pacto which ever happeneth when there is a great disproportion between the worke and the promised reward As if a man should for a daies labour which in commutative justice deserveth but denarium diurnum the day-penny promise an hundred pound this reward were due ex pacto but yet not deserved by the labourer The halfe of Herods Kingdome was due to the daughter of Herâ—…dias ex pacto if shee had asked so much but no way deserved by her By truely and properly meritorious therefore is meant that which is condigne merit or merit of condignity that which is absolutely meritorious and not onely ex pacto by reason of the promise which happeneth when there is an equall proportion betweene the worke and the promised reward sed ratione â—…peris ipsius for the workes sake and for the worthinesse thereof § III. This point is duely to bee observed For there are some tergiversators that dare not professedly take upon them the defence of condigne merit who notwithstanding would seem as stiffe defenders of merits as the best of them As for that qnestion whether works deserve heaven â—…x condâ—…gno or not and such
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.
arguments of Calvin and Chemnitius defended against Bellarm. The first because iustifying is opposed to condemning lib. 2. cap. 5. § 2. 3 4. Secondly that as the hebrew so the greeke signifieth § 5. Bellarmines proofes that the hebrew word signifieth to make iust by infusion of righteousnesse inherent § 6. 7 8 9 10. The third and fourth concerning the latine word iustificare § II. The use of the latine word in the Fathers § 12. The manifold differences betwixt instification and sanctification Litb 2. cap. 6. Their confounding of iustification and sanctification is the ground both of the Papists calumniations against us lib. 2. cap. 6. § 19. and of their errours in the doctrine of iustification which are pernicious § 20. 21 22. The Papists from iustification exclude remission of sinne lib. 2. cap. 7. § 1. 2. vid. remission The popish distinction of iustification into the first and second lib. 1. cap. 1. § 8. lib. 3. cap. 6. § 5. lib. 7. cap. 3. § 4. 5. cap. 8. § 4. Men are said to be iustified either before God in foro coelesti which properly is iustification or in the court of their owne conscience which is the assurance of iustification lib. 1. cap. 1. § 7. lib. 2. c. 2. § 8. L Law Law of faith and the Law of workes lib. 7. cap. 2. § 6. 7. The difference betweene the Law and the Gospell See Gospell Whether the faithfull doe or can fulfill the Law lib. 7. cap. 6. § 3. The Law not possible by reason of the flesh lib. 4. cap. 5. § 3 c. ad finem capitis Bellarmines proofes that the Law is absolutely possible lib. 4. cap. 5. § 5. lib. 7. cap. 6. § 4. First by Sciptures testimonies of three sorts I. That the Law is easie lib. 7. cap. 6. § 4. 7 6 7 8. II. That the law is kept by love lib. 7. cap. 6. § 9. 10 11 12. III. Examples of them that have fulfilled the law § 13. 14 15. iust that they kept the law with a perfect heart and with their whole heart § 15. 16. Secondly by fathers § 17. The difference betweene the Pelagians and Papists not great § 18. His testimonies examined § 19. 20 21. That the Fathers did not meane that the law is absolutely possible § 22. Bellarmines paradox that a man may fulfill the law though he cannot live without sinne § 23. Testimonies of Fathers that the fulfilling of the law is not possible to us § 24. Sixâ—… reasons to the same effect lib. 4. cap. 5. § 6 c. Bellarmines sixe reasons answered lib. 7. cap. 7. I. Because a man may doe more than is commanded § 1. 2 3 4 5 6. II. If the precepts were not possible they would binde no man lib. 7. cap. 7. § 7. 8. III. Then God should bee cruell c. § 9. IV. Then Christ â—…isseth of his end § 10. 11 12. V. They who have the Spirit fulfill the law § 13. VI. Because they sinne not § 14 15. Liberty Christian liberty lib. 7. cap. 4. § 23. Life eternall Life eternall considered by Bellarmine as an inheritance and so due to due to the person by right of adoption and as a reward and so due to workes lib. 8. cap. 9. § 3. Eternall life promised in three respects lib. 7. cap. 4. § 6. 7 8. lib. 8. cap. 9. § 3. Love Bellarmines fourth disposition to justification lib. 6. cap. 12. M Matoriall The materiall cause of justification Christs righteousnesse lib. 1. cap. 3. Whether Christs passive righteousnesse onely lib. 1. cap. 4. Which is denyed I. Because by it alone the Law is not fulfilled § 2 3. and that is defended against divers exceptions 4. 5. 6 7. II. Because by Adams disobedience imputed to us we were made sinners § 8. III. Because Christs obedience is accepted for us § 9. that Christ obeyed the Law for us § 10. that he did not merit for himselfe § 11. Object If Christ obeyed the Law for us then wee need not § 13. Object 2. If we be justified by the obedience of Christ why needed hee to dye for us § 14. IV. To what end served Christs obedience if wee bee justified onely by his sufferings § 15. V. Because there are two distinct parts of justification § 16. Obiect Then two formall causes of iustification § 17. That instification doth not consist onely in remission of sinne § 18. Obiect Remission is as well of the sinnes of omission as of commission § 19. Obiect By it wee are made innocent § 20. Three arguments of I. P. § 21. the arguments of I. F. § 22. 23. Matter of iustification lib. 4. The state of the controversie betweene us and the Papists concerning it lib. 4. cap. 1. § 1. It is the principall question in the whole controversie of iustification wheron therest depend lib. 4. cap. 1. § 2. and is proved by the rest § 3. That we are iustified by Christs righteousnesse and not by inherent proved first ioyntly lib. 4. cap. 1. § 4. I. Because we are iustified by Gods righteousuesse and not by ours lib. 4. cap. 2 Christs righteousnesse is Gods righteousnesse § 2. 3. 4. inherent is ous § 5. the severall parts of inherent righteousnesse are called ours § 6. II. Because by Christs righteousnes we stand iust before God and not by ours § 7. III. Because Christs righteousnesse is perfect and so is not ours § 8. that the righteousnesse of all mortall men is unperfect because are at sinners proved by seven reasons § 9. The question concerning the imperfection of mans inherent righteousnesse further discussed cap. 3. 4. See righteousnesse inherent IV. VVe are iustified by that righteousnesse by which the Law is fully satisfied lib. 4. cap. 5. The righteousnesse of Christ hathfully satisfied the Law § 2. Our righteousnesse cannot satisfie the law § 3. 4. Bellarmines reasons that the law may be fulfilled § 5. V. Because by the righteousnesse of Christ and not by ours we are absolved redeemed reconciled and saved lib. 4. c. 6. VI. Because we are justified by the righteousnesse of faith and not of workes lib. 4. cap. 7. § 1. VII The righteousnesse by which we are iustified is not prescribed in the Law § 2. VIII The righteousnesse whereby wee are iustified satisfieth the iustice of God § 3. IX Because no man is iustified without remission of sinne § 4. X. The true doctrine of iustification ministreth comfort § 5. XI From experience lib. 4. cap. 7. § 6. Severally that we are not iustified by inherent righteousnesse proved by foureteene arguments I. Because it is prescribed in the Law lib. 4. cap. 8. § 1. 2 3 4. II. Because that doctrine confoundeth the Law and the Gospell and maketh void the covenaâ—…t of grace § 5. III. It depriveth men of the chiefe part of christian liberty § 6. IV. Because all men are sinners § 7. V. Because all meâ—… 〈◊〉 by 〈◊〉 Law aâ—…cursed § 8. VI. Because none doe fulfill the Law § 9.
VII Because no man is iustified by his owne fulfilling of the law Ibid. VIII Not both by faith and by works lib. 4. cap. 8. § 10. IX The righteousnesse by which 〈◊〉 are iustified is imputative § 11. X. The true doctrine taketh away boasting § 12. XI The popish doctrine maketh the promise of none effect § 13. XII Because remission of siâ—…ne is a part of instification which affordeth three arguments § 14. XIII From the examples of Abraham David and Paul § 15. XIV Because we are all iustified by the obedience of one § 16. Our assertion that wee are iustified by Christs righteousnesse proved by five arguments lib. 6. cap. 9. I. Because God accepteth of Christs righteousnesse in our behalfe § 1. II. Because it aloâ—…e is of infinite valow § 2. III. Because our righteousnesse is in Christ aud wee are righteous in him and he is our righteousnesse § 3. Bellarmines obiection First that Christ is called our righteousnesse because he is the authour of it § 4. Righteousnesse 1 Cor. 1. 30. to be distinguished from sanctification § 5. Bellarmines second obiection Christ is called our righteousnesse because he satisfied for us § 6. Bellarmines confession overthroweth the popish doctrine of iâ—…stification § 7. IV. Because we are iustified by the bloud of Christ and by his obedience § 8. V. Because by Christs righteousnesse our sinnes are covered § 9. Bellarmines two answeres refuted lib. 6. cap. 9. § 10. 11 12. Bellarmines eight allegations to prove justification by inherent righteousnesse answered lib. 4. cap. 10. The 1. out of Rom. 5. 17. 18 19. § 1. c. ad 7. II. and III. Rom. 3. 24. and 1. Cor. 6. 11. § 7. IV. Tit. 3. 5 6 7. § 8. V. Those plaoes which speake of men iust § 9. and perfect § 10. 11. VI. Rom. 8. 29. cum 1 Cor. 15. 49. § 12. 13 14. 15 16. VII Rom. 6. 4 6. § 17. VIII Rom. 8. 15. cum v. 10. 23. § 18. 19 20. Bellarmines oblique and indirect proofes for inherent righteousnesse First because faith is not the entire formall 〈◊〉 of iustification lib. 4. c. 11. Whether charity doth concurre with faith unto iustification § 2 c. ad finem capitis Secondly because iustification doth consist in renovation and not only in remission of sinnes lib. 4. cap. 12. for proofe whereof he produceth I. Sixe allegations of Scripture § 1 c. ad 9. II. The Testimony of Augustine § 9. III. Three reasons § 10. 11 12 13. IV. Testimonies of Fathers § 14. Merit lib. 8. The contrâ—…versie of merit is in a manner the same with that of the necessity of efficiencie of works lib. 8. cap. 1. § 1. The state of the controversie l. 8. c. 1. § 23. Merit ex congruo or ex solo pacto not truely and properly merit lib. 8. cap. 1 § 3. Of the word merlt § 4. The use of the word in the latiâ—…e Fathers § 5. The verbe mereri used sometimes in the generall sense of obtaining or finding favour ibid. Sometimes in a more speciall sense First Of impetrating by request § 6. Secondly Of doing a rewardable work ibid. n. 2. Of the nowne meritum lib. 8. cap. 1. § 7. Of the thing it selfe what mâ—…rit is § 8. Arguments against merits taken from the conditions of merits And 1. In respect of the parties God and man lib. 8. cap. 1. § 9. God § 9. 10. Man § 11. II. In respect of the thing meriting § 12. it must be our owne ibid. it musâ—… bee free § 13. it must be pure perfâ—…t § 14. III. Inrespect of the thing meritod that is the reward § 15. IV. In respect of the rule whereby the reward is to be rendred § 16. All these conditions of merit are found in the obedience of Christ. ibid. Testimonies of Scripture disproving morits lib. 8. cap. 2. I. Those which ascribe the reward to Gods mercy and not to our meritâ—… § 1. 2 3. II. Esa. 55. 1. Dan. 9. 18. § 4. III. Luk. 17. 7 8. 9 10. § 5. c. ad 9. 4. expositions of the Fathers brought by Bellarmine § 9. c. IV. Rom. 6. 23. § 13 c. V. Rom. 8. 18. § 18. VI. Three places allâ—…ged Pbil. 3. 8 9. Eph. 2. 8 9. Tit. 3 5 7. § 22. A new supply of arguments lib. 8. cap. 3. I. Thopopish doctrine of merit doth not take away boasting § 1. II. It derogateth from the merit of Christ. § 2. The exceptions of the Papists 1. Bellarminesâ—…re â—…re 〈◊〉 § 3. 4 4 6 7. 2. That they derogate no more than we § 8. 3. That we extennate Christs merit in denying our 〈◊〉 § 9. III. We cannot merit temporall blessings at the hands of God much lesse eternall blisse § 10. IV. Because we come to heaven by right of adoption § 11. V. Because works are not the causes of salvation § 12. VI. Because we cannot sully doe our duety and much lesse merit § 13. VII Because we are not saved by workes ibid. VIII The land of 〈◊〉 a land of promise and not merited ibid. Testimonies of fathers against merits lib. 8. cap. 4. First those which Bellarmine hath endevoured to answere § 1 c. ad 8. Then others which the Irish lesuite sought to answere § 8. c. Bellarmines dispute first concerning the name Merit which he would prove to be grounded on the Scriptures lib. 8. cap. 5. 1. Out of Eccl. 16. 14. § 1. 2. Out of Heb. 13. 16. 3. From the wordâ—… Dignity and Reward § 3. 2. Concerning the thing which he would prove first by testimonies of Scriptures which be reduceth to seven heads First those where eternall life is called merces lib. 8. cap. 5. § 4. 5. specially the parable of the labourers in the Uiâ—…e-yard Matth. 20. 1. c. ad 16. § 6. 7. Bellarmines cavils against Melancthon and Calvin answered § 8. Maldonats exposition § â—… 2. From those places where the reward is said to be given according to the measure and proportion of the works l. 8. cap. 5. § 10. 11. Bellarminesâ—…vill â—…vill at our answeres § 12. The places of Scripture 〈◊〉 and answered § 13. 3. From those which place the reason of the reward in workes lib. 8. cap. 5. § 14. The places of Scriptures examined l. 8. c. 5. § 15. that good workes be causes of salvation Bellarmine proveth by the causall particles § 16 17. 4. From those where the reward is said to be rendred in justice lib. 8. cap. 5. § 18. Gods iustice distinguished none proving merit § 19. 20. 5. From those plâ—…ces where eternall life is promised to good workes lib. 8. c. 5. § 21. 6. From those places where â—…ention is made of dignity or worthinesse l. 8. c. 5. § 22. 7. Because God is a righteous Iudge § 23. Bellarmines corollary that those who deny merits deny the future iudgement § 24. Two Testimonies of Fathers alleaged for merits answered l. 8. c. 6. viz. â—…ight of the
writing in Greeke but also the holy Apostles and Evangelists have received the same And therefore these words are no otherwise to be understood than as the translations of the said Hebrew words signifying no other thing than what the Hebrew words import which as I have shewed doe never signifie to make or to be made righteous by inherent righteousnesse § II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Apostle and by the Evangelist Luke sometimes as the translation of Tsiddiq in Piel as Luk. 7. 29. the people and Publicans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified God The Lawyer Luk. 10. 29. willing to justifie himselfe The Pharisies Luk. 16. 15. justified themselves before men And so is the word used sometimes by the sonne of Sirach as Ecclus. 10. 29. who will justifie him that sinneth against his owne soule Cap. 13. 26. alias 22. A rich man speaketh things not to be spoken and yet men justifie him Sometimes the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the translation of Hitsdiq as alwaies he doth in the question of justification and alwayes as the action of God as Rom. 3. 26. who justifieth him that beleeveth in Iesus how vers 24. gratis without any cause or desert of justification in the party without workes that is without respect of any righteousnesse inherent in him or performed by him vers 28. who justifieth the Circumcision and uncircumcision that is both Iewes and Gentiles not of workes or by inherent justice but by and through faith vers 30. who justifieth the ungodly that is the beleeving sinner that worketh not Rom. 4. 5. and therefore not by inherent righteousnesse how then by imputing righteousnesse without workes vers 6. who Rom. 8. 30. whom he calleth he justifieth namely by faith and whom he justifieth hee also glorifieth using the word in the same sense vers 33. who can lay any thing to the charge of Gods elect it is God that justifieth who shall condemne where most manifestly the word is used as a judiciall word opposed to accusing and condemning Neither can any colour of reason be alleaged why the word in these places should signifie contrary to the perpetuall use both of it selfe and of the Hâ—…brew word whereof it is a translation to make righteous by righteousnesse inherent § III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes as the translation not of the passive verbe but as of the Neuter in Cal as I have shewed before out of the Greeke translation of the 〈◊〉 So Ecclus. 7. 5. bee not just before God not wise before the king or as it is usually translated doe not justifie thy selfe before God So also in the new Testament Rom. 3. 4. cited out of Psalm 51. 6. where the Hebrew word is not a passive but a neuter And so Apoc. 22. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that is just be just still As the translation of the passive it is often used But as it never signifieth to be made just by inherent justice as I will shew when I come to answere the objections of the Papists so it alwayes signifieth either to be declared or pronounced just or to bee absolved and made jusâ—… by imputation In the former sense wisedome is said to bee justified of her Children Luk. 7. 37. who vers 29. justified God Christ who is God was manifested in the flesh justified in the Spirit 1 Tim. 3. 16. Thus by our words we shall bee justiâ—…ed not made just formally or by inherent righteousnesse but in the sense opposed to condemnation For as by thy words thou shalt bee justified so by thy words thou shalt be condemned Matth. 12. 37. Thus not the hearers alone but the doers of the Law shall bee justified that is pronounced just Rom. 2. 13. and in this sense the faithfull are justified by workes that is declared approved and knowne to bee just Iames 2. 21 23. 24 25. cum Genes 22. 12. â—…n the latter sense Ecclesiast 1. 28. alias 22. the famous man Chap. 31. 5. The lover of Gold Chap. 23. 14. alias 11. The rash swearer shall not bee justified that is as it is in the Commination of the third Commandement shall not bee held guitlesse but most plainely Chap. 26. the last verse the huckster shall not bee justified from sinne that is not absolved from sinne nor accepted as righteous So Act. 13. 38 39. where most plainely to be â—…ustified from sinne doth signifie to be absolved or freed from the guilt of sinne and is used promiscuously with remission of sinne And this sense oâ—… freedome from the guilt is â—…ometimes extended to signifie a totall freedome as Rom. 6. 7. He that is dead is justified that iâ—… as Chrysostome and Oâ—…umenius expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed from sinne As these places are plainely repugnant to the Popish sense so none of the rest where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used doth favour it For either they import remission of sinnes and acceptation as righteoâ—…s as Luk. 18. 14. The Publican who had humbled himselfe and craved pardon went home justified that is obtained pardon and was accepted as righteous rather than the Pharisee who had justified himselfe or distinguish betweene justification and sanctification as 1 Cor. 6. 11. or exclude justification by inherent righteousnesse as Rom. 3. 20. Rom. 4. 2. 1 Cor. 4. 4. Gal. 5. 4. Or imply imputation as where we are said to be justified either by his blood as Rom. 5. 9. Or by faith as Rom. 5. 1. Gal. 3. 24. Or by grace as Tiâ—… 3. 7 Or both exclude the one and imply the other as Rom. 3. 24. 28. Gal. 2. 16 17. 3. 11. § IV. There remaine these two words which I mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used onely in two placâ—…s Rom. 4. 25. 5. 18. In the former it is said that Christ was delivered to death for our sinnes and was raised againe for our justificâ—…tion to whom as it is in the precedent verse righteousnesse shall bee imputed if wee beleeve on him that raised up Iesus our Lord from the dead for as our Saviour by his death and obedience untâ—…ll death merited for us remission of sinnes and the right to eternall life so by the acts of Christ restored to life as namely by his resurrection his merits are effectually applied and imputed to our justification For if Christ had not risen againe wee had beene still in our sinnes 1 Cor. 15. 17. In the latter place justification is in direct termes opposed to condemnation For as by the offence or transgression of one viz. the first Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilt which is to be supplied out of the sixteenth verse came upon all men the offspring of the first Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto condemnation so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉
us and vers 21. to make us the righteousnesse of God in Christ as he was made sinne for us Act. 26. 18. that by faith we may have remission of sinnes and inheritance that is that we may bee heires of the heavenly inheritance among them that are sanctified Ioh. 3. 18. He that beleeveth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not condemned that is as Paul speaketh Act. 13. 39. is justified but hee that beleeveth not him is condemned already That which Paul affirmeth Rom. 3. 21 22. now without the Law is manifested the righteousnesse of God being witnessed by the Law and the Prophets even the righteousnesse of God which is by the faith of Iesus Christ unto all and upon all that beleeâ—…e Saint Peter more plainely expresseth Act. 10. 43. unto him all the Prophets beare witnesse that every one which beleeveth in him receiveth remission of sinnes through his name § VIII Because the whole processe of the justification of a sinner is judiciall Rom. 8. 33 34. For the sinner summoning himselfe before the judgement seat of God as every one must doe that would bee justified his owne conscience being rightly informed by the paedagogie of the Law accuseth him the devill pleadeth against him the Law convicteth him and maketh him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to the sentence of condemnation if God should judge him according to his Law But the sinner being instructed in the Gospell and the holy Ghost having opened his heart to beleeve appealeth from the sentence of the Law to the promise of the Gospell and from the tribunall of justice to the throne of Grace humbly intreating the Lord for Christs sake to pardon his sinnes and to accept of the merits and obedience of Christ as a full satisfaction for them Our Saviour sitting at the right hand of his Father maketh intercession and as an advocate pleadeth for him that forasmuch as he himselfe hath paid the debt and satisfied Gods justice for the beleeving sinner therefore the Lord not onely in mercy but also in justice is to remit his sinne and to accept of him in Christ. The Lord as a gracious and righteous judge imputing to the beleever the merits and righteousnesse of Christ absolveth him from his sinnes and accepteth of him as righteous in Christ that is to say justifieth him The beleeving sinner being thus justified in the Court of heaven is not at the first justified in the Court of his owne conscience that is to say is not yet perswaded and assured of his justification untill the holy Ghost by the ministery of the Gospell pronouncing remission of sinnes and justification to every one that beleeveth teacheth him to apply the promises of the Gospell unto himselfe which he sealeth unto him by the Sacraments The beleever being thus perswaded and in some measure assured of his justification giveth diligence by practising the duties of repentance and sanctification to confirme and increase that assurance more and more unto the end of his life labouring by all good meanes to make sure his election his vocation and his justification and so proceedeth from faith to faith The beleever having thus beene justified in this life both in the court of heaven and in the court of his owne conscience after this life namely at the day of judgement when our Saviour will judge of mens faiths according to the evidence of their works shall be justified that is pronounced happy and blessed These three degrees of Gods most gracious proceeding with the faithfull I have set downe not that there are so many degrees of justification so properly called For the first degree onely is that justification whereof wee treat which admitteth no degrees The other are degrees of the declaration thereof the former privately to the conscience of the faithfull the other publikely to the whole world CAP. III. The allegations of the Papists concerning the word justification the two first significations thereof assigned by Bellarmine § I. HAving thus explained the true sense and meaning of these words which in the holy Scriptures are used to signifie justification let us now examine the allegations of the Papists concerning the same Bellarmine therefore saith that the word justification meaning the Latine word is used foure wayes in the holy Scriptures meaning the vulgar Latine edition when as indeed neither the Latine edition it selfe nor the Latine word is in this question further to bee respected than as it is a true translation of the Hebrew in the Old Testament and of the Greeke in the New First saith he it is taken for the Law which teacheth righteousnesse and so is used Psal. 119. 8. I will keepe thy justifications and vers 12. teach me thy justifications c. This Bellarmine barely expoundeth without any further enforcing but Gregory Martin and our Rhemists urge it as a principall argument that the precepts of the Law are therefore called justifications because the observation of them doth justifie us and therefore exclaime against us that in our translations wee in stead of justifications doe read statutes or ordinances As though in translating the holy Scriptures we did professe to translate the Latine edition and not the Original Text. Now the word which in the old Testament is by the vulgar Latine interpreted justificationes and by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Chuqqim which when it is used alone signifieth undefinitely any of the precepts statutes or commandements of God but being used with other words of the like signification from which it is distinguish'd signifieth the statutes and ordinances of the Ceremoniall Law insomuch that the vulgar Latine in many places even where the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendreth Ceremonias a as I shewed before which though the Latines sometimes call justificationes yet by the confession of the Papists themselves do not justifie And the like is to be said of Luk. 1. 6. where Zachary and Elizabeth are said to have walked in all the Commandements and justifications of the Lord where the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the translation of Chuqqim and signifieth the statutes of the ceremoniall Law as being distinguished from the Commandements of the morall Law but of the Greeke word I have spoken sufficiently before Chap. 2. § 5. If therefore the force of the Latine word justificationes bee urged I answer that the observation of the morall Law can justifie no man that is a sinner and much lesse the observation of the ceremoniall And the conclusion which they inferre from the force of the word that the precepts of the Law are called justifications because by the observation of them men are justified is directly contrary to that of the Apostle that by the workes of the Law no man living is or can be justified § II. But if they bee justifications whose are they For so they argue If good workes say they bee the
justifications of the Saints then they justifie the Saints So may I say if the precepts of the Law be the justifications of the Lord then belike they justifie him but neither are fitly called justifications though the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not unfitly be given both to the Law of God as the rule of justice and to the judgements of God as the acts of justice and to the good deeds of the Saints as workes of justice and also to the merits of Christ which notwithstanding doe not justifie him but us unlesse they meane that as by good workes the faithfull so by righteous commandements and just judgements God is declared and manifested to bee just And farther the law of Nature knowne to the Gentiles is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notwithstanding doth not justifie either him or them and is by the Latine interpreter unfitly translated the justice of God And moreover Bellarmine himselfe as we have heard noteth that the Law is called justification because it teacheth righteousnesse and yet not that righteousnesse by which we are justified for that without the Law is manifested in the Gospell being witnessed by the Law and the Prophets even the righteousnesse of God which is by faith of Iesus Christ unto all and upon all that beleeve But to conclude Bellarmine had no reason to make this the first signification of the word in the Scriptures for the Hebrew word which the vulgar Latine translateth sometimes iustificationes and sometimes ceremonias in the same sense doth signifie no such matter and the Greeke which twice at the most in the Scriptures signifieth justification doth usually signifie the Law of God and his statutes and ordinances but more especially those of the ceremoniall Law which if they be any where called justifications it is to bee imputed to the corrupt translation and not to the originall truth § III. So much of the first signification The two next whereof there is no example in the Scriptures hee hath coined to fit their new-found distinction of justification it selfe which they distinguish into the first and the second The first when a man of a sinner is made just by infusion of habituall righteousnesse The second when a just man is made more just by practise of good workes Accordingly justification saith Bellarmine in the second place signifieth acquisition of righteousnesse viz. inherent which is their first justification and in the third place incrementum justitiae the encrease of justice which is their second justification which distinction if it were applied to sanctification were not to be rejected For that which they call their first justification is the first act of our sanctification which the Scriptures call â—…eration in which the holy Ghost doth ingenerate in the soule of the Elect the grace of faith and with it and by it other sanctifying graces wherein their justification which is habituall consisteth And that which they call their second justification being actuall is our new obedience by which our sanctification is continued and encreased But to justification it cannot truly be applyed for first justification is an action of God for it is God that doth justifie Their second justification is their owne act whereby they being just already make themselves more just Secondly justification as hath been said is an action of God without us not implying a reall mutation in us but relative such as is wrought by the sentence of a Iudge and is opposed to condemnation Thirdly because it is the righteousnesse of Christ by which wee are justified which is a perfect righteousnesse whereunto nothing can bee added Therefore of justification it selfe there are no degrees though of the assurance thereof there are degrees according to the measure of our faith § IV. But let us see how Bellarmine proveth his second signification To that purpose he alledgeth three testimonies of Scripture which prove nothing else but that the Papists have no sound proofe for their erronious conceit The first is taken out of 1 Cor. 6. 11. And such were you but ye are washed but ye are sanctified but ye are justified Where indeed the word is used but in a sense distinguished from sanctification The scope and intendment the Apostle is to exhort the Corinthians being now Christians to abstaine from those sinnes whereunto they were addicted whiles they lived in Gentilisme Such you were then saith the Apostle but now since you gave your names to Christ you were baptized into his Name and in your Baptisme were washed from those sinnes being sanctified from the corruption of them by the Spirit of God and iustified from the guilt of them in the Name of Iesus Christ that is by faith in his Name Thus therefore these three words are to bee distinguished The washing of the soule which is represented by the washing of the body is the generall word whereby the purging of the soule from sinne is generally signified Act. 22. 16. But as in sinne there are two things from which we had need to be purged that is the guilt of sinne and the corruption thereof so this ablution or washing of the soule hath two parts ablution from the guilt of sinne which is our justification ablution from the corruption of sinne which is our sanctification Both which are represented and sealed in the Sacrament of Baptisme wherein as the outward washing of the body doth represent the inward washing of the soule both from the guilt and corruption of sinne so the Element of water whereby the body is washed or sprinckled is a signe of the water and blood which issued out of Christs side whereby the soule is washed that is to say the blood of redemption and the water of sanctification for by the blood that is the merits of Christ wee are freed from the guilt of sinne and by the water that is the Spirit of sanctification wee are freed in some measure from the corruption And both these as I said are signified in Baptisme For wee are baptized into the remission of sinnes Act. 2. 38. Mar. 1. 4. Our soules being washed with the blood of Christ according to that in the Nicene Creed I beleeve one Baptisme for the remission of sinnes and wee are baptized unto the mortification of sinne and rising unto holinesse of life Rom. 6. 3 4. our soules being washed by the water of the holy Ghost For wee are baptized into the death of Christ and similitude of his resurrection that as Christ dyed and rose againe so wee that are baptized should dye unto sinne and rise to newnesse of life for which cause Baptisme also is called the Laver of regeneration Tit. 3. 5. This then is the summe and effect of the Apostles exhortation that seeing they having given their names unto Christ had been baptized into his Name and were therefore Sacramentally at the least washed and consequently both in their owne profession and opinion of others judging
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
maketh 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
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
sanctus every godly man shall pray unto thee Our Saviour taught his owne Apostles and all other Christians to pray daily for remission of sinne Every one saith Cyprian is taught peccare se quotidie dum quotidie per peccatis jubetur orare that he sinneth daily seeing he is commanded to pray daily for his sinnes Therefore all even the best of us are sinners Fifthly whosoever doth that evill which he would not and doth not that good which hee would is a sinner both in respect of commission and omission but such is the condition of the best even of the Apostlâ—… himselfe Rom. 7. 15. 19. for so he saith vers 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I my selfe Sixthly whosoever hath sinne is a sinner All men have sinne and that I prove thus Whosoever is a lyar himselfe and maketh God a lyar that saith he hath no sinne he undoubtedly is a sinner But every man though he were as holy as the beloved Apostle and Evangelist Saint Iohn is a lyar himselfe and maketh God a lyar that saith he hath no sinne for if wee saith he including himselfe say we have no sinne wee deceive our selves and the truth is not in us 1 Iohn 1. 8. if we say that we have not sinned we make him a lyar and his word is not in us vers 10. Therefore every man though hee be as holy as Saint Iohn himselfe is a sinner Seventhly whosoever is free from sinne is also free from death No mortall man is free from death Therefore no mortall man is free from sinne CHAP. III. The question concerning the imperfection of inherent righteousnesse further discussed § I. TO contradict this argument that we are not justified by righteousnesse inherent because it is unperfect Bellarmine indeavoureth to prove that it is perfect both in respect of habituall and actuall righteousnesse But in both hee useth to dispute Sophistically in the first because some men have beene indued with perfect righteousnesse in the second because some good works of the just are purely and perfectly good For though both these assertions were true as they are not yet would they not conclude justification by inherent righteousnesse For first as touching the persons the question is not whether some choice men in some part of their life after they have beene good and long proficients doe attaine to some perfection but whether they and all others when they are first justified are endued with perfect justice for if they be not then endued with perfect inherent righteousnesse they are not justified by it Now justification by habituall righteousnesse which they call their first justification is incipientium of incipients and themselves distinguish Christians into three rankes that some are incipients some proficients some perfect But incipients are such as be infants and babes either in respect of age when being baptized in their infancie are as they teach justified or in respect of religion being new converts But to imagine that either infants which have not so much as the use of reason nor are as yet capable of the habits of Faith Hope and Charity and much lesse are able to produce the Acts to Beleeve to Hope to Love or new converts who are like Babes to bee fed with Milke are indued with perfect righteousnesse is a great absurdity § II. Yea but saith Bellarmine the workes of God are perfect Deut. 32. 4. habituall righteousnesse is the worke of God therefore it is perfect Answ. The workes of God are either immediate and such as hee worketh at once or else mediate which hee worketh by degrees The former are perfect at the first according to their kinde as were the workes of creation The latter are not perfect at the first but by degrees are brought to perfection as the worke of procreation or carnall generation and of Spirituall Re-creation or Regeneration Adam was the immediate Worke of GOD created at once and therefore perfect in his kinde at the first Seth also was the Worke of GOD not immediate by creation but mediate by Procreation being first begotten by his parents and conceived then formed in the wombe then borne then growing from age to age untill hee came to bee a perfect man So it is in the Spirituall Re-creation For wee are the workemanship of God created unto good workes but we are not perfect Christians at the first For we are first begotten by the incorruptible seed of Gods Word receiving as it were the seeds of Gods graces at the first being but as Embryons in the wombe untill Christ bee formed in us And when wee are borne a new wee are at the first but as new borne Babes who are to desire the sincere milke of the worke that we may grow thereby and afterwards stronger meats that wee may grow more and more and then not contenting our selves with that measure of growth which wee have attained unto must still strive towards perfection being from day to day renewed in the inner man untill we come to be adult growne men or as the Apostle speaketh perfecti and when we are such because alwayes in this life we are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or growing age receiving onely the first fruits of the Spirit wee must imitate the Apostle Paul who though he farre excelled the most perfect among us acknowledged that he had not attained to perfection but did strive towards it exhorting all others who are perfect that is adulti or growne men to be of his minde that is that they should acknowledging their imperfection still more and more strive towards perfection § III. As touching actuall righteousnesse hee dealeth also Sophistically for first where hee should prove that the works of the faithfull are perfect or purely and absolutely good he proveth that they are truely good and not sinnes but especially when he should prove that all the workes of the faithfull or righteous are purely and perfectly good he proveth that some are As though a man who is not onely guilty of many sinnes and infected with manifold corruptions and infirmities but also in respect of his former sinnes obnoxious to damnation could bee justified by some good workes among many not good But this is a most erroneous conceit of the Papists who hold that every good worke proceeding from charity doth absolutely deserve heaven even as well as any evill worke committed against charity deserveth hell As though by one act of charity the whole Law were fulfilled as well as by one act committed against charity the whole Law is broken Hee that transgresseth one Commandement though it bee but once is guilty of all But hee doth not fulfill the Law and much lesse can bee justified by his obedience whose obedience is not totall perfect and perpetuall It is true that a faithfull man may bee justified that is declared and approved to be just by some one or more good workes as Abraham
by offering his sonne Isaac and Rahab by her entertaining and delivering of the Espies but no man can bee justified before God by his works who is guilty of any sinne For if Paul who was not conscious to himselfe of any sinne was not thereby justified how can he that is guilty of any or rather many sinnes be justified For whosoever is justified before God is blessed but cursed is every one that continueth not in all the things which are written in the booke of the Law to doe them § IV. But if it shall evidently appeare that none of the workes of the faithfull are purely and perfectly good how farre then are the Papists from proving justification by workes And this I will prove by divers arguments which I will also maintaine against the cavils of the Papists And first out of Esa. 64. 6. We are all as an uncleane person or thing all our righteousnesses are as a menstruous cloth Where the Church doth freely confesse her selfe and all her members to bee uncleane and all their righteousnesses that is all their most righteous workes to bee as polluted clouts which though it be a most pregnant testimony wherein wee have just cause to triumph yet Bellarmine saith it is impertinent and that for three reasons First because without doubt the Prophet speaketh not of just men but of notorious sinners for whose sinnes the City of Ierusalem and people of the Iewes was to be delivered into the hands of the King of Babylon And that the prophet speaketh in the person of such wicked men he endeavoureth also to prove by three arguments First because he a little before had said because thou art angry and wee have sinned that is as Cyrill expoundeth it because thou art angry thou hast forsaken us But neither is God angry with the just neither doth hee forsake them I answere no lesse confidently but upon better grounds that without doubt the prophet speaketh in the person of the Church and namely of the faithfull who living after the desolation of Ierusalem in the captivity of Babylon should bewaile their owne sinnes and of the whole people of the Iewes which had drawne upon them those fearefull judgements For these words are part of that prayer of the Church of the Iewes which from the seventh verse of the 63. chapter is continued to the end of the 64. And in token of this continuation the latter part of the last verse of the former chapter in the hebrew is the beginning of this chapter in the Greeke Latine and other translations Now in the former chapter the same persons which here confesse their sinnes after they had magnified Gods mercies towards them verse 7. c. doe say unto God verse 16. doubtlesse thou art our Father though Abraham be ignorant of us and Israel know us not thou O Lord art our Father and our Redeemer And in this chapter as they bewaile in this verse their sinnefulnesse with aggravation so they desire the Lord whom they call their Father not to remember their iniquities because they are his people verse 8. 9. professing their hope of salvation verse 5. which is not the manner of notorious and impenitent sinners but of those that are penitent and faithfull And further that which Esay here foretelleth is accordingly performed First by Daniel chap. 9. from the fourth verse to the twentieth who in like manner in the name and behalfe of the desolate Church of the Iewes prayeth unto God confessing his owne sinnes and of the people of Israel as he speaketh verse 20. Secondly by the Church in captivity which send the like prayer written by Baruch to the priest and people who then were at Ierusalem Baruch 1. from the 15. verse of the first chapter to the end of the third § V. This then is the confession of the Church which according to Tertullians rule is to bee extended unto the faithfull in all times and so it is understood by Origen who saith that no man may glory of his owne righteousnesse seeing here it is said that all our righteousnesse is as the cloth of a menstruous woman by Hierome wee shall bee saved onely by thy mercie who of our selves are uncleane And what righteousnesse soever wee seeme to have is compared to a cloth of a menstruous woman By Augustine all our righteousnesse compared with divine justice is accounted like the cloth of a menstruous woman as the Prophet Esay saith c. and again whatsoever an uncleane person toucheth shall bee uncleane but all wee are as the cloth of a menstruous woman comming from a corrupt masse and uncleane we beare in our foreheads the spot of our uncleannesse which wee cannot conceale at least from thee who seest all things By Bernard in divers places First for our humble righteousnesse if wee have any is perhaps right but not pure unlesse peradventure wee beleeve our selves to be better than our forefathers who no lesse truely than humbly said all our righteousnesse is like the cloth of a menstruous woman for how can there be pure justice where as yet fault cannot bee wanting And againe what can all our righteousnesse bee before God shall it not according to the Prophet be reputed as the cloth of a menstruous woman and all our righteousnesse if it bee straitly judged will it not be found unjust and defective What then will become of our sinnes seeing our righteousnesse cannot answere for it selfe wherefore crying earnestly with the Prophet Enter not into judgement with thy servant O Lord let us in all humility have recourse to mercie which alone can save our soules Thirdly if I shall bee just I will not lift up my head for all my righteousnesses before him are as the cloth of a menstruous woman Fourthly it is perfect and secure glorying when wee feare all our workes as blessed Iob testifieth of himselfe and when wee acknowledge with the prophet Esay that all our righteousnesses are to bee reputed no other than the cloth of a menstruous woman Fifthly surely if all our righteousnesses being viewed at the light of truth shall bee found like a menstruous cloth what then shall our unrighteousnesses bee found to bee And to the like purpose I might alleage Dionys. Carthus in Psal. 142. Gerson tom 3. de Consolat lib. 4. pros 1. tom 4. tr de sign Cajetan in 2 Cor. 5. 21. Iacob Clict in Canonem apud Cassandrum consult art 6. Stella in Luk. 17. Ferus in Matth. lib. 3. cap. â—…0 Andreas Vega opusc de justif qu. 1. propos 4. Adrianus de Traject afterwards Pope in quartum sentent Quasi pannus menstruatâ—… sunt omnes justitiae nostrae jugiter igitur super pannum bonae vitae quem justitiae operibus teximus stillamus saniem diversorum criminum all our righteousnesses are like the cloath of a menstruous woman wherefore continually upon the cloth of a good life which
I will not content my selfe to have answered elsewhere all his objections againstit but I will here also briefly propound some of our arguments to prove that wee I meane all mortall men neither doe nor can by our righteousnesse and obedience fulfill and so even in that respect cannot satisfie the Law And first I prove it by this most plaine reason No transgressours of the Law doe fulfill it All men without exception of any but Christ are transgressours of the Law not onely the unregenerate but the regenerate also Therefore no man whatsoever Christ excepted doth fulfill it The proposition needeth no proofe the assumption I have proved before and every mans Conscience giveth testimony to it for himself Or thus Whosoever is a fulfiller of the Law is without sinne No mortall man is or can bee without sinne Therefore no mortall man is or can bee a fulfiller of the Law § VII Secondly If any man could fulfill the Law he might bee justified thereby Rom. 2. 13. Gal. 3. 12. But no man whatsoever can be justified by the Law Gal. 2. 16. 3. 10 11. Rom. 3. 20. Therefore no man can fulfill it § VIII Thirdly Those who cannot fulfill the first commandement of the two and the last of the ten cannot fulfill the whole Law But no mortall man is able to fulfill the first and last commandements Therefore no mortall man is able to fulfill the whole Law The first which is the great commandement injoyneth us to love the Lord our God with all our soules c. which being legally understood no mortall man is able to fulfill For whosoever are in all the parts and faculties of the soule partly flesh and but partly Spirit they cannot love God with all their soules The most regenerate in this life are partly flesh and but partly Spirit in all the parts and faculties of the soule Therefore the most regenerate in this life cannot love God with all their soules that phrase being legally understood The last commandement forbiddeth all evill concupiscence whether habituall with which all men generally are infected or actuall from which none are free and those not such as are joyned with consent of the wil which are passions of lust for those are forbidden in the former commandements but such as goe before consent which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which all men without exception doe abound Neither is the commandement thou shalt not consent to lust but thou shalt not lust that is thou shalt have no evill concupiscence which as Augustine saith ought not to be bridled onely but not to be for hee that hath concupiscences though he doth not goe after them doth not fulfill the Law thou shalt not coveâ—… § IX Fourthly by the testimony of Saint Peter Act. 15. 10. that the observation of the Law is not to be imposed upon Christians as necessary to justification as being a yoke which neither the Apostles nor their forefathers the Patriarches and Prophets were able to beare but that we are to be justified and saved by the grace of God through a lively faith which purifieth the heart Bellarmine answereth that the Apostle speaketh of the ceremoniall Law which wee doe not altogether deny But from hence wee argue as from the lesse If the ceremoniall Law were an unsupportable yoke how much more the morall For the ceremoniall Law in it selfe considered was not unsupportable nor required any thing exceeding the power of man For not onely the godly did performe it but hypocrites also who many times were more precise in observing the ceremonies than the godly themselves but as it was an appendice of the Law morall As for example Circumcision in it selfe though the most painefull ceremony might well bee borne But as by it men were made debtors to the whole Law in such sort as they could not be justified but were under the curse if they did not observe the whole Law it was a yoke unsupportable For in that sense the Apostle speaketh when he protesteth to the Galathians that if they were circumcised Christ should profit them nothing And in that sense as it seemeth it was urged by the beleeving Pharisees that it was needfull that the disciples meaning all the Christians of that time as well Gentiles as Iewes should bee circumcised and so required to keepe the Law otherwise they could not be justified nor saved And to that purpose tendeth Saint Peters speech That it was not needfull to require the beleeving Gentiles to be circumcised seeing it was well knowne that the Gentiles were first called by his ministery had truly beleeved and had received the holy Ghost who had purified their hearts by a lively faith by which without circumcision or other observations of the Law they were justified as well as the beleeving Iewes the Iewes also themselves expecting to bee justified and saved by the grace of the Lord Iesus Christ even as the Gentiles were without the workes of the Law as Paul also reasoneth Gal. 2. 15 16. § X. Fifthly by the testimony of Saint Paul and his experience in himselfe Rom. 7. 18. c. From whence I reason thus whosoever are not able to performe that which is good though by the grace of God they are willing to performe it they are not able to fulfill the Law But the faithfull and regenerate are not able to performe that which is good though by the grace of God â—…hey be willing thereunto Therefore they are not able to fulfill the Law The assumption is proved from the example of Saint Paul as it were an argument from the greater For if Saint Paul himselfe who in sanctity farre excelled any man now living did not finde in himselfe ability to performe that which was good but was so hindered by the flesh that the good which he would he did not how sholl those who are farre inferiour unto him bee able to doe it being the common condition of all the regenerate that by reason of the reluctation of the flesh they cannot doe those things they would Gal. 5. 17. § XI Sixthly the Apostle Rom. 8. 3. doth acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impossibility of the Law namely to justifie us The reason whereof is not any defect in the Law it selfe but our impotencie to fulfill it by reason of the flesh for if it were possible for us to fulfill the Law it were possible to the Law to justifie us but it is not possible to the Law to justifie us by reason of the flesh and therefore by reason of the flesh it is not possible for us to fulfill the Law whiles the flesh remaineth in us as it alwayes doth remaine even untill death To these arguments if you shall adde the testimonies of the Fathers which in handling the sixth question I doe plentifully alleage you will acknowledge that besides the authority of Scriptures and evidence of reason we have the consent of antiquity that no mortall man is
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
the other part of justification Reply we doubt not but the Scriptures make mention of both these benefits sometimes severally and sometimes joyntly which though in use and practice they alwayes goe together yet they must bee carefully distinguished And howsoever the Scriptures often make mention of Sanctification as well as of justification yet no where doe they make Sanctification a part of justification This Bellarmine should have proved and not have craved Neither is it to bee doubted but that if forgivenesse of the guilt and punishment concurre unto justification as a part thereof renovation or infusion of righteousnesse being the other part as Bellarmine here affirmeth theâ—…e are two actions and two formall causes of justification which themselves utterly deny And therefore they must bee forced to acknowledge these two actions having distinct formes to bee justification whose forme is imputation and sanctification whose forme is infusion of righteousnesse § VIII Finally saith he from which you could not be justified by the Law of Moses signifieth that the observation of the Law neither by the strength of nature nor by helpe of the Law alone presumed doth justifie not because the true observation of the Law is not righteousnesse but because before remission of sinne the Law cannot be kept Reply By the observation of Law is meant all obedience and righteousnesse inherent whatsoever prescribed in the Law whether it goe before faith and justification or follow after For before as Bellarmine truly saith the Law cannot be fulfilled neither can there be any true righteousnesse And that obedience which is performed after though it be a righteousnesse begun in us and be not onely accepted in Christ but also graciously rewarded yet it cannot satisfie for our former sinnes nor justifie us from them That which Bellarmine addeth I admit with some small qualification as making for us For God saith he when by the merits of Christ he reconcileth any man hee doth withall forgive his sinnes so saith the Apostle 2 Cor. 5. 19. which is all one as if Bellarmine had said when God justifieth a man not imputing his sinne and accepting of him as righteous in Christ then hee infuseth charity by which he may keepe the Law which is all one as if he had said when God hath justified a man he doth also Sanctifie him This saith he is that which Saint Augustine so often repeateth and wholly maketh for us opera non prâ—…cedere justificandum that workes goe not before as causes of justification sed sequi justificatum but follow after as effects and fruits thereof And this Augustine speaketh not of such workes as perfectly fulfill the Commandements for such there are none whiles they are stained with the flesh but of all good works which notwithstanding their defectivenesse are accepted of God in Christ that which he addeth out of Rom. 8. 4. I have discussed elsewhere § IX But to returne to the proofe of my proposition to that place of the Acts I adde for the further proofe of the first branch Rom. 4. vers 5 6 7 8. where the Apostle useth these words promiscuously justification and blessednesse and proveth out of Psal. 32. 1. that this blessednesse consisteth in remission of sin or as he also speaketh in the not imputing of sinne and imputation of righteousnesse without works from whence this is proved by what righteousnesse we have remission of sinne by that we are justified and by what wee are justified we have remission of sinne The second branch by what righteousnesse we are redeemed by that we are justified and è converso by what we are justified by that we are redeemed The benefit of redemption is explained by the Apostle Ephes. 1. 7. Col. 1. 14. to bee remission of sinne and expressed by the phrase of redeeming from all iniquttie Tit. 2. 14. Psalm 133. 8. The third branch by what righteousnesse wee are reconciled to God by it we are justified and by what we are justified we are reconciled The Apostle Rom. 5. 9 10. useth these words promiscuously to bee justified by the bloud of Christ and to bee reconciled to God by the death of his Sonne and 2 Cor 5. 19. God is said to reconcile men unto him in Christ when hee doth not impute untio them their sinnes but imputeth unto them righteousnesse even the righteousnesse of God that is of Christ that they only may be made the righteousnesse of God in him vers 21. The fourth branch for what righteousnesse wee are saved by that wee are justified and è converso that which is the matter of justification is the merit of salvation for which cause justification and to be justified is many times expressed by salvation or to bee saved for they that are justified are saved in hope and by what they are justified by that they are intituled to salvation and by what we receive remission of sinnes by that also we receive our inheritance Iustification may bee compared to the institution of a Minister unto a benefice which giveth jus ad rem glorification to induction which giveth possession and jus in re § X. I come to the assumption the first branch whereof is that we are absolved from our sinnes by the righteousnesse of Christ and not by any righteousnesse inherent in usâ—… both wich are plainely averred Act. 3. 38 39. The former also is every where testified that the bloud of Christ was shed for the remission of sinnes and that it doth cleanse us from all our sinnes that he is the propitiation for our sinnes c. The latter is also evident that we cannot be absolved from our sinnes by righteousnesse inherent first because it cannot satisfie for our sinnes secondly because it cannot stand in judgement If wee should plead it before God we could not be justified thereby Psal. 143. 2. Neither are we able to answere him one of a thousand Ioâ—… 9. 3. Thirdly because our obedience though it were totall as it is never in this life yet it were a debt and we cannot be absolved from one debt by the payment of another when ye shall have done all things which are commanded you say we are unprofitable servants we have done that which was our duty to doe Luk. 17. 10. The second branch that we are redeemed by the merits of Christ and not by our owne righteousnesse needeth no proofe neither in respect of the affirmative that by his bloud we have redemption even the remission of our sinnes that he gave himselfe to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full price of ransome to redeeme us from all iniquity Nor in respect of the Negative unlesse it may be thought that we who were held captives under sinne and Satan to doe his will could deliver our selves which God doth sweare to bee his gift Luk. 1. 73 74. Neither could we be delivered out of the hands of the strong man but by him that is stronger than he The third branch also
which is described in the Law and is not rejected by the Apostle but commended That justice which is in of or by the Law is that which men without faith and without grace doe performe by the strength of nature onely holpen by the knowledge of the Law And this saith he the Apostle doth reject as unprofitable and opposeth it to the righteousnesse of faith h. e. saith he operibus bonis quae fiunt ex gratia fide that is to good workes which are done by grace and by faith So that justitia fidei the righteousnesse of faith is now in Bellarmines divinity become justiâ—…ia operum the justice of workes Pererius to the same purpose bringeth a threefold distinction of justice that it is Legis ex lege Dei and inveigheth against Calvin for that he tooke no notice of it being so plainely as hee saith taught by the Apostle Rom. 9. 31. 10. 3. 5. § III. Answ. 1. This distinction cannot be collected out of the writings of Saint Paul who no where mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse of the Law and much lesse distinguisheth it from that which is of in or by the Law though the vulgar Latine hath justitias legis where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 2. 26. and justificatio legis Rom. 8. 4. where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but useth these termes to expresse our inherent righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 5. Phil. 3. 9. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 6. that which is of in or by the Law which termes the righteousnesse of the Law or that which is of in or by the Law doe no more differ than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 30. 10. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 9. the righteousnesse of faith or that which is of by or through faith Secondly the righteousnesse of the Law is that which the Law prescribeth as themselves define it and what doth that differ from that which is prescribed in the Law Thirdly of the righteousnesse of the Law our Saviour speaketh saith Pererius Matth. 19. 17. If thou wilt enter into life keepe the commandements Of that which is of or by the Law Moses speaketh that he which doth those things that are commanded shal live in them betwixt which two speeches of Christ and Moses there is no difference Fourthly if the righteousnes prescribed in the Law could be performed then would the Law give life according to that legal promise he that doth these things shall live thereby Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 12. Rom. 2. 13. and if there had been a Law given which could have given life then there should have been righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or by the Law Gal. 3. 21. and therefore that perfect righteousnesse justifying and giving life should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse which is of or by the Law Fifthly the righteousnesse of the Law is as they teach necessarily required of all that shall bee saved and cannot be performed without grace and without faith and therefore according to their doctrine differeth not at all from the righteousnesse of faith hoc est saith Bellarmine operibus bonis quaefiunt ex gratia fide that is from good workes which are done by grace and faith So that by this goodly distinction the Law and the Gospell the Law of workes and the Law of faith the righteousnesse of the Law and the righteousnesse of faith are confounded For the righteousnesse of the Law is charity proceeding from grace and from faith 1 Tim. 1. 5. and the righteousnesse of faith as Bellarmine here teacheth are good works proceeding from grace and faith And yet I deny not but that great difference is to be made between the seeming obedience performed by carnal men without faith without grace which cannot truely be called righteousnesse and the new obedience of men spirituall and regenerate proceeding from faith working by love as the fruits of the Spirit But neither the one nor the other is the righteousnesse of Faith The new obedience of the faithfull is indeed a righteousnesse begun and performed in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law Act. 22. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Commandements 2 Iohn 6. but the righteousnesse of faith is this that hee who beleeveth in Christ in that hee beleeveth fulfilleth the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that beleeveth in Christ fulfilleth the Law saith Photius and likewise Primasius qui in Christo credit ipse perficit legem for to him Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and complement of the Law Rom. 10. 4. and in him by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law requireth to justification is fulfilled Rom. 8. 4. Chrysostome the end of the Law saith he was that a man might be justified but this end Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more amply performed by faith feare not therefore saith hee because thou art a transgressour of the Law seeing thou art come to faith For then doest thou transgresse the Law when by reason of it thou doest not beleeve in Christ but if thou doest beleeve in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast also fulfilled the Law and much more than it commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou hast received a much greater righteousnesse viz. the righteousnesse of Christ which is the righteousnesse of faith § IV. Yea but Augustine hath this distinction denying those who have justitiam in lege or ex lege in or by the Law to fulfill justitiam legis the righteousnesse of the Law I answer that Augustine disputing against the Pelagians who held that men might fulfill the righteousnesse of the Law by the strength of nature saith that they might have a kind of righteousnesse in the Law or by it which notwithstanding did not fulfill the righteousnesse of the Law which could not bee done without the grace of the Spirit By the justice of the Law Augustine meaneth that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for otherwise Paul never so much as nameth the righteousnesse of the Law that is whatsoever the Law requireth to justification This justice of the Law Augustine considereth in the Abstract as Bellarmine also himselse doth in his first booke for that righteousnesse of the Law as it is described in the booke of the Law being perfect and compleate which Bellarmine saith is properly called the justice of the Law of which hee saith justitia legis est in libris the justice of the Law is in bookes even as habituall righteousnesse is in the heart and actuall in the hands The justice in and by the Law hee considereth in the concrete with relation to the subject in whom it is viz. for that righteousnesse which men attaine unto by their
observation of the Law written And hee proveth against the Pelagians that the righteousnesse which they seemed to have in lege or ex lege in or by the Law did not fulfill justitiam legis the righteousnesse of the Law unto which wee may adde against the Papists that all the righteousnesse even of the faithfull also and regenerate though endevouring to live according to the Law and according to the Commandements which they have in or by the Law doth not fulfill the righteousnesse of the Law which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ onely fulfilled for us by whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee being but one we are justified Rom. 5. 18. For as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or guilt by the fall of one man came upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemnation so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse of one whereby hee fulfilled the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of absolution and of Gods acceptation redounded upon all unto justification of life And thus this distinction maketh against the Papists For justitia legis the justice of the Law considered in the abstract as it is described in the booke of the Law being most perfect is never fulfilled by that righteousnesse of the concrete in or by the Law which men not onely carnall but spirituall also attaine unto by their observation of the Law being alwayes unperfect in this life and stained with the flesh For even as it may bee said of all other graces which being considered in the abstract are perfect and are so defined but considered in the concrete as they be in men who have received but the first fruits of the Spirit according to the measure of the donation of Christ they are unperfect So the righteousnesse of the Law as it is taught in the Law and as it was performed by Christ is perfect but as it is in all mortall men it is unperfect Therefore righteousnesse inherent in us is not that righteousnesse of God by which we are justified § V. Our second argument That doctrine which confoundeth the righteousnesse of the Law and of the Gospell and by confounding them maketh void the Covenant of grace is false and Antichristian The Popish doctrine of justification by inherent righteousnesse confoundeth the righteousnesse of the Law and of the Gospell and maketh void the covenant of grace Therefore it is false and Antichristian The assumption is thus proved whosoever maketh the condition of justification to be the perfect fulfilling of the Law in our owne persons confoundeth the Gospell with the Law For the righteousnesse of the Law is the man that doth these things which are prescribed in the Law shall live by them but the true condition of the Gospell is beleeve in Christ and thou shalt be saved He also maketh void the Covenant of grace For if justification be promised upon condition of perfect obedience or righteousnesse which condition is impossible by reason of the flesh then is the promise void and of none effect But the Papists make the condition of justification to bee the perfect fulfilling of the Law in our owne persons or perfect righteousnesse inherent Againe whosoever are made debtours to the whole Law to them not onely the covenant of grace is void but Christ himselfe is of none effect as the Apostle teacheth Gal. 5. 2 3. But they who must bee justified by inherent righteousnesse are made debrours to the whole Law which they must perfectly fulfill else they cannot bee justified But of this more hereafter § VI. Our third argument That doctrine which depriveth Christians of the chiefe part of that Christian liberty wherewith Christ hath made us free is false and Antichristian The popish doctrine of justification by inherent righteousnesse depriveth Christians of the chiefe part of that Christian liberty wherewith Christ hath made us free the chiefe part of our liberty is that which we have by justification wherein wee are freed from hell and intitled to heaven And that is a freedome from a double yoke of most grievous bondage wherein all are held that are under the Law the former in respect of the curse under which all are who in the least degree at any time transgresse the Law Gal. 3. 10. which all do both oft and grievously the other in respect of the rigour of the Law excluding all men from justification and salvation who doe not perfectly fulfill it which by reason of the flesh is unpossible But by the popish doctrine the benefit of justification it selfe is taken away as I have shewed and with it the liberty which we have by it For if we cannot be justified but by perfect inherent righâ—…eousnes then are we subject to the curse then are we excluded from all possibility of justification and salvation as being sinners in our selves wherefore all those who will stand fast in that liberty wherewith Christ hath made us free must abhorre the doctrine of justification by inherent righteousnesse which intangleth the imbracers of it with this double yoke of bondage whereby they are subjected to the curse and damnation and are excluded from heaven and salvation § VII Our fourth Argument No sinners whiles they remaine sinners are justified by righteousnesse inherent All men whatsoever Christ alwayes excepted are sinners as I proved before and so remaine whiles they remaine in the flesh Therefore no man whatsoever is justified by righteousnesse inherent This seemeth to be the Apostle argument in the three first Chapters of the Epistle to the Romans whosoever are sinners they are not justified by the works of the Law that is to say by no righteousnesse inherent in themselves or performed by themselves All mortall men whatsoever both Iewes and Gentiles are sinners which hee proveth at large Therefore no mortall man whatsoever is justified by the works of the Law that is by righteousnesse inherent § VIII Our fifth argument None that are accursed by the Law are justified by their obedience to the Law for to bee justified is to bee blessed Rom. 4. 6. All mortall men without exception are accursed by the Law as the Apostle proveth Gal. 3. 10. because all without exception have broken the Law Therefore none are justified by their obedience to the Law and therefore not by inherent righteousnesse § IX Our sixth argument whosoever is justified by inherent righteousnesse fulfilleth the Law But no mortall man doth fulfill the Law as I have elsewhere defended and proved at large And thus Chrysostome argueth No man can be justified by the Law unlesse he fulfill the whole Law but this is not possible for any man therefore that righteousnesse is fallen to the ground To this argument adde a seventh as being a Consectary thereof whosoever is justified by inherent righteousnesse and namely by charity he is justified by his owne fulfilling of the Law For charity is the fulfilling of the Law but no man is or can
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
debt the sureties payment or satisfaction is imputed to the debtour and accepted in his behalfe as if himselfe had discharged the debt Even so wee being debtours to God both in respect of the penalty due for our sinnes past and also of obedience which we owe for the time to come and being altogether unable either to satisfie the one or performe the other Christ as our surety fatisfieth both these debts for us and his satisfaction is imputed unto us and accepted in our behalfe as if we in our owne persons had discharged our debt § II. Whereas in the second place they deride imputed justice calling it putatitiam as if it were an imaginary righteousnes only which also they say doth both derogate from the glory of God to whom it were more honourable to make a man truely righteous than to repute him righteous who in himselfe is wicked and also detract from the honour of Christs Spouse who is onely arraied with her Husbands righteousnesse as it were a Garment being in herselfe deformed I answere first whomâ—… the Lord doth justifie hee doth indeed and in truth constitute and make them righteous by imputing unto them the righteousnesse of Christ no lesse truely and really than either Adams sinne was imputed to us or our sinnes to Christ for which hee really suffered Secondly whom God justifieth or maketh righteous by imputation them also he sanctifieth or maketh righteous by infusion of a righteousnesse begun in this life and to bee perfected when this mortall life is ended And further that it is much more for the glory both of Gods justice and of his mercie when hee justifieth sinners both to make them peâ—…fectly righteous by imputation of Christs righteousnesse and also having freed them from hell by the perfect sâ—…tisfaction of his Sonne and entitled them to the Kingdome of Heaven by his perfect obedience to prepare and to fit them for his owne Kingdome by beginning a righteousnesse inherent in them which by degrees groweth towards perfection in this life and shall bee fully perfected so soone as this life is ended rather than to justifie or to speake more properly to sanctifie them onely by a righteousnesse which is unperfect and but begun which in justice can neither satisfie for their sinnes nor merit eternall life And as for the Spouse of Christ as it is most honourable for her to stand righteous before God not in her owne unperfect righteousnesse but in the most perfect and absolute righteousnesse of Christ the eternal Son of God which far surpasseth the righteousnes of al men and Angels so it is both profitable to her and honorable to God whiles shee is to continue heâ—… warfare and pilgrimage in this world to bee subject to insirmities and imperfections whereby shee being humbled in her selfe is taught to rely upon the power and goodnesse of God whose grace is sufficient for her and whose power is seene in her weakenesse especially considering that though her obedience bee unperfect yet it being upright it is not only accepted in Christ by whose perfect obedience imputed her wants are covered but also graciously rewarded and also considering that the remainders of sinne are left ad agonem that having maintained a spirituall warfare against them and the other enemies of her salvation and having overcome them she may receive the Crowne promised to them which overcome § III. As touching the third which is Bellarmines first objection in this place that it is no where read that Christs righteousnesse is imputed unto us or that wee are justified by Christs righteousnesse imputed I answer that as in many other controversies the assertion of neither part is in so many words and syllables expressed in the Scriptures so neither in this For where doe the Papists read either in Scriptures or Fathers that our righteousnesse inherent is the formall cause of our justification before God The contrary whereof in substance is so often read as it is said that wee are not justified by our workes or by our owne righteousnesse nor in our selves nor by a righteousnesse prescribed in the Law in which all inherent righteousnesse is fully and perfectly described But the substance of our assertion is often read as namely First that when God doth justifie a finner hee imputeth righteousnesse unto him without workes that is without respect of any righteousnesse inherent in or performed by himselfe Rom. 4. 4 5 6. Secondly that hee justifieth him not by the parties owne righteousnesse or by making him righteous in himselfe but by the righteoufnesse of another viz. Christ in whom hee is made righteous Thirdly that we are justified by the bloud and by the e obedience that is the personall righteousnesse of Christ which neither it selfe nor yet the merit thereof without communication wherof no man can be saved is or can be communicated unto us otherwise than by imputation From whence wee may argue thus The righteoufneffe whereby wee are justified is imputed for when God doth justifie a man hee imputeth righteousnesse unto him By the righteousnesse of Christ wee are justified Rom. 5. 9. 19. Therefore the righteousnesse of Christ is imputed unto us Fourthly that as by the disobedience of Adam wee were made â—…inners namely by the imputation thereof unto us for neither the guilt nor the corruption nor the punishment which is death had belonged to us if the sinne it selfe had not beene imputed unto us so by the obedience of Christ wee are justified which if it were not imputed to us we could by it neither be freed from hell nor entitled to heaven nor made inherently just by it Fifthly that wee are so made the righteousnesse of God in Christ as hee was made sinne for us that is by imputation Sixthly and lastly to omit other proofes when the Papists doe confesse that Christs satisfaction is imputed unto us they confesse as much as wee teach if it bee rightly understood For his satisfaction for us is either in respect of the penalty of the Law to free us from hell or in respect of the Commandement to entitle us to heaven The penalty hee hath satisfied by his sufferings which is obedientia crucis his obedience of the Crosse the Commandement by the perfect fulfilling therof which is obedientia Legis his obedience of the Law Now Bellarmine as I have heretofore shewed teacheth in his fifth chapter of his second booke that God accepteth in our behalfe the righteousnesse of Christ whereby he satisfied for us And in the tenth chapter that not ouâ—… righteousnesse doth satisfie for our sinnes but the righteousnesse of Christ which is imputed to us and to that purpose citeth Bernard For if one faith he dyed for all then all were dead that the satisfaction of that one might bee imputed to all as hee bare the sinnes of all § IV. Bellarmine his second and third argument both tend to prove that for the justification of a sinner there is no need
upon it be cured And although their eye could not properly bee said to cure them yet because it was the onely instrument to apprehend that object which God had ordained as the onely remedy to salve them it is truely said that by onely looking upon that object they were cured Even so our Saviour Christ was lifted up upon the Crosse it is his owne similitude Ioh. 3. 14 15. that whosoever being stung by the old serpent doth but looke upon him with the eye of faith Ioh. 6. 40. may be justified and saved for although this eye of the of the soule which is faith cannot be said properly to justifie them who are sinners yet because it is â—…he onely instrument to apprehend that object which God hath ordained as the onely remedy and propitiation for our sinne it is truely said that by beleeving onely in Christ we are Iustified § IV Secondly whereas faith it selfe doth not justifie properly but the object which it doth apprehend which is Christ and his righteousnesse our meaning therefore when wee say that faith alone doth justifie can be no other but this that the righteousnesse of Christ alone which is onely apprehended by faith doth justifie us And forasmuch as this is a necessary disjunction that wee are justified either by that righteousnesse which is inherent in our selves or by that which is out of us in Christ for by some righteousnesse wee are justified and a third cannot be named it followeth therefore necessarily that if we be not justified by inherent righteousnesse then by Christs righteousnesse alone because a third righteousnesse by which we should bee justified cannot be named § V. Thirdly where wee say that Christs righteousnesse alone which is apprehended by faith alone doth justifie wee doe not meane absolutely that nothing else doth justifie but nothing in that kind viz. that the righteousnesse of Christ is the only matter of our justification and faith the onely instrument on our part by which wee are justified For otherwise as hath before beene shewed wee confesse that many things else doe justifie viz. God as the Author and principall efficient of our justification who imputethunto us the righteousnesse of his Son The holy Ghost also doth justifie us by working in us the grace of faith hy which he applyeth Christs righteousnesse unto us The Ministers also doe justifie as the instruments of the holy Ghost both by the ministry of the Gospell by which faith is begotten in us and of the Sacraments whereby the promises of the Gospell are sealed unto us And lastly good workes doe justifie as the signes and evidences whereby our faith and justification is manifested But as the matter nothing doth justifie but Christs righteousnesse and as the instrument on our part nothing but faith And in this sense wee doe constantly affirme that by Christs righteousnesse alone apprehended by faith alone wee are justified § VI. For the demonstration of our assertion I shall not need to bring many new proofes seeing that all those arguments which before I have produced but especially those which concerne the matter and forme of justification doe invincibly prove that wee are justified by the righteousnes of Christ alone being apprehended by faith alone and imputed to them that beleeve For if we be justified by the imputed righteousnesse of Christ alone and if in us there bee nothing which receiveth or maketh us partakers of Christs righteousnesse but faith onely then there is nothing in us by which we are justified but onely faith But because the Papists object heresie and novelty against us in this point I will besides some few places of Scripture and some other reasons briefly propounded produce the testimonies of the Fathers and others who have in all ages lived in the Church before these times § VII First therefore Rom. 3. 24. the word gratis freely being an exclusive particle doth import that we are justified by the grace of God and merits of Christ through faith without righteousnesse in us and therefore by faith alone Secondly Gal. 2. 16. We know that by the workes of the Law that is the righteousnesse and obedience prescribed in the Law in which all inherent righteousnesse is fully and perfectly described a man is not iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no otherwise but by faith non nisi per fidem as Bishop Iustinian or by faith onely as Henry Steven who well understood the Greek translateth it sed tantùm per fidem Thirdly Rom. 4. 5. the exclusive is implyed To him that worketh nor but hath beleeved that is hath onely beleeved in him who justifieth sinners his faith is imputed unto righteousnesse and so the Syriack Paraphrast readeth but hath onely beleeved Fourthly Mar. 5. 36. Luk. 8. 50. Onely beleeve To this Bellarmine answeareth That Christ speaketh of the miraculous raising of a dead body and not of the justification of a sinner for as for the obtaining of a miraculous cure he confesseth that faith doth suffice alone Thus Bellarmine in that place to serve his present tume But in the seventeenth Chapter of the same booke where hee would prove that faith doth justifie not relatively in respect of the Object but by its owne efficacie hee alleageth that the woman of Canaan procured her daughters health by the efficacie of her faith and rejecteth his owne answere in the other place Neither may it bee answered saith he that it is one thing to speake of justification and another of the curing of a bodily disease For our Lord by the very same words attributeth Vtramque sanitatem the health both of the body and the soule to faith For as he said to the woman who was a sinner Luk. 7. 50. thy faith hath saved thee so to the woman which had the bloudy issue Mat. 9. 22. thy faith hath saved thee and to the blinde man whom he restored to sight Mar. 10. 52. thy faith hath saved thee And further it is to bee thought that our Saviour when he telleth them whom he cured that their faith had saved them that is himselfe through faith had saved them looked higher than to the cure of their bodies as Mat. 9. 2. sonne be of good cheere thy sinnes are forgiven thee for sinne being the cause of their maladies the Lord to cure them tooke away the cause thereof which was the guilt of sinne § VIII All those places which exclude workes from justification doe by necessary consequence teach justification by faith alone For that we are justified by some righteousnesse is confessed of all This righteousnesse is either the righteousnesse of faith or of workes that is either the righteousnesse of Christ apprehended by faith and that is the righteousnesse of God which without the Law is revealed in the Gospell or that righteousnesse which is inherent in our selves prescribed in the Law For neither can a third righteousnesse bee named by which we should be justified neither can wee be justified by both
the holy Ghost perpetually making such an opposition betweene them as that they cannot stand together If therefore we be not justified by the righteousnesse of workes prescribed in the Law as all inherent righteousnesse is then we are justified by the righteousnesse of faith alone Or thus The righteousnesse whereby wee are justified is either inherent in our selves and performed by our selves which the Scriptures call the righteousnesse of workes or that which being out of us is inherent in Christ and by him performed for us which is the righteousnesse of faith A third cannot be named and by both wee cannot be justified If therefore we be not justified by the former which I have sufficiently or rather abundantly proved heretofore then are we justified by the latter alone For if of two and no more but two you take away one you leave the other alone So is it in all dis-junctions consisting of two opposites sine medio The one being removed the other only remaineth § IX That by which alone the promise of justification by which alone justification by which alone Christ himselfe who is our righteousnesse is received that alone justifieth By faith alone the promise by it alone justification by it alone Christ himselfe is received For that is the proper office of faith For if faith receive the Promise and justification and Christ himselfe which no other grace in us can doe then it is the proper office of faith But faith receiveth the promise wherein justification is offered Gal. 3. 22. it receiveth remission of sinnes or justification Act. 10. 43. 26. 18. 13. 39. it receiveth Christ himselfe Ioh. 1. 12. which no other grace can doe as it is evident therefore faith alone doth justifie § X. That which is the onely condition of the Covenant of Grace by that alone we are justified because to that alone justification is promised Faith is the onely condition of the Covenant of grace which is therefore called lex fidei therefore by faith alone we are justified If against the assumption it be objected that charity and obedience and other virtues are also required I answere that these are not the conditions of the Covenant but the things by Covenant promised to them that beleeve If we beleeve God hath promised to justifie us and being justified or redeemed to sanctifie and to save us See Luk. 1. 73 74 75. Ier. 31. 33 34. Heb. 8. 10 11 12. Gal. 3. 9. 14. 22. Charity obedience c. are the conditions of the Covenant of workes Doe this and thou shalt live but the condition of the Covenant of grace is Beleeve and thou shalt bee inabled to walke in the obedience of the law thou shalt receive the gift of the Spirit and finally thou shalt bee saved For being by faith freed from sinne and become Servants to God you have your fruit unto holinesse and the end everlasting life Rom. 6. 22. § XI The holy Scriptures wheresoever they speake of that by which wee are justified mention nothing in us but faith not workes nor other graces unlesse it bee to exclude them from the act of justification Which is a plaine evidence that faith doth justifie alone Bellarmine answereth that it doth not follow that because faith onely is mentioned therefore it justifieth alone For sometimes other things as not only other virtues but the Sacraments also are mentioned which notwithstanding doe not justifie alone Whereunto I answere first that in the point of justification faith is mentioned alone and no other grace with it even where the holy Ghost treateth ex professo of justification and of the causes thereof Secondly that to no other grace mentioned either alone or with others is justification any where ascribed Neither are the Papists able to produce any testimony out of the holy Scriptures to prove it As for those which Bellarmine alleageth out of Tit. 3. 5. Ephes. 5. 26. they are not to the purpose as speaking of the outward meanes which we deny not to concurre with faith That out of Luk. 7. 47. hath already beene cleared that love there noteth not the cause but the signe of forgivenesse That out of Rom. 8. 24. sheweth that in this life we are not saved re but spe not in fruition but in expectation Which hope or expectation as it is termed vers 23. is no cause either of justification or of salvation Thirdly that the justification attributed to Sacraments doth not hinder justification by faith alone For when wee say that faith doth justifie alone we meane that nothing in us doth concurre to the act of justification as any cause thereof but faith onely as hath beene shewed As for the Sacraments we acknowledge them to be externall meanes and as it were manus offerentis as faith is manus recipientis And that the Sacraments bee so farre srom hindering justification by faith alone as that they doe confirme it as being the sealâ—…s of that righteousnesse which is by faith CHAP. IX Testimonies of the Ancient Fathers and of others in all ages for justification by faith alone § I. NOw that this Doctrine is no novelty but that which in all ages hath been the received Doctrine of the Christian Churches I will prove by the Testimony of the Christian Writers in all ages but chiefly of the ancient Fathers I. Iustin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To see God it is granted men by faith alone And by what alone wee see God by that alone wee are justified Againe what other thing could cover our sinnes but his righteousnesse In whom could we being sinners and impious bee justified but in the onely Sonne of God By the righteousnesse therefore of Christ onely which is received and put on by faith onely are our sinnes covered In Christ alone those that are sinners in themselves are justified therefore not by righteousnesse inherent but onely by the righteousnesse of faith II. Irenaeus whom I finde cited and approved by Augustine Men can no otherwise be saved from the stroke of the old serpent but by beleeving in Christ Even as the Israelites who were bitten by the fiery serpents could no otherwise be healed but by looking on the brasen serpent III. Clemens Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith alone is the Catholike salvation of mankinde Againe the power of God alone without demonstrations is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith alone IV. Origen more plainely The Apostle saith that the justification which is by faith alone is sufficient so that a man beleeving only is justified and instanceth in the examples of the penitent theefe Luk. 23. and of the penitent woman Luk. 7. both which were justified by faith alone And in that place as hath beene observed by others Origen useth the exclusive particle sola seven times Bellarmine answereth that Origen only excludeth externall workes when power and occasion is wanting as in the
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 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
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
to three heads The first is the authority of Gods word For if the Scriptures any where expresly say that faith alone doth justifie it must he beleeved though no other cause could be rendred The second is the will of God justifying namely because it hath pleased God to grant justification upon the onely condition of faith The third is the nature of faith it selfe because it is the properâ—…y of faith alone to apprehend justification and to apply it unto us and to make it ours Besides these I have rendred other causes the chiefe and principall whereof is this because we are justified not by any righteousnesse inherent in our selves but onely by the righteousnesse of Christ which being out of us in him is imputed onely to them that beleeve and is received onely by faith § II. But these three causes or reasons which he mentioneth will not easily be remov'd the first the authority of the Scriptures this being the maine doctrine of the Gospell Yea but saith Bellarmine it is no where said in expresse termes that faith alone doth justifie when we saith he have expresse termes that a man is justified by workes and not by faith onely Iam. 2. 24. Answ. To the place in the Epistle of Iames I shall answere fully in his due place Onely here I say thus much That Saint Iameâ—… speaketh not of the justification of a sinner before God by which he is made or constituted just of which our question is but of that whereby a just man already justified before God may be approved declared and knowne both to himselfe and others to be just And that the Apostle Iames speaketh not either of workes as causes but as signes of justification or of the habit of true faith but of the profession of faith or faith professed onely and concludeth that a man is justified that is knowne and approved to be just not onely by the profession of the true faith but by workes also a godly conversation being as it were the life and soule of the profession and without which it is dead But though in expresse tearmes it be not said in so many words and Syllables that faith doth justifie alone yet this doctrine is by most necessary consequence deduced from the Scriptures And what may by necessary consequence be deducted out of the Scriptures that is contained in the scriptures as all confesse Wherunto may be added that the Fathers so conceived of the doctrine of the scriptures who with one consent as you have heard have taught according to the scriptures that by faith we are justified alone And the Papists must remember that by oath they are bound to expound the scriptures according to the coÌ„sent of the fathers § III. Now that this doctrine is contained in the Scriptures I have plentifully proved before and something here shall bee added There are but two righteousnesses onely mentioned in the Scriptures by which wee can bee justified either that which is prescribed in the Law which is a righteousnesse inherent in our selves and performed by our selves or that which is taught in the Gospell which is the righteousnesse of Christ inherent in him and performed for us The former is the righteousnesse of the Law or of workes the latter is the righteousnesse of faith A third righteousnesse by which wee should bee justified cannot be named And betweene these two there is such an opposition made in the Scriptures that if wee bee justified by the one we cannot by the other If therefore the Scriptures teach that wee are justified by faith and not by workes it is all one as if they said that wee are justified by faith alone If it bee all one to say by faith and not by the workes of the Law or by faith alone then saith Bellarmine I demand whether all workes and every Law be excluded or not For if all workes be excluded then faith it selfe which Ioh. 6. 29. is the worke of God and if every Law then the Law of faith and consequently faith it selfe and so to be iustified by faith shal be nothing else but to be justified without faith Answ. it is plaine that by the Law is meant the Law of workes and by the workes of the Law all that obedience which is prescribed in the Law Now in the Law which is the perfect rule of righteousnesse all inherent righteousnesse is prescribed Then saith Bellarmine faith it selfe and the act of faith is excluded from the act of justification I answere first in this question the Apostle opposeth faith to workes and therefore faith is not included under workes Secondly faith as it is either an habit or an act and so part of inherent righteousnesse doth not justifie but as hath beene said relatively in respect of the object which being received by faith doth justifie as it was the brâ—…sen serpent apprehended by the eye which did heale and not the eye properly § IV. Againe the Scriptures teach that we are justified gratis gratiâ per sanguinem Christi per fidem Gratis that is freely without respect of any good workes done by us no not by the workes of righteousnesse which wee have done Tit. 3. 5. but by his meere grace and favour when we had deserved the contrary through the bloud and alone satisfaction of Christ received onely by faith To the word gratis Bellarmine answereth that it excludeth our owne merits which indeed can be none but not the free gifts of God as love and penitencie and the like for then faith also should be excluded That followeth not for when wee are justified by faith onely we are justified gratis gratis saith the Apostle freely by his grace through the merits of Christ by faith bringing onely faith to justification as the Fathers have taught and that not to bee any essentiall cause of our justification but onely to be the instrument and hand to receive Christ who is our righteousnes and therfore it is the condition required on our part in the covenant of grace The rest as love and hope and repentance c. being not the conditions of the covenant but the things by covenant promised to them that beleeve Vpon the condition of faith which is also the free gift of God the Lord promiseth remission of sins and justification and to those who are redeemed and justified by faith he doth by oath promise the graces of sanctification So that faith only on our part is required to the act of justification besides which we bring nothing else thereunto but love and the rest of the graces as Augustine saith of workes non precedunt justificandum sequuntur justificatum and therefore wee are justified by faith alone § V. And by this the second head is also proved namely that it is the good pleasure of God to grant justification upon the condition of faith alone If ye looke into all the promises of the Gospell ye shall find that they interpose only the
renounceth speciall faith For canst thou love Christ and rejoyce in him as thy Saviour if thou be not by speciall faith perswaded that thou shalt be saved by him Seeing then unto our justification before God we are to receive Christ as hath beene said by a true and lively assent and unto justification in the court of our owne conscience by a plerophory or assured perswasion we are to apply the promises to our selves which are the peculiar acts of faith and cannot be attributed to any other grace it followeth therefore from the proper nature of faith that by it alone we are justified § VIII His second cavill is taken from the Sacraments which by our confession as he saith doe apply the promises and justification it selfe to the receiver therefore saith he faith doth not justifie alone after the manner of an instrument applying In this argument he greatly pleaseth himselfe but without cause For first when we say that faith alone doth justifie we meane that in us nothing concurreth to the act of justification with faith but without us we acknowledge many things to justifie Secondly faith justifieth alone ut manus accipientis the Sacraments ut manus dantis Thirdly faith doth actually justifie before God the Sacraments doe not justifie before God but serve to seale our justification to our owne consciences neither doe they actually conferre grace but confirme it as the seales of that righteousnesse which is by faith When as therefore the termes of washing cleansing sanctifying saving are attributed to Sacraments these phrases are to be understood Sacramentally And this is our answere as for those which Bellarmine frameth for us hee hath good leave to make or to marre them at his pleasure CHAP. XV. Bellarmines fourth principall argument taken from the manner how faith doth justifie and the fifth from the formall cause of justification § I IF Faith saith hee doth justifie as a cause as the beginning as the merit of justification then faith doth not justifie alone for love and penance and other good acts doe the like but the antecedent is true therefore the consequent I deny first the consequence of the proposition and the proofe thereof For neither love or penance nor other good acts doe either cause begin or merit justification And therefore though faith did justifie as a cause as the beginning as the merit whereby justification is obtained it might for all them justifie alone This were sufficient to overthrow his whole Dispute But all his care is to prove the assumption which hee endeavoureth in all the parts thereof And first that faith is a cause of justificatition which we doe not deny yea we affirme that nothing in us doth concurre to the act of justification as a cause thereof but faith onely But you will aske what cause We say the instrumentall onely If Bellarmine meane any other cause as no doubt but he doth he should have done well to have named it and to have proved it § II. He proveth faith to be a cause by the prepositions ex and per by and through attributed to faith whereto I answere that these particles sometimes are used to signifie the instrumentall cause As namely when we are said to be justified or saved through or by the word or the Sacraments Rom. 6. 4. Tit. 3. 5. Ioh. 17. 20. 1 Cor. 1. 21. 15. 2. Faith commeth by hearing Rom. 10. 17. Preachers are Ministers by whom you doe beleeve 1 Cor. 3. 5. Ephes. 3. 6. And first for those plà ces wherein it is said that we are justified by faith or saved by faith Rom. 3. 28. 30. 5. 1. Ephes. 2. 8. In these and the like places saith he the preposition by or through doth signifie a true cause But he should have done well to have set downe what cause for an instrumentall cause is also a true cause The preposition per saith Bâ—…llarmine in another place is not fitly accommodated to the favour of God which is the efficient cause of justification but either to the formal as per gratiam or meritorious as permeritum filii or instrumentall cause as per fidem Sacramenta where you see by Bellarmines confession per is attributed to faith as to the instrumentall cause It is also attributed to the matter and merit as Rom. 5. 10 19. When as therefore it is also attributed to faith it cannot be attributed in the same sense as to the death and obedience of Christ in propriety of speech but of necessity it is to bee understood by a metonymy faith being put for the object of faith which is Christs righteousnesse And this manifestly appeareth when justification by the preposition is attributed both to Christ and to faith as Rom. 3. 24. 25. wee are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the redemption which is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in his blood by Christ we have accesse to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in him Eph. 3. 12. By the name of Christ we have remission of sinnes by faith in his name Act. 10. 43. 26. 18. As it is said of the cure of the creeple Act. 3. 16. that the name of Christ by faith in his name had healed him Thus I have shewed before that the same benefits of justification and salvation which properly we receive from the death and obedience of Christ are attributed to faith not properly but relatively and metonymically Not that faith it selfe worketh them but the object which it as the instrument apprehendeth § III. But Bellarmine will prove that in these and such like places the prepositions by and through doe signifie a true cause first by the contrary For when the Apostle Rom. 3. 4. Gal. 2. 3. and elsewhere doth prove that a man is not justified by workes nor by the Law without doubt he excludeth the force and efficacie of workes and of the Law in justifying and not a relative apprehension alone For no man could doubt but that the Law and works did not justifie by apprehending righteousnes relatively And therfore the saying of the Apostle had been very foolish if his meaning had beene that justice is apprehended by faith and not by the Law or workes Even as a man should speake foolishly who should say that the almes is received by the hand and not by the heele Neither did they whom the Apostle confuteth looke to be justified by their workes relatively but by the merit of them And therefore that which the Apostle denyeth to works he ascribeth to faith Answ. This manifestly proveth that the question of justification by faith or by workes is thus to bee understood whether wee are justified by the righteousnesse of Christ alone apprehended by faith which is the righteousnesse of the Gospell the righteousnesse of faith or by a righteousnesse inherent in our selves which is the righteousnesse of the Law or of workes For if the question should bee understood of faith
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
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
to the liberty of justification the former in that they are to be subject to the fearefull curse of the Law if at any time they transgresse it though in the least degree as wee doe very often and sometimes in an high degree the other to be excluded from justification if they doe not â—…otally perfectly and perpetually fulfill it which by reason of the flesh is utterly impossible to us Now Christ came to free us from this double bondage of the Law himselfe being made a curse for us and performing all righteousnesse in our behalfe that by the imputation of his sufferings and of his obedience wee might not onely bee freed from the curse but also bee entituled to the Kingdome of heaven And therefore to him that remaineth under this double yoake of bondage Christ profiteth nothing I come to the assumption those that seeke to bee justified by the workes of the Law that is by righteousnesse inherent are debtours to the whole Law for neither are they free from the curse if they breake it as all doe And therefore the Apostle concludeth them who are of workes that is who seeke justification by righteousnesse inherent are under the curse Neither can they be justified unlesse they perfectly keepe it Therefore they who seeke to be justified by the workes of the Law that is by inherent righteousnesse whatsoever whether going before or following grace to them Christ is become of none effect to them he dyed in vaine to them the covenant of grace is disanulled to them the promise is of none effect c. So that whether you conceive of workes as going before or following grace the consequences of the Apostle are one and the same § XII Indeed if the popish doctrine were true that Christ hath merited for us the infusion of that righteousnesse by which we are justied as hee hath done that by which wee are sanctified and that hee hath merited for our workes to make them meritorious of eternall life then those consequences would not be so strong against the workes of grace as of nature But the Scriptures teach us that Christ doth justifie and save us by his blood and by his obedience that is by his owne personall righteousnesse and merits and not by any satisfaction of ours purchased by him nor by any merit of ours by him made meritorious For if his satisfaction and merits for us be full and perfect what need we to patch to them the ragges of our owne satisfactions and merits But if that were the end why Christ died for us that wee by his merits should obtaine both inherent justice whereby we should be justified and also merits of our owne whereby we should be saved as the Papists teach then either that righteousnesse and those workes wâ—…ich wee have by grace are sufficient to justifie and to save us or else Christ died in vaine for us But neither is that inherent righteousnesse which we have from Christ sufficient to justifie us nor those good workes of grace which wee performe sufficient to merit eternall life as I have in this treatise abundantly proved neither did Christ dye in vaine for that to imagine were blasphemy Therfore that was not the end why Christ our Saviour died for us I say againe if Christ dyed to this end that he might merit grace for us whereby we might in our owne persons satisfie the Law and so be justified thereby then he merited not onely that we should perfectly and perpetually without any omission or intermission in all our life fulfill the Law and be alwayes and altogether without sinne which by reason of our sinfulnesse is utterly impossible wee having beene sinners from the wombe yea in the wombe but also that wee should in our owne personâ—… satisfie the penalty which cannot be done but by punishment eternall or that which is equivalent for where hath beene guilt of sinne as in all hath beene there the Law cannot be satisfied without the punishment threatned in the Law And therefore if this were the end of Christs death it must be confessed that he died in vaine but this consequent is Blasphemous and therefore the antecedent is Antichristian § XIII To the fourth place which is Ephesians 2. 8 9. Bellarmine vouchsafeth no severall answere but sleights it over with that common answere that it excludeth onely workes done before faith But this place ought not so to bee sleighted For it doth ex professo teach that salvation and all the degrees thereof as namely justification are to bee ascribed wholly to the grace of God in Christ through faith and not to any workes or deserts of ours whether going before or following justification For first it may seeme needlesse that the Apostle should tell the Ephesians whom before in the same Chapter hee had convicted to have beene before their conversion children of wrath as all are by nature dead in sinne bondslaves of Satan living according to to the course of this world in all manner of sinne untill God in his abundant mercies in Christ by whose grace they were saved quickned them together with Christ that hee I say should tell them that they were not justified by the workes which they had wrought before their conversion Secondly when the Apostle saith you are saved by grace and not by workes will they say hee excludeth onely workes going before salvation why then hee excludeth all And that distinction with which Bellarmine contenteth himfelfe as a sufficient answere cannot be fitted to this place If it be said that the Apostle by Salvation meaneth justification I confesse that among the degrees of Salvation hee doth specially meane justification whereby we receive the right to our inheritance and are intitled to the kingdome of heaven and saved in hope But from hence it is inevitably proved that by what wee are justified we are saved and by what we are saved we are justified But we are saved as the Apostle here saith by the free grace of God through faith not of any workes of ours whatsoever or whensoever performed therefore in the like manner we are justified What then will you say if we bee neither justified by good workes nor saved for them are they therefore to bee neglected I answere in the third place that good workes though they be excluded from the act of justification or merit of salvation yet they are not excluded from the conversation of the faithfull but are therein required as necessary fruits of our regeneration and consequents of our justification as also being the way wherein wee are to walke towards our glorification As the Apostle sheweth in the next words vers 10. for wee are saith he Gods woâ—…kemanship created in Christ Iesus unto good workes which God hath preordained not that wee should bee justified by them or saved for them but that wee should walke in them as the way to eternall life where we are to observe that those words being a prevention of a secret objection
but the question is of justification Now many things are required to salvation which doe not concurre to justification as namely confession holinesse of life patience perseverance c. which though they goe before salvation yet they follow after justification and therefore cannot be causes thereof In all this discourse therefore Bellarmine is farre from concluding the point in question Notwithstanding it will not be unprofitable if I shall make a short excursion to follow him in his discourse but not to answere every particular which is not worth the answering That therefore he may confute our most pernicious errour as he calleth it he saith he will prove three things first that in the Gospell is contained the doctrine of workes and divers Lawes and that the promises thereof require the condition of fulfilling the Law Secondly that the just are not free from the observation of the Law of God Thirdly that good workes are simply necessary to Salvation § III. His intent in the first is to disprove that difference which we make betweene the Law and the Gospell from whence he had collected in the former Chapter that we deny the necessity of good works The difference was this That the Law propoundeth justification and salvation upon the condition of our fulfilling the whole Law But the Gospell promiseth justification and salvation upon the condition of faith only excluding works as the causes by which we are justified or for which we be saved which difference if it be true as it is most true plainely proveth justification by faith only and disproveth justification by workes For the better understanding whereof wee are to distinguish the termes both of the Law and Gospell which are used sometimes more largely sometimes more strictly and properly More largely Thorah the Law signifieth the whole doctrine of the old Testament whether written and contained in the bookes of Moses the Prophets and the Psalmes or Preached Written thus it is said to have beene written in the Law Ioh. 10. 34. which is written Psalm 82. 6. so Ioh. 12. 34. which is written Psalm 110. 4. so Ioh. 15. 25. which is written Psalm 35. 19. The Law saith those things Rom. 3. 19. which are cited out of the Psalmes and out of the Prophet Esay vers 10 11 12. Thus 1 Cor 14. 21. out of Esai 28. 11. thus Gal. 4. 21. out of Gen. 21. 10. And thus by the Law in many places is understood the whole doctrine of God contained in the Scriptures of the old testament and is often used in the same sense promiscuously g with Gods word insomuch that the Septuagints sometime translate Dabar which signifieth the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preached as Esai 30. 9 10. Psalm 78. 1. Ier. 18. 18. Prov. 28. 9. 29. 18. In this large sense the Evangelicall promises made in the old testament are contained in the Law though properly belonging to the Gospell as Bellarmine confesseth the promises of remission of sinnes though they be in the Prophets they doe not belong to the Law but to the Gospell And so the covenant of grace it selfe which the Lord made with Abraham in making whereof he is said Gal. 3. 8. to have preached before the Gospell to Abraham Of the Doctrine of the Gospell which was to begin at Ierusalem Luk. 24. 47. it is said Esai 2. 3. Mic. 4. 2. out of Sion the Law shall goe foorth So more largely the Gospell is taken for the whole Doctrine of the new Testament whether written by the Apostles and Evangelists or preached Mark. 13. 10. Rom. 10. 16. Gal. 2. 5 14. Ephes. 6. 19. Col. 1. 5. Phil. 1. 27. 2 Thes. 1. 8. Thus the histories of the life and death of CHRIST are called Gospels Mark 1. 1. Mat. 26. 13. Preached Rom. 2. 16. 16. 25. 1 Cor. 4. 15. 9. 18. Gal. 2. 7. 1 Thes. 1. 5. 2. 4. 2 Thes. 2. 14. 2 Tim. 2. 8. In respect of this large sense it is truely said that the Precepts Promises and Comminations of the Law are contained in the Gospell § IV More strictly and properly the Law signifieth the Covenant of workes which is also called the Law of workes Rom. 3. 27. which upon condition of perfect and perpetuall obedience promiseth justification and salvation to the observers thereof Rom. 10. 5. Gal. 3. 12. Levit 18. 5. Ezek. 20. 11. Act. 13. 38. Rom. 3. 20 28. Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospell which importeth good tydings signifieth more strictly and properly the Covenant of Grace which is also called the Law of faith Rom. 3. 27. and the word of faith Rom. 10. 8. which freely promiseth justification and right of salvation to all that beleeve in Christ Ioh. 3. 15 16 36. 6. 47. 11. 25. 20. 31. Act. 16. 31. Rom. 3. 24. 10. 6 9. Eph. 2. 8 9. Tit. 3. 5. 1 Ioh. 5 13. This doctrine of God concerning Salvation by Christ through faith which properly is the Gospell Luk. 4. 18. Matth. 11. 5. Rom. 1. 16 17. Act. 15. 7. Gal. 1. 6. 3. 8. Act. 10. 36. is called the Gospell of grace Act. 20. 24. the word of reconciliation 2 Cor. 5. 18. the Gospell of peace Ephes. 6. 15. the Gospell of salvation Ephes. 1. 13. the Gospell of glory 1 Tim. 1. 11. the Gospell of the glory of Christ that is the glorious Gospell of Christ 2 Cor. 4. 4. the Gospell of the Kingdome Matth. 4. 13. 24. 13. This doctrine teacheth us that our gracious God out of his meere grace having elected his children in Christ before all times did in the fulnesse of time send downe his Sonne to save us and that the benefit of the Messias might be applyed unto us vouchsafeth unto us the Gospell of grace by which according to the purpose of his grace given unto us in Christ before all secular times he calleth us working in us the grace of faith being endued with faith hee imputeth unto us the righteousnesse and merits of Christ making us partakers of redemption reconciliation justification and adoption and so freeing us from hell and from all the enemies of our salvation hee entituleth us unto the kingdome of heaven And that wee may be fitted and prepared for his Kingdome into which no unholy thing may enter Apoc. 21. 27. hee hath promised to them that beleeve that being redeemed reconciled justified adopted and so entituled to the kingdome of heaven hee will give them grace to worship him without feare in holinesse and righteousnesse before him all the dayes of our life that is in the voluntary upright and constant obedience of his Law Luk. 1. 73 74 75. It is true that the things which God in this Covenant of grace hath promised to give as namely faith and new obedience are also required of us Deo dante quod jubet God giving to us what he requireth of us the one as the antecedent condition
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
For what will it profit a man saith St. Iames if hee shall say that hee hath faith and hath not workes will that faith save him For as the body without the Spirit is dead so that faith which is in profession onely and is without workes is dead § XVII But this reason of his hee doth illustrate by two unlike similitudes For saith hee even as fire because by its heat alone it heateth if from the fire were taken away all other qualityes which are by accident joyned with heat it would still without doubt heat And as a father because by the onely relation of paternity hee hath reference to his sonne if from him who is a father all other attributes were removed as knowledgen â—…bility power health beauty and in stead os them there should succeed ignorance basenesse weaknes sicknes deformity and among all these attributes paternity should remaine yet still that father should have relation to his sonne Even so because a Christian apprehendeth salvation by faith alone and unto it is referred by our adversaryes surely it followeth that faith remayning hee may be saved although hee have no good workes and have many ill Answ. In the former similitude hee compareth a Christian man to fire faith to heat and other graces and good workes to such other qualityes as in fire by accident concurre with heat In which similitude nothing is like For neither doth a Christian man justifie or save others by faith as fire by his heat doth heat other things neither is hee justified or saved by his faith as it is a quality inherent but as it is the hand to receive Christâ—… neither are other graces or duetyes of sanctification which wee call good workes to be compared with I know not what accidentall qualityes concurring with heat but to those unseparable qualityes of fire viz light and drynes For even in the fire that is inflamed there doe concurre necessarily with heat drynesse and light neither were it a true fire without them and yet the act of heating is to be ascribed to the heat of the fire properly and not to the light or drynesse of the element so in a true Christian that is justified there doth concurre necessarily with faith both other sanctifying graces answerable to the drynesse of the fire and also the light of a Christian conversation without which hee is not to be held a true Christian or truely justified and yet the act of justifying or saving is not to be ascribed either to other graces or to good workes but onely to faith receiving Christ or rather to Christ onely received by faith In the other similitude he compareth the reference which faith hath to salvation unto that relation with is betweene father and sonne But faith and salvation are no such relatives Neither are the graces of the sanctification or good workes to be compared to those accidentall adjuncts attributed to a father which may come and goe as being not necessary to the being of a father but rather to those properties of the humane nature as reason will understanding wit c. For although a man cannot become a father without these yet his being a father is not not to be ascribed to these § XVIII And whereas hee would seeme to take away the answeare of his adversaties who alleage that his supposition is impossible both because in his first booke he had proved that saith may truely and indeed be severed from charity and good workes and also because at least in conceit it may be severed from them which he saith is sufficient for the confirmation of an hypotheticall prâ—…position neither can his adversaries deny it who teach thah faith and workes have that relation which is betweene the cause and the effect Hereunto I reply First that I have formerly not onely answered his arguments which hee produced to this purpose but also proved by unanswereable arguments that true justifying faith cannot be severed from charity and good workes Secondly as I said even nowe his supposition implyeth a contradiction and therefore is impossible Impossible I say that workes being supposed to bee present necessitate presentiae should in the same speech be truely supposed to be absent Thirdly If Bellarmine can conceive that true justifying and saving faith may be without charity and good workes then hee may also conceive that that faith may save which is severed from charity and destitute of good workes His assumption I grant for wee teach according to the Scriptures that that faith which is alone severed from charity and good works doth justify or save neither alone nor at all and doe ascribe lesse to such a faith than the Papists themselves doe But his conclusion is faulty as contayning more than can be inferred upon the premisses that good workes are necessary not onely in regard of presence but also of some Efficiencie which was not so much as mentioned in the antecedent of the proposition which the conclusion should gainsay and say no more Thus much of the necessity of good workes CHAP. VI. Of the verity of the justice of works and of the possibilitie of fulfilling the Law § I. NOw Bellarmine will discourse of the truth of the justice of workes or of actuall righteousnesse And in this dispute he spendeth eigth Chapters But to what end for I feare hee wandreth still Hee had in the first booke propounded five principall arguments to prove that faith doth not justifie alone The Fifth and last was that good workes also doe justifie and therefore not faith alone This assertion hee laboureth to prove by divers arguments The first from the necessity of good workes which I have answeared The second from the verity of the justice of workes namely that the good workes of the faithfull and regenerate are truely good which wee doe not deny wee say indeed that the seeming good workes of men unregenerate are not truely good because an evill tree cannot bring forth good fruit But the good workes of the regenerate being the workes of grace and the fruits of the Spirit wee acknowledge to be truely good But will it hereupon followe that therfore they are or may be justified by workes Nothing lesse Hee must prove that the workes of the regenerate are not onely truely good but also purely and perfectly good and not onely that but that they are also perpetually and universally good For if they faile in any one particular as in many things we saith Iames the just offend all they cannot be justified by their obedience For hee that offendeâ—…h in one is guilty of the breach of the whole Law and is so farre from being justified by his obedience that by the sentence of the Law hee is accursed because he hath not continued in all the things which are written in the booke of the Law to doe them unlesse therfore he can prove that not onely some but all the workes of the faithfull are not onely truely but
also purely and perfectly good which is impossible to be proved he cannot possibly conclude that they are justified by them will you then know to what end serveth this discourse The subtile Sophister because hee would seeme to have the better end of the staffe chooseth rather to confute our pretended errours than to defend his owne § II. But indeed this whole dispute is defensive serving to answeare a piece of one of our arguments against justification by inherent righteousnesse because our obedience is neither totall nor perfect nor perpetuall Not totall because wee neither doe nor can fulfill the whole Law of God Not perfect nor pure because it is stayned with the flesh Not perpetuall because interrupted either by omission of duetyes or commission of sinnes To the two former Bellarmine answereth the third being unanswerable and maintayneth the contrary assertions setting downe the state of the question thus Whether men justified may by the helpe of Gods grace so fulfill the Law of God that their workes are not onely not to be called sinnes but also deserve truely and properly to be called just But this question commeth short of that which hee ought to prove in two respects For first if the just meaning all the just are justified by their workes hee must proove that not onely some choice men may by the speciall help of Gods grace fulfill the Law but that all doe or else hee must confesse that they are not justified by their obedience Neither is it sufficient that their workes be not sinnes or truely just unlesse their workes not some but all be not onely truely but also purely good But of this question so propounded by him he saith that we whom hee calleth heretickes hold the negative The Papists who are no heretikes hold the affirmative whose assertion hee setteth downe in three articles First that the Law of God to just men is absolutely possible not indeed by the onely strength of nature but by the help of divine grace Secondly That the workes of the righteous are simply and absolutely just and after their maner prefect Thirdly That a man is truely justified by workes Thus you see how as it were by chance hee stumbleth upon the maine question where unto his whole dispute ought to be referred bringing it in as a proofe of the verity of the justice of good workes wherâ—… by it self ought to be either proved or defended otherwise all this discourse of the verity of good workes is impertinent These three he saith hee will prove in order And in all three I must have the patience to followe him § III. And first of the possibility or impossibility of fulfilling the Law Concerning which what wee doe hold may appeare by these distinctions for first wee doe not hold that it is absolutely impossible for God if it so please him can enable man perfectly to fulfill the Law as hee did in our first creation and as hee will doe at our full redemption But in this estate since the fall to a man living in the flesh it is not possible And thus Augustine if the question bee whether God bee able to make a man to live without sinne doth freely confesse it but if the question bee whether God ever enabled any man to be without sinne that he denyeth The second distinction is concerning the regenerate and the unregenerate For unto the unregenerate being fallen in Adam the Law through their owne fault is impossible But the regenerate may bee said to keepe the whole Law and that in three respects First in regard of their faith for hee ithat truely beleeveth in Christ hath fulfilled the Law for Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and complement of the Law to every one that beleeveth his obedience being imputed to them Qui credit in Christum saith Theodoret scopum Legis adimplet he that beleeveth in Christ fulfilleth the scope of the Law and Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle therefore saith that hee which beleeveth in Christ fulfilleth the law Ambrose likewise on those words not the hearers of the law but the doers shall be justified Hoc dicit saith hee quia non hi justi sunt qui audiunt legem sed qui credunt in Christum quem tex promisit hoc est facere legem This hee saith because not they are jâ—…st who heare the Law but they who beleeve in Christ whom the law promised and this is to performe the law and againe Qui credit in Christum hic fecisse legem dicitur whosoever beleeveth in Christ hee is said to have performed the law The like hath Sedulius that faith standeth for the perfection of the whole law in Rom. 10. 4. Secondly in respect of our new obedience Thirdly in respect of Gods acceptation accepting of our syncere though weake endevour and pardoning our defectivenesse therein which being forgiven our obedience is reputed as if wee had performed all For as Augustine saith Omnia ergo mandata facta deputantur quando quicquid non fit ignoscitur All the Commandements are esteemed as done when that which is not done is pardoned But the question is properly understood of our new obedience in regard whereof another distinction is to bee acknowledged betweene the keeping or observing of the law and the fulfilling of it which the Papists feeme to confound For all the faithfull by their new obedience keepe the law according to the measure of grace received but none fulfill it Their new obedience consisting In studio pretatis justitia in the study of piety and righteousnesse whereby they are studious of good workes This study standeth in a syneere desire an unfained purpose an upright endevour to walke in the obedience of all Gods Commandements And this study and practise of piety though accompanied with manifold 〈◊〉 yea with many slippes both of omission and commission happening contrary to their generall desire and purpose through humane infirmity the Lord who in his children accepteth of the will k for the deed esteemeth so highly of that those things which are done with an upright heart and syncere endevour are said in the Scriptures to bee done with the whole soule and with a perfect heart which must be evangelically and not legally understood this perfection standing not in the perfect performance but in the uprightnesse of the heart striving towards perfection Thus all the faithfull keepe the law who have a syncere desire purpose and endevour to obey it but none doe or can fulfill it unlesse they continue in all the things which are written in the Booke of the law to doe them Which never any since the fall Christ onely excepted were able to doe for the law is kept with the heart Psal. 119. 34. 69. 129. but not fulfilled but by the whole man I say the whole man performing the whole law alwaies § IV. But that the law is possible to the faithfull Bellarmine endevoureth to prove
what we were and not what we are that seeing from what wee are fallen we might seeke to bee repaired in Christ who is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. The covenant of workes God made with man in his state of integrity when he was able to keepe it But after the fall because it was not possible that man should performe that covenant in and by himselfe he in great mercie made with man the Covenant of grace in Christ. But lest any man should either through ignorance or pride neglect the benefit of the Messias it pleased God to renew the Covenant of workes not to that end that men should be justified or saved thereby but that it might bee a meanes to drive them unto Christ. And fo Bellarmine himselfe hath taught Lex non data erat ut justificaret sed ut morbum â—…stenderet ad quaerâ—…ndum medicum excitaret The Law was not given to that end that it should justifie but that it might shew the disease and stirte up men to seeke to the Physitian Againe a distinction is to be made as in the answere to the second reason of the parties to whom the law is given For to the wicked and reprobate who are Gods rebellious subjects the law is indeed impossible through their owne default and yet God exacteth most justly that righteousnesse in which hee did create them hee requireth most justly an accompt of those talents which hee committed to them though now they be not able to pay The debt is duely exacted of the debtour though through his own default hee bee not now able to make payment As for the elect whom the Lord hath before they were loved in Christ hee hath given his law to them not to this end that either by the observation thereof in their own persons they should bee justified or by the breach thereof they should bee condemned for then who could be saved But the use of the law to them before their conversion is that it might bee unto them a Schoolmaster unto Christ and after their conversion and justification it might bee a rule whereby to frame their lives and conversation aspiring alwaies towards that perfection which the law prescribeth though they cannot fully attaine unto it Why then saith Augustine should not this perfection bee enjoyned to man though no man in this life have it Non enim rectè curratur si quò currendum est nesciatur quomodo autem sciretur si nullis praeceptis ostenderetur For men cannot runne well if they know not whither they must runne and how should they know that if by precepts it be not made known to them And worthy is that saying of Bernard to be repeated againe and againe Neither was the commander ignorant that the weight of the commandement doth exceed the strength of men but hee judged it profitable that hereby they should be admonished of their owne unsufficiencie and that they might know to what end or perfection of righteousnesse they should aspire Therefore by commanding impossible things hee did not make men transgressors but humble that every mouth may bee stoppod and the whole world made obnoxious to God For by the works of the Law no flesh shall be justified in his sight For receiving the commandement and feeling our defectivenes wee shall cry to heaven and God will have mercie on us And wee shall know in that day that not by the workes of righteousnesse which wee have done but according to his mercie hee hath saved us § X. His fourth reason is collected out of three places of scripture Rom. 8. 4. Mat. 6. 10. Heb. 5. 9. In the first it is said that Christ suffered that the justification of the Law might be fulfilled in us In the second we are taught to pray that Gods will may bee done upon earth as it is in heaven In the third that Christ is made to all that obey him the cause of eternall salvation But saith hee if we canâ—…t fulfill the Law then Christ misseth of his end For notwithstanding his sufferings the justification of the Law is not fulfilled in us neither is our prayer ever obtayned of fulfilling Gâ—…ds will and commandements on earth as in heaven neither is Christ the authour of salvation to any because none obey him Answ. As touching the first place because it is often alleaged by Bellarmine I will somewhat insist upon it The place is two wayes expounded either of sanctification or of justification Ifit be to be understood of sanctification as the Papists commonly expound it we acknowledge that our sanctification is the end and fruit of our redemption by Christ and that this end is atchieved iâ—… all those who live not after the flesh but after the Spirit that is in all true believers I say it is archieved 〈◊〉 in this life and perfectly in the life to come But as I suppose it is rather to be understood of justification For the Apostle having assured the faithfull vers 1. that notwithstanding sinne and the body of sinne and of death wherof hee had complayned chap. 7. remayneth in them yet forasmuch as we are delivered from the same by Iesus Christ our Lord vers 25. there is no condemnation to them which are in Christ as his members whom hee describeth by this character that they walke not after the flesh but after the Spirit In the verses following he confirmeth the same conclusion showing how Christ hath delivered us For saith hee vers 2. the law of the Spirit of life in Christ Iesus hath delivered me from the law of sinne and of death Whereby the law of the Spirit of life we understand the virtue and power of holynes or sanctification not in us but in Christ Iesus for so hee saith though they doe not observe it who understand this place of sanctification and righteousnesse inherent who by his righteousnesse and merits hath delivered us from the power of sinne and of death But the Apostle as in the former chapter vers 24. so here in the singular number speaketh of himself teaching by his owne example every true Christian to apply the benefits of Christ to himself For that which was impossible for the law to doe that is to justifie us in that it was weake through the flesh God sending his owne sonne in the likenes of sinfull flesh that is in the humane nature subject to passions and infirmities and that for sinne that hee might take away the sinne of the world for so saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned sinne in the flesh that is exacted the due punishment of sinne in his humane nature that the guilt of our sinnes being taken away by his alsufficient satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the law requireth unto justification might by Christ bee fulfilled in us who are his members which walke not as also hee had said in the first verse not after
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
is so called gratia non â—…b aliud nisi quia gratis datur as I have shewed before As for the other three Popish Councels viz. Lateranense Florentinum Tridentinum they are not to bee accepted as witnesses but to be excepted against as parties § V. Wee have heard Bellarmines testimonies both of Scriptures and Fathers now wee should heare his reason but that wee have heard and confuted it before In the last place saith hee there may bee added one evident reason from those things which were prooved in the former booke For it hath beene demonstrated that the good workes of the just are truely just that they satisfie the Law of God that they justifie a man whereupon it followeth that they are truely meritorious Whereunto I retâ—…rne this answere First to the Antecedent that it hath beene sufficiently demonstrated that the worke of just or justified men though they may bee said to bee truely good yet they are not purâ—…ly good that they doe not satisfie the Law of God that they doe not justifie a man before God so farre are they from being truely meritorious Secondly to the consequence that although they were truely good although by them men did satisfie the law of God by doing all that is commanded yet so long as men do but their duety they must confesse themselves to bee but unprofitable servants neither doe they merit any thing at the hands of God For Debitum non est meritum that which is debt is not merit And if they could which they cannot by their obedience satisfie the commandement for the time to come yet how shall they satisfie the penalty for their sinnes past wherefore a servant is well apaied as Theophylact said if he escape the whippe though hee cannot deserve so much as thankes which is but a verball reward But hee prooveth the consequence because the chiefe reason why wee poore heretikes deny merits is because wee thiâ—…ke that no worke in this life is truely just or doth satisfie the law but that all our workes are mortall sinnes in their owne nature c. Answ. Though wee were heretickes which hee with all his complices shall never bee able to prove yet would it not become him to belie us For neither doe wee denie the good workes of the faithfull to bee truely just neither doe wee say that they are sinnes and much lesse mortall sinnes neither is that the chiefe reason why wee deny them to bee meritorious as you may perceive by the reasons before alleaged neither if that reason doe as it doth prove them not to bee meritorious doth it follow that therefore the contrary doth prove them to bee meritorious at the hands of God For though they were not onely truely but also purely good though they were not sinfull nor stayned with the flesh as all are yet so long as they are our duties so long as they are Gods free gifts so long as there is no proportion betweene them and the reward so long as they are accompanied with manifold sinnes and infirmities and so long as all the reasons before alleaged against merits stand in force it followeth necessarily that we neither doe or can by all the workes wee can performe merit any good thing and much lesse the eternall reward at the hands of God CHAP. VII Other Questions concerning merits discussed as of trust in merits and of an eye to the reward § I. ANd yet here is not an end For still ac ording to his Methode such as it is hee hath certaine quâ—…stions to discusse In mine opinion hee being to dispute of merits if hee had meant to deale plainely and sincerely should first have shewed what merit is and what is required to a meritorious worke Secondly what sorts of merits there are and what thereby is merited Thirdly whether the good workes of the faithfull bee meritorious or not and if they be how farre forth and then in the last place the two questions might have beene propounded â—…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seeing as hee teacheth good workes doe merit reward whether it bee lawfull to doe a good worke having an eye to the reward Secondly whether men may trust in their merits But he first disputeth against us that the good workes of the faithfull bee truely meritorious of eternall life which hitherto hee hath endevoured to prove in his first sixt chapters In the second place hee disputeth the tâ—…o accessary questions the one whether and how farre forth men may trust in their merits cap. 7. the other whether it bee lawfull in doing good workes to have an eye to the eternall reward cap. 8 9. Then hee commeth to shew against some learned men of their owne side among whom there is great dissention in this question of merit First what is required to make a worke meritorious and sheweth that to a merit seven conditions are required cap. 10 11 12 13 14 15. Secondly how farre forth good workes are either meritorious or rewarded Meritorious whether ex condignâ—… cap. 16. and if so whether in respect of the promise onely or also in regard of the worke it selfe cap. 17 18. And as touching the reward whether GOD doth reward good workes supra condignum cap. 19. In the last place what those things are that are merited ex condigno viz. eternall life c. 20. and the increase of justice but not the grace of justification cap. 21. nor reparation after a fall nor perseverance to the end which three are merited ex congruo as he saith cap. 22. § II. His discourse concerning trust and affiance whether it be to bee reposed in merits and how farre forth serveth to no other purpose but to answere one of our arguments and therefore I handled this question so farre as was needfull in our eleventh argument Neither shall it now bee needfull to insist thereupon first because having as I hope sufficiently prooved that wee have no merits it is needlesse to prove that wee are not to trust in them Secondly because Bellarmine confesseth that by reason of the uncertainety of oâ—…r owne righteousnesse and danger of vaine-glory for how can a man trust in his owne merits when he knoweth not whether hee hath any or not which is the condition of all Papists or how is it possible that a man who is guilty to himselfe of sinne should without pharisaicall pride trust to bee saved in his owne merits and therefore to say it is lawfull to trust in our merits modo superbiâ—… caveatur is as if I should say it is lawfull to worship idols with divine worship modò idâ—…lolatria caveatur it is most safe to repose our whole affiance in the mercie and bounty of God whereunto hee might have added the merits of Christ by trusting in which wee are taught also to rerepose affiance not onely in the Mercie but also in the justice of God And if our whole affiance be to be reposed in Gods goodnesse then no part thereof
Tit. 3. 5. Bellarmines preamble to his answere in which he noteth three things first what is meant by the Law of workes and by the Law of faith Gal. 1. 6 8 9. e Luk. 1. 74. Jer. 31. 33. Heb. 8. 10. Bellarmines exposition f De spir lit g Râ—…m 10. 8. h De jusâ—…is l. 4. cap. 2. i In Rom. 3 27. homil 7. Iustice Of the Law In by the law k Lib. 4. cap. 8. §. 2 3 4. Thirdly what is meant by workes l De gratia lib. arb c. 7. Some of the Papists understand the ceremoniall Law onely m Deut. 11. 1. n Rom. 7. 7. o Rom. 3. 10 c. o De justis l. 1. cap. 19. Bellarmine and others understand also the workes of the morall law but yet such onely as goe before 〈◊〉 p Esponc in 1 Tim. 1. the end that is the fulfilling and consummation of the Commandement that is by 〈◊〉 doche of the law is â—…ove both of God and our neighbour out of a pure heart that is purisied by faith Salmero the end that is the complement or fulfilling of the precept that is of the law is the love of God and our neighbour proceeding from faith unfained wherby a man beleeveth in Christ from his heart q Gal. 2. 16. r Psal. 143. 2. s Lib. 4. c. 8. §. 15. t Heb. 11. 8 9. â—…7 u In Rom. 4. 1. hom 8. * Rom. 1. 16 17. 3. 21. x Rom. 3. 21. y Rom. 3. 24. z Rom. 4. 3 4 5. 16. Rom. 11. 6. De iustif l. 1. c. 19. §. Ex his His answere to Rom. 3. 27. His answer to the second testimony Rom. 4. 2. from the example of Abraham Bellarmines first answere refuâ—…ed Bellarmine confounded in two respects The first The second respect Bellarmines second answere refuted a Nehem. 9. 7. b Ios. 24. 2. c 1 Cor. 4. 7. d §. excludi Merit confuted c Act. 15. 5. * See l. ib. 6. c. 8. §. 7. n. 2. Bâ—…llarmines argument from the consequences in the epistle to the Galatians f 1 Tim. 1. 5. That the consequences make against justification by works of grace g Heb. 11. h Gen. 4. 9. i Rom. 4. 11. k 1 Cor. 5. 8. l Ioh. 3. 14 15. m De justis l. 4. c. 4 diâ—…fer 6. Lex Mosis non erat data ut justificaret sed ut moâ—… bum ostenderet ad quâ—…rendum medicum excitaâ—…et All the consequences alleaged by Bellarmine are strong against justification by works of grace n Gal. 3. 17 18. o Gal. 3. 10. Christ hath not merited for us that we should be justified by our owne righteousnesse or saved by our owne merits His answere to Ephes. 2. 8 9. p Tit. 3. 7. His answere to Phil. 3. 8 9. p In locum q Esa. â—…4 6. r Exam. concil Trid. part 1. de jusâ—…if pag. 135. s Advers Pelag. l. 2. omnia pro Christâ—… ducit quisquilias t I. Scapula u Hesycâ—…ius * Gillâ—…lim Deut. 29. 17. Ezek. 22. 3. His answere to Rom. 3. 24. x Lib. 3 de gratia y De justif l. 1. cap. 21. z Sess. 6. cap. 8. Bellarm. de iuâ—…tif l. 4. Bellarmines Method He proveth workes necessaâ—…y not to iustiâ—…ication but to salvâ—…tion a Rom. 10. 10. b Heb. 12. 14. c Heâ—… 10. 36. d Matth. 10. 22. 24. 13. e De justif l. 4. cap. 2. Of the difference between the Law and the Gospell The acceptions of the words Law and Gospell either in a large or strict sense f Psalm 1. 2. 19. 7. Psalm 119. 18 72 142. Mic. 4. 2. Esai 2. 3. h Psal. 119. 57 104. i De iustif l 4. c. 2. § probator quartò k Gen. 22. 18. The strict signification of the Law and the Gospell l Luk. 2. 10. Rom. 10. 15. m 2 Tim. 19. n Rom. 6. 22. His disproofe of the difference which we assigne Whether the promise of Salvation made to our obedience doe prove the merit of good workes Eternall life three waies promised first as a free g ft. o Epbes. 1. 6. p Rom. 8. 30. 10. 13 14. 2 Thes. 2. 13 14. q 2 Tim. 1. 9. r Ephes. 2. 8 9. s Gen. 22. 18. 2. As our inheâ—…itance t Eph 2. 6. u 2 Tim. 1. 9. * Act. 26. 18. Tâ—…t 3. 7. 3. As a reward x Apâ—…c 21. 27 y Luk. 1 73 74 75. Ier. 3 33 34. Heb. 8. 10 11 12. z De verbis Domini serm 3. O magna bonitas Dei cui cum pro conditione reddere debeamus obsequia utpote servi Domino famuli Deo subjecti potenti mancipâ—…a Redemptori amicitiarum nobis prae 〈◊〉 ut nobiâ—… obsequiâ—… debita servitutiâ—… extâ—…rqueat c. The example of Gods dealing with Abraham a Gen. 22. 16 18. Objection if eternall life bee the reward of our obedience then our obedience doth merit it Rom. 6. 23. b Psalm 62. 12. Ephes. 2. 7. c De gratia lib. arbitr Places whâ—…ch the papists understand of causes to be understood of notes d Phil. 1. 29. e In Rom. 8. Or of evidences Three other answeres to the foresaid objection f Ad annal eccles Baronii exercit 15. n. 17. g In Gen. 22. Bellarmines allegations de justis l. 4. c. 2. §. Ve niamuâ—… first Mat. 5. 20. His second testimony h Rom. 9. 32. i Auâ—…tor operis imperâ—…ecti in Matth. hom 33. Mat. 19 17. k Vers. 20. l Stapleton in promptuar cathol Dominica 1â—… post pentecost quaerebat quid sacâ—…endo id est peâ—… quâ—… 〈◊〉 opera it maeternam 〈◊〉 His other testimonies answered m Supra §. â—… n 1 Ioh. 5. 11 12 20. o Heb. 5. 9. His argument from Ezek. 18. 2â—… p Iam. 5. 20. q Rom. 6. 23. His fifth argument from the condition of faith Bellarmines proofe from his pretended true differences De justif l. 4. cap. 3. The first diffeâ—…ence confuted by the last r Mat. 11. 29. s Gal. 3. 17. t Gal. 3. 13. u 1 Cor. 1. 30. * Ier. 23. 6. x De justif l. 4. cap. 4. The second difference y Rom. 8. 23. The other 6. differences 3 4 5 6 7 8 Of Christian liberty z De justif l. 4. â—…ap 5. a Rom. 6. 18. De iusâ—…if l. 4. c. 7. a Deiustif l. 1. c. 18. §. Simile b Rom. 8. 30. Bellarmines proofe of his consequence Bellarm. proofes sor necessity of efficiency De Iustif. Lib. â—… Cap. 7. His first testimony Heb. 10. 36. c Heb. 12. 1. His second testimony 1 Tim. 2. 14 15. d Matth. 7. 14. e Act. 14. 22. f De Sacrament matrim cap. 2. §. confirmatur His third testimony Phil. 2. 12. g Ephes. 2. 10. h Psal. 100. 2. i Esay 26. 12. k 2 Cor. 3. 5. l Phil. 2. 13. m Phil. 1. 1 6 n Phil. 1. 6. o 2 Cor. 7. 1. His fourth testimony 2 Cor. 7. 10. His fifth testimony 2 Cor. 4. 17. p 1 Cor. 11. 19. His seventh testimony Rom. 8. 17 18. p
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. §
2 3. â—… ad 8. As bee was justified so are we lib. 5. cap. 2. § 6. Adam Whether his sinne bee imputed lib. 4. cap. 10. § 1 2. Whether originall sinne bee traduced from â—…im l. 4. c. 10. § 3. Whether the transgression and the corruption bee communicated after the same manner ibid. § 4. The comparison betweene the first and the second Adam ibid. § 5. Adoption That it is true lib. 4. cap. 10. § 18. Such as is our adoption such is our justification ibid. § 19. Adoption according to Bellarmiâ—…es 〈◊〉 is twofold of the soulâ—… and of the body ibid. § 20. No reall change in adoption but it is relative and imputative ibid. § 21. Affiance Whether it be faith lib. 6. cap. 4. § 9. 11. Assent It being firâ—…e lively and effectuall is faith l. 6. c. 1. 2. § c. 4. § 10. B Bellarmine His contradictions l. 3. c. 4. § 3. â—… 3. l. 4. c. 2. § 5. ad literam o l. 4. c. 9. § 7. l. 4. c. 10. § 1 2. l 5. c. 6. § 7. l. 5 c. 8. § 2. in fine l. 6. c. 3. § 7. â—… 6. c. 8. § 7. â—… 4. l. 6. c 9. sub finem ad literam * l. 6. c. 10. § 11 l. 6. c. 15. § 10. l. 8. c. 2. § 11. l. 8. c. 9. § 3. â—… 2. § 4. C Causall particles Not alwayes nor for the most part notes of causes l. 8. c. 5. § 14. 16. 17. Cause The Causes of iustification l. 1. c. 2. The Causes efficient principall God l. 1. c. 2. § 1. The Father § 4. the Sonne the holy Ghost ibid. The moving Causes l. 1. c. 2. § 2. The instrumentall Causes lib. 1. c. 2. § 5. c. The essentiall Causes l. 1. c. 3. The matter lib. 1. cap. 3. 1 c. ad 7. l. 4. The forme lib. 1. cap. 3. § 7 c. l. 5. The finall cause lib. 1. cap. 6. § 1 2 3 4. Charity That it doth not justifie as well as faith l. 4. c. 11. § 2 c. That it is not the forme of â—…aith lib. 4. cap. 11. § 5. Whether perfect in this life l. 5. cap. 7. CHRIST The mericorious cause of justification l. 1. â—… 2. § 4. Whether hee obeyed the Law for himselfe or for us l. 1. c. 4. § 10. Whether he merited for himselfe lib. 1. c. 4. § 11. Christs exaltation Phil. 2. 9. was his declaration to be the Sonne of God lib. 1. c. 4. § 11. 12. How many wayes hee is said to justifie us lib. 2. c 5. § 8. The righteousnesse of Christ is Gods righteousnesse l. 4. c. 2 § 2 3 4. Christs rightâ—…ousnesse the materiâ—…ll cause of justification l. 1. c. 3 4. vide Materiall and Matter Christs righteousnesse both the matter and merit of our iustification lib. 1. cap. 3. § 1. Concupiscence In the regenerate a sinne lib. 2. cap. 8. § 7 8. 9. lib. 4. cap. 4. § 12. lib. 7. cap. 6. § 14. Concupiscence going before consent a finnenne lib. 2. c. 8 9. Counsells The Counsell of voluntary poverty l. 7. c. 7. § 4. The counsell of single life lib. 7. cap. 7. § 5 6. D David Not iustified by inherent righteousnesse lib. 4. c. 8. § 15. Definition Of Iustification lib. 1. cap. 1. § 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. cap. 2. § 1 2. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 4. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 5. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 6. Dispositions Seven alleaged by Bellarmine to disprove justification by faith alone lib. 6. cap. 10 11 12. Whether any dispositioâ—…s bee indeed required by the Papists lib. 6. c. 10. § 4. Whether faith hope love as they bee dispositions bee graces lib. 6. cap. 12. § 6 7. E Efficient The efficient principall of justification God lib. 1. c. 2. § 1. The motives grace and iustice ib. § 2. The actions of the Father the Sonne the holy Ghost distinguâ—…shed ibid. § 4. End The end or fiâ—…ll cause of iustification both supreme the glory of God lib. 1. c. 6. § 1. and also subordinate viz. salvation § 2. certainety of salvation § 2. sanctification § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How to be understood Gal. 5. 6. l. 4. c. 11. § 3. 4. F Faith The instrument on oâ—…r 〈◊〉 of iustification lib. 1. cap. 2. § 7. Concerning it seven things considered 1. Thâ—… it iustifieth not as it is an habit or act in us but as the hand to receive Christs righteousnesse ibid. lib. 1. cap. 5. § 12. 2. It must therefore be such a faith as doth specially apprehend Christ. lib. 1. cap. 2. § 8. 3. It doth not prepare onely and dispose to iustification but it doth actually iustifie § 9. l. 6. c. 7. § 1 2. 4. It doth not iustifiâ—… absolutely in respect of its ownâ—… worth but relatively in respect of the object § 10. 5. The meaning of the question whether we be justified by faith or by workes § 11. 6. How faith is said to iustifie alone § 12. 7. That faith doth not sanctifie alone § 12. Whether the act of faith properly be imputed â—…torighteousnesse l. 1. cap. 2. § 7. cap. 5. § 12. That charity is not the formâ—… of faith l. 4. cap. 11. § 5. Of the distinction of saith that it is either formata or informis § 6. That faith is perfect Bellarmine produceth sixe reasons which are answered l. 5. c. 6. The full discourse of faith l. 6. The Popish 〈◊〉 concerning faith l. 6. c. 1. § 1. What faith is cap. 1. § 2. That it is not without knowledge § 3. against implicite faith lib. 6. cap. 1. § 3. c. The doctrine of implicit faith both falsâ—… for many reasons § 4. and absurd in that they say it may better bee defined by ignorance than by knowledge § 5. Bellarm. allegations out of the Scriptures for implicite faith § 6 of Fathers § 7. Testimonies of Fathers against it § 13. Bellarmines reason § 14. The doctrine of implicite faith wicked as being an egregious coozâ—…nage § 15 16 17. and pernicious to the people § 18. True justifying â—…aith cannot be severed from charity lib. 6. cap. 2. Our reasons I. Because hee that hath true faith is regenerate § 1. II. Because hee hath the Spirit of Christ dwelling in him § 2. III. Because hee is sanctified â—… 3. IV. Because hee is the true Disciple of Christ. § 4. V. Because true faith worketh by charity ibid. VI. Because true faith is formata ibid. VII Because if it be without charity it doth not iustifie VIII Because they who love not know not God ibid. 7. Other arguments out of Iames 2. § 5. 6. Other arguments defended against Bellarmine § 6. c. Testimonies of Fathers lib. 6. cap. 2. § 12. Bellarmines proofes that
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
For all they who have true faith are borne of God 1 Iohn 5. 1. Iohn 1. 12 13. And those who are once borne of God are never unborne againe but being made sonnes by faith as all the faithfull are Gal. 3. 26. they are also made heires of God and coheires with Christ Rom. 8. 17. As faith therefore is never utterly lost no more is justification For so long as wee have faith so long wee are justified But the habit of faith wee never lose though perhaps some act of faith may sometimes bee interrupted Therefore our justification is but one continued act and in that sense we are justified but once § VIII Now whereas we have defined and defended according to the Scriptures that justification is an action of God and such an action as is without us and a continued act hence we may conclude against the Papists first that neither their first nor second justification is that justification which is taught in the Scriptures Not the second for that is not Gods action but their owne who being justified before by habituall righteousnesse infused from God doe themselves as they â—…each by practising of good workes increase their righteousnesse that is justifie themselves by actuall righteousnesse as the merit of their second justification Not that wee deny that inherent righteousnesse is by practise of good workes increased but that wee hold that justification is not our owne act neither that we are justified by any righteousnesse inherent in our selves or performed by our selves nor that the righteousnesse of justification which is indeed the righteousnesse of Christ can be increased and therefore no degrees of justification Not the first which they make to bee an action of God within us working in us a reall change or positive mutation by infusion of the habits of grace and specially of charitie and confound it with habituall sanctification from which notwithstanding it is necessarily to be distinguished Secondly justification being an action of God is not to bee confounded with justification passively understood and much lesse with justice it selfe But the Papists not onely understand it passively but also confound it with inherent Iustice. Thirdly they doe not hold justification to bee one continued act from our vocation to our glorification But such an act as may not onely be interrupted ostentimes and lost for a time as they say it is by every mortall sinne and againe be renewed so oft as they goe to shrift but also that it may totally and finally bee lost Which error I have confuted at large in my Treatise of perseverance CAP. II. The efficient causes of Iustification § I. BUt in this definition besides the Genus not onely all the causes of Iustification but also the essentiall parts thereof are briefly comprised which I will now distinctly propound The causes because in the knowledge of them standeth the science of every thing the essentiall parts because in them justification it selfe consisteth The causes of justification as of all other things are foure The Efficient the Matter the Forme the End The Efficieâ—…t causes are of two sorts either principall or instrumentall The principall is God which I noted in the definition when I said it is an action of God For it is God that justifieth as the Scriptures in many places doe testifie as namely Rom. 3. 26 30. 4. 5 6. 8. 30 33. Gal. 3. 8. God I say the Father the Sonne and the Holy Ghost For it being an outward action of God or as the Schoolemen speake ad extra respecting the Creatures it is the common action of the whole Trinity And thus God alone as the Iudge doth justifie For he alone is the Lawgiver who hath power over our soules against whom wee sinne and by our sinne become his debtours when we transgresse his law And therefore he alone properly forgiveth sinnes as himselfe professeth Esay 43. 25. and as the Scribes and Pharisees confesse as a received truth Luk. 5. 21. For who may take upon him to remit those debts which wee owe to God It is he who reconcileth us unto himselfe in Christ not imputing our sinnes 2 Cor. 5. 19. and accepting of us in his beloved Ephes. 1. 6. It is he alone that forgiving our sinnes freeth us from hell and giveth us right to his heaveâ—…ly kingdome Which doctrine serveth first for our direction and instruction where to seeke and to sue for justification and remission of sinnes Not to any creature but to God alone in the name and mediation of Christ to whom alone our Saviour directeth us to sue for pardon Secondly it ministreth strong consolation to all the faithfull For seeing it is God that justifieth them who shall lay any thing to their charge Who shall condemne c Thirdly it sâ—…rveth for the confutation or rather condemnation of the Pope and all popish priests who take upon them power not as Ministers of the Gospell to declare and pronounce remission of sinnes but as Iudges to remit them it being a proper attribute of God Exod. 34. 7. which he appropriateth to himselfe Esay 43. 25. and which no meere man can without blasphemy arrogate to himselfe Mark 2. 7. § II. With the principall cause we are to joyne the consideration of the motives or moving causes both without God which of some are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also within himselfe which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indeed principia agendi The former are mans misery which though it be not properly a cause but the object of mercy yet is said to bee a motive and is used as a reason to move to mercy and thence misericordia hath its name and Christs merits which properly are the procatarcticke cause of our justification besides which there is no other merit The moving causes within God are his Mercy and his Iustice which I signified in the definition when I said that justification is a most grâ—…cious and rightâ—… action os God For as in many if not in all the workes of God his mercy and justice meet together so especially in the worke of our Iustification and redemption which Cardinall Câ—…jetan e well observed The holy Scripture saith he doth not say that we are justified by grace alone but by grace and justice together but both of God that is by the grace of God and by the justice of God and not by the righteousnesse of men By grace I understand the gracious love and favour of God in Christ vouchsafed unto us in him before all secular times 2 Tim. 1. 9. in which he hath graciously accepted us in his beloved by which as we are elected and called and shall be saved so by the same we are justified and that freely without any cause in us Rom. 3. 24. Now the Lord is said to justifie us by his grace first because of his free-grace hee gave his owne Sonne to
conscience of the faithfull in the assumption according to Gods Word contained in the proposition therefore I have remission of sinnes therefore I shall be saved And in this sense Ministers are said to remit sinnes Ioh. 20. 23. and consequently to justifie when they doe pronounce remission of sinnes to them that beleeve and repent And whatsoever they doe in this behalfe upon earth according to the Word is ratified in heaven § VI. As touching the Sacraments in them first the benefit of the Messias is represented before our eyes by the outward signes whereupon the Sacrament is called Verbum visibile Secondly such is the Sacramentall union betweene the signe and the thing signified that together with the signe the thing signified that is Christ with all his merits is offered in the lawfull use of the Sacrament Thirdly the benefit of the Messias is not only offered in the lawfull use together with the signe but also conferd and given to every faithfull and worthy receiver And hereof the Sacrament is a pledge given to the beleever to assure him that as the Minister doth give unto him the signe so the Lord doth give unto him the thing signified And in this sense every Sacrament is a seale of that righteousnesse which is by faith Rom. 4. 11. annexed to the promise of the Gospell which by delivery of the Sacrament is particularly applyed to every faithfull receiver to assure him in particular of his justification and salvation by Christ. Thus the ministery of the Gospell is the meanes to beget faith and the Sacraments the instruments to confirme the same But the Papists deny both for that faith is begotten in the ministery of the Word and that so men attaine to remission of sinnes and justification they say it is a fiction of the heretikes of these times Neither doe they grant that Sacraments are seales of righteousnesse or that they were ordained to seale the promises unto us But they hold them to bee such effectuall instruments as doe by vertue inherent in themselves conferre justifying grace which they call gratiam gratum facientem ex opere operatâ—… By which doctrine a they have turned Religion into a meere outward formality according to the prophecy of them 2 Tim. 3. 5. ascribing all the degrees of salvation to be atchieved in this life viz. Vocation Iustification Sanctification to the externall use of the Sacraments so they have made their doctrine of justification to bee an idle speculation whereof in their practice there is little or no use For to what purpose doe they dispute of justification by vertuous preparations and gracious dispositions when they teach that the Sacraments doe ex opere operato that is by the very performance of the outward act justifie the receiver requiring in him neither any vertuous preparation or gracious disposition for without them hee is justified Onely this caution they doe interpose that hee doe not ponere obicem mortalis peccati that hee put not the obstacle of mortall sinne For if those things should necessarily be required then the Sacraments should conferre grace not ex opere operato as they stifly hold but ex opere operantis So much of the hand of the giver § VII The instrument on our part which is as it were manus accipientis the hand of the receiver is the grace of justifying faith which I noted in the definition when I said that the Lord imputeth the righteousnesse of Christ to a beleeving sinner Now as touching saith divers things are to be considered For first it is said to justifie not as it is a qualitie or habite in us as the Papists teach ipsa fides saith g Bellarmine censetur esse justitia faith it selfe is accounted to be justice and it â—…elfe is imputed unto righteousnesse Rom. 4. 5. for so it is a part of sanctification but as it is the instrument and as it were the hand to receive Christ who is our righteousnesse For if we should be justified by faith as it is an habit in us properly then we should be justified by habituall and inherent righteousnesse which hereafter I shall fully disproveAnd if we be not justified by it as it is an habit then much lesse as it is an act as 〈◊〉 and his followers teach as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere did properly justifie Which opinion is worse than the other For faith doth justifie as hereaster shall be proved as the instrument only but it is the instrument not as it is an act but as it is an habit producing that act and therefore it is said that we are justified by faith and that faith is imputed unto righteousnesse But if wee should bee justified by it as it is an act then we should be justified by our owne workes which hereafter is also to be confuted and further if we were justified by it as it is an act then we should be no longer justified actually than we doe actually beleeve 〈◊〉 so there should bee an intercision of justification which I proved before to be a continued act so ost as there is an intermission of the act of faith which is ridiculous Againe if wee should be justified by faith either as it is an habit or an act in sensu proprio as they speake and not relatively or metonymically then should we be justified by one habit alone or by the act of one habit and consequently by a partiall and most unperfect righteousnesse When it is certaine that all the habits and acts of grace which are in the best concurring together are not sufficient to justifie a man before God for the reasons hereafter to be delivered lib. 4. 7. It is true that faith is imputed for righteousnesse and is accepted of God as the perfect performance of the whole law but this is to bee understood relatively in respect of the object received by faith that is Christ who is the end and complement of the Law to all that beleeve insomuch that whosoever truly beleeveth in Christ hath fulfilled the Law § VIII 2. is the consequent of the former For if faith doth justifie onely as it is an hand or instrument to apprehend and receive Christ then justifying faith must be such a faith as doth apprehend receive and embrace Christ which is not done neither by the implicite nor the unformed nor the bare historical and generall faith of the Papists but it is done first by a lively and effectuall assent to the speciall doctrine concerning justification and salvation by Christ which is the condition of the Evangelicall promise and then by a sound application of the promise to our selves as having that condition For by a lively and effectuall beleefe we receive and embrace Christ not only in our judgements by a willing and firme assent being undoubtedly perswaded and assured thathe is the Saviour of all that truly beleeve in him but also in our hearts by an hungring desire
to be made partakers of him and in our wils by resolving both to acknowledge him to be our Saviour and also to rest upon him for salvation Having this lively assent which is the condition of the promise we are to apply the promise to our selves as belonging to us By the former degree we are justified before God in foro coelesti by the latter we are justified in foro conscientiae in the court of our owne conscience By the former we are justified properly by the latter we are not properly justified but are in some measure assured of our justification By the former I doe effectually beleeve that Iesus is the Saviour by the latter I doe truely beleeve that hee is my Saviour That faith therefore which doth justifie doth specially apprehend and apply Christ and the proper object of faith as it justifieth is Christ or the promise of salvation by Christ and therefore is often called faith in Christ or the faith of Christ. For although by that faith which justifieth I beleeve all the articles of Christian religion and every truth revealed by God in his word yet I am not justified properly by beleeving any other truth but onely by beleeving the truth neither is the promise of justification and salvation made to any other beleefe but onely to faith in Christ. § IX Thirdly by this faith apprehending and receiving Christ we are not prepared onely and disposed to justification as the Papists absurdly teach affirming that faith doth justifie even as servile feare doth by preparing onely and disposing for then a man indued with justifying faith might be as farre from justification as he that is possessed with servile feare But how can these two assertions be reconciled that faith doth justifie by disposing onely as a preparative diâ—…position and yet that it justifieth formally as an habit infused and as a part of inherent â—…ustice But the truth is that by a true justifying faith we are not prepared onely but wee are actually justified For no sooner doth a man beleeve by a true justifying faith but he is justified and entitled unto the kingdome of heaven As soone as he doth beleeve he is translated from death to life yea so soone he hath eternall life that is hee hath jus right unto the heavenly kingdome § X. Fourthly when wee say that faith doth justifie wee doe not meane that it justifieth absolutely or in respect of its owne worth and dignity and much lesse that it doth merit justification either as it is an habit or as it is an act but relatively in respect of the object which it doth apprehend that is Christ who is our righteousnesse For seeing faith doth receive Christ and make us partakers of him therefore all those benefits which wee receive from Christ are attributed in the holy Scriptures to Faith as to justifie to save c. not that these effects are to bee ascribed to the vertue of faith absolutely but relatively in respect of the object So when it was said to the woman thy faith hath saved thee the meaning is Christ received by faith hath saved thee Thus by the faith of Peter and Iohn the Creeple was cured Act. 3. 6. yet not by any power or holinesse of theirs vers 12. But the name of Christ that is Christ himselfe by faith in his name as the instrument did cure him vers 16. so the name of Christ by faith in his name doth justifie and save Act. 10. 43. Iohn 20. 31. And that faith doth not justifie in respect of its owne worth appeareth by this evidence because the faith of divers men though unequall in degrees doth justifie alike and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of equall value as Saint Peter speaketh of all the faithfull to whom he writeth 2 Pet. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Latine interpreter translateth to them that have obtained coequall faith with us in the righteousnesse of our God and Saviour Iesus Christ. For it is not faith properly which doth justifie but the righteousnesse of Christ received by faith The almes received by a weake hand releeveth the party as well as that which is received by a strong hand because it is not the hand properly which releeveth but the almes And for the same cause the righteousnesse of justification is equall in all that are justified neither doth it in the same persons admit of degrees For it is the most perfect righteousnesse of Christ to which considered as created and finite nothing can bee added § XI Fifthly from hence we learne the true meaning of that question whether we be justified by faith or by workes not as opposing the inward grace of faith to the outward acts of obedience which indeed are the fruits of faith but as opposing the righteousnesse of Christ apprehended by faith to that righteousnesse which is inherent in our selves and performed by our selves § XII Sixthly when we say that faith doth justifie alone two things are implyed First that we are justified by the righteousnesse of Christ alone apprehended by faith and not by any righteousnesse in herent in us Secondly that this righteousnesse of Christ by which alone wee are justified is apprehended by faith onely Not that justifying faith is or can bee alone but because there being many graces in the faithfull which all have their severall commendations yet none of them serveth to apprehend Christs righteousnesse but faith onely and yet that faith which is alone severed from all other inward graces and outward obedience doth not justifie either alone or at all because it is not a true and â—… lively but a counterfeit and a dead faith For even as the eye among all the parts of the body which all have their severall uses hath onely the faculty of seeing and yet that eye which is separated from the rest of the parts doth see neither alone nor at all because it is but the carcase of an eye So among all the graces of the soule it is the office of faith alone as the eye of the soule to looke upon him that was figured by the brazen Serpent yet if it should bee severed from the rest it were dead For as Saint Iames saith that faith which is alone and by it selfe is dead And as the eye in respect of being is not alone yet in respect of seeing it is alone so faith which is not alone doth justifie alone § XIII Seventhly and lastly when we say that faith doth justifie alone wee were never so absurd as the Papists absurdly charge us as if wee meant that faith alone doth sanctifie For although nothing in us doth conferre with faith to the act of justification as any cause thereof in which sense wee say it justifieth alone yet in the subject that is the party justified many graces doe concurre with faith as the necessary fruits thereof wherein as also in
say they Christs righteousnesse and merits whereby hee redeemeth and saveth men should bee imputed unto us then should we thereby become Saviours and redeemers of others but this latter is false therefore the former Answere I deny the consequence of the proposition for first when we say that we are justified by imputation of Christs righteousnesse our meaning is this that the Lord accepteth for us and in our behalfe the obedience and mâ—…rits of Christ as if we had performed the same for our selves in our owne persons For as the merit of Christ is the common price of redemption sufficient for the salvation of all universally so it is the price for every particular and so is applyed to every particular not as the common price redeeming all but as the price of those soules in particular to whom it is particularly applyed Secondly the efficacie or effect of imputation dependeth upon the will of the imputer and therefore the force of it cannot be extended further than he extendeth it which is the justification of the parties to whom it is imputed but no further Thirdly the consequence of the proposition doth no more follow than if I should argue thus If by imputation of Adams transgression others are made guilty of sinne and damnation then they to whom Adams transgression is imputed are made the cause and fountaine of sinne and damnation in all others but of the first and second Adam we should conceive not as of private men but the first Adam is to be considered as the root of mankind in whom when he fell all sinned The second as the head of all that shall be saâ—…ed in whom as the head communicating his merits to his members all the faithfull have as his members fulfilled the Law and satisfied the justice of God for themselves The head and the body saith Thomas Aquinas are as it were one mysticall person and therefore the satisfaction of Christ belongeth to all the faithfull as to his members the Lord accepting in their behalfe the obedience and Merits of Christ as if they had performed the same in their owne persons not for others but for themselves And therefore by imputation of Christs righteousnesse they are not redeemers but redeemed For though Christ who is the Saviour of his body communicate to his members his obedience yet not his Headship nor his Mediatorship in respect whereof hee was and is both God and man Man to doe and suffer God to give infinite value and worth to that which his Person did or suffered for the justification and salvation of all those to whom his righteousnesse should bee communicated and imputed but not to make them redeemers and Saviours of others The righteousnesse of the head is of sufficient vertue to justifie and redeeme all the members to whom it is imputed but being imputed the merit thereof extendeth no further than to what end it is imputed that is to save the member not to make it a Saviour nor to confound the members with the head nor to take away the proportion that is and ought bee betweene the head and the members Fourthly to the Papists who confesse Christs satisfaction to be imputed unto us I returne the like argument If Christs satisfaction whereby he redeemed mankind bee imputed unto us then are we also redeemers of mankind But they will not not cannot inferre that therefore we are redeemers but that wee among others are redeemed § X. But that we are justified onely by the imputation of Christs righteousnesse I shall by the helpe of God fully prove hereafter in my whole fifth booke Here onely for a tast I will but point at two argumenss the former out of Rom. 4. 5. 6. 11. the basis or ground whereof is this that whom the Lord justifieth to them he imputeth righteousnesse Now this righteousnesse is either the parties owne or of another Not their owne for they are sinners and being sinners they cannot bee justified by righteousnesse inherent but righteousnesse is imputed to them without workes that is without respect of any obedience performed by themselves Therefore it is the righteousnesse of another That other is no other nor can be any other but Christ onely therefore by imputation of his righteousnesse we are justified The second shall bee out of 2 Cor. 5. 21. As Christ was made sinne for us so are wee made the righteousnesse of God in him By imputation of our sinne to him Christ who knew no sinne was made sinne and a sinner for us therefore by imputation of his righteousnesse which here is called the righteousnesse of God we who are sinners in our selves are made righteous not in our selves but in him CAP. IV. Whether wee are justified by the passive righteousnesse of Christ only § I. NOw I come to the private opinions of some of our Divines concerning the matter and some of our justification For some as touching the matter doe hold that we are justified by the passive righteousnesse of Christ onely Of these men some doe not hold the matter of justification to bee the passive righteousnesse of Christ it selfe but a righteousnesse morte Christi partuÌ„ purchased by the death of Christ as the meritorious cause thereof viz. remission of sinnes which they not without absurdity say is imputed to us For what is remission of sinne but the not imputing of it If therefore wee bee justified by imputation of the remission of sinne then are we justified by the imputation of the not imputing of sinne Againe the authors of this opinion confound justice with justification for they say that remission of sinne is our justice and that justification is nothing also but remission when indeed neither the one nor the other is justice but an action of God imputing righteousnesse and not imputing sinne unto us Others hold that by the passive righteousnesse of Christ it selfe meaning thereby his death and passion we are justified as by the onely matter of justification imputed to us But that wee are not justified by the passive righteousnesse of Christ alone it may appeare by these reasons § II. By what alone the Law is fully satisfied by that we are justified and by what alone the Law is not fully satisfied by that alone wee are not justified By the whole righteousnesse of Christ that is to say the righteousnesse of his person that is his holinesse or habituall righteousnesse the righteousnesse of his life which was his obedience or actuall righteousnesse the righteousnesse of his death and passion which is obedientia crucis or his passive righteousnesse the Law was fully satisfied or fulfilled but by the passive obedience alone of Christ the Law was not fulfilled therefore by the whole righteousnesse of Christ and not by the passive onely we are justified The proposition is thus proved there is no justification before God without perfect and compleat righteousnesse for without that no man can stand in judgement before God and to imagine that
in regard of it selfe but relatively in respect of that righteousnesse which it doth apprehend If it be said that faith as the instrument receiveth remission of sinne because by it we are assured thereof I answer that by faith receiving Christ we have remission of sinnes and justification before we can by speciall faith be assured of it And it is a great absurdity as elsewhere I have shewed to teach that men must beleeve and be assured of the remission of their sinnes to the end that they may be remitted § XIII I shall not need therefore to say any more in this place unlesse it be to give a Caveat to all young Divines that they give no credit to these Novelties which either affirme that wee are justified by the passive righteousnesse of Christ onely or deny that wee are justified by the righteousnesse of Christ at all as the matter of our justification By Matter I understand that very thing which is imputed as our onely righteousnesse by which wee stand perfectly righteous before God by imputation whereof we are both freed from hell and also entituled to the kingdome of heaven And let all men take notice that these opinions howsoever to some they seeme matters of small importance are notwithstanding very dangerous if not pernicious seeing they concerne our very title to the kingdome of heaven and seeing alâ—…o I have proved in this Treatise that without imputation of Christs righteousnesse there can be no justification nor salvation For all will confesse that without Christs obedience and sufferings none can bee justified or saved and that they justifie or save none but them onely to whom they are communicated and applyed But they cannot be communicated otherwise than by imputation whereby God accepteth them in our behalfe as if we had in our owne persons performed them for our selves Againe these foure assertions I hold for undoubted truthes first that what Christ our blessed Saviour in the daies of his flesh did or suffered in obedience to God he did and suffered not for himselfe but for us secondly that whatsoever he did and suffered for us that beleeve that the Lord accepteth in the behalfe of all that beleeve thirdly that what he accepteth in our behalfe that he imputeth unto us for by imputation wee meane nothing else fourthly to say that what Christ did and suffered for us God doth not accept in our behalfe is both blasphemous against Christ the wisedome of his Father as if hee did and suffered those things which he did and suffered in vaine and also pernicious unto us for if Christs doings and sufferings for us bee in vaine as they are if they bee not imputed to us then is our faith vaine and wee remaine in our sinnes and in the wofull state of damnation § XIV But some will say it is sufficient to beleeve that by the merits of Christ we have remission of sinne and that having remission of sinnes we shall be saved by him Answ. Yea but God forgiveth no sinnes for which his justice is not fully satisfied For as he is mercifull so he is just in forgiving our sinnes But no such satisfaction can bee imagined but that of Christ. For we our selves are not able to satisfie for our sinnes but by eternall punishment And how shall we have remission by Christs satisfaction if it be not applyed and communicated unto us how can it be communicated and made ours but by imputation And that the very papists themselves are at length forced to confesse And where they say that having remission of sinnes they shall be saved I confesse it is true because with Gods remission of sinnes there doth alwayes concurre imputation of righteousnesse But the bare remission of sinne without imputation of righteousnesse which onely freeth a man from the guilt of sinne and damnation doth not entitle him or give him right to the kingdome of heaven It is one thing to have by faith remission of sinnes and another to have by faith inheritance among them that be sanctified Act. 26. 18. Eternall life is not to bee had without perfect fulfilling of the Law which is no where to bee found but onely in Christ. And therefore by the onely meritorious obedience of Christ by which he hath merited and purchased salvation for us wee are saved But how should we be saved by his obedience if it be not communicated unto us and made ours for our selves how can it bee made ours but by imputation wherefore no imputation of Christs obedience no salvation CAP. VI. The end or finall cause the essentiall parts the fruits and consequents of justification § I. THE finall cause or end for which God doth justifie a sinner by imputation of Christs righteousnesse is either supreme or subordinate The supreme is the manifestation of the glory both of his mercy and of his justice as is noted in the definition which as they doe concurre in all the worke of God Psalm 145. 17. so especially in the worke of redemption and justification For therein the mercy of God appeareth to be so great that rather than hee would suffer us most miserable sinners to perish in our sinnes he hath sent his owne and his only begotten Son that we might be justified freely by his grace through the redemption that is in Christ Iesus to the praise of the glory of his grace wherein hee hath made us accepted in his beloved His justice also such that rather than hee would suffer the sinnes of his owne elect to goe unpunished or forgive them without due satisfaction hee hath punished them in his owne Sonne and exacted from him a full satisfaction for them having set him forth to be a propitiation through faith in his bloud to declare his righteousnesse through the forgivenesse of sinnes which are past by the sufferance of God to demonstrate I say his righteousnesse at this time that hee might be just and the justifier of him who beleeveth in Iesus Not unto us therefore not unto us as if we were justified by our owne righteousnesse or worthinesse but to the name of God all glory is due for his mercy and for his righteousnesse sake who doth justifie us not of workes lest wee should glory in our selves but of his grace freely without any desert or cause in our selves through the redemption wrought by Christ who is of God made righteousnesse unto us that he which gloryeth may glory in the Lord. § II. The subordinate end is our salvation and the way unto it which is our new obedience or sanctification Salvation though it bee our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our particular supreme end and chiefe good unto which both justification and sanctification is referred yet it is subordinate to the glory of God as to the soveraigne and universall end For such is Gods goodnesse towards his elect that hee hath subordinated our salvation to his owne glory as he hath
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
〈◊〉 of one whereby hee fulfilled the Law viz. the second Adam the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free gift opposite to the guilt of damnation which is our title and right to the kingdome of heaven commeth to all men that belong to the second Adam unto justification of life § V. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversâ—…y used both in the plurall number and in the singular In the plurall it hath three significations for first it signifieth Iura the Lawes or Commandements of God either in generall and indefinitely as namely where no other word of the like signiâ—…cation is joyned with it as Psalm 119. 8 12. Rom. 2. 26. Or more particularly the precepts of the ceremoniall Law And this sense is most usuall when it is joyned with words signifying other lawes or precepts For the whole Law which is called mishmereth Iehovah the observation of the Lord that is all that the Lord requireth to bee observed is often distinguished into three parts Mitsvoth whiâ—…h the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandements of the morall Law Mishpatim which they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts of the judiciall Law Chuqqim which they translate sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the statutes and ordinances of the Ceremoniall Law Insomuch that the vulgar Latine for Chuqqim rendreth many times even where the 72. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceremonias as Gen. 26. 5. Deut. 4. 8 14 45. 5. 1 31. 6. 1. 17. 8. 11. 10. 13. 11. 1. c. The Apostle Rom. 9. 4. calleth the Morall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iudiciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ceremoniall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the precepts of the Ceremoniall Law are called Heb. 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ordinances of divine service and because they were but externall observations vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall ordinances Secondly it signifieth the judgements of God Apoc. 15. 4. which by the vulgar Latine and others is translated Iudicia And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth the just workes of God which are the acts of his justice so in the last place some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 19. 8. to bee the just workes of the Saints and as the author of the Homilies in Saint Augustine justa facta or justè facta as the Greeke writers sometimes use the word which the Papists will needs translate justifications meaning thereby just workes and hoping thereby to prove that men are justified by them which we deny not in that sense wherein Saint Iames saith we are justified that is declared and knowne to bee just by them But if justifications bee the true translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place then we are thereby to understand the merits of Christ by which the Saints are justified which are more fitly resembled by a garment than either inherent righteousnesse or righteous workes And is indeed called Matth. 22. 11 12. the wedding garment which garment is put on by a true faith by which the faithfull as they are exhorted Rom. 13. 14. put on Christ. Whereof Baptisme is a seale Gal. 5. 27. And this is that white garment which is to bee had from Christ to cover our nakednesse Apoc. 3. 18. Sometimes indeed the white robes doe signifie the glorious and happy estate promised to the faithfull as Apoc. 3. 4. 6. 11. 7. 9. which is purchased by the merits of Christ for which cause their robes are said to bee made white in the blood of the Lambe But here the holy Ghost expoundeth the fine linnen wherewith the Saints are arrayed to bee the justifications of the Saints which as I said are the merits and obedience of Christ put on by a true faith which being without us as garments use to be and yet being applyed unto us and put on by faith doe cover our nakednesse and therefore are more fitly resembled by fine linnen pure and shining than our owne righteousnesse which neither is without us as a garment nor yet pure but Christs righteousnesse imputed is both as a garment pure and perfect in it selfe and shineth forth by the light of good works Mat. 5. 16. § VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a verball derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be just in which sense the precepts of God are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 19. 10. or as it signifieth to be justified In the former sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which is just either as the Law of God prescribing righteousnesse so the Law of nature written in the hearts of men is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 32. or as the whole righteousnesse which in the Law is prescribed and so it is used Rom. 5. 18. For as by the transgression of one viz. the first Adam whereby the whole Law was violated guilt came upon all men that were in him unto condemnation so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one the second Adam whereby he fulfilled the whole Law the free gift which is our right and title to heaven came upon all men who are in him unto justification of life and Rom. 8. 4. God sent his Sonne the Law being impossible to be fulfilled by us in the likenesse of sinfull flesh that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the Law requireth to justification might in our nature bee performed and fulfilled In the latter sense it is once onely used viz. Rom. 5. 16. in the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is justification vers 18. both of them being opposed to condemnation If therefore the words which the holy Ghost doth use to expresse the benefit of justification doe never signifie justification by inherent righteousnesse but the contrary as hath beene â—…hewed then that justification which the Papists teach is not that which is taught in the holy Scriptures but contrary to it § VII And the same is proved by these two reasons first because the Apostles when they expresse the benefit of justification in other termes they doe signifie the same not by such words as import infusion of righteousnesse but by such as plainely signifie either absolution from sinne which is the not imputing of sinne or imputation of righteousnesse Rom. 4. these phrases are used to signifie one and the same thing to justifie to impute righteousnesse without works vers 6. to remit sin to cover sins vers 7. not â—…o impute sin vers 8. to be justified and to be blessed and to be blessed is to have their sins remitted or covered vers 6. Rom. 5. 9 10. to bee justified by the blood of Christ and to be reconciled unto God by his death all one 2 Cor. 5. 19. to reconcile us unto himselfe not imputing our offences unto
according to charity sanctified from the corruption of sinne and justified from the guilt of the same therefore they should take heed lest they should againe bee polluted with those sinnes from which they were sanctified or made guilty of those crimes from which they were justified § V. His second testimony is Rom. 8. 30. Whom he hath called them hee hath justified Answ. The Context doth shew that the word in the 30. verse is used in the same sense as verse 33. For having shewed that whom the Lord calleth hee doth justifie and whom he doth justifie them also hee doth glorifie from thence hee inferreth this consolation who shall lay any thing to the charge of Gods elect It is God that justifieth as was said verse 30. who shall condemne c. Where justifying most plainely is used as a judiciall word signifying by sentence to justifie as Chrysostome and Oâ—…cumenius on this place doe note as opposed to accusing and condemning and cannot with any shew of reason be drawne to signifie contrary to the perpetuall use of the word infusion of righteousnesse But heere it may bee objected that in this place where the Apostle setteth downe the degrees of salvation sanctification is either included in justification or left our Answ. It is left out for the Apostle setting downe the chaine of the causes of salvation in the degrees whereof every former being the cause of the latter left out sanctification as being no cause of salvation but the way unto it and the cognizance of them that are saved And these degrees are so set downe Act. 26. 18. where the end of the ministery is expressed first Vocation that men should bee called and thereby brought to beleeve secondly Iustification that by faith they may receive remission of sinnes thirdly Glorification that by faith they may receive the inheritance among them that are sanctified where sanctification is mentioned onely as the cognizance of them that are saved Againe sanctification is left out because it is included in respect of the beginning thereof which is our conversion or regeneration in vocation and in respect of the consummation in glorification for as sanctification is gloria inchoata so glorification is gratia consummata § VI. His third testimony is Rom. 4. 5. to him that beleeveth in him who justifieth the ungodly Ans. he should have done well to have made up the sentence his faith is imputed for righteousnesse which place is so farre srom favouring the Popish conceit that it plainely confutes it first it is called the justification of the ungodly that is of one who is a sinner in himselfe for he that is a sinner in himselfe by inherent sinne and so remaineth cannot be justified by righteousnesse inherent secondly because to him that beleeveth in Christ faith relatively understood that is the righteousnesse of Christ apprehended by faith is imputed for righteousnesse thirdly because in this place justification is expressed by these termes not imputing sinne remitting or covering of sinne imputing righteousnesse without workes imputing faith for righteousnesse to him that worketh not that is that seeketh not to bee justified by his owne righteousnesse but beleeveth in him that justifieth a sinner CAP. IIII. The third and fourth signification of the word justification assigned by Bellarmine § I. THirdly saith Bellarmine justification is taken for increase of justice for even as he is said to be heated not only who of cold is mà de hot but also who of hot is made hotter even so he is said to be justified who not onely of a sinner is made just but also of just is made more just Ans. In this comparison of like there is a great unlikenesse for calefaction implyeth a reall mutation and a positive change in the subject from cold to hot but in justification the change is not reall but relative as before hath beene shewed Bellarmine therefore must prove that to justifie doth signifie to make righteous formally by righteousnesse inherent before he can prove that it signifieth the increase of inherent justice But if the former cannot be proved much lesse the latter But yet he bringeth three proofes such as they be § II. The first Ecclus. 18. 21. Ne verearis usque ad mortem justificari quâ—…niam merces Domini manet in aeternum feare not to be justified untill death for the reward of the Lord adideth for ever Answ. To omit that the booke is Apocryphall which ought not to bee alleaged in controversies of faith the testimonie it selfe is vilely depraved The words in the Originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is stay not untill death to be justified or as their own interlinear translation readeth it ne expectes usque ad mortem justificari wait not untill death to be justified where it is evident that he speaketh of justification in our first conversion which he would not have differred untill the time of death and not of the continuance or increase of it for then the sentence would beare a contrary and indeed an ungodly sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide not or continue not to be justified or to be just untill thy death And the words untill death are not to be joyned with the last word justified but with the first stay not untill death And their translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether as Bellarmine here readeth ne verearis or as some editions have ne vetéris hath no affinity with the Originall But our interpretation as it agreeth with the words of the Text so it is confirmed by the context Vse Physike before thou bee sicke before judgement prepare thy selfe humble thy selfe before thou bee sicke and in the time of sinnes that is whiles thou mai'st yet sinne shew thy conversion let nothing hinder thee to pay thy vowes in due season and deferre not untill death to be justified or to become just § III. But this testimony Bellarmine urgeth againe in another place shewing that the place is to bee understood of continuing and proceeding in justice and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as much as cease not And this he would prove by that which goeth before be not hindred to pray alwayes where the wise man admonisheth us to increase our justice by continuall prayer and also by that which immediately followeth because the reward of the Lord endureth for ever for reward agreeth not to the first justification of the wicked but indulgence Answ. This interpretation of Bellarmine may then be admitted when it shal be proved first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to cease secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pray thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies fourthly that those words but the reward of the Lord endureth for ever are found in the Originall Text. But if Bellarmine knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth stay not or waite not and not cease not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render the vow and not to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in due season and without delay and not alwayes and that the clause concerning the reward of the Lord is not in the Greeke Text then can it not be denied but that Bellarmine endevoured against his owne conscience to father his errour upon the Sonne of Sirach howbeit the reason which he rendreth is Pharisaicall For unto the first justification saith he of sinners not reward but indulgence agreeth as though there were any reward of our righteousnesse which alwayes in this life is impure and imperfect Esai 64. 6. but by indulgence If thou Lord should'st marke what is amisse O Lord who shall stand but with thee there is mercy or indulgence that thou maist be feared Psal. 130. 3 4. To them that love God and keepe his Commandements the Lord sheweth mercy Exod. 20.6 To thee Lord mercie for thou reward'st a man meaning the godly man according to his works Psalm 62. 12. which plainely sheweth that the reward of good workes is to be ascribed to Gods mercy and indulgence and not to our defect for it is great mercy that hee pardoneth the imperfection and iniquity of our good workes greater that he accepteth of them in Christ but greatest that hee graciously rewardeth them and who knoweth not that eternall life it selfe which is the reward that endureth for ever is the free and undeserved gift of God not rendred to our merits but given of his free grace § IV. His second testimony is Iam. 2.24 You see then that a man is justified by workes and not by faith onely Answ. Of this place wee are hereafter to treat more fully Now we are onely to cleare the signification of the word which in this place most evidently signifieth not to bee justified before God or made just but to bee approved or declared just In which sense the Schoolemen themselves doe teach that good workes doe justifie declarativè But here it may be objected that Saint Iames in this place speaketh of that justification whereunto faith concurreth with good workes and good workes with faith But to declare a man to bee justified faith being an inward and hidden grace of the heart hath no use or efficacy but it selfe is to be declared and manifested by workes as it is verse 18. Answ. The Apostle doth not speake of justifying faith it selfe but of the profession thereof or of saith professed onely as appeareth by the fourteenth verse where the question is propounded What doth it profit my brethren if a man shall say hee hath faith and have not workes can that faith which is in profession onely save him Now to the justification of a man before men and declaration of him to bee a man justified before God two things are requisite the profession of the true faith and a godly conversation answerable to that profession For neither good workss declare a man to bee justified if they bee not joyned with the profession of the true faith neither doth the profession of faith justifie a man before men if his faith cannot bee demonstrated by good workes And in this sense it is said that a man is justified that is knowne to bee just by workes and not by faith onely § V. His third testimony is Apoc. 22.11 Qui justus est justificetur adhuc hee that is just let him bee justified still Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth not signifie to bee justified but to be just as the word is often used not onely in the translation of the Septuagints but also in the new Testament as I have shewed before as being the translation not of the passive but of tsadaq the verbe neuter in Cal which signifieth not to bee justified but to bee just And this exposition is confirmed first by the words going before He that doth wrong let him doe wrong still hee that is filthy let him bee filthy still and so hee that is just let him bee just still Secondly by the authority of the Complutensis editio of the Kings Bible of Andraeas Caesariensis and of Arethas in Apoc. who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him worke righteousnesse of some Latine editions of the vulgar translation which instead of justificetur read justitiam faciat and lastly of Cyprian who rendreth the place thus justus adhuc justiora faciat This place therefore doth not speake of the encrease of our justification before God which cannot bee encreased and much lesse are wee exhorted unto it for as soone as a man is justified hee standeth righteous before God in the most perfect righteousnesse of CHRIST which admitteth no encrease but of perseverance in righteousnesse Moreover the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still doth not signifie encrease but continuance § VI. And these were Bellarmine his three first significations of the word justification whereof not any one can bee proved out of the word of God Fourthly saith he It is taken for the declaration of justice after a judiciall manner in which sense hee â—…s said to be justified who when he had beene by the accuser made guilty of some iniquity is by the sentence of the Iudge declared iust and absolved And to this purpose hee alleageth not onely Prov. 17. 15. hee that justifieth the wicked and condemneth the just c. And Esay 5. 23. But which are not so pertinent Luk. 7. 35. and Luk. 10. 29. Now saith hee of the foure acceptions of the word our adversaries teach this fourth to be most proper As for the â—…econd and the third which ariseth from the second they say it is improper and not to bee found in any approved Authors But of this matter saith hee wee will discourse Libro 2. Cap. 3. whether wee will follow him In the meane time let it bee observed that the Papists who cannot approve their owne acceptions of the word by any one place of Scripture doe neverthelesse acknowledge that use of the word which we doe maintaine But whereas hee doth insinuate that we doe therefore reject the second and third significations because the word is not so used in approved Authors I answer if hee speake of the Latine word as hee doth that it is not used of the Authors of the Latine tongue at all and in the Latine edition of the Scriptures and from thence in other Ecclesiasticall writers it is used as the translation of the Hebrew and the Greeke and must accordingly bee understood And if of the Greeke that it is not used indeed of the Authors of the Greeke tongue in the Popish sense But that is not the reason why wee reject those senses but because they are not to bee found in the holy Scriptures CAP. V. Bellarmines discourse concerning the signification of the word justification de Iustif. lib. 2. cap. 3. examined § I. BVT let us examine Bellarmines disputation concerning the signification of the word Lib. 2. Cap. 3. where alleaging 〈◊〉 5. 17 18 19. to prove
condemnation and justification some where signifie the action of the Iudge as in the place cited Rom. 5. 16. yet notwithstanding when God doth justifie a sinner by dâ—…claring him just he doth also make him just because the judgement of God is according to the truth And therefore Christ whether he justifieth us by his obedience or by his judgement he alwayes maketh just And thus Augustine saith he understood this place Reply That God maketh just whom he pronounceth just we freely confesse but the question still is of the manner for in justification when he pronounceth a man just he maketh him just and that perfectly just not by infusion of inherent righteousnesse but by imputation of Christs righteousnesse And whom hee justifieth that is maketh just by imputation of righteousnesse them hee also sanctifieth that is maketh just in some measure by infusion of grace For to use Bellarmines owne words when God doth justifie a sinner by declaring him righteous it is plaine that in himselfe hee is a sinner who by God is declared to bee just and therefore that hee is not justified by inherent justice for in himselfe he is a sinner as wee all are How then shall the judgement of God bee according to the truth when hee declareth a sinner to bee just To a sinner beleeving in Christ the righteousnesse of Christ apprehended by faith is imputed for righteousnesse Rom. 4. 5. and this we shall hereafter shew to be an argument unanswerable None remaining sinners in themselves can truely bee declared or pronounced just in respect of righteousnesse inherent All mortall men even the most righteous of them meraine sinners in themselves 1 Ioh. 1. 8. Ecclus 7. 20. Therefore No mortall man can truly be declared or pronounced just in respect of inherent righteousnesse and consequently none are or can bee justified by righteousnesse inherent § IIII. The testimony of Augustine is falsified For disputing against the errour of the Pelagians who imagined that originall sinne was not propagated from Adam but that imitation onely maketh sinners by Adam hee inferreth that then by the same reason onely imitation maketh just by Christ. As though either Adam had done no more against us or Christ for us than that they had been prime examples and precedents the one of sinne the other of righteousnesse But Augustine sheweth out of Rom. 5. that as those who are regenerated by the Spirit of Christ obtaine remission of sinnes and inward grace so those who come from Adam by naturall generation are made guilty of his sinne unto condemnation and also receive corruption from him by propagation all which we teach But that Augustine pleadeth not for justification by inherent justice appeareth by the antithesis which in that place hee maketh betwixt our condemnation by Adam and our justification by Christ. First that whereas to condemnation there concurres our owne voluntary transgression besides Adams sinne yet to our justification there doth not concurre any righteoufnesse besides Christ. Secondly which difference Saint Paul also noteth Rom. 5. 15 16 because in the carnall generation originall sinne onely is contracted but in the spirituall regeneration there is remission not onely of originall but also of voluntary sinnes § V. The second reason of Calvin and Chemnitius which Bellarmine taketh upon him to confute is this because the Apostle writing of justification did no doubt imitate the Hebrew phrase though he wrote in Greeke But the Hebrew word signifying to justifie hath the judiciall signification The argument may thus be propounded Such as is the signification of the Hebrew hitsdiq in the old Testament the same is the signification of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the edition of the Septuagints as being the translation thereof and in the new Testament which in this point retaineth the translation of the Septuagints But the Hebrew hitsdiq is meerely a judiciall word opposed to condemnation as I have proved heretofore by induction of examples as Deut. 25. 1. 1 King 32. 8. Prov. 17. 15. Esai 5. 23. and never signifieth to make righteous by infusion or to endue with righteousnesse inherent Therefore the Greeke word also hath the same signification To the assumption Bellarmine answereth that the Hebrew word properly signifieth to make just but because a man may bee made just both inwardly by obtaining of justice and outwardly by declaration hence it is that the word admitteth these divers significations Reply In this answer we are to take his confession of the truth both that we may be made just outwardly by declaration and also that the Verbe sometimes doth signifie so much In vaine therefore doe the Papists urge against us the signification of the Latine word justificare as signifying justum facere seeing by our exposition it signifieth justum facere also not onely by declaration as Bellarmine heere speaketh but much more by imputation But though he confesseth the signification of the Verbe urged by us yet wee may not acknowledge the signification so much urged by the Papists yea wee confidently deny that the Hebrew hitsdiq doth any where in the Scriptures signifie to endùe with righteousnesse inherent § VI. This therefore hee endevoureth to prove by induction of examples and first out of Dan. 12. 3. Qui adjustitiam erudiunt multos who instruct many to righteousnesse The Hebrew word is matsdiqim where the Prophet speaking of the great glory which shall bee of Teachers who justifie many the vulgar Latine which is the onely authentique Text among the Papists doth not translate the word making righteous by infusion or enduing with righteousnesse inherent which is the worke of God alone and not of the Teacher but instructing unto righteousnesse or as Bellarmine himselfe expoundeth by teaching to bring men to righteousnesse which is done by bringing them to beleeve and therefore this allegation proveth not the Popish signification of the word Yea but it disproveth saith Bellarmine the judiciall signification so much urged by you For Teachers doe not justifie after the maner of â—…udges howbeit the Popish Priests dot in their absolutions as themselves doe teach Reply But this is nothing but a cavill For where wee say that to justifie in this doctrine of justification is verbum forense a word taken from Courts having a judiciall signification as namely to absolve from sinne or to give sentence with a man after the maner of a Iudge our meaning is that this word being attributed to God as it is God alone that justifieth and so wee consider justification as an action of God it alwaies hath this judiciall signification and never signifieth to endue with righteousnesse inherent But wee doe not say that it being attributed to any other as it is to divers others both perâ—…ons and things it is to bee expounded as the act of the Iudge though otherwise the justice implyed in the signification of the word bee after the judiciall sense not inherent but imputative Thus as I
have said before Christ justifieth not onely as hee is our Iudge but also as our Surety paying our debt and as our Advocate pleading for us The holy Ghost justifieth both as he is the Spirit of regeneration working in us the grace of faith and as the Spirit of adoption by applying unto us the merits of Christ assuring us of our justification and adoption The Ministers of the Gospell justifie as they are also said to forgive sinnes to beget men unto God and to save them ministerially as the Embassadours of Christ whose office it is to reconcile men unto God to preach and to pronounce remission of sinnes to them that beleeve and also instrumentally as the instruments of the holy Ghost to worke in them the grace of faith by which they are justified for faith commeth by hearing Rom. 10. 14 17. and Preachers are said to bee Ministers by whom you beleeve 1 Cor. 3. 5. Sacraments doe justifie as seales of that righteousnesse which is by faith Rom. 4. 11. And as the Ministery of the Word and Sacraments doe justifie ut manus dantis as the hand of God giving and applying Christ and his righteousnesse to the faithfull receiver so faith is manus accipieâ—…tis the hand of the beleever receiving Christ and his righteousnesse unto justification § VII But the second place is in his conceit more cleare viz. Esai 53. 11. where the Lord speaking by his Prophet concerning Christ saith My righteous servant shall by his knowledge justifie many and he shâ—…ll beare their sinnes where the verbe is in Hiphil Iatsdiq which signifieth shall make just Chemnitius indeed saith he goeth about to wrest this place also to the judiciall signification But in vaine for there are foure words which are manifestly repugnant to his interpretation But before wee speake of those foure words let us heare what Chemnitius saith Whereas Andradius saith he wresteth that sentence of Esay to prove that to justifie is to endue the minde with the quality of inherent justice it is great impudencie for there is presently added an exposition how that justification is to be understood because he shall saith Esay beare their iniquities where Chemnitius doth not so much as mention the judiciall signification of the word justifying after the manner of a Iudge but rather signifieth that Christ at his first comming did not justifie the Elect after the manner of a Iudge but as a surety in taking upon himselfe our debt and bearing our iniquities and as a Redeemer paying our ransome and so di charging us from our debt and from our bondage Neither doth it follow that it is not a judiciall word because in that place it signifieth not to justifie as a Iudge for besides the Iudge there are other parties also who doe justifie in a judiciall sense as namely sureties and advocates § VIII Now let us examine those foure words all which serve to prove that Christ in that place is not said to justifie after the manner of a Iudge which no man affirmeth and therefore Bellarmine fighteth with his owne shadow For we doubt not but that Christ may be said to justifie divers wayes first by his doctrine as our Prophet and Teacher in which sense Teachers are said to justifie Dan. 12. 3. secondly as our Priest both by his satisfaction and sacrifice propitiatory as Esai 53. 11. for so he saith and he shall beare their iniquities so Heb. 9. 26 28. and also by his intercession as our Advocate 1 Ioh. 2. 2. Rom. 8. 34. Heb. 9. 24. thirdly by his sentence as our king and judge at the last day Matth. 25. 34. The first word is by his knowledge that is as he expoundeth it out of Hierome by his doctrine Answ. Wee deny not but that Christ by his doctrine did justifie many working in them the grace of faith for even other Teachers who are but his Ministers doe also justifie others as Daniel speaketh not by infusion of righteousnesse but as the instruments of the holy Ghost to beget faith in the hearers or being as Saint Paul speaketh Ministers by whom they doe beleeve and beleeving are justified in the judiciall sense But Esay speaketh not of his doctrine but of his knowledge and that passively understood not for that knowledge whereby he knoweth all things but whereby hee is acknowledged to bee the Messias that is to say faith and so Pagnine Vatablus and Tremellius read scientia sui or agnitione sui that is by faith in him for so is faith often termed as 2 Pet. 1. 2 3. and 1 Tim. 2. 4. c. by which as it is said in this place of Esay hee doth justifie La rabbim that is as Paul speaketh Rom. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of the Elect who beleeve in him how by bearing their iniquitiâ—…s that is the punishment due for their sinnes his sufferings being imputed to them if therefore justifying by faith doe prove justification by works or by inherent righteousnesse then this word proveth it § IX The second word is ipse justus by which word saith he is signified that Christ doth justifie not onely by teaching but also by just working and by imparting his righteousnesse unto us Answ. Christ his obedience or just working is proper to his person and inherent in him and therefore that righteousnesse which he performed in his owne person being both active and therefore transient and proper to his person and therefore without us cannot be imparted to us otherwise than by imputation To what purpose then doth he urge this word seeing Christ is just in justifying us as well by imputation as by infusion Forsooth to shew that Christ by his obedience and sufferings doth not justifie after the manner of a Iudge which no man affirmeth But what is his reason because it is not required to justifying after a judiciall manner that he who justifieth others should himselfe be just as if he should say it is not required that a Iudge should bee just contrary to that Gen. 18. 25. But God doth justifie us after the judiciall manner as a Iudge through the redemption that is in Christ Iesus and by forgivenesse of sinnes and that to this end to shew forth his justice that hee might bee just and the justifier of him who beleeveth in Iesus Rom. 3. 25 26. But this might better have beene objected against his owne exposition of the former word seeing he who is not just himselfe may by his doctrine justifie others Notwithstanding that which Bellarmine here áffirmeth concerning Christ is most true that it was necessary that he who should justifie others by his obedience should bee just himselfe howbeit he impertinently alleageth Rom. 3. 26. which speaketh of God justifying us not as a Mediator by his obedience but as a Iudge by his sentence But the true reason why the Prophet useth this word is in respect of the words following to signifie that Iesus Christ the righteous was made
because with it concurre not onely all other inward graces but also our outward obedience § IX The righteousnesse by which wee are justified is not prescribed in the Law but without the Law is revealed in the Gospell the righteousnesse of God that is to say of Christ who is God apprehended by faith For the Law to justification requireth perfect and perpetuall obedience to bee performed by him in his owne person that should bee justified thereby which fince the fall of Adam hath beene and is by reason of the flesh impossible to all men who are descended from Adam by ordinary generation But the Gospell assureth justification without respect of workes to all that truely beleeve in Christ teaching that wee are justified by faith that is by the righteousnesse of Christ apprehended by faith without the workes of the Law that is without respect of any obedience prescribed in the Law and performed by us But the righteousnesse by which wee are sanctified is prescribed in the Law which is a most perfect rule of all righteousnesse inherent § X. Unto the act of justification our owne righteousnesse and obedience doe not concurre as any cause thereof but follow in the subject that is the party justified as necessary fruits of our redemption and justification Yea in the question of justification wherein is considered what that is by which wee are justified and saved in hope our owne righteousnesse and obedience if it should bee obtruded as the matter of our justification is to be esteemed as dung that we may bee found in Christ not having our owne righteousnesse which is prescribed in the Law but that which is through the faith of Christ. But in the question of sanctification that righteousnesse which is inherent in us and that obedience which is performed by us is all in all as being both that habituall and also actuall righteousnesse and holinesse wherein our sanctification doth consist § XI By our justification wee are entituled to Gods kingdome that is saved in hope by our sanctification we are fitted and prepared for Gods kingdome into which no uncleane thing can enter Iustification therefore is the right of Gods children to their inheritance Sanctification is the cognizance and marke of those that shall bee saved wherefore our Saviour saith that by faith wee have remission of sinnes and inheritance among them that are sanctified § XII The righteousnesse by which we are justified is the meritorious cause of our salvation But the righteousnesse by which we are sanctified is a fruit of our justification but no cause of our salvation unlesse you will call it causam sine quâ non which is no cause for we are neither saved by it nor for it but onely by and for the merits of Christ apprehended by faith But though it bee not the cause by or for which wee are justified or saved yet it is the way wherein wee being once justified are to walke towards our countrey in heaven Ephes. 2. 10. as Bernard well saith via regni non causa regnandi the way which leadeth to the kingdome but not the cause of comming unto it § XIII By our justification wee have our right and title to the kingdome of heaven but according to the duties of sanctification as the evidence shall the sentence of salvation bee pronounced at the last day § XIV We are justified by the grace of God as it signifieth onely his gracious love and favour in Christ. But wee are sanctified by Gods grace not onely as it signifieth the favour of God in himselfe but also as it signifieth the graces or gifts of grace infused into us and inherent in us § XV. In justification and in the parts thereof wee are meerely patients but in the duties of sanctification wee are also agents who being acted by the holy Ghost doe cooperate with him For which cause the holy Ghost in the Scriptures doth never exhort us to justification or the parts thereof viz. remission of sinne and acceptation of the beleever as righteous unto life as being the actions of God but to sanctification and the parts thereof he useth to exhort as to mortification Col. 3. 5. to vivification Ephes. 4.23,24 to both Ezek. 18.31 § XVI The acts of faith are of two sorts some tending to justification some to sanctification The former are immediate which are called actus eliciti which it bringeth forth of it selfe without the mediation of any other grace that is to beleeve in Christ by beleeving to receive him and by receiving him to justifie the beleever and therefore faith doth justifie alone The other mediate which it bringeth forth by the meanes of other graces which are called actus imporati and are the fruits of faith working by love and other graces tending to sanctification Thus faith by love worketh obedience and therefore it dtoh not sanctifie alone § XVII Of justification the Apostle treateth in the five first chapters of the Epistle to the Romanes of sanctification in the sixth and seventh § XVIII Our Saviour Christ the blessed Angels Adam in his integrity were sanctified but not justified properly For justification onely is of sinners and consisteth partly in remission of sinnes § XIX Of this difference betweene justification and sanctification the Papists will by no meanes take notice though it bee manifold and manifest But will needs understand justification to be that which wee according to the Scriptures call sanctification And this is the very ground both of their malitious calumniations against us and also of their owne damnable errours concerning justification For as if we also did confound justification and sanctification they charge us as if wee taught that wee are sanctified by faith alone that wee are formally made just or sanctified by a righteousnesse which is without us c. But if wee did hold that justification were to bee confounded with sanctification we would acknowledge that the most things which the Papists affirme concerning justification are true because they are true of sanctification As namely that wee are not sanctified by faith alone that we are sanctified by a righteousnesse inherent in us and performed by us that it is partly habituall consisting in the habits of grace as faith hope charity c. and partly actuall which is our new obedience consisting in good workes which are the fruits and effects of our faith and charity and other inward graces That of sanctification there are degrees and that by exercise and practice of the duties of holinesse and righteousnesse our sanctification is encreased c. § XX. What then Is the difference betweene us and the Papists in this great controvefie onely in words Nothing lesse For as their confounding of justification and sanctification is the ground of their calumniations against us so of their owne errours For confounding justification and sanctification first they confound the Law and the
before all secular times but is now made manifest by the appearing of our Saviour 2 Tim. 1. 9. By his gracious favour in Christ God hath redeemed us reconciled us unto himselfe adopted us and not by our charity or any thing in us And finally by his gracious favor we are saved through faith and not of works or of any grace or righteousnesse iuherent in us that he might shew the exceeding riches of his grace in his kindnesse towards us through Iesus Christ Eph. 2. 7 8. Therefore by the gracious favour of God in Christ and not by any grace inherent in us the Lord doth justifie us and therfore the sacred fathers of Trent must take home to themselves according to the censure of the Apostle Gal. 1. 8. 9. that Anathema which they denounce against those who say that the grace whereby wee are justified is onely the gracions favour of God in Christ. § V. Against the proposition if it bee objected that the grace of election is eternall but the benefit of vocation and the rest is temporall and therefore not the same I answer that although the benefit of vocation and of the rest be given us in time yet the grace by which we are called justified and saved is eternall 2 Tim. 1. 9. And therefore Bellarmines distinction of grace into eternall by which wee were elected and temporary by which wee are called and justified is idle and to no purpose § VI. If againe it be objected that by what grace we are sanctified by the same we are justified by inherent grace we are sanctified therefore by inherent grace we are justified I answer by distinction of the phrase by grace for if therby be meant the efficient cause then I confesse the proposition to wit that by what grace we are sanctified we are also justified For the same gracious favor of God is the efficient cause as wel of our sanctification as of our justification and I deny the assumption But if by that phrase be meant the essentiall câ—…use that is the matter or the forme of our sanctification then I confesse the assumption and deny the proposition For by the inherent graces wherin our habitual sanctification consisteth we are sanctified but we are justified not by any grace inherent but onely by the righteousnesse of Christ as I have shewed before and hereafter shall fully prove in its due place For wee are justified by the grace that is the gracious favour of God in Christ gratis in respect of us that is without any cause or desert in us through the redemption which is in Christ without the works of the Law that is without respect of any obedience performed by us or righteousnesse inherent in us that is prescribed in the Law which is the perfect rule of all inherent righteousnesse § VII If in the third place it be objected that faith is a grace inherent but we are justified by faith Or thus faith doth justifie faith is a grace inherent therefore some grace inherent doth justifie I answer againe by distinction that faith doth not justifie as it is a grace or quality inherent or as it is a part of our inherent righteousnesse but relatively as it is the instrument as hath beene said before to receive Christ who is our righteousnesse neither doth faith properly but the object thereof which it apprehendeth justifie As it is the almes properly which releeveth the poore man not the hand which receiveth it For when we say that a man is justified by faith without workes or by faith alone our meaning is that we are justified by the righteousnes of Christ alone which is apprehended by faith onely without respect of any righteousnesse inherent in us or obedieuce performed by us § VIII Fourthly the justifying and saving grace is expressed many times by other words of like signification to the gracious favour of God which cannot be drawne to signifie our charity or any grace inherent in us As appeareth both by such synonyma as are joyned with it in the same places as grace and love 2 Cor. 13. 14. Grace and mercie 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Iohn 3. and also by parallelling other places as where it is said Tit. 2. 11. When the grace of God appeared the same is expressed thus chap. 3. 4. When the kindnesse of God and his love towards man appeared And where in some places it is said that wee are justified or saved by his grace or according to his grace in others it is said according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his good will and pleasure Eph. 1. 5. 9. Phil. 2. 13. according to his mercy Tit. 3. in which place these foure words are used as Synonyma signifying the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kindnes or bounty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace This grace of God is notably expressed Eph. 2. 4. 5. 7. 8. by divers words of the like signification God who is rich in mercie for his great love wherewith he loved us hath when wee were dead in our sinnes quickened us together with Christ by grace you are saved that in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us through Iesus Christ for by grace yee are saved through faith c. here is the riches of his mercie the exceeding riches of his grace his greatlove wherewith hee loved us his bounty towards us in Christ and all to set forth his saving grace So in the Old Testament mercie and grace are used as words of the like signification Exo. 33. 19. I will bee gracious to whom I will bee gracious and I will shew mercy to whom I will shew mercy which text the Apostle rendreth thus Rom. 9. 15. I will have mercy on whom I will have mercie and I will have compassion of whom I will have compassion Exod. 34. 6. where the Lord proclaiming his goodnesse or bounty before Moses as hee had promised chap. 33. 19. expresseth it in these termes The Lord the Lord God mercifull and gracious slow to anger abundant in chesed ve emeth in bounty and truth which in the New Testament are translated grace and truth keeping mercie for thousands forgiving iniquity c. So Psal. 86. 15. Thou O Lord art a God full of compassion and gracious long suffering and plenteous in mercie and truth Likewise Psal. 130. 8. 2 King 13. 3. So also Psal. 145. 8 9. the Lord is gracious and full of compassion slow to anger and of great mercy the Lord is good to all and his mercies are over all his workes And in like manner Nehem. 9. 17. thou art a God of condonations that is ready to pardon gracious and mercifull slâ—…w to anger and of great bounty § IX Fifthly if justifying grace were inherent there would be no such opposition as the Apostle
which without the Law is revealed in the Gospell even the righteousnesse of God that is of Christ who is God apprehended by faith But all men without exception both Iewes and Gentiles are in themselves sinners and by their sinne obnoxious to the judgement of God Therefore seeing all have sinned and are fallen short of the glory of God that is excluded from eternall glory they are not justified by righteousnesse inherent which is prescribed in the Law but they are justified by a righteousnesse which without the Law is revealed in the Gospel to wit the righteousnesse of God that is of Christ who is God apprehended by faith And that is it which is said in this text that those who have sinned and are fallen short of Gods glory and from their title to heaven are justified that is acquitted from their sinnes and entituled unto the Kingdome of heaven freely without respect of any grace or righteousnesse in themselves by the meere gracious favor of God when they had deserved the contrary through the redemption that is in Christ Iesus whom God hath set forth to bee a propitiation through faith in his bloud to declare his righteousnesse c. To the same purpose the Apostle disputeth Gal. 3. as hereafter wee shall heare § III. Secondly it is proved by the words of the text alleaged the first wherof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have proved heretofore doth never in al the Scriptures signifie to make righteous by infusion of righteousnesse and therfore here it is not meant that wee are justified by grace infused Neither doth justification import a reall or positive change in the subject but relative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath beene shewed And wee must remember that as it is called so it is justificatio impii the justification of a sinner not onely because before justification men are sinners but also because being justified they still remaine sinners in themselves though in Christ they are made righteous And we are to conceive of justification as a continued act of God from our vocation to our glorification whereby hee doth accept of a beleeving sinner as righteous in Christ not onely at his first conversion but also afterwards whiles hee beleeveth in Christ though still in himselfe hee bee a sinner And to that end doth our Saviour make continuall intercession for us that the merit of his obedience may beâ—… continually imputed unto us As for the Papists they being in their owne conceit justified as they all are after they have beene either baptized in their infancie or absolved when they come to yeares they are no sinners neither is there any thing in them which God hateth or which may properly bee called sinne But justification being of sinners and they being no sinners but â—…aying they have no sinne and avouching that hee onely is a just man in whom there is no sinne hereby it appeareth that neither are they justified neither is there any truth in them § IV. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an exclusive particle excluding the false causes of justification and signifying that wee are justified without any desert or worthinesse in our selves without works without respect of any righteousnesse inherent in us which directly overthroweth the assertion of the Papists for proofe whereof this place was alleaged § V. The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his grace that is by the gracious favour of God in Christ which is out of us in him as hath beene proved that is by his love of us and not by our love of him Neither is there any shew of reason why it should in this place above all others signifie as it never doth an habit of justifying grace inherent in us especially if that bee true which hereafter I shall plainely demonstrate that wee are not justified by that which is inherent And thus Saint Ambrose expoundeth these words gratia Dei gratis justificati sunt gratis quia nihil operantes neque vicem reddentes sola fide justificati sunt dono Dei they are justified freely because neither working before their justification nor rendring any recompence after their justification they are by faith onely justified by the grace that is as he expoundeth it the gift of God And on those words by the redemption which is in Christ Iesu he testifieth saith hee that the grace of God is in Christ but not in us because by the will of God we were redeemed by Christ. Pererius likewise a learned Iesuit The name of Grace saith he when it is here said justified freely by his grace though it may signifie that supernaturall and divine quality infused into the soule of man and inherent therein yet rather it seemeth in this place to signifie gratuitam Dei bâ—…nitatem benignitatem erga hominem the free or gracious goodnesse and bounty of God towards man Grace therefore doth not signifie either the matter or the forme but the efficient cause of our justification § VI. The fourth word is through the redemption that is in Christ Iesus whereby is meant Christs whole satisfaction made to the Law both in respect of the precept and of the penalty by which being as the Papists themselves confesse imputed unto us we are redeemed and justified as being the matter and merit of justification § VII The fifth word is by faith whereby is noted the instrument by which we apprehend and receive that satisfaction or righteousnesse of Christ by which we are justified which is indeed out of us in him but imputed to those that beleeve The righteousnesse therefore by which we are justified is the righteousnesse of faith that is the righteousnesse of God or of Christ apprehended by faith § VIII The sixth and last is the end why God did give his Sonne to be a propitiation for our sinnes to shew forth his righteousnesse for the remission of sinnes and that hee might bee just and the justifier of him which beleeveth in Iesus For in the worke of our redemption and justification Gods justice is declared to be such that he forgiveth no sinnes but those onely for which his justice is satisfied by Christ neither doth he justifie any but those whom by communication of Christs righteousnesse unto them he maketh just But how should the satisfaction of Christ that is his obedience and sufferings being transient and so long agoe performed bee communicated unto us for our justification otherwise but by imputation And if wee bee justified by imputation of Christs righteousnesse then not by inherent grace or infused righteousnesse CAP. IV. Bellarmines dispute out of Rom. 3. 24. refuted § I. NOw let us see what Bellarmine inferreth upon this place Here saith he all the causes almost of justification are set forth together The efficient cause is noted in the word gratis freely importing the liberality of
God the formall cause in the word Grace the meritorious cause in the word redemption the disposing cause in the word faith all of them almost depraved or misapplyed by Bellarmine For neither is the true efficient cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he calleth vocabulo nimis diluto Gods liberality signified by the word gratis but the false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause is by this word excluded and the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the merit of Christ included in the word redemption As if he had said we are justified gratâ—…s in respect of us that is without any cause or desert in us without any worthinesse of ours but not gratis in respect of Christ by whose pretious death and merits we are justified Neither by Grace is meant iustice given and infused of God which hee saith is the formall cause of justification but the grace of God as I have shewed signifieth the gracious favour of God which is not the formall cause of justification but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficient or moving cause Neither is redemption passively understood the meritorious cause of our justification for that as well as reconciliation or justification it selfe is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit and effect of Christ his death and obedience which as they are the matter and meritorious cause of our justification so also the price and merit of our redemption How then are we said to be justified through the redemption that is in Christ Iesus either by a metonymy of the effect for the cause redemption being put for Christs satisfaction or paying of a price of ransome for us by which we were redeemed or else we are said to be justified by his redemption as we may be said to be justified by remission of sinnes For by Christ wee have redemption that is remission of sinnes Col. 1. 7. Ephes. 1. 14. and so Occumenius expoundeth these words by the redemption c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how is he justified by the forgivenesse of sinnes which wee obtaine in Christ Iesu. Neither is faith the disposing cause as he saith for then a man might have a true lively justifying faith and not bee actually justified which is contrary to the Scriptures Act. 13. 39. Ioh. 5. 24. 6. 47. but the instrumentall cause which is therefore said to justifie because the object which it receiveth doth justifie in which sense the same benefits which wee receive from Christ are ascribed to faith Now the object of faith being the righteousnesse of Christ which is out of us in him it is evident that when wee are said to bee justified by faith it is meant that wee are not justified by righteousnesse inherent but by that righteousnesse which faith doth apprehend § II. Yea but Bellarmine will prove by divers arguments that Grace in this place doth not signifie the gracious favour of God first because the favour of God was sufficiently signified by the word gratis For hee that justifieth freely doth it out of good will and liberality therefore that addition by grace doth not signifie the favour it selfe but some thing else that is to say the effect of that favour I answere that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Chinnam is a particle exclusive of any cause price worth or desert in us which may be shewed by many examples Where it signifieth first without cause or desert As where it is said they hated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without any cause in me or desert of mine Ioh. 15. 25. ex Psalm 35. 19. and vers 7. where Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 69. 4. So Ezech. 14. 23. 1 Sam. 19. 5. 25. 31. 1 King 2. 32. Psalm 109. 3. 119. 161. Lam. 3. 52. Secondly freely without paying any price as Exod. 21. 11. Numb 11. 5. 2 Sam. 24. 24. Esai 52. 3. 5. Mat. 10. 8. Apoc. 21. 6. 22. 17. So that this exclusive particle was inserted not to set downe the true cause of justification but to exclude the false that we are justified freely without any cause in us or desert of ours or price paid by us meerely by the grace of God through the redemption which is in Iesus Christ. And thus is the word expounded by all Writers almost both Old and New and those as well Papists as Protestants Ambrose as you heard gratis saith he quia nihil operantes nec vicem reddentes sola fide justificati sunt dono Dei freely because working nothing nor making any recompence they are justified through faith alone by the gift of God Augustin Prorsus gratis das gratis salvas qui nihil invenis unde salves multum invenis unde damnes Altogether freely thou givest and freely thou savest because thou findest nothing for which thou shouldest save and thou findest much for which thou maist condemne Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely that is without any good deeds of thine thou art saved and againe as bringing nothing else but faith and after because all have sinned therefore all that beleeve in Christ are justified freely bringing onely faith to their justification Hugo Cardinalis glossa interlin gratis i. sine meritis So Thomas Aguinas and other Popish Writers yea Bellarmine himselfe to bee justified freely is to bee justified without merit without workes This particle therefore sheweth not by or for what wee are justified but by or for what wee are not justified § III. His second reason because the preposition per when it is said per gratiam being not a note as hee saith of the efficient cause is not rightly applied to the favour or good will of God which is the efficient cause but either to the formall cause or to the meritorious cause or to the instrument For wee could not well say that God doth justifie us per favorem aut per suam benevolentiam by his favour or by his good will but wee say well by grace inherent though not very well by his grace inherent for that which is inherent is ours though from him by the merit of his sonne by faith by the sacraments First I answere that the preposition is not in the originall text where the Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as noting in Bellarmines conceit the formall cause but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as noting the antecedent or moving cause which is principium actionis as is usuall in the like actions which the efficients working per se are done naturâ arte consilio or voluntate c. in which wee doe not say per naturam per artem c. And therefore this objection is very frivolous Secondly I answer that per in Latine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke are very often applyed to the efficient cause whereof even in the New Testament there are as I suppose more examples than there bee leaves whereof some are attributed to God as Rom. 11. 36.
Gal. 1. 1. Heb. 7. 21. to the Sonne Ioh. 1. 3. Col. 1. 16. Heb. 1. 6 c. to the holy Ghost Rom. 5. 5. 1 Cor. 12. 8 9. And to omit other examples which are innumerable to the attributes of God which are the prime motive causes of all his actions as by the will of God 1 Cor. 1. 1. Eph. 1. 1. Col. 1. 1. Rom. 5. 32. 2 Cor. 8. 5. by the grace of Iesus Christ wee shall bee saved Act. 15. 11. who beleeved by Grace Act. 18. 27. called by his grace Galath 1. 15. by the tender mercies of our God Luk. 1. 78. Thirdly to Bellarmine in this place denying the preposition per to be rightly applied to the efficient cause I oppose Bellarmine in the twelfth chapter of the same booke affirming that the particle per doth signifie the cause efficient as Pro. 8. per me Reges regnant c. His third argument The good will of God cannot bee in vaine but alwayes performeth and worketh that good which hee willeth to any For whatsoever he willeth that he doth Psal. 115. 3 c. Answ. All this is true in respect of his will decreeing any thing which is absolute and is called voluntas beneplaciti but not in respect of his will prescribing or requiring any thing which is conditionall and is called voluntas signi of which will the Apostle speaketh in the place cited by Bellarmine 1 Th. 4. 3. This is the wil of God even your sanctification Otherwise by Bellarmines argument all men should bee holy because as hee saith God would have them truely just and holy Therfore saith he if justifying grace be the favour and goodwill of God and God doth not favour nor wish well in vaine but maketh us holy and blamelesse such as he would have us to bee then it followeth that to be justified by grace is not onely to bee reputed just and not to bee so but to be truly just holy and blamelesse Answ. This argument doth not prove the particular point for which it is brought namely that by grace is meant grace inherent and not the gracious favour of God But if it were ought worth it would serve to prove the maine question that although grace did signifie the favour of God when it is said that wee are justified by his grace yet this place would prove that wee are also made just by grace inherent For whom the Lord favoureth and wisheth well unto his benevolence is not in vaine to him but to whom hee willeth good hee worketh it making them truely just and holy whom by his grace hee justifieth For hee hath elected us that wee might bee holy Eph. 1. 4. and this is his will our â—…anctification All this wee freely confesse that whom God justifieth he maketh just first by imputation and truly and perfectly as hee justifieth secondly by infusion as hee sanctifieth But the Papists must at length learne to distinguish betwixt justification and sanctification For as wee have said before wee are justified by grace as it signifieth the gracious favour of God onely but wee are sanctified not onely by his gracious favour as the efficient but also by his graces infused and inherent in us as the matter § V. His fourth argument consisteth of sixe slender proofes put together which are scarce worth the answering That justifying grace â—…aith hee is not onely the favour of God but a gift inherent in the soule it may bee understood by the divers attributes and names thereof As first that it is called a gift a gift which wee receive a gift given by Christ a gift given by measure Secondly that it is compared to essence Thirdly that it is compared to light To the first I answere that the gracious love and favour of God is said in the scriptures to bee given that is vouchsafed unto us even the grace whereby wee were elected and predestinated to the adoption of children according to the good pleasure of his will by which wee are called justified and saved 2 Tim. 1. 9. God hath saved and called us with an holy calling not according to our workes but according to his owne purpose and grace which grace was given us in Christ Iesus before secular times having thereby graciously accepted us in his beloved Eph. 1. 6. Behold saith Saint Iohn how great love the Father hath given us that wee should be called the children of God 1 Ioh. 3. 1. For to so many as received Christ hee gave power to bee the sonnes of God even to them that beleeve in his name Ioh. 1. 12. § VI. Yea but it is such a gift as wee doe receive Very like for giving and receiving are relatives and therefore what God giveth us we doe receive namely as hee giveth it but hee doth not give all things by infusion and therefore hereof it doth not follow that what we receive in inherent but that onely which hee giveth by way of infusion Now hee hath vouchsafed us his grace whereby hee elected redeemed adopted justified us not by infusion but by acceptation in Christ which grace wee receive by the hand of faith and whom hee hath graciously accepted in his beloved they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made partakers of that grace which notwithstanding is in God and not in them But let us consider his proofe Rom. 5. 11. receiving the abundance of grace and of the gift os righteousnesse Answ. By grace here is meant gracious favor neither doth the Apostle here say the gift of grace but the abundance of grace and of the gift of righteousnesse For where these two are joyned together grace and gift grace signifieth gracious favour the gift of grace the fruit and effect of that favour being some benefit bestowed whether reall or relative The former is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God the latter is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is prooved out of the 15. verse where is mention both of the grace of God and of the gift by grace and that which is here called the abundance of grace and vers 15. the abounding grace is elsewhere called the superabundant riches of his grace Ephes. 2. 7. that is of his gracious favour which in the same Chapter to the Romans vers 20. is said to have superabounded where sinne did abound which without great absurdity cannot bee understood of grace inherent Neither is the gift of grace or of righteousnesse here mentioned inherent but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came upon us to justification is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilt which came upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto condemnation that is to say the merit of Christs obedience opposed to the guilt of Adams fall as the whole context doth prove But as wee were made sinners by Adams fall the guilt thereof being imputed unto us so we are made righteous by Christs obedience the merit thereof being imputed unto us §
VII Yea but it is a gift given by Christ. It is very true for in and by Christ all grace and favour is vouchsafed unto us for in him hee hath graciously accepted us And therefore as it is called the grace of God so in many places it is called the grace of Christ not onely because in and by him it is granted to us but also because he doth bestow it But doth it hereof follow that this grace is inherent what spirituall favour or grace tending to salvation hath God vouchsafed unto us otherwise than in and by Christ In him he vouchsafed us grace in generall and in particular the grace of election for in him wee were chosen Ephes. 1. 4. The grace of vocation and salvation given us in Christ. 2 Tim. 1. 9. the grace of adoption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Iesus Christ Ephes. 1. 5. The grace of reconciliation in and by Christ Rom. 5. 1. 11. 2 Cor. 5. 19. Col. 1. 20. The grace of redemption by Christ Rom. 3. 24. Ephes. 1. 7. Col. 1. 14. The grace of justification by Christ Rom. 5. 9. 17 18 19. And how is this proved which no man doubteth of that grace is given by Christ because it is said Ioh. 1. 17. Gratia veritas per Iesum Christum facta est grace and verity was made by Iâ—…sus Christ where leaving his hold that it is given he urgeth as if he had forgot himselfe the phrase facta est is made for saith he it is not well said that the favour and benevolence of God is made § VIII Answ. The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alwayes signifie was made but many times is expressed by the Verbe substantive fuit or extitit as Mark. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 26. 26. 6. Iohn 1. 6. sometimes by the Verbe became as Ioh. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word became flesh so Mark. 1. 17. 1 Cor. 9. 20. 13. 1. and sometimes by the Verbe came and that in the sense either of happening Rom. 11. 25. 2 Tim. 3. 11. or of growing Matth. 21. 19. 1 Tim. 6. 4. or of being present Ioh. 6 21. 25. Act. 21. 17. 35. 27. 7. Now the sense of the word varying it is to be fitted to the place wherein it is used but the sense that grace and truth was made by Christ fitteth not But either we are to say extitit it was by Christ as Valla and sometimes Beza translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that it came by him as our translation readeth or that it was exhibited or given by Christ as the law both morall shewing sinne and denouncing the curse opposed to grace and also ceremoniall consisting of shadowes and types opposed to truth was given by Moses And thus Bellarmine himselfe understood this place for to prove that grace was given by Christ he alleaged this text But though grace and truth were given by Christ doth it follow that therefore grace doth signifie grace inherent or if it did that that inherent grace is justifying grace Howbeit the true meaning of the word is either according to the proper signification which is most usuall especially when these two Chased and Emeth grace and truth goe together or because grace and truth given by Christ are opposed to the Law given by Moses by grace and truth wee may understand the doctrine of grace and truth For as the doctrine of grace that is to say the Gospell which is the word of grace and the Gospell of Gods grace especially when it is opposed to the Law is termed grace Rom. 6. 14 15. Gal. 5. 4. Ephes. 3. 2. 1 Pet. 5. 12. so also the doctrine of salvation by Christ which is the word of truth Ephes. 1. 13. 2 Tim. 2. 15. Iam. 1. 18. the truth of the Gospell Gal. 2. 5. 14. or the word of the truth of the Gospell Col. 1. 5. is oftentimes called the truth Iohn 5. 33. and in many other places as hereafter shall be shewed § IX Fourthly he alleageth that this grace is given by measure from Christ himselfe Ephes. 4. 7. To every one of us grace is given according to the measure of the donation of Christ. But the favour of God saith hee is not given by measure nor by Christ. Answ. This place is not understood of justifying grace which is the gracious favour of God in Christ which is out of us in him but of the severall gifts of grace in us which by a Metonymy are called graces but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Oecumenius upon that place hath well observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every one is given grace that is a gift of grace whether they bee the graces of sanctification which are the proper fruits of saving grace or those which by the Schoolemen are called gratiae gratis datae of which the Apostle seemeth to speake in that place as hee explaineth himselfe in the verses following vers 8. 11 12. In which sense the Apostle Peter useth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 10. As every one hath received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of grace even so minister the same one to another as good stewards of the manifold grace of God Of these gifts of grace it is true which Bellarmine saith that they are given by Christ and that they are given by measure But will hee from thence prove that what grace is either given by Christ or in measure is not Gods favour I had thought that the saving grace of God according to his last allegation out of Ioh. 1. 17. had beene given by Christ and that it is from the Father through the Sonne by the Holy Ghost And therefore as it is called the grace of God who is the God of all grace 1 Pet. 5. 10. so also the grace of our Lord Iesus Christ and the grace of the holy Spirit who is the Spirit of grace Heb. 10. 29. And I had also thought that the favour of God though not that which justifieth is in divers degrees vouchsafed unto his creatures God loveth and favoureth all his creatures hee is good to all and his mercies aâ—… over all his workes Psal. 145. 9. giving all things to all Act. 17. 25. yet among the bodily creatures hee respecteth and favoureth men chiefely 1 Cor. 9. 9. Psal. 8. 4. Mat. 6. 26. 30. Prov. 8. 31. for which cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of mankind is attributed to him Among men he favoureth the faithfull more than the rest 1 Tim. 4. 10. who are therefore called the favourites of God as I have shewed before Among them the Lord especially favoureth Ministers and Magistrates Psal. 105. 15. who are also called the favourits of God not onely in respect of justifying grace which is â—…quall in all to whom it is vouchsafed but also in respect of their functions
God in true holinesse and righteousnesse Of this grace of sanctification there is more frequent mention in the Fathers who wrote against the Pelagians than of the other Because the Pelagians acknowledging the grace of God in forgiving sinnes which is indeed the justifying and saving grace they had not the like occasion to insist upon the declaration and proofe thereof as they had of the other which the Pelagians denyed § II. Of whose errors in this point there were foure degrees For first they acknowledge no other inward grace of God but bonum naturae the possibility of nature and the power of free-will which because it is freely given of God without any precedent merits of ours they acknowledged to bee Gods grace In the second place they acknowledged the grace that is the gracious favour of God in forgiving sinnes but the inward vertue avoid sinnes and to walke in obedience they ascribed to the power of nature Thirdly for our direction and instruction how and what sinnes to avoid and how and what duties to performe they acknowledged Gods grace in teaching and instructing us by his word and by his law Fourthly they acknowledged after a sort the helpe of grace for the more easie performance of their duties but they denied the necessity thereof because without grace they being directed by the word were able of themselves though not so easily to fulfill the Law § III. These three latter degrees are condemned by so many decrees of the Councell of Milevis among which this is one denouncing Anathema against such as shall say that the grace of God whereby wee are justified through our Lord Iesus Christ doth availe onely to remission of sinnes which are already committed and not for a helpe that we may not commit them unto which rightly understood we doe subscribe acknowledging that by the same grace of God by which we were elected redeemed called reconciled adopted justified wee are also sanctified For wee professe that our blessed Saviour was given unto us of God not onely to bee our justification and redemption but also to be our Sanctification And we doe acknowledge that in the Covenant of grace the Lord hath not onely promised remission of sinnes to those that beleeve in Christ but hee hath also sworne that he will give us being redeemed and having remission of sinne to worship him in holinesse and righteousnesse before him all the daies of our life And therefore we do also willingly subscribe to those sentences of Augustine which Gratian hath transcribed into the third part of his decree No man taketh away sinnes but Christ alone who is the Lambe of God taking away the sinnes of the world Now he taketh them away both by forgiving those that are already committed among which originall sinne is contained and also by helping that they bee not committed and by bringing us unto life where they cannot bee committed at all And againe the grace which by our Lord Iesus Christ is given is neither the knowledge of the divine Law neither nature nor remission of sinnes alone but it felfe also causeth that the Law be fulfilled that nature be freed that sinne raigne not And this I presume is as much as can truely bee alleaged out of the Fathers For seeing they doe hold as wee shall hereafter shew justification by faith onely it cannot bee imagined that they held justification properly understood by inherent graces unlesse wee can imagine that they thought there is no inherent grace but faith onely § IV. But howsoever the Fathers may be excused who opposing the errors of the Pelagians which oppugned the sanctifying grace did much insist upon the declaration the proofe and the amplification thereof oftner speaking of this gift of grace which was oppugned than of the gracious favour of God in forgiving of sinnes which the Pelagians did confesse yet the backsliding posterity cannot bee excused and that in three respects For first they leave out altogether the proper signification of grace which is most frequent in the holy Scriptures as if there were no other grace to bee acknowledged but that which is inherent Secondly they take away that grace of remission which the Pelagians did confesse and in the roome thereof they have brought in an utter deletion or abolition of sinne caused by the infusion of grace Thirdly that grace which they would seeme so much to magnifie is not much better acknowledged by them than it was by the Pelagians For first they doe not acknowledge it to be a quickning and reviving grace to them that are dead but an healing grace to the sicke and a helping grace to the weake And by how much they extoll the power of nature and lessen the foulenesse of originall sinne so much they extenuat the benefit of grace and are as well as the Pelagians worthily termed the enemies of Gods grace Secondly there seemeth to be little or no difference betweene the Pelagians bonum Naturae which they acknowledged to bee Gods grace and that sufficient grace which the Papists hold to be common to all Thirdly neither is there any great difference betweene them in respect of that grace whereby men are called For the Pelagians acknowledged the great grace of God in revealing his will unto us and in directing us what to doe and what to beleeve and withall confessed that God doth worke in us to will by revealing his will to us And what doe the Papists acknowldge more but that God having called us by his word and moved us to turne unto him it is in the power of our free-will either to accept Gods effectuall grace or to refuse it But this belongeth to another controversie A TREATISE OF IV STIFICATION THE FOVRTH BOOKE Of the Matter of Justification CAP. I. The state of the question concerning the matter of justification it being the principall point in controversie § I. THE third Capitall errour of the Papists in the question of justification is concerning that righteousnesse whereby we are justified where for prevention of Popish calumniations I must desire the Reader to remember three things First that the controversie is not concerning our Sanctification but concerning our Iustification For wee confesse that our habituall sanctification consisteth in our righteousnesse inherent and actuall in our new obedience Secondly that the question is not of our justification before men but before God For we acknowledge that we are justified that is declared and knowne to be just not onely by profession of the faith but also by good workes as Saint Iames teacheth Thirdly that wee doe not deny that there is a righteousnesse in the faithfull as Bellarmine falsly chargeth us For we professe that there is no faithfull or justified man in whom there is not inherent righteousnesse more or lesse according to the measure of grace received And further we professe that this righteousnesse which we have from God and is inherent in us is graciously both
accepted of him and rewarded by him but wee deny that any man is justified by it This question therefore is concerning the matter of justification For whereas justification considered as an action of God is his making or constituting a man righteous either by Christs righteousnesse imputed as wee teach according to the Scriptures or by righteousnesse infused as the Papists hold It is therefore apparent that as according to our Doctrine the righteousnesse of Christ is the matter and the imputation thereof the forme of justification so according to their doctrine inherent righteousnesse should be the matter of justification and the infusion of it the forme But howsoever wee differ in respect of logicall termes in setting downe the state of this controversie because they against reason make inherent righteousnesse the forme of justification yet the true state of the controversie betweene them and us is this whether wee bee justified before God by Christs righteousnesse which is out of us in him imputed to us or by that righteousnesse which being infused of God is inherent in us whether it bee the righteousnesse of God as the Apostle calleth it that is of Christ who is God inherent in him or a righteousnesse from God inherent in us we hold the former the Papists the latter § II. Now this is the principall point of difference betweene them and us in this whole controversie and that in two respects First because the righteousnesse of God whereby wee are justified is the principall matter contained or revealed in the Gospell Rom. 1. 16 17. For which cause wee who maintaine justification by that righteousnesse of God which is taught in the Gospell which the Pápists oppugne are worthily called the professours of the Gospell whereof the Papists are professed enemies Secondly because upon this all the other points of difference doe depend For if wee were justified by righteousnesse inherent then it would follow First that to justifie were to make just by infusion of righteousnesse inherent Secondly that wee are justified by the grace of God or rather graces inherent in us Thirdly that the forme of justification were infusion of righteousnesse Fourthly that faith doth justifie as a part of inherent and habituall righteousnesse and therefore also that it doth not justifie alone Fifthly that workes justifie as our actuall righteousnesse But on the contrary if wee bee justified by that righteousnesse which is not inherent in us but out of us in Christ then it followeth first that to justifie doth not signifie making righteous by justice inherent Secondly that we are not justified by inherent grace but by the gracious favour of God accepting us in Christ. Thirdly that wee are not justified by infusion but by imputation of righteousnesse Fourthly that faith doth not justifie as a part of inherent righteousnesse but as the hand to receive Christ who is our righteousnesse Fifthly that workes doe not justifie as causes to worke but as fruits and signes to declare and manifest our justification § III. And as the proofe of this inferreth the rest so the rest being proved are so many proofes of this For first if to justifie doe never in the Scriptures signifie to make righteous by infusion of righteousnesse then wee are not justified by inherent righteousnesse neither is justification by inherent righteousnesse that justification which the Scriptures teach Secondly if wee bee not justified by grace inherent then not by habituall or inherent righteousnesse if by the gracious favour of God freely without respect of any cause of justification in us then not by workes or inherent righteousnesse Thirdly if by imputà tion of Christs righteousnesse then not by infusion of inherent justice Fourthly if by faith as it is the hand to receive Christs righteousnesse then not by righteousnesse inherent Fifthly if not by workes as any cause then not by inherent righteousnesse But the two first I have fully and clearely proved already the first in the second booke and the second in the third And the rest I shall by the grace of God demonstrate in their due place § IV. That which hath already beene said both here and heretofore together with that which shall hereafter bee produced to prove the other three points remaining to bee proved might bee a sufficient demonstration of this point But because the proofe of this point being the principall doth prove all the rest as I have shewed therefore I will not onely bring a supply of divers arguments by disproving the popish assertion and proving our owne but also answere the cavills and objections of the Papists And first I will prove our assertion and disprove theirs joyntly and together and then severally I will disprove their assertion viz. that wee are justified by righteousnesse inherent in ourselves and prove ours to wit that wee are justified by the righteousnesse of Christ which is out of us in him CHAP. II. That we are justified by Christs righteousnesse and not by that which is inherent in us proved joyntly by three arguments § I. FIrst therefore That righteousnesse whereby we are justied is Gods righteousnesse and not ours The righteousnesse of Christ which is out of us in him is Gods righteousnesse that which is inherent in us is ours Therefore wee are justified by the righteousnesse of Christ which is out of us in him and not by that which is inherent in our selves The former part of the proposition is proved out of Rom. 1. 17. and 3. 21. Thus The righteousnesse which there is said to be revealed in the Gospell is that righteousnesse by which wee are justified This proposition is confessed of all The righteousnesse of God is that righteousnesse which is revealed in the Gospell Rom. 1. 17. In the Gospell is revealed the righteousnesse of God from faith to faith as it is written the just by faith shall live Rom. 3. 21. The righteousnesse of God is without the Law manifested viz. in the Gospell even the righteousnesse of God which is by faith of Iesus Christ unto all and upon all that beleeve Therefore the righteousnesse of God is that righteousnesse by which wee are justified The whole proposition in both the parts is proved out of Rom. 10. 3. where it is not onely signified that wee are justified by Gods righteousnesse and not by our owne but there is also such an opposition made betwixt Gods righteousnesse and ours in the point of justification that whosoever seeke to be justified by their owne rigâ—…teousnesse cannot be justified by the righteousnesse of God Wherefore Paul in the question of his owne justification renounceth his owne righteousnesse desiring to bee found in Christ not having his 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 Phil. 3. 9. § 2. The assumption in respect of the former part viz. that the righteousnesse of Christ is Gods righteousnesse is easily proved first
confesse our selves to be sinners But the pharisaicall Papist if he be once justified as by their doctrine all are for a time at the least who either are baptized or absolved hee must thinke that in him there is no sinne nothing that God can justly hate And therefore farre bee it from him to make such a confession as this or to cry out with the Apostle Wretched man that I am who shal deliver me from this body of death Rom. 7. 24. § IX His second reason to prove this allegation to bee imperitnent is this Because although Esay should speake of all that is of that whole people yet hee doth not speake of all at all times but onely of the people of the Iewes at that time who for their extreme wickednesse were delivered into captivity as appeareth by the words following verse 10. Zion is a wildernesse Ierusalem a desolation the Temple burnt c. Answ. These words doe prove that the Prophet in this place doth not speake in the person of the wicked Iewes that lived in his time before the desolation of Ierusalem but of the remnant of the faithfull and penitent Iewes who being in captivity bewaile their sinnes and lament the desolation of the Temple and City And therefore what is said of them may be extended to the faithfull in all times being as these were humbled before God for their sinnes as penitent suppliants § X. His third reason because the Prophet speaking onely of the wicked of that time meaneth not all their workes as though all were sinnes for then Bellarmine must confesse that the best workes of the unregenerate are but splendida peccata but such as they accounted to bee their righteousnesse as their sacrifice and new-moones and other ceremoniall observatious wherein they placed their righteousnesse which because they were not 〈◊〉 with a good intention nor as they ought are worthily compared but not by them to a menstruous cloth and are rejected by God Esa. 1. 11. Answ. Here Bellarmine taketh for granted that the Prophet speaketh of the workes of the wicked onely of that time which I have disproved Or if hee had spoken of the wicked it were more probable either that they should place their righteousnesse in morall workes if they had any rather than in ceremoniall or if they placed the top of their righteousnesse as hypocrites many times doe in ceremoniall observations that they would compare those things which they so highly esteemed to menstruous clouts But hee speaketh of all the persons All wee and therefore including the righteous if there were any at all among them as some there were both before the captivity and in it and of all their righteousnesses and therefore not of their ceremonials onely but also of their morals Neither might they performe the chiefe of their ceremonials during their captivity being in a forraine land § XI Secondly that the good workes of the faithfull in this life are not purely and perfectly good I prove because in all our best actions there is a mixture of evill either by the absence or defect of some good thing which ought to bee therein or by the presence of some fault or corruption which ought not to be in them And this I prove first out of Exod. 28. 36. 38. where the high Priest who was the figure of Christ is appointed to weare on his forehead a plate of pure gold which is also called an holy coronet Exod. 29. 6. Levit. 8. 9. engraven with this inscription Holinesse of the Lord and so the 72. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord that is of Christ who is the Lord our righteousnesse The end wherefore he was to weare it was that Aaron might beare the iniquity of the holy things which the children of Israel should hallow in all their holy gifts And it was alwaies to be on his forehead that they the holy gifts might be accepted before the Lord where we are plainly taught that in all our best actions and holy services which wee performe to God there is iniquity which must bee taken away by the holinesse and righteousnesse of Christ imputed unto us otherwise they cannot in themselves be accepted of God § XII Secondly out of Eccl. 7. 20. There is not a just man upon the earth that doth good and sinneth not that is who in doing good sinneth not For if the meaning were onely thus as Bellarmine would have it that none are so just but that sometimes they sinne according to that 1 King 8. 46. those words that doth good were superfluous for there is no just man that doth not good But his meaning is that there is no just man upon earth who doing good sinneth not that is which doth good so purely and perfectly as that hee doth not sinne therein For to the perfecting of a good worke many things must concur the want of any whereof is a sinne The truth of this doth best appeare in the particulars Prayer is a good worke and so is the hearing of the word c. but there is no man doth so pray or so heare the word but that when hee hath done he hath just cause to pray unto God to forgive his defects and defaults both in the one and the other And in this sense Luther did truly hold that justus in omni opere bono peccat that a just man sinneth in every good worke Not that the worke in respect of its kind or per se is a sinne as if wee said that prayer c. is a sinne but per accidens because in that good worke there happeneth a defect which defect is a sinne not mortall to them who are in Christ but veniall And thus Augustine also seemeth to understand this place For speaking of the imperfection of charity in this life hee saith that so long as it may be increased profectò illud quod minus est quà m debet ex vitio est ex quo vitio non est justus in terra qui faciat bonum non peccet assuredly that which is lesse than it ought to be is out of vice by reason of which vice there is not a just man upon earth who doth good and sinneth not by reason of which vice no living man shall bee justified before God and in another place more plainely hee saith peccatum est cum charitas minor est quà m esse debet it is a sinne when charity is lesse than it ought to bee § XIII Thirdly such as is the tree such is the fruit The tree is corrupt in part For even in the best there is the Old man and the New the flesh and the Spirit betwixt which there is a perpetuall conflict so that wee cannot doe the things wee would and much lesse as we would but all even our best actions are stained with the flesh which is such a law in us that when wee would doe good evill is present with us
est si divinitùs districtè 〈◊〉 and in the conclusion of his worke lib. 35. cap. 26. wherein as hee professeth that hee sought chiefly to please God so hee confesseth that this intention was accompanied with other worse intentions and sinister respects as seeking to please men and affecting their praise whereupon hee inferreth Si autem de his divinitùs districtè discutimur quis inter ista remanet salutis locus quando mala nostra pura mala sunt bona quae nos 〈◊〉 crediâ—…s pura bona esse nequaquam possunt the evill things saith he which we have are purely and meerely evill but the good things which we suppose our selves to have are not nor can in any wise be purely good and so said Bernard Nostra siquâ—… est humilis justitia recta forsan sed non pura whence it followeth necessarily that none of the workes of the faithfull are pure and consequently that their very best workes are impure This which hath been said may suffice to a conscience not cauterized neither shall I need to say any more in this needlesse argument For though it should bee granted that some of the works of the faithfull were purely good as they are not yet so long as any of their works are sinfull as in many things we faile all insomuch that the righteous as Bellarmine himselfe doth cite the place doth fall seven times a day they cannot be justified by their workes but are by the sentence of the Law in themselves accursed because they doe not continue in all the things which are written in the booke of the Law to doe them and because the breach of any one commandement maketh them guilty of all I conclude against the Papists as Epiphâ—…ius did censure the Catharists these men professing themselves pure by this supposition make themselves unpure for whosoever pronounceth himselfe to be pure therein he doth utterly condemne himselfe to be impure CAP. IV. Bellarmines arguments answered § I. THis was our third argument taken from the imperfection of our obedience and righteousnesse which I have defended against Bellarmines cavils before I proceed to the fourth I hold it needfull to answere his arguments in propounding whereof hee falleth short of his projects as I noted before for hee that would prove that men are justified by their workes had need to prove that all the workes of all the faithfull are purely and perfectly good which is impossible to bee proved but hee neither concludeth of all works nor of all the faithfull And yet it is most certaine that if the faithfull be justified by their works then all the works of all the faithfull are purely and perfectly good His proofes are of three sorts authority of Scriptures Testimonies of Fathers and other reasons Out of the Scripture he citeth eight testimonies The first out of Iob 1. 22. In all these things Iob sinned not with his lips And that we may not answere with some of the Rabbins that though he sinned not with his lips yet hee might sinne in his heart hee telleth us that in the next Chapter God giveth him this testimonie that still he retained his innocency and therefore sinned neither in his tongue nor in his heart Againe whereas Satan sought by so many temptations to bring Iob to sinne and God on the other side permitted all those temptations that the patience and vertue of that holy man should bee manifested if Iob should have sinned God should after a sort have beene over come by the devill wherfore it is certaine that that worke of Iobs patience was not stained with any sinne and that the Lutherans which say the contrary take part with the devill against God § II. Answ. Those temptations were permitted by God as tyrals of Iob not perfection but integrity For that is Gods end that they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright may be knowne 1 Cor. 11. 19. and this end was atchieved Cap. 2. vers 3. for still Iob retained his integrity But Satans intention was to prove him to be an hypocrite and to move him not onely to fall but to fall away from God and to blaspheme him to his face and so much hee undertooke both Cap. 1. 11. and Cap. 2. 5. howbeit hee failed in his enterprize And so much is signified in both the places alleaged by Bellarmine that Iob was so farre either from blaspheming God to his face which Satan undertooke he should that he offended not with his lippes nor charged God foolishly or from being discovered to be an hypocrite that by Gods owne testimony he retained his integrity as that word signifieth which Bellarmine according to the vulgar Latine calleth innocencie But Iob though hee were upright and sincere yet he was not perfect nor without sinne as appeareth by his manifold imperfections which afterwards he discovered Cap. 3. c. and also by his free confession of his sinfulnesse Cap. 9. 20. 33. and lastly by his feare and jelousie which hee had over his best actions lest he had sinned in them for as Gregory writing on those words of Iob Verebar omnia opera mea understandeth it to be an humble confession as if he had said quae apertè egerim video sed quid in his latenter pertulerim ignoro what overtly I performed I see but what covertly I suffered therein I know not But here may be objected which Bellarmine in the next Chapter alleageth out of the said Gregory Bonarum mentium est ibi etiam aliquo modo culpam agnoscere ubi culpa non est it is the property of good minds even there to acknowledge a fault where nofault is wherto I answere that Gregory speaketh in regard of humane infirmities which were laid upon man after his fall and namely of the monthly infirmity of women which though they bee not inflicted upon a man for his personall offences yet it is the property of good minds to esteeme them as laid upon them for their sinnes Thus Iob though his afflictions were not inflicted upon him as corrections for his sinnes but as tryals of his vertue yet he imputeth them to his sinnes Iob 13. 26. § III. In the second place he allegeth diverse testimonies out of the Psalmes wherein David pleadeth his owne innocencie and appealeth unto God to be judged according to his owne righteousnesse Psalm 7. 4. 9. 16. 1 2 3. 18. 2. 1. 26. 1. 119. 121. Answ. In some of these places David pleadeth the justice of his particular cause against his adversaries not the absolute innocencie of his person The rest are to be understood of his uprighttnesse and integrity For otherwise no man was more forward to confesse and to deplore his manifold sinnes than David was none more ready to implore Gods mercy none more fearefull that God should enter into strict judgement with him § IV. His third testimony is Matth. 6. 22. If thine eye be single the
whole body shall bee lightsome where Bellarmine without any probability by the body understandeth a good worke and by the single eye a right intention for who knoweth not that many times workes are done with good intentions that are not good This place in Matthew is diversly expounded and may bee applied to many purposes But the proper true meaning may be gathered out of the coherence as I have shewed elsewhere for in the latter part of that Chapter our Saviour sheweth both what in our judgements wee should esteeme out chiefe good vers 19. c. and consequently what in our afflictions and endeavours wee should chiefly desire and labour for vers 25. c. 33. As touching the former he exhorteth us not to lay up our treasure upon earth but in heaven that is that we should place our happinesse not in earthly but in heavenly things For where our treasure is there will our heart bee also That is whatsoever wee esteeme our chiese good upon that our hearts and affections will be set This judgement concerning our chiefe good is by our Saviour compared to the eye whereunto whether it be right or wrong the whole corps or course of our conversation which he compareth to the body will be sutable If we repose our happinesse in heaven our conversation will bee religious and heavenly but if we place our paradise on earth our conversation will be answerable As for example if pleasure be our chiefe good our conversation will be voluptuous if profit it will bee covetous if honour it will be ambitious Such therefore as our judgement is concerning happinesse such will be our desires our endeavours and in a word such will bee our whole conversation But as his allegation is to no purpose so his conclusion is besides the question as if wee held that good workes were in their owne nature mortall sinnes when notwithstanding wee acknowledge them to be good per se and in their kinde as namely prayer and almes-giving but sinfull by accident as being stained with the flâ—…sh § V. His fourth testimony is 1 Cor. 3. 12. If any man build upon this foundation gold silver stones of price c. where he supposeth by gold and silver good workes are understood c. Answ. If they were they might be good and yet not purely good Even as a wedge of gold or of silver is truely called gold or silver though there bee some drosse therein But the Apostle speaketh not of workes but of doctrines for he comparing himselfe and other preachers of the Gospell to builders saith that he as a master-builder had laid the foundation whereon others did build either sound and profitable doctrines which he compareth to gold and silver c. or unsound and unprofitable compared to hay and stubble § VI. His fifth testimony is Iam. 3. 2. In many things we offend all Why I pray saith he doth he not say in all things wee offend all for if all the works of the righteous be sinnes then not onely in many things but in all we offend But Saint Iames knew what to say for in the second chapter hee had distinguished good workes from sinnes If you performe the royall Law according to the Scriptures thou shalt love thy neighbour as thy selfe you doe well but if you accept persons you commit sinne and are reproved of the Law as transgressours Answ. The advise of Saint Iames in this place is that wee should not bee many Masters that is Censurers of our brethren knowing that by censuring and judging of others wee shall receive the greater judgement according to Matth. 7. 1. Rom. 2. 1. For he that will take upon him to censure other mens offences had need to be free from offence But we saith Saints Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we all of us offend many wayes we are subject to manifold sinnes and corruptions For the Apostle doth not speake of the singular individuall acts but of the divers sorts of sinne As sinnes against God our neighbour or our selves sinnes of omission and commission sinnes in deed in thought and in word which last kinde being the fault of Censurers is as hee noteth in the next words most hard to bee refrained when as the Apostle therefore speaking of all and including himselfe though hee were worthily called Iames the just saith that many wayes wee offend all hee signifieth that even the best of us are subject to manifold corruptions causing us many wayes to offend according tâ—… the severall kinds thereof which is a manifest evidence that wee being sinners cannot bee justified by inherent righteousnesse especially if that bee added that as wee sinne many wayes according to the severall kinds of sinne so in our good workes which are good in their kind as in prayer almes giving c. wee offend by reason of the flesh which polluteth all our best actions But howsoever wee say that our righteousnesses are stained with the flesh yet wee distinguish them from our unrighteousnesses and with Saint Iames we distinguish good workes from sinnes things commanded from things forbidden things according to their kind good but by accident sinnefull from things which according to their kind are absolutely evill § VII His sixth testimony is from those places which exhort us not to sinne as Psalm 4. 4. Esa. 1. 16. Iohn 5. 14. 2 Pet. 1. 10. 1 Iohn 2. 1. For to what purpose serve these exhortations or admonitions if in every good worke wee cannot but sinne Answ. These exhortations doe not shew what wee are able to doe but what wee ought to doe Neither are they to no purpose for first they restraine men and especially the children of God from many particular sinnes Secondly though they exhort us to those things which in this corrupt estate wee are not able perfectly to performe as generally to abstaine from all manner of sin and to avoid all imperfectionsand defects which are incident unto our best actions yet they are to very good purpose For they serve to discover unto us our imperfections and to shew that perfection wherunto we ought to aspire to moveus not to performe our duties perfunctorily but to walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately making conscience of all our waies to admonish us not to rely upon our owne righteousnesse which is so unperfect but to bewaile our imperfections and to crave pardon to teach us what need wee have of the imputation of Christs righteousnesse and of his intercession for us and lastly to move us with an upright endevour to keepe all Gods Commandements with our whole heart and to strive towards that perfection which in this life wee cannot attaine unto which if wee doe our labour shall not bee vaine in the Lord. For the Lord in his children accepteth of the will for the deed and of their upright endeavours for perfect performance So long therefore as we are upright before God our imperfections
ought not too much to discourage us knowing that his grace is sufficient for us and that his strength is made perfect in our weakenesse § VIII His seventh testimony is taken from those places which teach that the workes of the righteous doe please God Mat. 3. 4. Sap. 9. 1. 2 Act. 10. 35. 1 Pet. 2. 5. Phil. 4. 18. But nothing can please God but that which is truly good and pure from all vice as Calvin himselfe confesseth Iust. l. 3. c. 12. § 1. Answ. As God hath made two covenants with men the one of works the other of grace so himselfe may bee considered either as a severe judge judging according to the Law which is the covenant of workes beholding men as they are in themselves or as a mercifull father in Christ dealing with us according to the covenant of Grace â—…eholding us in his beloved As he is a Iudge judging according to the Law no obedience can satisfie or please him but that which is pure and perfect as Calvin truely saith As hee is the father of the faithfull in Christ judging according to the covenant of Grace he dealeth with us as a loving father with his children Malach. 3. 17. Psalm 103. 13. accepting the upright though weake and unperfect endevours of his children in lieu of perfect performance Hence in the Scriptures to be upright or to walke with God is to please God Gen. 5. 24 cum Heb. 11. 5. and they who are upright are his delight Pro. 11. 20. Not that either they or their actions are perfect or accepted of God in and for themselves as being pure from sinne but that being covered with the righteousnesse of Christ they are accepted in him and not onely accepted but also graciously rewarded Then belike saith Bellarmine the righteousnesse of Christ is imputed not onely to the sinners themselves but to their sinnes also making them an acceptable sacrifice to God Answ. Wee speake not of the sinnes of the faithfull as hee maliciously cavilleth as if we made no difference betwixt their good workes and their sinnes but of their good workes which though unperfect and stained with the flesh the Lord accepteth in Christ as truly good not imputing to the faithfull their wants but covering them with the perfect obedience of Christ. § IX His eighth testimony is from those places which absolutely call the workes of the righteous good workes as Mat. 5. 16. 1 Tim 6. 17. Tit. 3. 8. Eph. 2. 10. Answ. where he saith that the workes of the faithfull are called absolutely good workes there is an ambiguity to bee cleared For though the Scriptures absolutely call the works of the righteous good workes yet they doe not say that they are absolutely good All good workes and vertues being considered in the abstract as they are in themselves according to their kinde and as they are prescribed in the word of God are absolutely good but considered as it were in the concrete as they bee in us or performed by us mixed with imperfections and stained with the flesh they are not absolutely purely and perfectly good Prayer in it selfe and â—…s it is prescribed in the word of God is a worke absolutely good but as it is performed by us it may bee truely good if performed in truth and with an upright heart but it is not absolutely and purely good by reason of those imperfections which concurre there with So faith and love and all other graces considered in the abstract are absolutely good but considered as they bee in us they are truly but not purely and absolutely good by reason of the impersections and defects which alwayes accompany them But saith Bellarmine out of Dionysiâ—…s Areopagita that worke is to be called evill in which there is any defect but it is not to be called good unlesse it be entirely and wholly good which is true according to the rigour of the Law from which our Saviour Christ hath freed the faithfull and in that sence all the good workes of the Papists themselves even their prayers in which they so much trust are sins Or if they deny any defect to be in their prayers or other their supposed good works they speake lyes in hypocâ—…isie having cauterized consciences But here againe let the Reader observe the desperate doctrine of the Papists who as they account no man justified in whom there is any sinne so they teach all workes to bee absolutely sinnes in which is any defect whereupon the accusation which they falsly lay to our charge will bee verified of them viz. that all the best workes of the faithfull are sinnes For wee deny them to bee sinnes though they have some defects but they affirme them absolutely to bee sinnes if there be any defect in them as undoubtedly there alwayes is as I have alrâ—…ady proved § X. These were his testimonies of holy Scriptures in the next place hee produceth other witnesses viz. Ambrose Hierome Augâ—…stine Gregory and Bernard who testifie nothing against our assertion but against the malicious misconceit of the Papists who conceive or at least report of us that wee put no difference betwixt good workes and sins From which wee are so farre that wee willingly subscribe to that conclusion which hee would prove out of the fathers and is the title of his chapter Opera bona non esse peccata sed verè bona that good workes are not sinnes but truly good § XI Now follow his reasons which if they served to prove no more than the same question which againe is propounded to bee proved wee would not gaine say But his first reason is brought to prove that the good workes of the righteous are no way vitiated corrupted or defiled and consequently that they are not onely truely but also purely good For if they were contaminated saith hee that would arise either from our inbred concupiscence or from the defect of love towards God or from the mixture of veniall sinnes concurring with them But from none of these For neither is that concupiscence a sinne in the regeneratâ—… nor is the want of the love of God a sinne in them nor veniall sinnes such sinnes as are contrary to the Law of God or unto charity Thus for the confirmation of one error Bellarminâ—… broacheth three more But if concupiscence bee a sinne if the want of Gods love bee a sinne if those which the Papists call veniall sinnes bee sinnes indeede then must it bee confessed that the good workes which are stayned with the flesh which proceed from a defective love of God and our brethren that are mixed with divers imperfections and corruptions are notpurely good § XII As for concupiscence of the flesh which remaineth in the regenerate it hath possessed and defiled all the parts and faculties of the soule which as they are in the regenerate partly spirit so they are also partly flesh And these two are opposite one to the other the Spirit lusting against the
Flesh and the Flesh lusting against the Spirit So that though Will be present with us that wee cannot doe what we would and much lesse after what manner wee would that is with our whole soules with our whole mind heart and affections For what good wee minde or will as wee are Spirit the same wee will as wee are Flesh. This concupiscence the Apostle had not knowne to bee a sinne had not the Law said non concupisces that is thou shalt have none evill concupiscence neither habituall nor actuall Neither is it onely a sinne as the Apostle oftentimes doth cal it but also it is the mother-sinne Iam. 1. 13 Rom. 7. 17. which taking occasion by the Law to produce ill concupiscences therein forbidden is convinced not onely to bee a sinne but exceedingly sinnefull Rom. 7. 13. But of this I have spoken before and proved by the testimony of Augustine that concupiscence against which the good Spirit lusteth viz. in the regenerate for in the unregenerate the Spirit is not is both a sinne and the cause of sin and a punishment sinne § XIII And as touching the second the summe of the Law is that we should love God with all our heart and with all our soule c. but where is any defect of love there God is not loved with all the heart c. it being legally understood and therefore every defect is an aberration from the Law and consequently a sinne I have also proved out of Augustine that it is a fault where love is lesse than it ought to bee from which fault it is that there is not a righteous man upon earth which doth good and sinneth not For which also though wee bee never so good proficients wee must of necessity say forgive us our debts Therefore every defect is a debt that is a sinne whereunto wee may adde that of the same Augustine It is a sinne either when there is not charity where it ought to bee or is lesse than it ought to bee whether this may or may not bee avoided by the Will § XIV And as to the third If those which the Papists call veniall sinnes bee not contrary to the Law then they are not forbidden in the Law and without doubt they are not commanded therein Now if neither they bee commanded nor forbidden then they are things indifferent but that is absurd yea but saith hee veniall sinnes hinder not justice And the Scripture absolutely calleth some men just and perfect notwithstanding their veniall sinnes I answere they hinder not imputative justice nor evangelicall perfection which is uprightenesse for to them that beleeve and repent they are not imputed Neither can it be denied but that the most upright men have their imperfections infirmities and slippes which though in themselves and according to the Law are mortall sinnes for if they should not bee forgiven they would as Bellarmine himselfe confesseth exclude men from heaven yet to them that are in Christ Iesus thâ—…y become veniall by the mercie of God through the merits and intercession of Christ. § XV. His second reason is taken from divers absurdities which hee conceiveth doe follow upon our assertion when as indeed they follow not upon our doctrine but upon his malicious misconceiving and misreport thereof as if wee held that all even the best workes of the righteous are mortall sinnes But wee acknowledge that the good workes of men regenerate are truly good and so to bee called notwithstanding the imperfection thereof Onely wee deny them to be purely good wherin we have the consent of holy Scriptures and of the ancient Fathers some whereof I before alleaged to whom I added Gregory and Bernard Gregory in the conclâ—…sion of his Moralls saith thus Mala nostra pura mala sunt bona quae nos habere credimus pura bona esse uequaquaÌ„ possunt Our evill things are purely evill and the good things which we suppose our selves to have can by no meanes bee purely good Bernard t Our lowly justice if we have any is perhaps true but not pure Vnlesse peradventure wee beleeve our selves to bee better than our fore-fathers who said no lesse truely than humbly all our righteousnesses are as it were the cloth of a menstruous woman wee doe not say that the good workes of the faithfull are sins and much lesse mortall sins For we hold that the sins of the faithful become to them venial But this we say with Salomon that there is not a righteous man upon earth that doth good and sinneth not which in effect is the same with that assertion of Luther Iustus in omni opere bono peccat § XVI Now let us examine the absurdities which hee absurdly upon his owne malitious misconceit objecteth against us In all which it is supposed that wee call the good workes of the righteous sinnes yea mortall sinnes The first if all the workes of the faithfull bee sinnes then the worke of faith whereby we are justified and that prayer whereby we begge remission of sinne should be sinnes Answ. The worke of faith and the act of prayer are good but not purely and perfectly good Neither are we justified by the worthinesse or by the worke of our faith but by the Object which it doth receive nor obtaine our desires by the merit of our prayer but by the mediation and intercession of Christ our Saviour Our faith is such that wee have need alwayes to pray Lord increase our faith Lord I beleeve help mine unbeleefe and our prayer such that when wee have performed it in the best manner we can wee have neede to pray that the wants and imperfections of our prayer may bee forgiven us § XVII The second If all the works of the righteous be sinnes with what face could the Apostle say that hâ—… knew nothing by himselfe And what boldnesse was that for his good workes that is for his mortall sinnes to expect a Crowne of righteousnesse Answ. Though the Apostle had no doubt sometimes offended after his conversion yet he was not conscious to himselfe in particular of any actuall sinne or crime committed by him for as the Psalmist saith who can understand his errors No man saith Basil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from sinne but God for of those many things wherein we offend the most wee understand not for which cause the Apostle saith I know nothing by my selfe but in that I am not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in many things I offend and doc not perceive whence also the Prophet saith who understandeth his trespasses But though hee was not conscious to himselfe of his slippes and oversights yet hee was not ignorent of his owne corruptious and infirmities against which when hee had prayed to God hee received this answere My grace is sufficient for thee and in weakenesse my power is made perfect Neither did the Apostle expect the reward for
the merit of his works but for the truth and fidelity of God who is just in keeping his promise made to the upright though unperfect indeavers of his servants And therefore the reward whereby God doth crowne his owne gifts in us is called a crowne of righteousnesse not of ours but of Gods righteousnesse as Bernard saith § XVIII The third If all the works of the righteous were mortall sinnes then God himselfe should sinne mortally because it is God that worketh in us when we doe any good works Phil. 1. and 2. Answ. If all good workes were absolutely sinnes yea mortall sinnes as they malitiously charge us to hold then indeed God who is the author of them might perhaps bee said though not to sinne and much lesse to sinne mortally for he is not subject to the precept of the Law and much lesse to the curse of it yet to be the author of sinne But wee hold that the good works of the faithfull are truly good though not purely good and that what goodnesse is in them is the worke of God and what impurity is in them it is from the flesh which staineth the workes of grace in us Neither are the defects of the secondary causes to be imputed to the first cause That which God worketh in us no doubt is good but this good worke hee hath but begun in us as in the place by him quoted Philippians 1. 6. for our in regeneration wee are not wholly renewed and at once for then wee should bee wholy spirit and no flesh Neither doth the leaven of grace season the whole lumpe at once but the inward man is renewed day by day And what is not yet renued is a remainer of the old man and what is not Spirit is flesh Now betweene these two there is a perpetuall conflict the spirit lusting against the flesh and the flesh lusting against the Spirit So that a man regenerate cannot with full consent of will doe either good or evill there being a reluctation of the Spirit against the evill which the flesh affecteth and a rēluctation of the flesh against that good which is willed by the Spirit By reason of this conflict it comes to passe that as the sinnes of the faithfull are sinnes of infirmity more or lesse and not wilfull sinnes committed of meere malice so the good works of the faithfull are not purely good but stained with the flesh § XIX The 4. that our assertion is greatly injurious to our Redeemer who as the Apostle saith gave himselfe for us that he might redeem us from all iniquity might purge unto himselfe an acceptable people zealous of goodworks For neither should he truly have redemed us from any iniquity nor truly cleansed his people nor made them zealous of works truly good but of mortall sinnes namely if all their good works be mortall sinnes which we utterly deny But I answere Our Saviour Christ gave himselfe for us both that he might justifie us by redeeming us from all iniquity and also that hee might sanctifie or as the Apostle speaketh that hee might purifie unto himselfe a peculiar people zelous or studious of good works The iniquity from which he redeemeth us is not onely of those transgressions which are absolutely sinnes but also of those unperfect and defective workes which wee indevour to performe in obedience to God And herein as I have said the high Priest was a notable type of our Saviour Christ who did weare in the forefront of his Miter a plate of gold in which was ingraven this inscription Holinesse of the Lord meaning of Iehovah our righteousnesse which he was appointed to weare that he might beare the iniquity of the holy things which the Children of Israell should hallow in all their holy gifts that notwithstanding the iniquity of them they might be accepted before the Lord by imputation of his holinesse who is Iehovah our righteousnesse And the like is to be said of the incense of the Saints upon earth that is of their prayers and all other their good works which have need to bee perfumed with the odours of Christs sacrifice that so being defective in themselves they may be accepted of God in Christ. As for our sanctification it is true that Christ gave himselfe to sanctifie us But this sanctification is but begun and in part in this life and is to be perfected in the life to come So saith the Apostle Ephcs. 5. that Christ loved his Church and gave himselfe for it that hee might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe viz. at the mariage of the Lambe a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish which last words as I have shewed out of Augustine are to bee understood not of the Church militant on earth but of the Church triumphant in heaven The workes which we are to be studious of are workes not onely truly but also as much as is possible purely good For though wee cannot in this life attaine to full purity and perfection yet we must aspire towards it affecting and desiring to performe good works in a better manner and measure than wee can indeed attaine unto Howbeit we must say with the Apostle to will is present with me but how to performe that which is good I finde not for the good that I would I doe not but the evill which I would not that I doe and lest it should bee said that the Apostle speaketh all these things in the perof a carnall man he concludeth thus so then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even I my selfe with the minde that is the Spirit serve the Law of God but with the flesh the Law of sinne § XX. The fifth If all good workes are mortall sinnes then some mortall sinnes are good works and then we may conclude thus All good works are to be done some mortall sinnes are good works therefore some mortall sinnes are to be done Againe no mortall sinne is to bee done all good workes are mortall sinnes therefore no good worke is to bee done Conclusions worthy of the Lutherans that some mortall sinnes are to bee done and that no good worke is to be done Answ. we deny good workes to bee mortall sinnes though in every good worke the most righteous doe sinne The worke it selfe is good though the defect or imperfection which goeth with it is evill The good worke therefore is to bee done the defect we are to strive and to pray against and to crave pardon for it To which deprecation we are to expect this answeare or the like My grace is sufficient for thee and in thy weakenesse my power is perfected Againe wee must distinguish betwixt workes which are sinnes absolutely and per se and those which are onely by accident For those which are good per se are to be
is manifest both in respect of the affirmative that we are reconciled unto God by the death of his Sonne Rom. 5. 10. Col. 1. 21 22 and also of the negative For we were enemies when we were reconciled and such enemies as whatsoever we minded was enmity against God Rom. 8. 7. Lastly the fourth branch needeth no proofe neither in respect of the affirmative unlesse it may bee thought needfull to prove that we are saved by the merits of Christ nor in respect of the negative the Scriptures so often testifying that we are saved by grace through faith not by workes no not by any workes of righteousnesse that we have done So much of this argument which if I should strive for number might stand for eight foure for the affirmative and foure against the negative CAP. VII Containing sixe other arguments proving joyntly that we are justified by Christs righteousnesse and not by ours § I. THe sixth argument The righteousnesse by which we are justified is the righteousnesse of faith and not of workes as Saint Paul constantly teacheth The righteousnesse which is out of us in Christ is the righteousnesse of faith or the righteousnesse which we receive and have by faith or the righteousnesse of God by faith The righteousnesse inherent is of workes By that justice therefore we are justified and not by this § 2. The seventh The righteousnesse of God by which wee are justified is not prescribed in the Law to justification but without the Law is revealed in the Gospell Rom. 3. 21. The righteousnesse which is out of us in Christ was not prescribed in the Law to justification but without the Law is revealed in the Gospell righteousnesse inherent is prescribed in the Law to justification which in the question of justification is renounced in the doctrine of the Gospell This being the maine difference betweene the Law and the Gospell that the Law to justification requireth perfect obedience to bee performed in our owne persons the Gospell propoundeth the obedience of Christ which hee performed for us to bee accepted in their behalf who beleeve in him Wherfore let him be held accursed though hee were an Apostle though an Angell from heaven who shall reach justification by the legall righteousnesse and not by the evangelicall Againe the Law was given as the Apostle saith foure hundred and thirty yeares after the covenant of Grace and promise of justification by faith in Christ was made to Abraham and therefore cannot disanull that covenant which was before confirmed in Christ that it should make the promise of none effect which it would if the promise of justification were made upon condition of fulfilling the Law § III. Eightly By what righteousnesse we are justified the justice of God is fully satisfied God being so mercifull in forgiving sinnes that he remaineth just Rom. 3. 25 26. For though he proclaime himselfe mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercie for thousands forgiving iniquity transgression and sinne yet he protesteth that absolving he will not absolve that is by no meanes will absolve such as ought not to be absolved that is such as for whom his justice is not satisfied Neither doth he indeed forgive any sinne for which his justice is not satisfied But as every sinne deserveth death so it is punished with death either with the death of the party for whom he hath no other satisfaction or with the death of Christ who hath satisfied the justice of God for the sinnes of all that truly beleeve in him By the righteousnesse of Christ which is out of us in him the justice of God is fully satisfied as Bellarmine himselfe proveth g and therefore professeth that in him he is well pleased Finally saith Bellarmine Nothing more frequently doth all the Scripture testifie than that the passion and death of Christ was a full and perfect satisfaction for sinnes He made the attonement betweene God and us giving himselfe an offering and sacrifice to God for a sweet smelling savour But by that righteousnesse which it inherent in us the justice of God is not satisfied as Bellarmine confesseth Therefore wee are justified by the righteousnesse of Christ which is out us in him and not by righteousnesse inherent in us And here I will make bold with Bellarmine to borow a speech from him which he borrowed as it seemes from our Writers to the confusion of himselfe and all other Popish Iustitiaries For where Osiander had argued that God accepteth for a satisfaction no justice but that which is infinite and consequently none but his owne uncreated and essentiall righteousnesse Bellarmine answereth God indeed doth not accept as a true satisfaction for sinne any justice but that which is infinite because sinne is an infinite offence But that some justice may be finite that is of infinite price and valour it is not necessary that it should be the essentiall justice of God but it is sufficient that it be the justice of an infinite person such as Christ is God and man Therefore the obedience the passion and death of the Sonne of God though in it selfe and essentially it was a created justice and finite notwithstanding in regard of the person who obeyed suffered and died it was infinite and in the true rigour of justice it was a propitiation for our sinnes and not for our sinnes alone but for the sins of the whole world From whence I argue thus that justice which is of infinite value the Lord accepteth as a true satisfaction for sinne and that which is not of infinite value he doth not accept for the offence of sinne is infinite But the righteousnesse of Christ onely is of infinite value ours is not therefore the Lord accepteth Christs righteousnesse and not ours as a true satisfaction for sinne § IV. Ninthly they that cannot be justified without remission of sin are justified neither by inherent righteousnesse because they are sinners nor without the righteousnesse of Christ imputed without which as there can be no satisfaction for sinne so no remission of sinne But no man can be justified without remission of sinne Therefore no man is justified by righteousnesse inherent but onely by the righteousnesse of Christ. § V. The tenth that is to be esteemed the true doctrine of justification which doth minister sound comfort to the distressed conscience of the faithfull and that falfe which is a racke to the conscience of Gods children when they are humbled under the hand of God The doctrine of justification by the merits and obedience of Christ imputed ministreth singular comfort to the distressed conscience of the faithfull even in the agony of death assuring the beleeving sinner that howsoever the devill accuseth the Law convicteth the conscience confesseth his demerits yet notwithstanding if hee truly beleeve in Christ he shall be accepted of God as righteous in Christ and as
an heire of eternall life Christs sufferings and obedience being imputed unto him and accepted of God in his behalfe as if he had suffered and performed the same in his owne person But the doctrine of justification by inherent righteousnesse is as it were a racke to mens consciences For when a man being summoned to appeare before the judgement seat of God shall seriously consider with himselfe what he shall oppose to the accusations of Satan to the conviction of the Law to the Testimony of his owne Conscience confessing himselfe to be a most wretched sinner to the judgment of God the most righteous judge If he looke backe to his owne conversation as having nothing to trust to but his owne righteousnesse he shall finde sufficient matter of despaire He may say with Anselme Terret me vita mea c. my life doth terrifie me for being diligently examined my whole life almost appeareth either to bee sinne or barrennesse and if there seeme to bee any fruit therein it is either so counterfeit or unperfect or some way or other corrupted as that it can doe no other but either not please or displease God And summoning himselfe before the judgement seat of God hee findeth himselfe to bee in great straits On this side saith he will be accusing sinnes on that side terrifying justice under will lye open the horrible gulfe of hell above an angry Iudge within a burning conscience without a flaming world where shall I be hid how shall I appeare to be hid is impossible to appeare is untolerable To avoide these straits there is no way but to renounce the doctrine of justification by works or inherent righteousnes and to fly to the doctrine of the Gospell teaching justification by the grace of God freely without respect of works through the merits of Christ received by faith and to appeale from the tribunall of Gods justice to the throne of his mercy For whiles a man retaineth this opinion that he can bee no otherwise justified than by his owne good workes or inherent righteousnesse he can never be soundly perswaded that his righteousnesse is sufficient for that purpose but ever hath just caufe not onely of doubting but also of despaire And this is the cause of that Popish opinion that no man without speciall revelation can be assured of the remission of his sinnes or of salvation § VI. The eleventh and last argument shall be taken from experience For when men seriously considering of their justification before God as a judiciall act of God as the word it selfe importeth shall sincerely and in the feare of God set themselves before his judgement seat where they must receive the sentence either of absolution or condemnation and shall bethinke themselves what they being accused of Satan and convicted by the testimony of their owne Conscience have to oppose to the just judgement of God why sentence of condemnation should not passe against them they would utterly disclaime their owne righteousnesse For as Augustine and other of the Fathers observe as before I have noted out of the eight and nine verses of Prov. 20. joyned together cum Rex justus sederit in solio quis potest dicere mundum est cor meum when the righteous King shall sit upon his throne who can say my heart is cleane yea the best of the Papists when By deadly sicknesâ—…e as Gods messenger they have beene summoned to come before Gods judgement they have beene forced to leave their schoole-trickes and sophisticall distinctions and plainely renouncing their owne righteousnesse to rest wholly upon the mercies of God and the merits of Christ. Insomuch that many who have lived Papists have in this most weighty point died reformed Catholicks And to this purpose there is extant among them in divers Bookes a forme of visiting the sicke wherein both the Pastor is directed what to say and the sicke person is instructed what to answere The Pastor therefore having demanded these questions Brother dost thou rejoyce that thou shalt dye in the faith doest thou confesse that thou hast not lived so well as thou ought Doth it repent thee hast thou a will to amend if thou hadd'st space of life Dost thou beleeve that our Lord Iesus Christ dyed for thee doest thou beleeve that thou canst not bee saved but by his death and having received affirmative answers to every question he inferreth this exhortation that whiles his soule remaineth in him he should place his whole affiance in the death of Christ and in no other thing and that if God will judge him if hee shall say unto him thou art a sinner that thou hast deserved damnation that hee is angry with thee he should say O Lord I interpose the death of thy Sonne betweene me and thy judgement betweene my sinnes and thee betweene mee and my bad deserts betweene me and thine anger In the edition printed at Venice there are these two questions dost thou beleeve that thou shalt come to glory not by thine owne merits but by the vertue and merit of Christs passion And a little after dost thou beleeve that our Lord Iesus Christ died for our Salvation and that no man can bee saved by his owne merits or by any other meanes but by the merit of his passion unto both which an affirmative answere was made but both blotted out in the Index expurgatorius set forth by Cardinall Quiroga CAP. VIII The disproofe of the Popish assertion affirming that we are not justified by righteousnesse inherent § I. NOw we are severally to disprove the Popish assertion and to prove ours As touching the former that wee are not justified by righteousnesse inherent Our first argument may bee this That righteousnesse of God by which we are justified is not prescribed in the Law as before hath beene proved Rom. 3. 21. nor is that righteousnesse which is of the Law Phil. 3. 9. All inherent righteousnesse is prescribed in the Law and is that which is of the Law Therefore inherent righteousnesse is not that righteousnesse of God by which we are justified That all inherent righteousnesse is prescribed in the Law it is manifest first because the Law is a perfect rule of all inherent righteousnesse whether habituall or actuall secondly because charity wherein they place their inherent righteousnesse even that charity whereby they are to love God withall their soules and their neighbour as themselves that charity which proceedeth from a pure heart from a good conscience and from faith unfained is prescribed in the Law as the summe and complement thereof Matth. 22. 37. 39 40. 1 Tim. 1. 5. § II. To avoid this most evident truth Bellarmine bringeth a frivolous distinction as he applieth it to wit that there is justitia legis and justitia in lege or exlege The justice of the Law the justice in the Law or of the Law The justice of the Law is that very justice which the Law prescribeth or that justice
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
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
confute himselfe Now in the sixt verse the Apostle sheweth what manner of faith that is which justifieth viz. not a dead or a counterfeit but a lively and effectuall faith a faith which is effectuall or effectually worketh by love a faith which as Saint Iames saith is not without workes but is demonstrable by good workes § III. But these words Bellarmine doth wilfully deprave For in other places hee readeth and understandeth the wordes as wee doe following the vulgar Latine translation unto which hee is tyed by the decree of the Councell of Trent reading fides quae per charitatem operatur faith that worketh by charity as our English Rhemists also translate the words And to seeke no further in the very beginning of the next chapter where hee confuteth the erroneous opinion of Osiander who held that the righteousnesse of Christ whereby wee are justified is the essentiall righteousnesse of the Deity dwelling in us saith that this errour is manifestly refuted by the Apostle Rom. 4. proving the righteousnesse by which wee are justified to bee faith vivam viz. per dilectionem operantem to wit a lively faith and working by love and likewise Gal. 5. 5 6. we by faith expect the hope of righteousnesse for in Christ Iesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Whereupon hee inferreth quòd si fides per dilectionem operans c. but if faith working by charity be that righteousnesse c. But here for a poore shift and to serve his present turne hee interpreteth the Greeke Participle of the middle voice as if it were passive fides quae agitur faith which is acted moved formed and as it were animated by love And therupon inferreth that charity isthe forme of faith and that faith justifieth formally as it is formed by charity and not otherwise and consequently that charity justifieth much more and hereupon also he buildeth afterwards that distinction of faith that it is either formata when it is acted by charity or informis when it is severed from it where also to helpe out the matter hee saith that the Latine word operatur is passively understood whereof as I suppose no example can bee given thereby making the translation barbarous and understanding it as never any before him understood iâ—… § IV. But to begin with the last it were a strange speech if a man signifie that the matter is acted by the form or that the body is acted by the soule should say corpus per animam operatur And no doubt if the old interpreter had meant so he would have said agitur and not operatur As for the Gâ—…eeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth effectuall or effectually working and so both the Verbe and the Participle which are used nine times at the least in the new Testament are or ought to be effectuall namely in it selfe or effectuall to worke according to the twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or act whereof the Philosophers and Schoolemen use to speake to wit the first and the second c. which distinction may be applied to habits of grace or gracious habits The first act which is the forme of faith or of any other grace is that Tushijah that essence or entity whereof Salomon speaketh wherby any grace is that which it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth which is the integrity of it and so saith Thomas actus primus est forma integritas rei in respect whereof faith and so every other grace is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained This is that principium agendi that inward act or efficacie whereby faith or any other grace is effectuall in it selfe lively active operative apt to produce operations according to their severall kinds without which faith or any other grace is dead and counterfeit and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeede and in truth whereof it beareth the name but aequivocè even as the counterfeit of any man is called by his name The second act of faith or of any other grace is the actuall working thereof actus secundus saith Thomas est operatio And these acts are either immediate and eliciti as the Schoolemen speak or mediate and imperati As for example the immediate or elicite acts of justifying faith are first to beleeve truly and effectually and by a lively assent that Iesus the Sonne of the blessed Virgin is the eternall Sonne of God the Messias and the Saviour of all that beleeve in him Secondly because I so beleeve in Christ to beleeve that hee is my Saviour Thirdly by these acts faith receiving Christ who is our righteousnesse doth justifie The mediate acts which are called imperati are these acts which the immediate acts doe produce mediantibus aliis virtutibus by the mediation of other vertues For if I beleeve that Iesus is the Sonne of God and the Saviour of all that beleeve in him and consequently that hee is my Saviour hereupon I shall be moved to trust in him as my Saviour which is the act of affiance but commanded by faith and to expect salvation from him which is the act of hope but commanded by faith and likewise to love him and by love to obey him which are the acts of charity but commanded by faith as here it is said faith working by love § V. Now those graces by which faith worketh as namely charity have not the respect of the formall cause unto faith but rather of the instrumentall Neither doth faith worke by them as its forme but as its instruments as the soule by the body and the members thereof But that charity is not indeed the forme of faith whereby it is acted and formed it may appeare evidently by these reasons First because those which hold it to be the forme of faith deny it to bee the inward and intrinsecall forme whereby faith is that which it is which onely is the formall cause and as it were the soule of faith but extrinsecall whereby as they imagine the acts of faith are informed and so they make it by a strange kinde of Logicke the forme of all vertues as well as of faith Secondly because one habit disparated from another as the three Theologicall vertues faith hope and charity being also as themselves say seated in diverse subjects as the seat of faith is the mind of love the heart cannot possibly be the forme of the other Thirdly that habit which proceedeth from another as the fruit and effect thereof cannot bee the forme of that other But charity which is the fulfilling of the Law proceedeth from faith unfained 1 Tim. 1. 5. For therefore doe wee love God and our neighbour for his sake because by faith wee are peâ—…swaded of his love towards us and therefore doe wee love him because hee loved us first 1 Ioh. 4. 19 Fourthly if charity be the forme of faith then faith is the
surety hee voluntarily undertooke our debt so by and for his satisfaction which hee performed for us and which the Lord accepteth in our behalfe as if we had performed the same in our owne persons wee are justified And yet though our sinnes being imputed to him he was reputed and as it were made a sinner and though his righteousnesse being imputed to us wee are made righteous in him yet this hindreth not but that hee in himselfe was just and wee in our selves sinners Yea this argueth that hee in himselfe was just and we in our selves sinners § VII Now that Christ was made a sinner for us that is was condemned and crucified as if hee had beene a sinner the Greeke expositours with one consent doe teach Chrysostome him that knew no sin saith the Apostle him who was righteousnesse it selfe he made sin that is he suffer'd him to be condemn'd as a sinner and to dye as one accursed and againe more plainely for him that was righteous saith the Apostle he made a sinner that those which bee sinners he might make righteous But saith he the Apostle saith more him he made sinne and us hee made righteous The like have Decumenius his Sonne being righteousnesse and holinesse he made sinne that is hee suffered him to bee crucified as a sinner and as a guilty person and againe he made sinne that is to bee condemned as a sinner and elsewhere very plainely for now the father sent him making him sinne for Christ was very much a sinner as having 〈◊〉 upon him the sinnes â—…f the whole world and â—…ade them his owne for that Christ was a sinner here saith he him that knew no sinne â—…e made sinne for us that were in very deed sinne And also Theophylact his Sonne who knew not sinne that is who himselfe was righteousnesse he made to dye for us as if he had beene a sinner and malefactor For cursed saith he is he who hangeth on a tree and hee was numbred among the transgressours Theodoret likewise being free from sinne he did undergoe the death of sinners that hee might take away the sinne of men and being called that which we are that is a sinner he made us that which he was that is righteous To the like purpose Augustine interpreting those words of Psalme 22. vers 1. according to the translation of the Septuagints and the vulgar Latine verba delictorum meorum the words of my sinnes of what sinnes saith he of whom it is said that he did no sinne neither was any guile found in his mouth how then doth he say of my sinnes but that hee prayeth for our sinnes and our sinnes he hath made his owne sinnes that his righteousnesse he might make our righteousnesse Hierome upon the same words Verbâ—… delictorum meorâ—… quia nostra peccâ—…ta sua reputat he saith the words of my sinne because our sinnes hee reputeth to bee his owne and againe on those words Psalm 38. 7. because mine iniquity for â—…s he was made subject to the curse that he might deliver us from the curse of the Law so he professeth himselfe a sinner who bare our sinnes and on these words Cogitabâ—… pro peccaâ—… meo Christs sinnes are the sinnes of mankinde Peccata Christi humani delicta sunt generis VIII Thirdly Bishop and other Papists commonly by sinne in this place understand a sacrifice for sinne according to the interpretation of some of the ancient acknowledged by Oecumeniâ—…s in which sense not onely the word Ascham is often used as Leviâ—… 5. 6. 16. 18 19. 7. 1 2. Numb 5. 7. but also Chattath Exod. 30. 10. Levit. 7. 7. 37. Levit. 4. 3. 8. 14. 20. 24. 9. 7. Ezek. 44. 27. 45. 19. 23. Hos. 4. 8. they eate the sinne of my people Answere This exposition maketh wholly for us For if God did make Christ a sacrifice for sinne he imputed our sinnes unto him or as the Prophet Esay speaketh he laid on him the iniquity of us all Esai 53. 6. Neither can it bee conceived how he should be made a sacrifice for our sinne unlesse our sinne were imputed unto him In sacrifices for sinne all which were types of Christ his sacrifice the manner was that the party who offered the sacrifice for sinne should lay his hand upon the head of the sacrifice the meaning of which ceremony is fully explained Lev. 16. 21 22. Where Aaron is required in the name of all the Congregation to lay his hands upon the head of the Scape-Goat which the Hebrews call Azazel the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Emissarium and confesse over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goate and the Goate shall beare upon him all their iniquities So it is said of our Saviour Christ that when his soule shall be made an offering for sinne the Lord would lay upon him the iniquities of us all and that he should beare our sinnes And as our sinnes are imputed to him so his sufferings are imputed to us and accepted for us and in our behalfe as a full satisfaction and propitiation for our sinnes Ephes. 5. 2. 1 Ioh. 2. 2. which is also said of those Sacrifices which were but types and figures of his sacrifice Levit. 1. 4. and whereas Bellarmine saith that we cannot by Christs satisfaction imputed to us bee accounted just that is saith he cleane and without spot if the spots and defilements of sinne be truely inherent in us I answere If none bee justified in whom remaine any spots of sinne then no mortall man is justified But as Christ was reputed a sinner and was punished as a sinner because our sinne that is our debt which hee as our surety undertooke was imputed to him though in him was no spot of sinne even so we are by Christs satisfaction imputed to us reputed and rewarded as just and that by such a justice in which as Chrysostome saith there is no spot or blemish and is therefore called Gods righteousnesse though in us doe remaine some spots and blemishes of sinne For here it is said not that wee are made righteous but righteousnesse yea Gods righteousnesse and that not in our selves but in him For that is Gods righteousnesse when we are not justified by workes that is by righteousnesse inherent seeing it is necessary that no spot bee found as Chrysostome saith The like have Oecumenius and Theophylact. Hee did not say that wee might be made righteous saith Oecumenius but righteousnesse it selfe which is more and the righteousnesse of God Now Gods righteousnesse is to bee justified not by workes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by indulgence in him and by him § IX Bellarmine having rejected our exposition which is indeed the exposition of the Fathers as hath been shewed he saith it may be expounded three waies first that by the
righteousnesse of God in this place we understand the divine justice which is in Christ which wee willingly embrace as a confession of that truth which we professe For by these words he must understand either the essentiall and uncreated justice of the Deitie in Christ or the righteousnesse of our Mediator the man Christ which notwithstanding is called the righteousnesse of God because it is the righteousnesse of that person who is God which righteousnesse saith he we are said to be not in our selves but in him because he is our head or as Sedulius before expounded those words in him Quasi membra in capite as members in the head Not that either we are formally just saith Bellarmine by Christs righteousnesse or Christ formally a siâ—…ner by our iniquitie but because we are his members For there is such a communion betweene the head and the members that the righteousnesse of the head is imputed to the members and the sinne of the members to the heâ—…d as appeareth also by the places alleaged by Bellarmine Esay 53. 6. posuit in eâ—… iniquitatem omnium nostâ—…ûm he laid upon him that is hee imputed unto him the iniquity of us all and Psal. â—…1 Christ himselfe saith farre from my health are the words delictorum meorum of mine offences Here therfore the Reader is to observe a double confession which the evidence of truth hath wrung from Bellarmine For as in the next precedent section hee confessed the satisfaction of Christ to bee imputed to us so here hee acknowledgeth that wee are the righteousnesse of God which is in Christ as being the members of that body whereof hee is the head and consequently partakers of that righteousnesse which is in him which therefore hee calleth divine or Gods righteousnesse because the person whose righteousnesse it is is God § X. His second exposition is that by the righteousnesse of God is understood righteousnesse inherent in us which is called Gods because it is given us of God But this exposition cannot stand because the righteousnesse of Godof which the Apostle speaketh is neither ours but Gods nor in us in Christ as the Fathers have testified But inherent righteousnesse but though bestowed of God as all other good things which we have received from God is ours and not inherent in Christ but in ourselves for as the parts of inherent righteousnesse or sanctification though given of God are said to bee ours as our faith our hope our charity so the whole righteousnesse which is inherent in us or sanctification is called ours as I have shewed heretofore â—… Neither are wee in this place called righteousnesse in respect of righteonsnesse inherent no more then Christ is called sinne in respect of any inherent sinnefulnesse Neither are wee by Gods righteousnesse said to bee righteous in our selves but in Christ. Neither doth Saint Chrisostome whom hee citeth understand this place of righteousnesse inherent as though such a perfect righteousnesse inherent were given by Christ in this life as that in the justified no spot of sinne were left as Bellarmine dreameth for the contrary is rather to bee gathered from the words of Chrisostome For it is Gods righteousnesse saith hee when wee are justified not of workes that is not by righteousnesse inherent and why so because in that righteousnesse by which wee are justified there may no spot bee found noting as I understand him that in our workes and in our inherent righteousnesse spots are to bee fouud whereas that justice in respect whereof wee are said to bee the righteousnesse of God in Christ is without spot § XI His third exposition that by righteousnesse of God is meant inherent righteousnesse which is so called because it is the image of Gods righteousnesse For as Christ by a trope is called sinne because hee tooke the similitude of sinnefull flesh that hee might becometa sacrifice for sinne so wee by a trope are called Gods righteousnesse because our righteousnesse inherent is like the justice of God And hereupon he inferreth that as Christ truely and not imputatively tooke the likenesse of sinful flesh and truely and not imputatively was made a sacrifice for sinne so we not imputatively but truly are made righteous in our justification by righteousnesse inherent Answere In this discourse nothing is sound nothing almost worth the answering For first in the Scriptures there is an Antithesis betwixt our righteousnesse and Gods righteousnesse in the question of justification but our righteousnesse is that which is inherent Gods righteousnesse is that which is out of us in Christ. Secondly by inherent righteousnesse we are righteous in our selves but by the righteousnesse of God wee are righteous not in our selves but in Christ. Thirdly if by a trope wee are said to be righteousnesse as Christ by a trope was said to be sinne undoubtedly it is to bee understood of the same trope which is a metonymy the abstract being put for the concrete Neither is there the like trope of Christ being called sinne and of us being called the righteousnesse of God in him if by sinne in this place be meant a sacrifice for sinne Fourthly neither is it true either that Christ in this place is called sinne because he tooke upon him the similitude of sinfull flesh as though the Apostle compared our justification whereby we become righteous to Christs incarnation wherein he tooke upon him our nature and not to his condemnation wherein he tooke upon him our sinne or that wee are called the righteousnesse of God in Christ because we have some likenesse of his justice neither would it follow from hence that wee in our sâ—…lves are just unlesse it should follow also which were blasphemous to averre that Christ in himselfe was a sinner For so are we made righteous as hâ—…e was made sinne Fifthly neither is that true that Christ was not made a sacrifice by imputation For when he was made a sacrifice for us our sinne was laid upon him and imputed to him as hath beene said that his righteousnesse in like manner might be imputed to us CAP. II. Containing eight other proofes that wee are justified by impuâ—…ation of Christs righteousnesse § I. MY sixth proofe shall bee out of Rom. 5. 19. As by the first Adams disobedience which wee call his fall we were made sinners that is guilty of sinne and obnoxious to death and damnation so by the obedience of the second Adam we are made just or justified that is acquitted from our sinne and condemnation and accepted in Christ as righteous unto life But wee were made sinners by imputation of Adams disobedience Therefore by imputation of Christ obedience we are justified The proposition is the Apostles The assumption is in divers places confessed by Bellarmine as I have shewed heretofore though sometimes to serve his present turne he doe deny it But it is easily proved For if both the guilt of Adams sinne be communicated unto us and also
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
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
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
what Pharisaicall conceit the Papists have of themselves that being once ex opere operato justified by their Sacraments though they neither have knowledge nor faith nor repentance nor any sanctifying grace in them yet they are not truely and indeed sinners in themselves neither is there any sinne in them And therefore unlesse they will play the hypocrites and dally with God they ought not to pray as Christ taught his owne Apostles to pray forgive us our sinnes But by saying there is no sinne in themselves it is evident that there is no truth in them 1 loh. 1. 8. § VIII His eighth argument is taken out of the Canticles where Christ is compared to the Husband or Bridegrome the Church or justified soule to the Spouse which Spouse is said to bee most faire and beautifull yea tota pulchra viz. by beauty inhereâ—…t in her selfe and not by the beauty of her Husband imputed to her Answ. From allegoricall Scriptures no sound argument can bee drawne especially when they are not understood But be it that by the Spouse is meant the Church of Christ. Is it the Church triumphant as it mayseeme when she is said to be tota pulchra then is it to no purpose alleaged As for the Church militant that commendation cannot be verified of it by reason of many deformed members which be alwayes in the visible Church besides which the Papists acknowledge no other But if the Church militant bee meant then of what time for it may not be thought that what is spoken in the Canticles doth agree to the Church at al times The Spouse which somtimes is said to be tota pulchra in other places is said to be blacke sometimes She enjoyethher Beloved somtimes She is at a losse sometimes she adhereth to her Love sometimes She neglecteth him But suppose she be alwaies and altogether beautiful which me thinks should hardly be verified of the Church of Rome besides which they acknowledg no other true Church especially when the visible Head therof the Popes have beene monsters of men their Clergie Sodomiticall their Laity void of all truth and power of Religion their whole Church in respect of her faith hereticall in regard of her religion idolatrous and in respect of both apostaticall but suppose I say the true universall Church which is the company of the elect to be wholly beautifull This totall beauty cannot be understood of her inherent righteousnesse which is stayned and unperfect but of that righteousnesse which her husband hath imputed and imparted to her as we heard before out of Gregory Nyssen § IX Yea but Bellarmine will prove that this beauty is inherent first because her beauty is described as that which is proper to women and his as that which is proper to men and therefore that his beauty is one and hers another Secondly because it is absurd to imagine hee absurdly chargeth us that the Spouse of Christ is deformed in herselfe being onâ—…ly adorned outwardly with her Husbands garment But this labour Bellarmine might have spared For wee doe acknowledge that the true Church is beautifull and that by a twofold beauty the one the perfect beauty of her Husband communicated to her by imputation the other unperfect and inherent which being but begun in this life is to be perfected in the life to come but howsoever this inward beauty be unperfect yet because it is upright her Husband is delighted therewith and in regard of this inward uprightnesse and integrity she is said to be glorious within In which respect the Tabernacle of the Congregation was a fit type of the Church militant which in outward appearance is black and brown like the tents of Kedar but within faire and beautifull like the hangings of Salomon even as the tabernacle which outwardly made but a homely shew being covered with Rams skinnes and Badgers skins was inwardly glorious wee acknowledge therefore that there is inherent righteousnesse in the true Church and in all the true and lively memâ—…ers thereof In regard whereof in the Creed we professe our selves to beleeve that she is holy and that the communion of her members among themselves and with their head is the communion of Saints But that by this inherent righteousnesse either the Church or any member thereof is justified before God we doe utterly deny § X. His ninth and tenth arguments I will put together because one answere may serve for both His ninth reason is this by justification the heart is cleansed that it may be prepared for the vision of God for untill it be cleane it cannot see God The tenth Christ suffered and gave himselfe for his Church that he might sanctifie it Heb. 13. 12. Ephes. 5. 26. Tit. 2. 14. loh. 17. 19. which is not done by imputation c. Both those objections arise from the wilfull ignorance of the Papists who will not distinguish justification from sanctification The righteousnesse of sanctification of which these places speake wee acknowledge to be inherent though that of justification be imputed and that which I have shewed heretofore as wee are by justification entitled to the kingdome of heaven so by sanctification we are fitted and prepared for it We confesse that the heart must be cleane and pure before it can see God and that by sanctification begun in this life the heart is prepared but never fully cleansed untill it come to see God wee acknowledge that our sanctification is the end not onely of our redemption but also of our Election Ephes. 1. 4. of our creation and recreation according to Gods image Ephes. 4. 24. of our vocation 1 Thes. 4. 7. of our justification and reconciliation Col. 1. 22. Luk. 1. 74. 75. That sanctification is the way wherein men being elected called justified are to walke to their glorification But though it bee via regni yet it is not causa regnandi that our Saviour by his Spirit doth truly really and inherently worke the worke of sanctification in all those that are justified But I beseech you what is the force of both these arguments Our hearts must be cleansed by inherent purity therefore we are not justified by imputed righteousnesse Christ dyed and gave himselfe for us that wee might bee sanctified with true inherent grace therefore we are not justified by righteousnesse imputed Christ gave himselfe for us that he might redeeme and justifie us that being reedeemed and justified wee might worship him in holinesse and righteousnesse before him Finally Bellarmine telleth us that many other arguments might bee produced but these he saith were the principall which notwithstanding for the most part were such as deserved with scome to bee rejected rather than to bee in good earnest refuted which neverthelesse argueth not the insufficiencie of the disputant but the badnesse of the cause which admitteth no better proofes A TREATISE OF IVSTIFICATION THE SIXTH BOOKE Concerning Faith CAP. I. What Faith is and that it is not without knowledge § I. THâ—…
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
those who have not Charity have not faith who as the same Apostle saith professe themselves to know God but in deeds deny him which also is against himselfe for how saith Chrysostome can such a man be said to beleeve that denieth God Therefore saith he the wicked deny the faith not in heart or mouth but indeed and of them saith he writeth Saint Gregory whose testimony he alleageth directly against himselfe Eos non veraciter credere non habere veram fidem quinon bene operantur that they doe not truely beleeve nor have a true faith who doe not worke well And therefore those that worke ill as those doe who are without Charity and namely those who provide not for their domesticks shew that they have no true faith But this he salveth with another testimony of the same Gregory that many enter into the Church because they have faith and yet want the wedding garment because they have not Charity Where by faith we are to understand the profession of faith which many make who have not Charity But by the wedding garment we are according to the Scriptures to understand rather Christ and his righteousnesse as I have shewed heretofore put on by a true and lively faith for he that was without the wedding garment wanted faith as well as charity The Authour of the unfinished Worke in Chrysostome faith Nuptiale vestimentum est fides vera quae est per Iesum Christum justitiam ejus the wedding garment is the true faith which is by Iesus Christ and his righteousnesse But will you heare one of their owne Writers upon Matth. 22. what is saith he that wedding garment to wit that whereof Paul speaketh when he saith put on the Lord Iesus Christ. This garment is inwardly put on by faith when thou puttest on Christs righteousnesse to cover thy sinnes c. § VII The second out of Ioh. 6. 64. Iudas though he professed the faith is yet said not to have beleeved because he wanted Charity and therefore they who want Charity want faith Bellarmine answereth that he is said not to beleeve because at that time he had lost his faith I reply Iudas though he professed the faith yet he never had true faith and therefore never lost it For from the beginning Iesus knew who they were that beleeved not and who should betray him for this cause saith he in the next verse I said unto you that no man can come to me that is beleeve in me vers 35. and 64. unlesse it be given unto him of my Father which hee insinuateth had not been given to Iudas whom from the beginning he knew to be no beleever § VIII Hee that saith hee knoweth God namely by faith and keepeth not his commandements is a lyar Bellarmine answereth that he speaketh of the knowledge of familiarity and friendship of which the Lord speaketh to the wicked Matth. 7. 25. I know you not whereunto I reply that if he speake of such knowledge it is the knowledge of faith and cannot be had but by faith and so the argument standeth in force Howbeit unfitly doth he alleage the Lords not knowing of the wicked to prove the meaning of our knowing of him If he speake not of the knowledge of faith the argument is the stronger for if he be a lyar that only saith that he knoweth God and keepeth not his commandements then much more is hee a lyar that saith hee knoweth God by faith and keepeth not his commandements Beda indeed expoundeth this knowledge of God of the love of God which is a fruit and consequent of our faith hocest Deum nosse quod amare but others of faith as Gregory speaking of this place notitia quippâ—… Dei ad fideâ—… pertinet Oecumenius maketh this verse to bee of the same signification with the sixth verse of the first Chapter If we say that we have fellowship with him and walke in darkenesse we are lyars and that which Saint Iohn there calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion here hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commixtion or conjunction Thus therefore hee saith Saint Iohn having said before that those which beleeve in the Lord have communion or fellowship with him here hee setteth downe evidences of our communion with him In this wee know that wee know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that which hee had said before that wee have conjunction or communion with him if wee keepe his Commandements And this saith hee hee more fully sheweth by the contrary but hee that saith I know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or I have communion with him and keepeth not his Commandements he is a lyar This then is â—…is meaning he that saith I know God that is I have Communion with him by faith and doth not keepe his Commandements hee is a lyar But whether wee understand the words of communion by faith or of faith according to the usuall pâ—…rase of the Scriptures puting knowledge for faith as I noted before or of knowledge it selfe the argument is unanswerable For if wee cannot truely bee said to know Christ that is to beleeve in him unlesse wee keepe his Commandements then it is evident that true faith cannot be severed from Charity For this is love if we keep his Commandements 1 Ioh. 5. 3. againe if hee that saith hee knoweth God and keepeth not his Commandemenes bee a lyar much more he that saith hee beleeveth in God and keepeth not his Commandements is a lyar as I said before To this adde Tit. 1. â—…6 which Bellarmine cited against himselfe those that professe themselves to know God but in workes deny him they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbeleevers Ioh. 3. 36. or as the vulgar Latine incredibiles or as Thomas Aquinas non apti ad credendum § IX Fourthly 1 Ioh. 5. 1. Every one that bâ—…leeveth that Iesus is the Christ is borne of God and therefore undoubtedly hath charity Bellarmine answereth that he speaketh de fide formata as Saint Augustine expoundeth and so doe wee for whosoever truely beleeveth hath fidem formatam For the Apostle no doubt speaketh of a true lively saith and such there is none but that which the Papists call formatam which worketh by love And therefore the argument holdeth that whosoever hath a true lively iustifying faith is borne of God or regenerated by the Spirit of sanctification and therefore is undoubtedly endued with charity § Fifthly Iam. 2. That faith which iâ—… without workes is dead A true lively justifying faith is not dead Therefore â—… true livâ—…ly â—…ustifying faith is not without works Bellarmine saith he hath explaned this in his third argument that faith is said to be dead not as a mâ—… is said to bee dead who after death is not but as a body is said to bee dead which after death is but liveth not For saith he Life is not of the
essence of faith as it 〈◊〉 of the essence of a man but by a metaphor saith is said to live when it worketh and to bee dead wheâ—… it worketh not Even as water is said to bee living which continually floweth as in Foâ—…ntaines and Rivers dâ—…d which moveth not as in standing pooles and yet both is truely and properly water Whereunto I reply that the body of a man being dead is a true body in respect of the generall nature of a body both because it consisteth of three dimensions as all true bodies doe and because it consisteth of all the Elements as all perfectly compounded bodies doe But wheras bodies perfectly compounded are subdivided in corpor a in animata animata the dead body of a man or of a beast or of a plant is not a true body in genere aniâ—… no more than the severall parts thereof as the eye the care c. because it is deprived of his forme which is the anima thereof according to his kind So faith which is dead may in respect of the generall nature of faith bee called a true faith because it is an assent to the truth revealed by God yet whereas assent is either forced or voluntary and that either to the Law which is the legall â—…or to the Gospell which is the Evangelicall faith and this either unfained lively and effectuall or counterfeit idle and uneffectuall therefore the dead faith being either not voluntary such as is in the Devils and some wicked men who beleeve that which they abhorre or not Evangelicall as in the Iewes or not unfained lively and effectuall as in hypocrites and unsound Christians is not a true justifying faith because it wanteth the forme and as it were the anima of a true justifying faith which is the inward integrity for that is actus primus the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or efficacie thereof whereby it doth effectually receive that is apprehend and apply Christ to the beleever It is true that by a metaphor taken from men faith is said to be either alive or dead though herein is a dissimilitude because a man is said to be dead who before had lived buâ—…faith is onely said to be dead not because it ever had lived but because it is without life as many things also are by a metaphore said to bee dead blind or dumbe which never did live see or speak But saith he faith is said to be alive when it worketh and dead when it worketh not I â—…ad rather say it is alive when it is operative and energetical though it do not alwaies actually work as in sleep and dead when it is idle uneffectuall and unprofitable But this is nothing to our argument for if faith without charity or without workes bee said to bee dead then a true lively justifying faith cannot be without charity or good workes and that which is is not a true justifying faith no more than a dead man is a man and yet as a dead â—…n which is but a carcase is called by the name of that man whose carcase it is even so dead faith which is but a carcase or rather a counterfeit of faith is called faith not properly and truely but 〈◊〉 § XI That faith by which a righteous man shall live is not without Charity By a true justifying faith a righteous man shall live Therefore a true justifying faith is not without charity To the assumption Bellâ—…mine answereth two wayes First that a righteoâ—…s man is said to live by faith because by faith which is the substance of things hoped for he patiently supporteth himselfe in expectation of eternall life To which I reply that the words are the just shall live and that the Apostle more than once alleadgeth that testimony in the question of justification as Rom. 1. 17. Gal. 3. 11. to prove that by faith a man is justified that is entituled to eternall life Secondly hee answereth that the Prophet speaketh of fides formata per charitatem such as is in the just who by such a faith as worketh by love doe live a spirituall life which answere maketh wholly for us For if the true faith whereby the just man shall live is formed by charity as the Papists speake and worketh by charity as Saint Paul saith then it followeth that the true justifying faith is never severed from Charity § XII To these arguments grounded on the holy Scriptures I will adjoyne some Testimonies of the Fatherâ—… Chrysostome so soone as you beleeved you brought forth good workes for faith in it owne nature is full of good worâ—…s and so Cleâ—…ens Alex. strom l. 5. that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worker of good things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the foundation of just working Augustine Inseparabilis est bona vita à fide qâ—…a per dilectionem operatur mo verò â—…a ipsaest bona vita a good life cannot be severed from faith which worketh by love yea it selfe is a good life 2 Fides Christiani saith he cum dilectione est dâ—…monis autem siâ—…e dilectione and accordingly he calleth fâ—…ith without workes the faith not of Christians but of Devils Againe to beleeve in Christ it is not this to have the faith of Devils which worthily is esteemed to bee dead but to have that faith which worketh by love And so he and some others expound that phrase of beleeving in Christ. 3. I lle eâ—…im credit in Christâ—…m qui sper at in Christum diligiâ—… Christâ—… Nam credere in Christum est credâ—…ndo amare In Christum credere est amando in ipsum tendere Piâ—…fides siâ—…e spe charitate esse non vult 4. Si fidem habâ—…t sine spe dilectione Christum esse credit non in Christum credit Isidorus Pelusiâ—…ta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither doe thou thinke that faith if that ought to be called faith which is convinced or reproved by thine own workâ—… câ—…n save thee Oecumenius that faith accreweth not to an uncleane person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I meane a true faith who will deny for neither may ointment bee put up into a vessell full of filth neither can the faith of God bee ingendred in an uncleane man Gregory as we heard before denyeth them truely to beleeve or to have a true faith who doe not live well For thâ—…t is true faith saith â—…e which that which it saith in words it doth not gainesay in manners Hence it is that Paul speaketh of certaine falsis fidelibâ—…s falsly called faithfull men who confesse that they know God but in deeds deny him Hence Iohn saith he that saith hee knoweth God and doth not c. the which seeing it is so wee ought to acknowledge the truth of our faith in consideration of our life For then are we truely faithfull if what wee promise in words wee performe in deeds if a man after Baptisme keepe â—…hat which he promised before baptisme let him now
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
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
proposition because a third thing may be added and that is this or because the spirit of grace or regeneration who is the author and efficient of both hath unseparably united them in one and the same subject wherein working the one that is faith with it and by it he worketh the other As touching the Assumption the former part that the one is not of the nature of the other it is denied by the Roman-Catholike the latter that the one doth not necessarily spring from the other by the true Catholikes For the Papists hold that charitie is the forme of justifying faith without which it neither doth nor can justifie And therefore they of all men ought to hold that justifying faith cannot be severed from charitie For whereas Bellarmine saith that charitie is but the outward forme of faith by which it worketh I acknowledge no outward forme but of artificiall bodies As for that which is principium motus by which any thing worketh it is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the actus primus the proper forme whereby any thing as it is that which it is so it worketh and produceth his proper and naturall effects And such is the unseparable coexistence of the forme and the thing formed that posita forma res ipsa ponatur sublata forma res ipsa 〈◊〉 The Papists therefore hold things repugnant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they teach that charitie is the forme of justifying faith and yet that justifying faith may be severed from it The second that the one doth not necessarily spring from the other we deny For true faith doth necessarily and infallibly encline the beleever to love God and his neighbour for Gods sake For that faith whereby we are perswaded of Gods love to us in Christ cannot but move and encline us to love God neither can we love God as good if we doe not first beleeve that hee is good And such as is the measure of our faith concerning Gods goodnesse to us such is the measure of our love to him Bellarmine consesseth that saith enclineth and disposeth a man to love but saith a disposition and inclination non cogit doth not compell a man but leaveth him free As though there were no necessitie but of coaction or constraint § VIII That charitie doth necessarily follow faith as an unseparable companion he saith we have no sound proofes and therefore are faine to illustrate it by certaine similitudes which he calleth examples Answ. Whether we have any sound proofes or not I referre the Christian reader to the fifteene arguments which Bellarmine tooke no notice of besides those sixe I vindicated from his cavils As for similitudes they were not brought to prove the point but to illustrate and to make it more plaine As if I should compare a regenerate soule to fire as Christ did Iohn Baptist to a burning and shining lampe I might say which was Luthers similitude as in fire or rather if you please in the Sunne-beames two things concurre light and heate and neither is without the other the beames of the Sunne alwaies by their light producing heat so in the regenerate soule there are faith as the light and charitie as the heate and neither is without other because the spirit of regeneration as it were the Sunne by shedding abroad the beames of Gods love into our hearts that is by working in us faith by which we are perswaded of Gods love towards us in Christ inflameth our hearts with the love of God the beames of Gods love reflecting from our soules some warmth of love towards God To this Bellarminâ—… answereth that charitie in the Scriptures is compared to fire c. Answ. So it may in respect of the heate as faith also may in respect of the light as therefore in the fire concurreth both light and heate which cannot be severed so in the regenerate soule faith and love Bucers similitude was of a sicke man who being desperately sicke if a Physician shall assure him of health and much more if hee shall cure him by forgoing something that is most deare unto him cannot if hee beleeve so much but affect and love him so wee being desperately sicke of sinne and neare to death and damnation if the Lord shall by giving his owne Sonne not onely redeeme us from death but also entitle us to the kingdome of Heaven wee cannot if wee bee truly perswaded hereof by faith but love God againe who hath so loved us For we love God because he first loved us To this Bellarmine answereth that hee which beleeveth is inclined to love him in whom hee beleeveth but is not forced thereunto which no man averreth § IX A third similitude he would seeme to produce out of Calvins Institutions 〈◊〉 〈◊〉 Christ and his spirit cannot be separated so faith and charitie cannot be severed but though both the parts of this comparison are true yet there is no such similitude propounded by Calvin But in that place he proveth that true faith cannot bee severed from a godly affection because true faith embraceth Christ as he is offered unto us of his Father now of his Father hee is made unto us not onely righteousnesse to bee received by faith unto justification but holinesse also to bee applied by his spirit unto sanctification And therefore those that receive Christ receive also his spirit Bellarmine answereth that it is true indeed that he which receiveth Christ receiveth him with his spirit sed credendo recipit i. credit illum habere spiritum sanctificationis but he receiveth by beleeving that is he beleeveth that Christ hath aspirit of sanctification but from hence it doth not follow that the spirit of sanctification is alwaies with faith in a man unlesse it be objectively even as health is in a sicke man that hath it not when he thinketh of it and desireth it Thus in popish divinitie to receive the spirit of Christ is to beleeve that Christ hath a spirit of sanctification but not to be partaker thereof or to have the communion of the holy Ghost which notwithstanding all those have who truely beleeve in Christ. For all that truely beleeve are the sonnes of God as I have shewed and to so many as be his sonnes God doth send the spirit of his sonne into their hearts his spirit dwelleth in them and he by his spirit And if any man have not the spirit of Christ hee is none of his If therefore all that receive Christ receive also his spirit then all that truely beleeve are also endued with charitie as I have proved before § X. His sixth argument is taken from an absurditie which he saith followeth upon our doctrine For saith he they doe therefore contend that a man is justified by faith onely because if justification depended upon the condition of works or our obedience of the Law no man could be certaine of his justification to which effect the Apostle argueth
Rom. 4. 16. And because they beleeve that justification consisteth in this certaintie therefore it woâ—…ld follow that justification is impossible But if faith necessarily must bee joyned with charitie and good workes so that otherwise it is not faith but a shadow or counterfeit of it then it followeth that justification in that it dependeth upon a true faith doth also depend upon works and upon love which is the fulfilling of the Lawe and consequently that no man can be certaine of his justification but that justification is a thing altogether impossible And in this argument he doth so please himselfe that he concludeth with this Epiphonema forsooth so stable is the dogmaticall building of heretikes that on each side it threatneth ruine I answere briefly by distinction that justification is either before God in foro coelesti or in the Court of our owne Conscience Before God when the Lord imputing the perfect righteousnesse of Christ to a beleeving sinner absolveth him from the guilt of his finne and from damnation and accepteth of him as righteous in Christ and as an heire of eternall life and this properly is the justification of a sinner That justification which is in the Court of Conscience is not justification it selfe but the assurance of it Howbeit commonly men are then said to bee justified and to have pardon of sinne when the pardon is sealed to their owne Conscience I deny therefore that our justification before God consisteth in the assurance thereof in our owne conscience for those which truely beleeve are justified and blessed whether they be assured thereof or not or that it dependeth upon our charitie or our owne good works but that without respect of our charitie or any worthinesse in us the Lord doth freely and of his meere grace even when wee deserve the contrary justifie us so soone as wee truely beleeve in Christ that and no other being the condition of the covenant And howsoever the assurance of our justification before God if we were to be justified by our owne obedience were impossible because to our justification before God perfect and complete obedience is required which to us by reason of the flesh is impossible yet the assurance of our justification in our owne conscience is not impossible but is ordinarily obtained by the children of God by some more by some lesse because it doth not depend upon the perfection but upon the uprightnesse of our obedience If wee have a true desire an unfained purpose a sincere endevour to walke before God in the obedience of his commandements though wee faile contrary to our desire and purpose in many particulars wee may thereby make our election our calling our justification sure unto us For by our works our faith is demonstrated and our justification knowne to our selves and others in which sence Saint Iames saith we are justified by works § XI In the seventh place Bellarmine addeth the consent of the Fathers into whose minde hee saith this absurditie never entred that faith cannot be where charitie is not And yet for all this bragge he is not able to produce any one pregnant testimony plainely affirming that true faith or justifying faith may bee without charitie wee doe not deny but that the faith of Hypocrites and of all other wicked and impenitent sinners which is not a true and a lively but a counterfeit and dead faith which not properly but catachrestically or rather equivocally is called faith is severed from charitie and from all other graces of sanctification And such is the faith which the Fathers say may bee severed from charitie But though hee hath not cited any one pregnant testimony against us yet one hee hath cited for us in plaine termes avouching that they doe not truely beleeve nor have true faith who doe not live well and to the same purpose I cited Augustine and divers others of the Fathers CAP. IV. Whether justifying faith may be without speciall apprehension of Christ. § I. THe third error of the Papists concerning the nature of justifying faith is that they hold it may be as without knowledge and without charity so also without any speciall apprehension or application of Christ to the beleever But the Scriptures unto justification require that wee should beleeve in Christ. For howsoever by that faith which justifieth wee doe beleeve whatsoever God hath revealed in his Word neither hath any man a justifying faith who denyeth credit to any thing which hee findeth to bee revealed by God notwithstanding as it justifyeth it onely respecteth Christ either directly and expressely or indirectly and by consequence Christ himselfe being as I shall hereafter shew the proper object of justifying faith For the promise of justification and salvation in the Gospell is not made to the beliefe of other things but onely to true faith in Christ. For God so loved the world that hee gave his onely begotten Son that whosoever beleeveth in him should not perish but have everlasting life And as Moses lifted up the serpent in the wildernesse that they who were bitten of the fiery serpents by looking on the brasen Serpent which was a figure of Christ should bee healed even so the Sonne of man was to be lifted up upon the Crosse that whosoever being stung by the old serpent the Devill looketh upon him with the eiâ—… of a true faith that is beleeueth in him should not perish but have eternall life which truth is acknowledged by the Master of the sentences quem Deus proposuit propitiatorem per fidem in sanguine ipsius i. per fidem passionis ut â—…lim aspicientes in Serpentem aneum in lignâ—… erectuÌ„ à morsibus serpentum sanabantur Si ergo recto fidei intuitu in illum respicimus qui pro nobis pependit in ligâ—…o à vinculis Dâ—…laboli solvimur i. peccatis As therefore they who were bitten by the same eyes wherewith they looked upon the brasen serpent beheld all other things which were subject to their view but were cured by looking upon the serpent and not by beholding any other thing so wee by the same eye of the soule which is faith doe beleeve all other things which God hath propounded to bee beleeved his Word being the objectum adâ—…quatum of our faith but we are justifyed and saved by beleeving in Christ and not by beleeving of any other thing In so much that if we should beleeve all other things and did not beleeve in Christ our faith would not justifie us And therefore in the Scriptures justifying faith is ordinarily called faith in Christ and sometimes the faith of Christ and sometimes his knowledge whereby is meant not that Christ is the subject but the proper object of justifying faith which is a truth so manifest that no Christian ought to doubt of it For all true Christians are so called because they beleeve in Christ and by beleeving in him doe hope to bee saved by him § II.
Now to beleeve in Christ is to receive him Ioh. 1. 12. and not to receive him is not to beleeve in him vers 11. For to receive Christ being so farre removed from us is a spirituall action of the soule that is to say of the mind and of the heart whereby we first apprehend and after apply Christ unto our selves If therefore it bee asked quâ—…modo tenebo absentem quomodo in coelâ—…m manum mittam ut ibi sedentem teneam how should I lay hold upon him that is absent how should I send up my hand into heaven to lay hold on him sitting there Augustine answereth fidem mitte tenuisti Send up thy faith and thou hast laid hold on him But first wee receive Christ in our minde and judgement by assent which if it bee a bareâ—… and as it were a literall and uneffectuall assent wee receive him at the most as the Saviour of the World but not as our Saviour which is the faith of hypocrites yea and of Devils and is all that thâ—… Papists require as necessary to true faith But if it bee a spirituall lively and effectuall assent it worketh upon the heart that is both the affections and the will so that hee which in his judgement truely and effectually assenteth to the truth of the Gospell that Iesus the Sonne of the Blessed Virgin is the eternall Sonne of God the Messias and Saviour of all that truely beleeve in him doth also in his heart embrace him heartily desiring to bee made partaker of him and in his will unfainedly purposing and resolving to acknowledge him to bee our Lord and Saviour and to rest upon him alone for salvation By the former which is onely a bare assent we doe after a sort credere Christum acknowledging him to bee the Saviour of those that beleeve in him by the latter which is the lively and effectuall assent working upon the heart we doe credere in Christum and receive him to bee our Saviour whereupon necessarily followeth affiance in Christ and love of him as our Saviour Thus then by a true belief we receive and embrace Christ in our judgements by a lively assent in our hearts desiring earnestly to be partakers of him which desire wee expresse by hearty prayer and in our willâ—… resolving to acknowledge and professe him to be our only Saviour and to rest upon him alone for salvation So that a true lively and effectuâ—…ll faith is the worke of the whole soule that is to say as well of the heart as of the minde for which cause the Apostle saith corde creditur adjustitiam with the heart man beleeveth to righteousnesse Rom. 10. 10. and Saint Luke that the Lord opened the heart of Lydia to assent to the Gospell Act. 16. 14. And Philip requireth the Eunuch to beleeve with his whole heart Act. 8. 37. The former is common to the wicked yea to the Devils the later is proper to the children of God For those who so beleeve are born of God Ioh. â—… 12 13. 1 Ioh. 5. 1. The former is a literall a dead a counterfeit a not justifying faith the latter is a lively true and justifying faith This distinction Augustine maketh betweene Saint Peters faith and that of the Devils though their confessions were alike Thou art the Sonne of the living God Hoc dicebat Petrus ut Christum amplecteretur hoc dicebant Daemones ut Christus ab eis recederet This said Peter that hee might embrace Christ this spake the Devils that Christ might depart from them Oecumenius endeavouring to reconcile the seeming differences betweene the two Apostles Paul and Iames saith there are two significations of the word Faith the one as it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple and bare assent in which sence the Devils are said to beleeve that there is one God the other as it importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accompanying of the disposition or affection with the firme assent Of the former Saint Iames speaketh and saith that the simple and bare assent is a dead faith but Paul of the latter which is not destitute of good workes which after hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is faith indeed § III. Of this faith whereby wee receive Christ to bee our Saviour there are two degrees the former of speciall apprehension whereby wee receive and embrace Christ consisting in a lively and effectuall beleefe whereby we truly receive Christ in our judgement by a willing assent in our affections by an earnest desire to bee made partakers of him and of his merits which is the desire of application in our will by a setled resolution to acknowledge him to bee our Saviour and to rest upon him for salvation which is the unfained purpose and endeavour of application So that in this first degree though we are not able actually to apply the promise of the Gospell unto our selves yet that application is both desired and intended The other is of actuall and speciall application of the promise to our selves as having the condition of the promise The former is fides principiorum being grounded on the expresse Word of God whosoever beleeveth in Christ shall bee saved The other is fides conclusionum necessarily deduced from the Word by application in a practicall syllogisme after this manner whosoever beleeveth in Christ shall be saved which generall is true in every particular as the Apostle teacheth Rom. 10. 9. 〈◊〉 therefore thou doest beleeve in Christ thou shalt bee saved but I saith the faithfull man doe beleeve in Christ therefore I shall be saved which conclusion cannot be false the premisses being true To the former all men are necessarily tied under paine of damnation Iohn 3. 18. Mark 16. 16. to the latter none are tied but they onely who have the former For the former is the condition of the promise which whosoever hath not he ought not to apply the promise to himselfe unlesse hee will perniciously deceive himselfe By the former wee are justified before God in the court of Heaven which is properly called justification by the latter we are justified in the court of our conscience which is not properly justification but the assurance of it The former goeth before remission of sinne the latter followes after The former is the worke of Gods Spirit as he doth regenerate us in our first effectuall calling the latter as hee is the spirit of adoption sealing us after wee have beleeved The former is ordinarily wrought by the hearing of the Word the holy Ghost opening the heart of the hearer to assent thereto and not by the ministry of the Sacraments which being the seales of that righteousnesse which is by faith were ordained to this purpose to confirme our faith in the application of the promise in particularunto our selves and in the particular assurance of our justification and salvation by Christ that those who have the first degree offaith may proceed to the
most worthy to be urged and beat upon as being that thing which above all other things in this world is to be desired and laboured for according to the â—…xhortation of the Apostle Peter Give diligence to make your calling and election sure But this speciall faith the Papists above all things deridâ—… and detesâ—… â—…thereby discovering themselves to bee as I have elsewhere shewed voide of all truth and power of Religion It being as I have said and proved a thing most profitable most comfortable most necessary without which no Christian can have any true pâ—…ce or sound comforâ—… or ougâ—… to have contentment in his present estate untill â—…e have â—…tained unto it in some measure And when hee 〈◊〉 attained to some measure he must endevour more and moâ—…e to increase it But hereof I have treated in another place wherâ—…unto I referre the Christian Reader CAP. VII Of the acts or effects of faith and first whether faith doth justifie or only dispose to justification Secondly whether it doth justifie formally § I. THe next controversie is concerning that act or effect of justifying faith in respect whereof it is called justifying faith Of this there are three Questions the first whether Faith doth indeed justifie or onely dispose a man to justification Secondly whether it justifie formally as part of inherent righteousnesse or instrumentally as the hand to receive Christ who is our righteousâ—…esse Thirdly whether it justifie alone The assertions of the Papists in the two former questions doe not seeme to â—…ang well together For if faith goe before justification disposing a man thereto how doth it justifie formally as part of that righteousnesse whereby a man is as they speake formally just And if no dispositions bâ—…e required to justification to what purpose doe they tell us that a man must be disposed and prepared by faith and other virtues For howsoever in their speculations they require preparative dispositions to justification yet in their practise they seeme to require 〈◊〉 For their justification which is in fact and in deed is restrained to their Sacraments as namely to Bapâ—… And their Sacraments justifie ex 〈◊〉 〈◊〉 and therefore without necessity of any foregoing dispositions For if any virtuous or good disposition were required then should their Sacraments justifie not ex 〈◊〉 〈◊〉 but ex 〈◊〉 〈◊〉 Onely they require that he who is by the Sacrament to be justified doe not 〈◊〉 〈◊〉 â—…lis 〈◊〉 that is interpose the obstacls of some mortall sinne And what be these dispositions which must goe before justification § II. Forsooth there are seven which according to the decree of the Councell of Trent Bellarmine reckoneth De justif lib. 1. ca. 13. to prove that faith doth not justifie alone because the other sixe also doe dispose men thereunto The seven are faith feare hope love penitencie a purpose and desire to receive the Sacrament a purpose of amendment of life All which doe but prepare and dispose a man But it is the Sacrament as namely of Baptisme that doth actually justifie and without which no man is justified But I would gladly know whether these seven preparatives be fruits of grace or works of nature Not of grace for as they teach no man hath grace before Iustification What then they are the fruits of nature holpen I wot not by what grace which if it were true would not onely prove the maine assertion of the Pelagians Gratiam secundùm merita dari or as in other words it is expressed in the Councell of Trent Secundùm propriam cajusque dispositionem operationem For though according to their doctrine these preparations are not merits of condignity as they say yet they bee of congruity but also disprove the doctrine of the Apostle that we are justified freely by his grace But this seemeth to me absurd that men should have one justifying faith and so one hope and one love c. going before justification and another infused in our justification and that by the one justifying faith going before we should be prepared to justification and by the other infused in our justification we should in part be formally justified But this is certaine that that faith which in order of time goeth before justification is no true justifying faith For that which goeth before justification goeth also before regeneration and what goeth before regeneration is of nature and not of Grace But faith in order of time goeth not before justification though in order of nature it doth for so soone as a man beleeveth he is justified as Hierome saith Talis est ille qui in Christum credidit die qua credidit qualis ille qui universam legem implevit Such a one is hee that beleeveth in Christ the very day that hee beleeveth as hee that hath fulfilled the whole Law nor in order of nature before regeneration for in our regeneration it is wrought As therefore no man hath faith who is not regenerated so no man hath faith who is not thereby justified The Scripture is plaine that in Christ whosoever beleeveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justified Act. 13. 39. He that beleeveth in Christ is passed from death to life Ioh. 5. 24. 6. 54. which passage from death to life is justification whereby as themselves teach a man is translated from the state of death and damnation into a state of Grace and Salvation Faith therefore actually justifieth and not disposeth onely to justification § III. The other question is whether faith doth justifie formally as they speake as being a part of inherent righteousnesse or instrumentally only as the hand to receive Christ who is our righteousnesse The Romane Catholikes hold â—…he former the true Catholikes the latter But the former I have sufficiently disproved before and proved the latter For if we be not justified by any grace or righteousnesse inherent in our selves or performed by our selves which I have before by many undeniable arguments demonstrated then it followeth necessarily that we are not justified by faith as it is a gift or grace an act or habit or quality inherent in us or performed by us And if we be justified by the righteousnesse of Christ onely which being out of us in him is imputed to those who receive it by faith which also before I invincibly proved then also it followeth by necessary consequence that wee are justified by faith onely as it is the instrument or hand to apprehend or receive Christ who is our righteousnesse Wherefore where faith is said to justifie or to bee imputed to righteousnesse it must of necessity be understood relatively and in respect of the object to which purpose both justification and all other benefits which we receive by Christ are attributed to faith as I have shewed before Not that faith it selfe worketh these things but because by it wee receive Christ and with him all his merits and benefits And for the same cause the
faith of all the faithfull though unequall in degrees in some greater in some lesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a-like precious in the righteousnesse of God and our Saviour Iesus Christ 2 Pet. 1. 1. which is an evidence that faith doth not justifie in respect of its owne dignity or worthinesse but in respect of the object which it doth receive which being the most perfect righteousnesse of Christ unto which nothing can be added is one and the same to all that receive it Of this see more lib. 1. cap. 2. § 10. § IV. Here now the Papists because wee deny faith to justifie in respect of its owne worthinesse and merit take occasion to inveigh against us as if we made it Titulum sine re and as it were a matter of nothing Which is a malicious and yet but a frivolous cavill For first in respect of justification we acknowledge it to bee the onely instrument or hand to receive Christ to be the condition of the Covenant of Grace to which the Promises of remission of sinnes and of Salvation are made without which the promises of the Gospell doe not appertaine unto us and without which our blessed Saviour doth not save us Secondly in respect of Sanctification wee attribute all that and more which the Papists ascribe unto it in respect of their imaginary justification That it is the beginning the foundation and root of all inherent righteousnesse the mother of all other sanctifying Graces which purifieth the heart and worketh by love without which it is impossible to please God without which whatsoever is done is sinne § V. But howsoever here the Papists would seeme to plead for faith yet the truth is that as they have abolished the benefit of justification as it is taught in the holy Scriptures so with it they have taken away the justifying faith For though they retaine the name yet in their doctrine there is no such thing For first to faith they doe not ascribe the power to justifie but only to be a disposition one among seven even such a one as servile feare is of a man unto inherent righteousnesse or to the grace of Sanctification it selfe being not as yet a justifying or sanctifying grace Secondly that faith being infused becommeth the beginning and a part of formall inherent righteousnesse But so small a part they assigne unto it that they say that the habit of formall righteousnesse differeth not from the habit of charity so that in justification it hath no use at all and in sanctification charity is all in all which is a manifest evidence that the Church of Rome is fallen away from the ancient doctrine of the faith For both Scriptures and Fathers every where ascribe justification to faith and not to Charitie to faith and not to workes but the Papists ascribe the first justification to charitie which they make to be the onely formall cause of justification which as themselves teach is but one and the second justification they assigne to workes CHAP. VIII Whether we be justified by Faith alone The state of the Controversie and some reasons on our part § I. NOw I come to the third question which is the principall concerning faith whether we be justified by faith alone as wee with all antiquity doe hold or not by faith alone but also by other habits of grace as charitie and the rest and by the workes of grace which the Papists hold to concur in us to the act of justification as the causes thereof Where first we are to explaine our assertion and afterwards both to prove and to maintaine it And great reason there is that wee should explaine it because the Papists most wickedly against their owne knowledge calumniate our doctrine in this point I will therefore explaine all the three termes Fides justificat sola Faith doth justifie alone for by Faith wee doe not understand as I have shewed before neither the profession of faith or faith onely professed which S. Iames doth deny to justifie nor that faith which is a bare assent which is the faith of Papists and is common to them with the Divels and with other hypocrites and wicked men for such a faith we deny to justifie either alone or at all but a true lively and effectuall beleefe in Christ being a speciall apprehension or receiving and embracing of Christ and of the promises of the Gospell joyned with application or at least with a true desire will and endevour thereof The which faith also wee deny to be true if in some measure it doe not purifie the heart if it doe not worke by love if it cannot be demonstrated by good workes § II. Now for the word justifie shall I need to tell you that by justifying we doe not meane sanctifying And yet such is the blinded malice of the papists as that because they wickedly confound justification and sanctification which we carefully according to the Scriptures distinguish they beare the world in hand that our assertion is this in effect that faith alone doth sanctifie and that nothing concurreth to sanctification but faith onely and consequently that wee teach the people so they can perswade themselves that they have faith they need not take care either for other graces or for a godly life But howsoever we hold that faith doth justifie alone yet wee doe not hold that it doth sanctifie alone but that our sanctification is partly habituall unto which with faith concurre the habits of other sanctifying graces as hope charity c. and partly actuall which is our new obedience in the practice of good workes § III. But the word sela alone doth most displease the Papists who will needs part stakes with Christ in their justification This therefore is to be explaned And first when we say that faith alone doth justifie we doe not meane fidem solitariam that faith which is alone neither doe we in construction joyne sola with fides the subject but with justificat the predicate meaning that true faith though it bee not alone yet it doth justifie alone Even as the eye though in respect of being it is not alone or if it be it is not a true and a living but a dead eie which seeth neither alone nor at all yet in respect of seeing unto which no other member doth concurre with it it being the onely instrument of that faculty it is truely said to see alone so faith though in respect of the being thereof it is not alone or if it bee it is not a true and lively but a counterfeit and dead faith yet in respect of justifying unto which act no other grace doth concurre with it it being the onely instrument of apprehending and receiving Christ it is truely said to justifie alone wherefore as the brazen Serpent which was a figure of Christ was life up and set on high in the wildernesse that whosoever was bitten by the fiery serpents might by looking 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
faith 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
it selfe there would be no more opposition betweene faith and workes than is betweene the first and second justification of the Papists which are so farre from opposition that they are sub-alternall the one proving the other For if we be justified by righteousnesse inherent wee must bee justified both by habituall and actuall righteousnesse neither of them alone sufficing in adultis and therefore if by the one then by the other also Againe Faith being but one grace among many cannot as it is an habit inherent in us by it owne worthinesse or merit justifie or sanctifie alone but there must be a concurrence of charity and of other graces neither can the habits of grace suffice to the sanctification of one come to yeares unlesse they bring forth the fruits of obedience neither are the fruits of obedience called good works of any account before God unlesse they proceed from the inward habits of faith and love But faith considered relatively as the instrument apprehending Christs righteousnesse it self alone sufficeth to justification as the Fathers before have testified This is the worke of God which with God is in stead of all workes that wee beleeve on his Sonne For hee that truely beleeveth is reputed as if he had fulfilled the whole Law Christ being the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he therefore saith the Apostle that beleeveth in Christ fulfilleth the Law because Christ hath fulfilled it for him Christs obedience being imputed to him and accepted of God in his behalfe as if hee had performed the same in his owne person § IV. Secondly Bellarmine by other places where the preposition is used indevoureth to prove that faith is deciphered as a true cause For if saith he in all other places the preposition by or through doth signifie a cause why should it not betoken a cause when a man is said to be iustified by or through faith I answer first that the preposition is often used to signifie no cause at all as where it is attributed to wayes and meanes occasions and times waies as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 12. by another way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12. 1. through the corne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through dry places vers 43. so through windowes Gen. 26. 8. 2 Cor. 11. 33. dores Mat. 7. 13. Ioh. 10. 1. walls as Act. 9. 25. tiles Luk. 5. 19. Sea 1 Cor. 10. 1. afflictions Act. 14. 22. meanes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by word Act. 15. 27. 32. by parable Luk. 8. 4. by vision Act. 18. 9. through a glasse 1 Cor. 13. 12. by Epistle 2 Thâ—…s 2. 15. by faith and not by sight 2 Cor. 5. 7. Occasion as our corruption by the Law worketh sinne Rom. 7. 5 13. for so it is said verse 8 11. it tooke occasion by the Commandement c. infirmity laid upon Lazarus that by it the Sonne of God might be glorified Ioh. 11. 4. Time whether all time as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 18. 10. 2. 25. Or set times as three dayes Mat. 26. 61. fortie dayes Act. 1. 3. by night Luk. 5. 5. Mat. 5. 19. Secondly that the preposition is often used to signifie the instrumentall cause as in that Hebrew phrase by the hand of his servants Gen. 32 16. as God commanded by the hand of Moses Exod. 9. 35. 35. 29. Levit. 8. 36. 10. 11. 26. 45. Numb 4. 37 45 c. By the hand of Moses and Aaron Psal. 77. 20. 1 Sam. 16. 20. Iesse sent by the hand of his sonne David So God speaketh by the hand of his Prophets 1 Sam. 28. 15. 2 Sam. 12. 25. 2 Chr. 29. 25. By the mouth of his Prophets Luk. 1. 70. So by his Prophets viz. as his instruments Mat. 1. 22. 2. 15. Thus God wrought miracles by the hands of Paul Act. 19. 11. or as himselfe speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his ministery Act. 21. 19. Rom. 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by me Thirdly that faith is no such cause of justification as is usually meant by the preposition joyned either with other causes of justification or with faith upon other occasions And first to mention those which Bellarmine saith he will here omit as that we are justified by Christ by his blood by his death by his obedience it may not be thought that when it is said that wee are justified by or through Christ and by or through faith or by or through the bloud the death the obedience of Christ and by or through faith that faith though the same preposition be prefixed before it should signifie the same kind of cause When the Apostle saith Rom. 3. 24. that we are justified by the grace of God there Bellar. noteth the formall cause of our justification confounding Gods grace and our charity freely that is saith he by the bounty of God noting the efficient by the redemption wrought by Christ Iesus which noteth the meritorious cause by faith in his blood we must needs conceive that faith is a distinct cause from the rest For neither is it the formall for there is but one and that one is charity as they teach nor the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is Gods bounty and justice nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the meritorious cause for thath onely is the merit of Christ. It remaineth then that it is the instrumentall which is plainely signified when it is said that we are justified through the redemption or satisfaction of Ghrist by faith or when the preposition is attributed both to Christ and to faith as I noted before § 2. § V. Bellarmine saith that in that place Rom. 3. 24. faith is there noted to be the dispositive cause which I have allready disproved The truth is that for all this flourish which Bellarmine here maketh hee maketh faith to be no cause at all of justification but a remote disposition which disposeth to justification no otherwise thâ—…n servile feare doth which is farre enough from being a cause of justification If it bee said that he maketh it a part of the formall cause of justification I answer that according to the Councell of Trent they constantly hold that there is but one formall cause of justification and that is charity which being lost justification is lost though faith remaineth The habit of faith infused â—…s indeed a chiefe part of our sanctification as a mother grace and root of the rest but of justification it is no part but an instrument For justification consisteth wholly upon imputation of Christs righteousnesse which faith as the hand doth receive § VI. For the better understanding the manner how faith doth justifie wee are to distinguish the acts of faith both in justifying and sanctifying The act of faith in justifying is the elicite and immediate act of faith which is credere credendo Christum recipere amplecti to beleeve
of sinnes and his obedience for the acceptation unto life of us who receiving him by faith desire to be made partakers of his merits to our justification For as in our mindes we receive Christ by a lively assent or beleefe as hath beene shewed so in our hearts we receive him by an earnest desire expressed in our prayers to be made partakers of him and his merits Neither doth it follow that if by faith we impâ—…trate or obtaine remission of sinnes that therefore faith is the meritorious cause of justification unlesse it bee understood relatively in respect of Christ who is the onely meritorious cause both of our justification and salvation whom faith as the instrument doth apprehend § XV. His fifth and last reason is out of Heb. 11. Where the Apostle by many examples teacheth that by faith men doe please God and consequently that faith is of great price and merit with God Answ. That faith doth please God and is of high account with God I meane a true lively justifying faith not the faith of Papists hypocrites and Devils wee freely acknowledge to the honour of God the giver of it and to the shame of the Papists who for all their saire pretences here doe much vilifie it Howbeit merit wee ascribe none to it unlesse it be relatively by apprehending Christs merits to our justification and salvation That Abel Henoch and others mentioned Heb. 11. did please God by faith doth not disprove our justification relatively but proves it For God is pleased with none but in Christ in whom he is well pleased He is pleased with none in Christ but with them only that by faith receive him § XVI To these places of Scripture Bellarmine addeth tenne testimonies out of Augustine nine whereof doe testifie that by faith righteousnesse is impetrated that is by request obtayned and the righteousnesse which hee speaketh of is not the righteousnesse of justification but of sanctification Neither doe they prove any thing in this point but what wee confesse that by faith which purifieth the heart and worketh by love wee obtaine for that Augustine meaneth by merits both the graces that is the habits and the fruits that is the acts of sanctification which we call good workes The testimonies are these fides inchoat meritum ut per munus Dei bene operâ—…tur where by merit he understandeth the grace of living well that faith doth merit that is obtaine the grace of working well Lex adducit ad fidem fides impetrat Spiritum largiorem diffundit Spiritus charitatem charitas implet legem Quod factorum lex minando imperat hoc fidei lex credendo impetrat Per legem cognitio peccati per fidem impetratio gratiae contra peccatum per gratiam sanatio animae Violentia fidei Spiritus sanctus impetratur per quem diffusa charitate in cordibus nostris lex non timore poenae sed justitiae a more completur In novâ—… testamento fides impetrat charitatem Ex fide ideo dicit Apostolus justificari hominem non ex operibus quia ipsa prima datur ex qua impetrentur caetera quae proprie opera nuncupantur in quibus justè vivitur Fidès non potita conceditur ut ei potenti alia concedantur His tenth testimony which in order is the second Nec ipsa remissio peccatorum sine aliquo merito est si fides hanc impetrat neither is the remission of sinnes it selfe without any merit if faith doe obtaine it Neither is there no merit of faith by which faith hee said O God bee mercifull to mee a sinner and worthily did that faithfull man being humbled goe home justified because hee that humbleth himselfe shall be exalted Where Augustine abusively useth as other Latine Fathers often doe the word merit in the sence of obtaining and that by request and that appeareth by Bellarmines owne confession that Augustine doth use to call merit any good worke in respect whereof we obtaine some other thing and by the place it selfe In which sence hee saith the Publican by his humble and faithfull prayer having obtained remission of sinnes went home justified For if merit properly so called did goe before remission of siune then men should merit before they bee in state of grace which Bellarmine denyeth then should wee not bee justified either gratis that is as all even Bellarmine himselfe expound it sine meritis or by the grace that is the gracious and undeserved favour of God when wee deserved the contrary Againe beâ—…ore remission of sinnes and justification all men bee sinners and unjust Now as Augustine saith in the very next words going before quid habere boni meriti possunt peccatores What good merit can sinners have and a little before that meritis impii non grattam sed poena debetur To the merits of a wicked man not grace but punishment is due Finally the Papists themselves ordinarily confesse that their first justification cannot be merited which is grace onely and not reward Though some of them sometimes doe talke of merits of congruity which properly are no merits or if they be Pelagius his maine errour must take place gratiam secundum merita dari that grace is given according to merits Bellarmine here saith that hee hath proved elsewhere that faith and contrition and other dispositions doe merit the grace of justification which the Councill of Trent expressely denieth § XVII His fifth principall argument to prove that faith alone doth not justifie consisteth of two arguments drawne from two principles which he will but point at now but hereafter demonstrate The one is from the formall cause of justification the other from the necessity of good workes unto salvation For if the formall cause of our justification bee a righteonsnessâ—… infused and really inherent in us and not the righteousnesse of Christ apprehended by faith then faith alone doth not justifie but the former is true therefore the latter The consequence of the proposition we grant for unto sanctification faith alone doth not suffice but there must be a concurrence not onely of other habituall graces thereunto but also of actuall obedience But justification is not to be confounded with sanctification Neither doe we say that the righteousnesse of Christ is the formall cause of justification but the matter by imputation whereof we are justified The assumption namely that we are justified by a righteousnesse infused and really inherent in us he saith hee will fully prove in the next booke But all his proofes I have already fully answered and confuted in the third and fourth controversies concerning the matter and forme of justification and have by necessary arguments both disproved the negative to wit that wee are not justified by any righteousnesse inherent in us or infused into us and proved the affirmative viz. that we are justified onely by the righteousnesse of Christ imputed unto us
From whence I have also demonstrated the truth of this assertion that we are justified by faith alone that is by the righteousnesse of Christ alone apprehended onely by Faith A TREATISE OF IVSTIFICATION THE SEVENTH BOOKE Concerning good Workes CAHP. I. To avoid Popish calumniations it is shewed that we doe hold the necessity of good works and doe urge the same by better arguments than the Popish religion doth afford § I. AS touching his last argument which he bringeth to prove that faith doth not justifie alone drawne from the necessity of good works I am now to treat For this is the sixth capitall Errour of the Papists in the controversie of justification in that they stiffely hold that good workes are necessarily required unto justification as causes thereof and to salvation as the merit thereof But before I dispute the question I am to meet with some calumniations of the Papists The first that wee by denying the necessity of good workes as being neither causes of justification nor merits of Salvation doe disâ—…ourage the people from wel doing and by teaching that by saith alone we are justified and saved doe animate and encourage them to the practise of all sinne and iniquity I answere that we doe not deny the necessity of good workes and that wâ—… use better arguments to deter the people from sin and to encourage them to well doing than the Papists by their doctrine can doe For to teach men to do good works with an opinion either of satisfaction propitiation or of merits which are the three chiefe arguments of the Papists that they are satisfactory propitiatory and meritorious is to teach men to mar good works rather than to make them Because a good work undertaken with an opinion either of satisfaction or justification by them or of merit though otherwise it were good becomes abominable unto God as derâ—…gating from â—…he alone and al-sufficient merit and satisfaction of Christ. Neither can they encourage men to well doing by these arguments that by their good workes they are justified and for them shall be saved whiles tâ—…eir conscience must needs tell them that besides the guilt of their manifold sinnes their good workes are impure and that they can merit nothing at the hands of God but punishment These therefore who have just cause to doubt or rather to despaire of justification by their workes and of salvation by their merits cannot by these arguments receive true encouragement to well doing but rather discouragement there from But although wee deny good workes to be either causes of justification or merits of Salvation yet we affirme them to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and profitable but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary The which I will shew to prevent both the malitious slanders of the Papists and also the prophane abuse of carnall Gospellers who turne the grace of God into wantonnesse Good I say as being commended and commanded of God and therefore to be ensued Phil. 4. 8. Rom. 12. 17. Psalm 34. 13. Profitable as being rewaâ—…ded both beatitudine vice with the blessednesse of this life and beatitudine patriae with the blessednesse of the life to come 1 Tim. 4. 8. § II. Necessary though not necessitate efficientiae as causes yet necessitate presentiae as necessary consequents of justification and as necessary antecedents of glorification They are necessary I say by a necessity not onely privative if I may so speake but also positive Privative because without them the profession of faith is not onely vaine and unprofitable but also hurtfull and pernicious Vaine because such a â—…aith is dead and counterâ—…eit justifying neither alone nor at all Hurtfull because being planted in the vineyard of God that wee might become trees of righteousnesse if we bring not foorth good fruit wee must looke to be cut downe or stocked up or like the figtree which having greene leaves but no fruit Christ accursed Such professours are like the barren ground which receiving the raine often falling upon it and bringiâ—…g forth thornes and bryars is rejected and nigh unto cursing whose end is to be burned Like to the foolish Virgins who having a lampe of an externall profession but wanting the oyle of saving grace when the Bridegroome commeth are to be shut out Like the chaffe in the floore which is to be winnowed from the wheat Like goates in Christs flocke which are to bee separated from the sheepe Like bondservants in Gods house which are not there to abide but with the bondwoman and her sonne are to bee cast out who having a formall profession of religion but denying the power of it which is the faith of hypocrits must looke to have their portion with hypocrits where is weeping and gnashing of teeth § III. They are necessary also by a positive necessity and that manifold As first by the necessity of infallibility in respect of Gods Decree Word Oath In respect of of his decree For whom God hath predestinated to salvation hee hath predestinated unto sanctification that they may be conformable to the image of his Sonne And therefore whosoever doth hope to become like unto Christ in glory he must endeavour in some measure to resemble him in grace We exhort therefore our hearers that they doe not abase the doctrine of predestination with those who were called predestinatiani as to thinke that either because they suppose they are elected they shall be saved howsoever they live or because they thinke that they are not elected they cannot be saved though they should live never so godly as if godlinesse if they be elect were needlesse or if not bootlesse But forbearing to prye into Gods secret counsels which are to be adored and not searched into to have recourse to Gods word For the secret things belong unto the Lord our God but the revealed things to us that wee may doe them For there we shall finde these two things first that where God hath ordained the end hee hath also ordained the meanes And therefore as it is necessary that the end should be accomplished because decreed by God so it is as necessary in respect of the same decree that the end should be atchieved by the same meanes which God hath preordained Now whom God hath elected them he calleth whom he calleth according to his purpose them he justifieth by faith whom hee justifieth by faith them he sanctifieth by his Spirit whom hee calleth justifieth and sanctifieth them and no other he glorifieth Therefore as it is necessary in respect of Gods decree that those who are elected shall be saved so it is as necessâ—…ry in respect of the same decree that they should attaine to salvation by these degrees that is first they must be called and converted unto God they must bee justified by a true faith they must in some measure be sanctified by the holy Spirit
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
which we shall be judged at the last day at which time God will judge men according to their workes For wee must all appeare before the judgement seat of Christ that wee may receive according to those things which we have done in the body whether it bee good or evill Those that have done good shall goe into everlasting life and they that have done evill into everlasting punishment For good workes though wee are not justified by them nor saved for them yet they are the evidence according to which our Saviour will pronounce the sentence of salvation Matth. 25. 34 35. According to that Psal. 62. 12. And to thee Lord mercie for thou rewardest a man meaning the godly man according to his workes § IX Lastly they are necessary necessitate medij and as that which though it be no cause is called causa sine qua nâ—…n And thus they are necessary first as the way which leadeth to life eternall via qua nos perducturus est ad finem itsum quem promisit the way by which hee will bring us unto that end which he hath promised saith Augustine For those that are justified and by justification entituled to the Kingdome of heaven they are to goe in the way of sanctification towards their glorification Eâ—…h 2. 10. good workes therefore though they bee not the cause of raigning yet they are the way to the Kingdome And so saith Bellarminâ—… himselâ—…e that although God in predestination hath determined to give the Kingdome of heaven to certaine men whom he loved without any prevision of workes notwithstanding hee did withall ordaine that in respect of the execution the way to come to his Kingdome should be good workes I say then with the Prophet Esay this is the way let us walke in it Secondly as necessary fruits of our election for wee are elected to that end that we should bee holy Ephes. 1. 4. as necessary fruits of faith without which it is judged to bee dead â—…am 2. 26. as unseparable consequents of our redemption and justification Luk. 1. 74. And as they are necessary consequents of our justification so they are necessary forerunners of salvation by which wee are fitted for Gods Kingdome because no uncleane thing can enter into the Kingdome of heaven Apoc. 21. 27. and finally so necessary is a godly life that without it no man shall see God Heb. 12. 14. I conclude with Bernard that good workes are occulia predestinationis jndicia futurâ—… fâ—…licitatis presagia via regni non caâ—…saregnandi tokens of our secret predestination presages of our future happinesse the way to the Kingdome but not the cause of our obtaining that Kingdome For howsoever good workes are necessary in many respects as I have shewed necessitate presentiae yet they are not necessary necessitate efficientiae as causes of our justification § X. Secondly the Papists calumniate us as if wee taught that good workes are not necessary to sanctification which slander as all the rest ariseth from their willfull and pernicious errour in consounding justificâ—…tion and sanctification In the question of justification we hold according to the Scriptures that if our owne workes or righteousnesse should bee obtruded unto the Lord as the matter or merit thereof whereby wee should bee both acquitted from our sinnes and so delivered from hell and also entituled to the Kingdome of heaven they are not onely to bee rejected but also detested as menstruous clouts as dung as losse But in the question of sanctification where they are considered both as fruits of faith and the Spirit as consequents of justification whereby wee testifie our thankefulnesse to God gather testimonies to our selves of our justification benefit and edifie our brethrenâ—… and also as necessary forerunners of glorification whereby we are fitted and prepared for Gods Kingdome unto which by justification wee are entituled and as the way wherein we are to walke towards our heavenly countrey and as the evidences according to which our Saviour will judge us at the last day c. wee doe acknowledge they are highly to be esteemed of as those things wherein our sanctification doth in good part consist For wee doe teach that our sanctification is partly habituall consisting in the habits of sanctifying graces faith hope charity humility the feare of God c. which is the first justification of the Papists and partly actuall consisting in our new obedience or which is all one in good workes which is their second justification This then is that which we doe hold that although good works doe not concurre with faith unto the act of justification as any cause thereof yet of necessity they must concurre in the subject that is the party justified as necessary fruits of faith as necessary consequents of justification as necessary antecedents of salvation And this is that which not only we but Bellarmine himselfe often citeth out of Augustine Bona opera accedunt justificato non praecedunt justificandum or thus bona opera non praecedunt justificandum sed sequantur justificatum good workes doe not goe before but follow after justification which is a pregnant proofe that they are no causes thereof CAP. II. That we are not justified by Workes § I. HAving thus avoided the calumniations of the Papists wee are now to dispute the question which is to bee understood not of justification before men whereby we are declared or knowne to bee just but of our justification before God whereby hee maketh us just nor of workes as fruits and consequents but as of causes of justification For we doe confesse that men are justified declarativè that is declared and knowne to be just to themselves or others by good works as the proper fruits of faith and undoubted consequents of justification but wee deny that we are justified before God by good works as any causes therof And this our assertion we will first prove by necessary arguments and then defend the same against the objections of the Papists § II. And first I prove it by all the arguments which I used before to prove the five severall points already handled For first if justification is not to be confounded with sanctification as if it consisted in a righteousnesse inherent in our selves or performed by our selves then are we not justified before God by workes But the former hath beene clearely proved therefore the latter is to be confessed .2 If wee bee justified by the meere grace of God and that freely without respect of any workes done by us then are we not justified before God by works For the holy Ghost maketh such an opposition betweene grace and workes that if we be justified by the one we cannot be justified by the other But the antecedent hath beene formerly proved therefore the consequent cannot be denyed 3. If we be not justified before God by righteousnesse inherent in or performed by our selves but onely by the righteousnesse
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
viz. if wee be not justified by good workes nor saved for them are they therefore to be neglected No saith the Apostle they that are justified are the workemanship of God created unto good workes which God hath prepared that we being justified and regenerated should walke in them And therefore the Apostle speaketh manifestly not of workes going before grace but of such good workes as are consequents of our justification and fruits of our regeneration wherein we being regenerated and justified are to walke as in the way to our glorification § XIV The next place viz. Tit. 3. 5. which is like to the former Bellarmine shifteth off with the like common answere that it speaketh of workes going before faith But hee may not carry it so For the Apostle having as hee had done Eph. 2. signified that all of us before our conversion lived in all manner of sinne But after that the kindnesse and love of God our Saviour to man appeared not by the workes of righteousnesse which wee have done but according to his mercie hee saved us c. Where as in the former place he useth the phrase of saving unto which as I said Bellarmines distinction cannot bee fitted And secondly the workes which he excludeth hee doth expressely call the works of righteousnesse which terme cannot agree to the works of such men as the Apostle describeth vers 3. and such are all men unregenerate § XV. The sixth and last testimony whereunto Bellarmine answereth is Phil. 3. 8 9. Where the Apostle in the question of justification renouncing his owne inherent righteousnesse which not onely hee had in his Pharisaisme but which then hee had according to the Law desireth to bee found in Christ having that righteousnesse which is through the faith of Christ. Bellarmine answereth according to his distinction formerly used that by the righteousnesse which is of the Law are meant workes done through the knowledge of the Law by the onely strength of nature which I have before confuted Neither would Paul make any question of his justification by his works done before his conversion For before his conversion notwithstanding his Pharisaicall proâ—…ession of righteousnesse hee doth confesse that he was a blasphemer and injurious and of all sinners the chiefe 1 Tim. 1. 13 15. And whereas Chemnitius objecteth that Paul rejecteth not onely his workes before his conversion which he siâ—…nifieth speaking in the time past ver 7. but what things were gaine unto me I counted losse for Christ but also the workes of his present condition which hee noteth speaking in the present tence and using particles of amplification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea doubtlesse and â—… doe count all things but losse c. As if he should have said nay more than that I even now doe count all things as losse and I doe count all but as dung c. Bellarmine answereth that as the Apostle in the beginning of his conversion had counted them losse so hee did still But if the Apostle had spoken of the same workes whereof he spake ver 7. the amplification used vers 8. would have been but an idle repetition and the exposition which we give was long since delivered by Chrysostome The Apostle saith hee having said these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I counted losse for Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea that which is more I doe count all things losse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said all both past long since and also present § XVI But here Bellarmine thinketh he hath Chemnitius at a great advantage as if hee had spoken blasphemy for saying that the Apostle calleth his workes done after his calling which were the fruits of the Spirit and for which he expected a reward 2 Tim. 4. 7. even a Crowne of righteousnesse c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung Whereunto I reply in the question of sanctification wee doe highly esteeme of good workes but in the question of justification if they shall be obtruded as the matter by which wee stand just before God by which we are both freed from hell and entituled to heaven if affiance or trust be put in them for our justification before God then seeme they never so glorious they are to bee esteemed as things of no worth yea as losse And in the like cause as hath beene shewed the godly have compared their most righteous works to menstâ—…uous clouts And in this sense Chemnitius speaketh that the Apostle quod attinet ad articulum justificationis did thus speake of his workes done after his renovation Immo saith he si fiducâ—… justitiae cor am Deo ad vitam aeternam illis operibus assuaâ—…ur pronunciat ille esse stercora detrimenta But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the vulgar Latine stercora offend Bellarmine hee may translate it quisquilias as Hierome doth meaning thereby things of no value such things as use to be cast to Dogges or Swine according to the notation of the word For as Suidas saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is cast to swine And from hence is the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bee rejected as a thing of no worth Chrysostome and Theophylact upon the place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaffe Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straw or stubble But Heâ—…ychius expoundeth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung I conclude as Bellarmine doth against Chemnitius Eat nunc Bellarminus queratur c. Let him complaine that wee are enemies to good workes because in the question of justification when men trust to them to bee justified before God by them and so make Idols of them which the holy Ghost calleth Deos stercoreos wee esteeme them not onely as things of no â—…alew but also as losse § XVII To these testimonies I added others out of the same Chapters or Epistles no lesse pregnant than these unto which more might bee adjoyned as Rom. 3. 24. being justified freely by his grace which text affordeth two arguments from the words gratis and gratia From the former I argue thus Those that are justified freely gratis are justified without workes All the faithfull are justified gratis freely Therefore all the faithfull are justified without workes The assumption is proved out of the text The proposition because the word gratis is so expounded by all sorâ—…s of Writers both old and new both protestants and Papists gratis id est siâ—…e â—…ueribus sine meritis as I have shewed heretofore Gratis saith 〈◊〉 quia nihil â—…perantes nec vicem reddentes sola fide justificati sunt dâ—…ne Dei by which words hee excludeth all workes as well following after as going before Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art saved freely without any good workes of thine which words exclude all merits as well from salvation as from justification And so doe
those words of the Apostle Ephes. 2. 8 9. Tit. 3. 5. To avoid this evident truth Bellarmine coyneth a twofold distinction First that the word gratis may bee understood as opposed to merits of condignity going before justification and so it excludeth not the dispositions and preparations which the Papists teach goe before justification which according to their doctrine are but merits of congruity But it is evident that not onely merits of condignity but all merit whatsoever yea and all respect of our owne worthinesse and well doing is excluded so that gratis is as much as without any cause in us or any desert of ours or worthines in our selves And thus the councill of Trent it selfe expoundeth this word We are therefore said to be justified gratis freely because none of those things which goe before justification whether faith for workes deserve the grace of justification for if it be grace then is it not of workes for iâ—… it were of workes then grace were not grace as the same Apostle saith Secondly saith he it may bee understood as opposed to our owne merits or good workes done without grace for those that proceed from grace are not opposed to grace and therfore not excluded Whereunto I reply we cannot have any good thing but by gift from God and what good thing we have from God that is called ours as our faith our Charity our Hope our good â—…orkes Neither can wee without grace merit any thing but punishment It is therefore absurd to understand the Apostle as excluding merits without grace when as if we should doe all that is commanded which cannot be done without grace we must confesse that we deserve not so much as thanks because we have done but what was our duty to doe Neither can wee bee said to be justified gratis if there be any meritoriâ—…us cause of justification in our selves though received from God In regard of our selves indeed wee are justified gratis but it is not gratis in nor without paying a great price in respect of Christ. And therefore to those words justified freely by his grace is added through the redemption whiâ—…h is in or by Christ. By the word gratis therefore the Apostle signifieth thaâ—… in us there is no materiall cause no merit of justification but onely in Christ. And where he saith that grace cannot bee opposed to grace I say it may as in that opposition which is of relatives as of the cause and the effect For the effect cannot be the cause of its owne cause and therfore works which are the fruits and effects of justification cannot bee the causes thereof The other argument is from the word grace For if our justification be of grace then not of workes as the Apostle teacheth Rom. 11. 6. and if of workes then not of grace So Ephes. 2. 8 9. you are saved by grace not of workes For to him that worketh the reward that is justification or salvation is not imputed of grace but it is rendred as of debt but to him that worketh not but onely beleeveth in him that justifieth the ungodly his faith is imputed namely of grace to righteousnesse Rom. 4. 4 5. Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without workes verse 6. CHAP. IV. Bellarmines arguments proving the necessity of good workes and first from the difference betweene the Law and the Gospell Secondly from the Doctrine of Christian liberty § I. NOW I come to Bellarmines arguments concerning good works which when he should prove they concurre to justification as causes thereof hee proveth them to be consequents thereof rather than causes And having little to say to the question it selfe he intermingleth many impertinent discourses Impertinent I say to the question though not to his purpose which was to calumniate us as though we held all those assertions which he laboureth to confute In his fourth booke therefore which is de justitia operum he propoundeth two maine questions to be disputed unto which divers others are coincident The former concerning the necessity of good workes the other concerning the truth of them As if we either denied that good workes are necessary or that they are truely good To the former hee referreth three questions the first whether the faithfull are bound to keepe the Law of God as though wee taught they were not the second concerning the difference betweene the Law and the Gospell as if we taught that the difference standeth in this that by the Law good workes are necessary by the Gospell not The third concerning Christian liberty as though we taught that the faithfull in their conscience and before God are subject to no Law Concerning the truth of the righâ—…eousnesse of good works after hee hath disputed the question whether the Law be possible whether the workes of the righteous bee sinnes he commeth at length to handle the controversie it selfe whether good workes doe justifie or not Concerning the former questions it shall suffice to shew what our tenet is in every of them and to defend our assertions against his cavils â—…o farre as concerneth this present controversie of justification by workes passing by the rest as impertinent As touching therefore the first principall question which concerneth the necessity of good works the Reader will beare me witnes by that which before I have delivered that we hold good workes necessary in many respects and that we urge the necessity of them by better arguments than the Romish doctrine doth afford we confesse that they are necessary necessitate presentiae for persons come to yeeres that are already justified and are to bee saved as necessary consequents of justification and as necessary forerunners of Salvation onely we deny them to be necessary necessitate efficientiae as causes either of justification or Salvation § II. That good workes are necessary to Salvation which we deny not Bellarmine greatly busied himselfe to prove but that they are necessary to justification as causes thereof which is the question betweene us for ought that I can discerne he goes not about to prove in his whole discourse of the necessity of good workes wherein he spendeth nine Chapters For after he had in the first Chapter calumniated us as if wee denied good workes to bee necessary to Salvation in the Chapters following hee proveth they bee necessary because as hee propoundeth his proofes in the Argument of his booke we are bound to keepe the Law of God And that he proveth by discussing the other two questions concerning the difference betwixt the Law and the Gospell and concerning Christian liberty But by these arguments Bellarmine neither proveth his owne assertion nor disproveth ours His assertion is that good workes doe concurre unto justification as a cause thereof which we deny He argueth they be causes why because they are necessary As if every thing that is necessary were a cause But whereto are they necessary to salvation saith Bellarmine Why
whereby we are entitled or have right to his kingdome being saved in hope the other as the consequent and fruit of the former whereby we being entitled to Gods kingdome are prepared and fitted for it without which though none who are adulti are saved Heb. 12. 14. yet none are saved by it or for it it being the way to the kingdome but not the cause of it nor the title that we have unto it and therefore necessary as I have said necessitate presentiae as causa sine qua non but not necessitate efficientiae as any true or proper cause thereof § V. These things thus premised it will be easy to answere Bellarmines arguments taken from the difference betweene the Law and the Gospell to prove the necessity of good workes And they are two the former disproving the supposed false difference the other proving the pretended true As touching the former having first propounded an idle distinction of the divers acceptions of the word Gospell that it signifieth either the doctrine which Christ and his Apostles taught or the grace of the new Testament which is the quickning Spirit or the efficacie of the holy Ghost working in the hearts of the elect or the Law written in the heart which I therefore call idle because as soone as he hath propounded it he confesseth that the word Gospell in the Scripture doth never signifie any other but the Doctrine hee proveth that in the Gospell is contained the Doctrine of good workes and divers Laweâ—… divers comminations and divers promises made upon condition of good workes All which we doe confesse to be true as the word Gospell is taken in the larger sense But as those promises and Doctrine of grace contained in the Bookes of the old Testament did not belong to the Law properly which is the covenant of works but to the Gospell which is the covenant of grace so in the books of the new Testament divers precepts comminations and promises are contained which belong not properly to the Gospell which is the covenant of grace and Law of Faith but to the Law of works For even as the Preachers of the Gospell at this day doe in their preaching intermingle many things appertaining to the Law either for the preparing of their auditours who are not yet justified by the terrour of the Law or for directing those that doe beleeve to lead their life according to the rule of the Law Even so our Saviour Christ and his Apostles in their doctrine intermixed legall precepts legall promises and threatnings as the necessity of their auditours required But upon all this being granted what will he inferre he saith in the title of this Chapter though in the Chapter it selfe he doth not expresse it that from hence is proved the necessity of good works which we deny not So pertinent a disputer is this great Master of controversies § VI. And forasmuch as the promise of eternall life as of a reward made to our obedience is the principall ground whereon the Papists build their Antichristian doctrine of the efficiencie and merit of good workes I will endeavour to cleare this point We are therefore to understand that eternall life is vouchsafed to the faithfull in three respects First as the free gift of God without respect of any worthinesse in us Secondly as our inheritance purchased by Christ. Thirdly as a free reward promised and given to our obedience In the first respect our salvation and all the degrees thereof is wholy to be ascribed to the gracious favor of God in Christ. In the second to the mercy of God and merit of Christ. In the third to the mercies of God redoubled and multiplied upon us and not to any desert of ours For as touching the first God before the foundation of the world was laid of his free grace Elected us in Christ graciously accepting of us in his beloved without respect of any goodnesse in us whom when he foresaw fallen into the state of perdition ex massa perdita humani generis did chuse us in Christ in him and by him to be justified and saved And as out of his undeserved love he did chuse us so by the same grace whom he hath elected he hath called whom hee hath called he hath justified whom hee hath justified hee hath sanctified and whom hee hath called justified and sanctified he hath glorified according to the purpose of his grace given unto us in Christ before the world began As therfore all the degrees of salvation are wholly to be ascribed to the grace that is the gracious favour of God in Christ for by his grace we were elected called justified regenerated and sanctified so also by his grace wee are saved and not of works For although eternall death be the wages deserved by sin yet eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God through Iesus Christ our Lord no way deserved by us Rom. 6. 23. This his purpose of grace God revealed by his gracious promise to our first parents and aâ—…ter to Abraham and others viz. that in the promised seed all the Nations of the Earth should be blessed § VII Now that this his purpose of grace might be put in execution and this his gracious promise concerning â—…he promised â—…eed might be performed to the illustration of the glory both of his mercie and also of his justice God in the fulnesse of time out of his infinite goodnesse and love to mankind sent his owne and his only begotten Sonne into the world that hee taking our nature upon him might not onely in the state of humiliation by his sufferings redeeme us from hell and by his meritorious obedience purchase heaven for us but also that in the state of exaltation he having conquered all the enemies of our salvation in and before his resurrection might by his ascension take possession for us of that kingdome which he had by his merits procured for us and by his sitting at the right hand of his Father might make us to sit together with him in heavenly places and by his comming from thence againe might put us both in body and soule in possession oâ—… that heavenly inheritance which he had purchased for us And to the end that the benefit of our blessed redeemer and Saviour might be applyed and communicated unto us the â—…ord according to the purpose of his grace givâ—…n unto us in Christ before all secular times doth in his good time call those whom hee hath elected by miniâ—…tery of the Gospell maâ—…e effectuall by the gracious operation of his hâ—…ly Spirit working the grace of faith in us whereby wee receiving Christ with all his merits are actually made partakers of redemption and are actually reconciled unto God justified and adopted and by our justification entituled to the Kingdome of heaven and by our adoption made heires thereof and coheires with Christ insomuch that being justified by faith wee
Spirit it selfe beareth witnesse with our Spirit that we are the Children of God and if Children Heires of God and coheires with Christ who shall be glorified with Christ if hee hath given us grace not onely to beleeve but also to suffer with him and for him he doth not say that our suffering doth make us sonnes and heires of God who shall be glorified with him but the Spirit beareth witnesse that if we suffer with him we are the sonnes and heires of God who shall be glorified with him So 2 Tim. 2. 11 12. If we suffer wee shall reigne with him if we patiently suffer it is not a cause but a signe that we shall reigne with him Rom. 8. 1. There is no condemnation to them that are in Christ Iesus But how shall we know who they are that shall be saved by Christ that walke not after the flesh but after the Spirit where walking after the Spirit is not the cause of salvation but a signe of their being in Christ which is the cause Christ is the foundation and cause of all our happinesse and faith is the only instrument whereby wee receiving Christ are united unto him all other graces and duties unto which happinesse any where is ascribed as it is to many Matth. 5. 3. c. Psalm 112. 1. c. are but notes of our being in Christ by faith and presages of our future happinesse Thus in the same chapter Rom. 8. 13. If by the Spirit yee doe mortifie the deeds of the body that is of the flesh as the vulgar Latine rendreth it and as Paul speaketh 1 Cor. 9. 27. Ye shall live So Rom. 10. 13. Whosoever calleth upon the name of the Lord shall be saved that is whosoever hath this grace given him unto him truly to worship God it is an evident signe and assurance unto him that he shall be saved and so of the like Ambrose this is the signe of justification in a man that by that which dwelleth in him he that is justified may appeare to be the Sonne of God § XII As evidences according to which the Lord will judge For so it is often said that God will judge men acccording to their workes Thus Matth. 25. 34 35. Come ye blessed of my Father inherit the kingdome prepared for you from the foundation of the world for when I was hungry you gave me meat c. this rationall particle for though it be called causall and the sentence where it is used is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rendring of the cause doth not imply a cause properly so called but any argument or reason as I have shewed heretofore as here it implyeth an argument from the fruits as signes and evidences of their bleessednesse in Christ by faith The causes of this sentence of salvation are set downe vers 34. First because they are blessed of God that is justified Secondly because elected for whom God in his eternall purpose hath provided this kingdome Thirdly in that it is called the inheritance purchased for them that truely beleeve in Christ who as soone as they beleeve are by justification blessed as being entitled or having right to this Heavenly inheritance and this is implyed in the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherit shewing that they come to that kingdome by right of inheritance Salvation therefore is given as a freâ—… gift of God depending upon election and justification and as an inheritance purchased by Christ for all true beleevers and therefore not merited by them that are saved But because God hath promised salvation to all that have true faith in Christ which is a secret and inward grace and many men deceive themselves with a vaine opinion and profession of it therefore the Lord will judge of men according to the fruits thereof when as men therefore professing the true faith doe demouâ—…trate their faith by good workes and namely by the workes of charity and mercie they give good proofe of their election whereby this kingdome was prepared for them and of their redemption by which Christ purchased this inheritance for them and of their justification whereby they are entituled to this kingdome and so are blessed of God And therefore according to these fruits Christ pronounceth the sentence of salvation § XIII Wherefore to proceed in my answeres to the afore said objection for by that which hath beene said it appeareth Fifthly that eternall life is not deserved by our obedience because it is the free gift of God depending upon Gods free election Sixthly because we come to it as to an inheritance purchased by Christs merits and not by ours Seventhly though it be a reward yet it presupposeth no merit of ours because it is a free and undeserved reward whereby the Lord out of his meere bounty doth crowne his owne gifts Ea enim est Dei bonitas saith learned Casaubon ut beneficia gratuitò in suos collata aliâ—… beneficiis coronet atque hoc mercedem appellet such is the goodnesse of God that such benefits as he hath freely bestowed upon his children he crowneth with other benefits and this hee calleth reward nihil tamen saith Calvin quasi debitum solvens sed mercedis titulum imponens suis beneficiis not as rendring any debt but imposing the name of reward on his owne benefits § XIV Now let us examine the testimonies which Bellar. alleageth wherein upon condition of obedience eternall life is promised The first is Matth. 5. 20. unlesse your righteousnesse exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven which words containe directly a threatning and not a promise for hee doth not say if your righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees which was but externall and in outward shew yee shall enter into the Kingdome of heaven but if it doe not which argueth that internall righteousnesse is necessary to salvation necessitate 〈◊〉 as causa sine qua non but doth not prove it to be so necessitate efficientiae And so doe other threatnings Heb. 12. 14. Luk. 13. 3. Matth. 25. 42. 1 Cor. 6. 9. Gal. 5. 21. § XV. The second testimony is Mat. 19. 17. If thou wilt enter into life keepe the commandements Where a rich man being a justitiray as many of the Iewes were quia omnis spes salâ—…tis apud Iudaeos in operibus erat non in fide taking it for granted that by his workes he must bee saved but not satisfied as justitiaries never are but ever remaine doubtfull and uncertaine of their justification as wee see in the Papists I say not satisfied with all that obedience which he had performed from his youth up but finding that something still was lacking hee commeth to our Saviour to know what good works those were by doing whereof he might bee saved Good Master saith hee what good thing shall I doe that I may inherit eternall life To
freely professe that by how much wee have received the greater favours from God in redeeming us and bringing us into the liberty of his children in freeing us from sinne and from the yoake of the Law by so much the more are we bound to obedience not to be justified or saved by it but to testifie our thankefulnesse and to glorifie God who hath beene so gracious unto us c. Much more might be said concerning Christian liberty but this is as much as is pertinent to the question in hand If any desire to bee better informed in this point I referre them to my treatise of Christian liberty which I published many yeaâ—…es agoe CAP. V. That good Workes are not necessary by necessity of Efficacie § I. ALL this while Bellarmine as we have seene hath wandred from the question but now he saith he will come neerer unto it For now hee will prove the necessity of good workes not onely by way of presence but by wâ—…y of efficacie But to what will he prove them necéssary to justification no such matter But yet that is the question which hee ought to prove if hee will disprove justification by faith alone that good workes doe concurre to justification as causes thereof For though they were as they are not causes of Salvation yet it is manifest that they are consequents and therefore no causes of justification So that Bellarmine though hee be come neerer the question yet he is not come home to it But perhaps it will be said that Bellarmine prevented this objection when he first propounded this as his fifth principall argument to prove that faith doth not justifie alone because good workes are necessary to Salvation His argument may thus be frarned If faith did justifie alone then it would save alone but faith doth not save alone without good workes which are necessary to Salvation in those that are come to yeares Therefore faith doth not justifie alone without good workes which are so necessary to Salvation etiam hominibus justificatis even to them that are justified that without them faith alone doth not save Answ. The proposition is denied first by Bellarmine himselfe who teacheth though falsely that not all who are justified shall bee saved when notwithstanding the Apostle saith â—…hom the Lord hath justified he also hath glorified And further he holdeth that they who are justified may utterly and finally lose their justification though they lose not their faith and farther that they may also lose their faith which as he absurdly teacheth is lost by any act of infidelity and consequently both their justification and Salvation Yea but saith Bellarmine their justice cannot be lost nor their Salvation whiles they have faith if they be justified by faith onely But Bellarmine himselfe saith though falsely that the faith of them who are justified may be lost and with it their Salvation and therefore by his doctrine a man bee justified by faith and yet not be saved by it Secondly it is denied by some of the Fathers who though they teach that faith alone sufficeth to justification as you have heard yet deny that it alone sufficeth to Salvation because some other things as namely good workes are thereunto required To the assumption that saith alone doth not save If such a faith be meant as is alone severed from Charity and void of workes I doe confesse that it neither saveth nor yet justifieth I doe not say alone but not at all But if he speake of a true lively faith in Christ which purifieth the heart and worketh by love of which onely we speake and understand it relatively as we doe then I constantly affirme that faith in Christ alone that is Christ alone received by faith is the onely meritorious cause of our Salvation and that neither workes nor any other graces are causes of salvation unlesse hee meane caussas sine quibus non which are no causes § II. But for the further proofe of his consequences Bellarmine saith that we cannot deny them because Luther teacheth that a Christian man cannot lose his salvation unlesse he will not beleeve and that the Lâ—…therans affirme that salvation as well as justification is to bee ascribed to faith alone Answ. Wee can deny what either Luther or those that are called Lutherans doe affirme without warrant of Gods word therefore this was but a slender proofe Howbeit we doe not deny that assertion of Luther nor the like which though full of true comfort yet are most maliciously calumniated by the Papists as if hee taught men not to care what sinnes they commit so that they can say they have faith Whereas Luther delivereth speeches of that kinde to comfort the distressed consciences labouring under the burden of sinne assuring them that although their sinnes bee many and great yet they ought not to despaire if they can finde in their heart to beleeve in Christ. Which is most true For though our sinnes be many the mercies of God are more though great yet the merrits of Christ are greater And though the Lutherans doe say that salvation as well as justification is to bee ascribed to faith alone yet that is no proofe of Bellarmines consequence but a flat deniall of his assumption which it behoveth him to prove Upon these things thus premised Bellarmine inferreth that all the testimonies which afterwards namely in his fourth Booke he was to alleage out of Scriptures and Fathers to prove that good workes are so necessary to salvation even to men that are justified that without them faith alone doth not save them doe also prove that faith alone doth not justifie which is the thing saith hee which wee have undertaken to prove which notwithstanding wee doe constantly deny protesting against this inference of Bellâ—…mine and affirming that although good workes be so necessary to salvation as that that faith which is without them doth not save a man yet that doth not hinder our assertion that faith doth justifie alone because they doe not concurre to the act of justification at all and much lesse as the causes thereof for they follow justification though ordinarily they goe before salvation and howsoever that faith which is alone severed from charity and destitute of good workes doth neither justifie as I have shewed heretofore nor save yet notwithstanding faith relatively understood that is Christ received by faith doth save alone § III. But to returne to his fourth Booke though Bellarmine still doe wander yet I must be content to follow him To prove therefore that good workes are necessary to salvation by necessity of efficiency as causes thereof hee useth three kindes of proofes testimonies of Scriptures sentences of Fathers and reason Out of the Scriptures hoe produceth tenne testimonies besides some whole Epistles The first testimony Heb. 10. 30. For patience is necessary for you that doing the will of God ye may receive the promise Here first saith he wee have the terme necessary and
servant doing or rather but endeavouring to doe his duety is rewarded In these two the arguments are not the same A servant that doth not his duety deserveth punishment and his disobedience is the meritorious cause of his punishment But by doing his duety especially if it bee done unperfectly which is alwayes our case he doth not deserve reward and therefore if hee bee rewarded it is to be ascribed to his masters bounty and not to his desert Such an Antithesis the Apostle maketh betweene the reward of sinne and of godlinesse Rom. 6. 23. Death is the due wages of sinne but eternall life which is the reward of godlinesse is the free gift of God And further as I said before when I formerly answered this allegation In this and many other such conditionall speeches the antecedent is not the cause but a signe token or presage of the consequent If God have given you grace to mortifie the deeds of the flesh it is an evident token that you shall live If God hath adorned you with his grace it is to be presumed that he will crowne his owne grace with glory § IX And such is his seventh testimony p as before I have shewed Rom. 8. 17 18. The Spirit beareth witnesse with our spirits that we are the sonnes and heires of God and coheires with Christ if we suffer with him that wee may also bee glorified with him where is no relation at all of efficiency betwixt our sufferings and glory But Bellarmine will prove it first by the conditionall particle of which I spake in answere to the last argument which doth not as hee saith point out the cause but the evidence by which the holy Ghost doth assure us that wee are the sonnes and heires of God and coheires of Christ who shall bee glorified with him namely if we suffer with him Secondly from the reason which is added concerning the excesse of glory to our sufferings which to my understanding doth plainly confute it For if the sufferings of this life be not condigne as the Vulgar readeth it to the glory that is to come how should they merit it ex condigno as they arrogantly speake But the scope of the Apostle in this place is to encourage the faithfull to suffer for Christ which he doth by two arguments the one from the happy event which is assurance of glorification testified by the holy Spirit who testifieth unto us that if we have grace from God to suffer with Christ that we are the sonnes and heires of God and coheires of Christ who shall bee glorified with him Not that ouâ—… sufferings doe make us the sonnes and heires of God c. but that they are the signes and evidences by which the holy Ghost doth assure us that we are so The other from the disproportion betweene our sufferings from him and the glory which we shall have with him For the Aposâ—…le having weighed both resolveth for so hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the sufferings of this life are not comparable to that glory but of this place more hereafter § X. His eighth testimony Rom. 10. 10. with the heart wee beleeve unto righteousnesse and with the mouth confession is made unto salvation We see here saith he that faith sufficeth not to salvation because it is not true and entire in the heart unlesse thereto be added externall confession And it seemeth that the Apostle alludeth to that speech of our Saviour Matth. 12. 32 33. Him that confesseth me before men will I confesse before my Father and him that denyeth me before men will I deny before my Father that is in heaven Answ. All this we confesse that besides faith confession and many other graces and duties are necessary to salvation not as causes but as causae sine quibus non as I have often said which are no causes § XI His ninth testimony Matth. 25. 34 35. Come yee blessed of my Father possesse the kingdom prepared for you before the beginning of the world For I was hungry and you gave mee to eate c. Surely saith hee the reason which is rendred doth plainely shew that good workes are aliquo modo some way causes of salvation and that for them the kingdome of heaven is given Answ. Of this place I have spoken before when I shewed that the causes of salvation were noted vers 34. Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world And the reason which is rendred is taken from good workes not as the cause for which salvation is given but as the evidence according to which our Saviour judgeth § XII His tenth testimony is out of the Epistle of Saint Iames and it is twofold the former Iam. 1. 25. He that is not a forgetfull hearer but a doer of the worke this man shall bee blessed in his deed the latter Iam. 2. 14. what will it profit my brethren if a man say that he hath faith and have not workes will faith save him But how saith hee out of the former is a man blessed in his deed if his deeds have no relation to happinâ—…sse but affoâ—…diheir idle presence Answ. Wee confesse that good works have relation to happinesse as they are necessary unto it as the way as the causa sine qua non Neither doe I conceive how good works can be idle where they are present though they doe not merit that which infinitely exceedeth their worth And as touching the other place Iam. 2. We confesse also that that faith which is in profession onely and is void of good workes doth not save a man because it is an idle and dead faith This therefore proveth good workes to be necessary necessitate praesentiae but for necessity efficioncie there is no shew nor colour § XIII After those severall testimonies he appealeth to the whole Epistles of Peter Iohn Iames and Iude whose chiefe intention was to prove that to justified men good workes are necessary to salvation and that faith alone doth not suffice as some in these times out of the Epistles of Paul not well understood began to preach I answere that as the Apostles whom he nameth urge the necessity of good workes so doe all true preachers of the Gospell at this day yea Paul himselfe did urge it as much as any of them if not more But the necessity of efficiencie he may as soone prove out of our sermons as out of the writings of the Apostles § XIV To the Scriptures hee addeth the testimonies of the Fathers who as they censured for heretickes those which denyed workes to bee necessary unto salvation so themselves taught that they bee necessary To which both censure and doctrine of the Fathers wee doe most willingly subscribe And wee should greatly wonder how this great Master of Controversies could bee so idle so impertinent so frivolous a disputant but that as I said before these his discourses proving
the necessity of good workes though they bee impertinent to the maine Question because they prove not that which is in controversie betwixt us yet are not impertinent to his purpose which was to calumniate us and to beare the world in hand that wee are such as deny the necessity of good workes But if the question were tryed by voices of the Fathers innumerable testimonies might bee produced out of their writings wherein they teach that wee are justified by faith and not by workes yea in direct termes affirming that which is the question betweene us that we are justified by faith alone But that workes are necessary as causes either to salvation or which is the question to justification not any one pregnant testimony out of the ancient Fathers is or as I suppose can bee produced But to prove the necessity of good workes by way of presence I shall not need to recite the severall testimonies seeing I have my selfe delivered more to prove and to urge the necessity of good workes than can be gathered out of all these testimonies put together § XV. In the third and last place he bringeth a reason like to that which he framed l. 1. cap. 14. that faith alone doth not justifie But doth he not dispute the same question here did he not propound five principall arguments to prove that faith doth not justifie alone the fifth and last wherof was from the necessity of good works the handling whereof hee put off to this place Should he not then from the necessity of good workes prove that faith doth not justifie alone But in stead of proving that hee endevoureth to prove that faith doth not save alone Thus craftily hee glydeth from one question to another for his owne advantage because hee knew that more is required to salvation than was required to justification For sanctification commeth betwixt justification and salvation And although we are justified without works going before justification yet we are not saved without workes going before salvation they being the way which God hath prepared for them that are justified to walke in towards their glorification I might therefore according to the Lawes of disputation hold him to the question or refuse to give him answere But he is so farre from proving that faith doth not justifie alone that hee is not able to prove that it doth not save alone disputing in that sence according to which we doe hold that faith doth justifie alone Now for the understanding of our sence and meaning certaine distinctions heretofore propounded must for avoiding of calumniations bee here repeated First that wee doe not meane that faith is the onely grace which doth sanctifie as the Papists will needes misunderstand us but that to sanctification not only other graces doe concurre with faith but good workes also And consequently that besides faith the said graces and good workes be forerunners of our salvation Secondly when wee say faith alone wee doe not meane that faith which is alone being a solitary an idle a counterfeit and dead faith severed from charity and other graces and destitute of goodworks but we meane a true and lively â—…aith which purifieth the heart and worketh by love which cannot be severed from charity and other graces as I have heretofore proved And therefore wee hold that although in respect of the act of justifying or saving it alone yet in respect of the being thereof it never is nor if it be a true justifying and savingfaith can be alone Thirdly when we doe say that faith alone justifieth and saveth wee speake with relation to the object or relatively meaning that the object which faith alone receiveth doth justifie and save us when wee say therefore that we are justified or saved by faith alone our meaning is that we are justified only by the righteousnesse of Christ which is apprehended by faith alone and not by our owne righteousnesse and that wee are saved by the merits of Christ alone received by faith and not by our owne workes or merits and consequently that Christ received by faith is the onely meritorious cause of our salvation § XVI Now let us heare Bellarmines dispute Iffaith alone did save and that workes were not otherwise â—…ecessary than in respect of presence as the fruits and signes of faith then it would follow that faith could save though it wanted all maner of good workes and were joyned with all maner of vices and sinnes but the consequent is false therfore saith hee faith alone doth not save and good workes are necessary not onely in regard of presence but also of some efficiencie To the proposition I answere first that it is senselesse and implyeth a contradiction For if good workes must necessarily be present with saving faith which hee confesseth wee doe hold how can it be supposed without implying a contradiction that it can save being not onely destitute of all good workes but also accompanied with all maner of sinne this is sufficient to overthrowe his whole dispute Secondly I deny the consequence of his proposition For justifieing and saving faith though it justifie and save alone yet it never is nor can be alone Even as the eye in respect of his being cannot if it be a true living eye be alone severed from other parts of the body yet in respect of the act of seeing unto which no other part doth concurre it seeth alone Even so faith which is the spirituall eye of the soule in respect of its being cannot if it be a true lively faith be alone severed from the other graces which are with it fellow members of sanctification but yet in respect of the Act of justifying and saving unto which no other graces concurre with it as any causes therof it justifyeth and saveth alone because it alone and no other grace doth receive Christ unto justification and salvation Thirdly we do not say that the presence of good workes is necessary to salvation onely as they are the fruits and signes of faith but also as necessary forerunners as causa sine qua non as the way to salvation and as the evidence according to which the sentence shall be pronounced Which consideration disproveth the proofe of his consequence which is that according to our doctrine good workes are required to the act of saving onely by accident whose presence addeth nothing to the virtue of faith in justifying and saving and so their absence detracteth nothing from it and therefore being taken away faith never the lesse saveth Answ. Things whose presence is necessary cannot be said to bee present by accident For such may be present or absent but that which is necessary cannot be otherwise the thing being safe But we hold the presence of workes not to be contingent but necessary both in respect of salvation as the way to it and as Causa sine qua non and of faith as the unseparable fruits of it without which it is said to be dead
curse Thirdly Whatsoever is not agreeable or conformable to the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sinne But that which is besides the Law is not conformable unto it therefore it is a sinne and a transgression of the Law which whosoever committeth hee doth not fulfill the Law Fourthly Things forbidden in the Law are against the Law Those which they call veniall sinnes are forbidden in the Law For either they are forbidden or commanded or neither forbidden nor commanded If they be commanded then are they duetyes and not sinners if neither commanded nor forbidden then are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things indifferent it remayneth therefore that they are forbidden § XXIV Now because the proofe of this point that the fulfilling of the Law is not possible unto us is a matter of great consequence for thereby the popish doctrine of justification by inherent righteousnesse in generall and by workes in particular is evidently confuted I will to those arguments heretofore used adde the testimonies of antiquity in requitall of Bellarmines allegations out of the Fathers First Therefore Iustin Martyr saith that never any man did accurately performe all the things that are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Eusebius Caesariensis demonstrates that things required in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men impossible Thirdly Ambrose Tanta mandata sunt ut impossibile sit servari ea so great things are commanded that it is impossible they should be kept whence Peter in the Acts of the Apostles saith why doe you impose a yoke upon the brethren which neither our fathers nor we were able to beare Fourthly Chrysostome what did the Law intend to make a man just but it was not able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no man did fulfill it 2. No man could be justified by the Law unlesse hee fulfilled all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this was not possible to any man therfore that righteousnesse it self is quashit 3. That the Apostle by Testimony cited out of Deut. proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man hath fulfilled the Law Hierome and Augustine in this point deliver the same things against the Pelagians which wee doe against the Papists Fifthly Quoniam a. saith Hierome nemo potest implere legem that no man can fulfill the Law and doe all things that are commanded the Apostle testifieth also elsewhere For that which was impossible of the Law in that it was weake through the flesh Rom. 8. 3. c. 2. This is the onely perfection of men if they know themselves to be unperfect And you saith hee when you have done all say wee are unprofitable servants wee have done what was our duety to doe If hee be unprofitable who hath done all what is to be said of him who was not able to fulfill 3. And againe thou saist the Commandements of God are easie tamen nullum proferre potes qui universa compleverit and yet canst bring forth none that hath fulfilled them all 4. God saith the Pelagian hath given possible Commandements and who denyeth this but how this sentence is to bee understood the vessell of election most plainely teacheth that which was impossible of the Law in that it was weak through the flesh c that is that the Law is not simply impossible but by reason of the flesh that which was possible before the fall is since the fall impossible by reason of mans coruption 5. When the Pelagians said that although no man bee without sinne yet he might be without sinne what kinde of arguing saith he is this posse esse quod nunquam fuerit that that may be which never was posse fieri quod nullum fecisse testeris that that may be done which your selfe testifie never any man did and to attribute that I know not to whom which you can never prove to have beene in the Patriarches or Prophets or Apostles 6. That which our Saviour Christ saith if thou wilt be perfect is said to him who could not yea would not and therefore could not 7. Then are we just when we confesse our selves to be sinners and our righteousnesse consisteth not of our owne merit but of Gods mercie 8. If wee doe not that which we would but worke that which wee would not how say ye that a man may be without sinne if he will Behold the Apostle and all beleevers are not able to accomplish what they would 9. Having cited many testimonies to prove that no man is justified by the workes of the Law all these saith he I runne through ut ostendam a nullo legem esse imâ—…letam that I might shew that the Law is fulfilled of none meaning by the Law all the Commandements which are contained in the Law 10. If you can shew the man who hath fulfilled all then may you shew a man who needeth not Gods mercie 11. The Law is made weake quoniam nemo potest iâ—…plere eam nisi Dominus because none but our Lord can fulfill it VI. Augustine saith that to that immortall life appertaineth that precept thou shalt love the Lord thy God with all thine heart with all thy soule and with all thy might but to this life let not sinne reigne in your mortall bodies to obey the lusts thereof to that life thou shalt not lust to this thou shalt not goe after thy lusts 2. God doth so worke righteousnesse in his Saints labouring under the temptation of this life that notwithstanding there remaineth both what he may largely adde to them when they aske and also what he may mercifully forgive when they confesse 3. In the same chapter hee had said that the two Commandements of loving God with all our heart and our neighbours as our selves wee shall fulfill when we shall see face to face But saith he the same is now commanded us ut admoneremur quid fide exposcere quò spem praemittere ut oblivisâ—…endo quaeretro sunt in quae anteriâ—…ra nos extendere debeamus that wee might be admonished what by faith to desire whether to send before our hope unto what things which are before we should preasse forward forgetting what is behind 4. That the virtue which now is in a just man is so farre to be called perfect that to the perfection thereof there belongeth the acknowledgment of its imperfection in verity and the confession thereof in humility for then this petite justice is according to its small measure infirmely perfect when it understandeth what is wanting to it selfe And therefore the Apostle saith both that he is unperfect and that hee is perfect unperfect considering how much he wanted unto justice the fulnesse whereof he did as yet hunger after and thirst perfect both because he is not ashaâ—…ed to confesse his imperfections and goeth forward well that he may attaine unto it 5. Surely hee that is renewed from day to day which is the cause
of the most regenerate is not yet wholly renewed and how much he is not yet renewed so much he is in his old estate c. 6. It is the fulnesse of virtue which the Law saith thou shalt not covet hoc modò impleri non potest this now cannot bee fulfilled 7. So long as love may and ought to bee increased as in this life alwayes it may and ought certainely that which is lesse than it ought to be is faulty by reason of which faultinesse there is not a just man upon the earth that doth good and sinneth not By reason of which faultinesse no man living shall be justified in Gods sight c. VII Sedulius upon those words for Christ is the end of the Law c that is saith he perfectionem legis habet qui credit in Christâ—… hee hath the perfection of the Law who beleeveth in Christ. For seeing no man was justified by the Law quia nemo impleâ—…at legem because none did fulfill the Law c. VIII Oecumenius for this cause they who adhere to the Law are accursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are not able to fulfill the Law IX Bernard neither was the Law-giver ignorant that the weight of the Commandement did exceed the strength of men but hee judged it profitable that by this meanes they might bee admonished of their insufficiencie and that they might know unto what end or perfection of righteousnesse they ought according to their ability strive wherfore mandando impossibilia by commanding things impossible hee made not men transgressours but humble c. 2. Therefore he hath straightly comanded his Commandements to be kept that seeing our imperfection to be defective non posse implere quod dâ—…bet that it cannot fulfill what it ought we might flee to mercie X. Thomas Aquinas on those words Gal. 3. 10. For it is written Cursed c. he proveth saith hee his purpose viz. that no man can be justified by the workes of the Law quia nullus potest servare legem because no man can keepe the Law in that manner that the Law prescribeth Deut. 27. because every one is accursed who doth not continue in all things which arâ—… written in the booke of the Law to doe them that is who doth not fulfill the whole Law Sed implere totam legem est impossibile but to fulfill the whole Law it is impossible XI Cardinall Câ—…sanus Nemo vunquam adimplevit legem never any man fulfilled the Law which consisteth in love but Christ only who came not to breake the Law but to fulfill it Against all these the sacred Councell of Trent denounceth Anathema CAP. VII Bellarmines sixe reasons to prove that the Law of God is absolutely possible answered and refuted § I. NOW I come to Bellarmines Reasons which are in number sixe The first A man may doe more than is commanded therefore much more hee is able to fulfill the Commandement The antecedent hee proveth by three testimonies The first of Christ Matth. 19. Who after he had said if thou wilt enter into life keepe the Commandements and the party had answered all these I have kept from my youth he saith unto him againe if thou wilt be perfect goe and sell all that thou hast c. The second of Chrysostome who saith that many exceed the Commandements The third of Augustine who saith no great burden is imposed upon Virgins greater love hath imposed a greater weight As if they should say what dost thou command that we should not bee adultresses Is this that which thou commandest In love to thee we doe more than thou commandest I answere by distinction For when he saith a man may doe more than is commanded that more may be understood either extensivè to things not commanded at all or inteâ—…sivè in respect of things commanded but done in greater perfection than is commanded And thus he meaneth either some speciall Commandement or the whole Law If he meane the whole Law I deny the antecedent For I have proved that no mortall man is able to fulfill the whole Law and much lesse to doe more The Law of God is a perfect rule of righteousnesse unto which nothing can or ought to bee added And to him that goeth about to adde to Gods Law God will adde his judgements because hee addeth nothing but will-worship and sinne And to such it will be said Who required these things at your hands Neither is that obedience to God which God hath not required And this is the case of all the religious Orders among the Papists who professe greater perfection than God hath required the severall Religions being so many by-wayes misleading them from that way which leadeth to heaven And this overthroweth all their superarrogant workes of supererogation For there can bee no workes of supererogation over and above the Law unlesse first the whole Law be fulfilled and then more bee added thereunto Neither of which can bee done If hee meane either things not commanded or the duties of any one speciall Commandement then I deny the consequence For as touching things not commanded it is manifest that they who are addicted to will-worship doe many things not commanded who notwithstanding neglect the things commanded making the Commandements of God of none effect through their traditions And this is the condition of all popish Votarles who though they should fully observe the rules of their severall Orders yet would bee very farre from fulfilling the whole Law of God If hee meane some speciall Commandement as by his proofes it seemeth hee doth then also I deny the consequence For though â—… man should doe more than is required in some speciall Commandement yet hee would bee defective in respect of others and hee that faileth in any is guilty of all § II. But I suppose it would be hard for any Papist to shew that in respect of any necessary morall duety more can bee laudably performed than is by duety required For whatsoever can be done it is either commanded of God or forbidden or neither commanded nor forbidden If it be forbidden it is evill and not to be done If it bee commanded it cannot bee done in greater perfection than God in his Law doth require it to be done If it be neither commanded nor forbidden then it is in it owne nature indiâ—…erent and therefore in respect of our Christian liberty free either to bee done or to be left undone But because our liberty is not a loose licentiousnesse but a true liberty bounded with the Lawes of piety and charity therefore we are so to use or forbeare the use of these things as that therein wee doe not offend against either piety or charity If therefore wee shall use these things as meanes or helpes to performe the dueties either of piety or charity or refuse them as impediments to either having either in the using or refusing
as the servants of sinne in whom sin reigneth yet they are penitent and beleeving sinners in whom sinne remainteh who often sinne through humane frailty There is no man that sinneth not saith Salomon yea there is not a righteous man upon earth that doeth good and sinneth not in many things we saith Iames the just doe offend all If we say that wee have not sinned or that wee have no sinne saith the most holy Apostle Saint Iohn wee deceive our selves we make him a lyer and there is no truth in us And therefore desperate againe is Bellarmines assertion that whosoever is justified or regenerated sinneth not that is never sinneth and on the other side whosoever sinneth is not a man regenerate nor justified which is to exclude all men from Iustification and consequently from Salvation § XVI And thus have I answered Bellarmines arguments concerning the possibility of the Law Now it may be expected that I should propound and mainetaine ours But this taske I have already performed in handling the third question of this controversie concerning the matter of our justification where among many other arguments proving that we are not justified by any righteousnes inherent in us or performed by us but onely by the righteousnesse of Christ which is out of us in him we used this for one By what righteousnesse we are justified the Law is satisfied By Christs righteousnesse alone the Law is satisfied and not by that which is inherent in us or performed by us And this assumption wee prove because wee are not able to sati fie the Law neither in respect of the Commandement it being by reason of the flesh impossible unto us nor in respect of the penalty which cannot be satisfied by us but with endlesse torment So that as I said before all this discourse of the possibilitie of the Law is nothing but a defence against a piece of one of our arguments Now I should follow him to the second point which hee propounded to prove that the workes of the righteous are simply and absolutely just and after their manner perfect Which may also seeme to be an answere to another piece of our argument For that righteousnesse by which wee are justified is perfect such onely is the righteousnesse of Christ which is out of us in him such is not that which is inherent in us as the habituall or performed by us as the actuall Bellarmine therefore in opposition to that breach concerning perfect actuall righteousnesse propounded the proofe of this point But that our best righteousnesse is unperfect and stained with the flesh I have fully proved before and have answered all the arguments which Bellarmine produceth here in my fourth Booke whereunto I referre the reader Here onely I signifie againe that Bellarmine falleth very short in his proofes for where he should prove that the workes of the faithfull are simply and absolutely just and perfect as hee propounded the question hee now seemeth to prove this that the good workes of the righteous are truely good which we deny not § XVII Yes but you Protestants will they say doe teach that the best workes of the faithfull are sinnes c. Ans. We doe not say that their good workes as namely their prayer or their almes c. are sinnes but that in them they being otherwise good there are some imperfections and staines which are sinnes in respect whereof the faithfull man in doing that which is good sinneth according to that Eccl. 7. 20. We doe confesse that the duties which the faithfull performe are good workes and so called in the Scriptures though not purely and perfectly good but having their imperfections and being stained with the flesh Even as we call a man regenerated a just or a good man though he be not perfectly just being partly flesh and partly spirit Thus a vessell wherein there is wax mixed with hony before it be clarified is truly called a vessell of hony though not sinceri mellis of pure or sincere honey A cup of wine wherein is a mixture of some water with wine is truely called a cup of wine though not vini meraci of pure wine In like manner a wedge of gold wherein there is some drosse is truely called a wedge of gold though not of pure gold An heape of corne in the floore wherein there is perhaps as much chaffe as wheat is truly called an heape of wheat A field wherein are tares and other weeds as well as corne is notwithstanding called a corne field the denomination being taken from the better part Verily whiles we live in this world we are as gold wherein there is much drosse and never are fully refined untill wee are to bee translated into the celestiall house of God Whiles we are in the Church militant as it were in Gods floore we are mingled with much chaffe and are never perfectly cleansed from the chaffe of our corruptions untill we are to be translated into the Lords Granaries And such as wee are such also are our actions such as the tree is such is the fruit But if hee will prove that men are justified by their workes hee must prove not onely that they are truely good but also purely and perfectly good and not onely that some of their workes are truely and purely good but that all their workes are truely and perfectly and not that onely but also perpetually good For if any of his workes bee sinnes he cannot be justified by his workes But this can never be proved Neither doth hee goe about to prove that all the actions of justified men are good but some onely and these not purely and perfectly but truely good To which purpose he spendeth three whole Chapters which I have fully answered in my fourth Booke CHAP. VIII Whether good Workes doe justifie Bellarmines proofe but especially that Testimony of Saint Iames Chapter 2. fully discussed and clared § I. AFter so many wandrings Bellarmine at length commeth to make good his fifth Argument which he propounded to prove that faith alone doth not justifie because good workes doe also justifie though here as I have noted this Argument is brought in to prove the truth of actuall righteousnesse The Title of this Chapter is that good workes are not onely just but that also they doe justifie In stead whereof he presently propoundeth this assertion to be proved that by good workes a just man is more justified and made more just But this is not the Question For we doe confesse that a man already justified before God by the practise of good works increaseth in righteousnesse inherent and is made more holy and just The thing which we deny is this that good workes doe not concurre with faith unto the act of iustification before God as any cause thereof Against this assertion he ought to have disputed if he would seeme to contradict us But he hath altered the question because he is not able to
are 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 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
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
workes Saint Iames having to deale with carnall Gospellers vaine men turning the grace of God into wantonnesse who having heard that faith doth justifie without workes did cast off all care of good workes thinking it sufficient to professe themselves to beleeve though their life were dissolute Against these Saint Iames proveth that vaine is the profession of faith without good works â—… that the faith which is without works is not a true liuely justifying faith but a dead and counterfeit faith that whosoever is justified before God by faith must also be justified that is declared and approved to bee just not onely by profession of his faith but also by the practise of good workes Wherefore in this respect there is no more difference betweene the two Apostles Paul and Iames than betweene Lâ—…ther and us who are Preachers of the Gospell at this day For as Luther having to deale with Popish justitiaâ—…ies who taught justification by workes urgeth most zelously justification by faith alone and in the question of justification after the example of Saint Paul speaketh contemptuously of workes so we having to dâ—…le with Libertines and carnall gospellers insisting in the steppes of Saint Iames urge the necessity of good workes § XVII Secondly wee are to consider the divers acceptions of the words faith workes justifie in the writings of the two Apostles Paul speaking of a true lively faith which worketh by love saith in effect that faith alone doth justifie Iames speaking of the faith of hypocrits which is in profession only sâ—…vered from the grace of sanctification and destitute of good workes â—…aith that such a faith doth neither justifie alone nor at all as being not a true but a dead and counterfeit faith Paul speaking of the câ—…uses of justification before God denyeth workes to concurre to the act of justification as any cause thereof Iames speaking of the effects and â—…ignes of justificatiâ—…n whereby it may beâ—… knowne affirmeth that workes must concurre in the parties justified that by them our faith may be demonstrated â—…nd our justification manifested Paul therefore rejecteth workes obtruded as causes of justification Iames urgeth thâ—…m as effects and signes thereof Paul speaking of Iustification in the proper sense as it signifieth that gracioâ—…s action of God whereby wee are made or constituted just affirmeth that wee are justified by faith without workes Iames speaking of thâ—…t justificâ—…tion whereby we are not mâ—…de just before God but declared and 〈◊〉 to God our 〈◊〉 and our conscience to bee just and indued with a true faith 〈◊〉 that we are so justified not onely by the profession of faith but also by good workes Now these 〈◊〉 〈◊〉 very well stand together For although it be most true which Saint Paul affirmeth that true faith doth just fie alone yet it is 〈◊〉 true which Saint Iames faith that the faith which is alone doth not justifie neither â—…lone nor at all because it is not 〈◊〉 true and a lively but a 〈◊〉 and dead faith For 〈◊〉 the living eye though it see alone yet is not alone so a liuely fâ—…ith though it justifie alone yet never iâ—… alone though it justifie without workes yet it is not without workâ—…s Though good workes doe not 〈◊〉 to the act of justification aâ—… any cause therâ—…of according to Saint Pauls doctrinâ—… yet they must concurre in the same subject that is the party justified as necessary fruitâ—… and 〈◊〉 of â—… true justifying â—…aith 〈◊〉 Saint Iaâ—…esâ—…cheth â—…cheth Though we be justified before God that is both absolved from our 〈◊〉 and accepted in Christ as righteous by faith alone without respect of workâ—… as Saint Paul teacheth yet according to the doctrine of â—…aint Iames weâ—… are to bee justified that is declared and approved to be just not onely by faith professed but also by good workes Finally though good workes nâ—…n 〈◊〉 〈◊〉 yet 〈◊〉 justificaâ—… as Augustinâ—… useth to speake or as he also saith non prâ—…edunt iustifiâ—…andum sed justificatâ—… 〈◊〉 though they doe not goâ—… before justification as causâ—…s 〈◊〉 Pâ—…l teacheth yet they must follow in the parties justified as effects according to Saint Iames his doctrine § XVIII But the assertions of the 2. Apostles not only may wel stand togeâ—…her but also according to our doctrine they must necessarily goe together For if we shall be altogether conversant in setting forth the commendation of good works and in urging the necessity thereof not informing the people in the doctrine of justification by faith alone they will be ready to place the matter of their justification and the merit of their salvation in themselves as the Papists doe And so being ignorant of Gods righteousnesse and seeking to establish their owne righteousnesse they doe not submit themselves to the righteousnes of God But wee must so urge the necessity of good workes in the doctrine of sanctification that wee remember that in the question of justification they are of no value On the other side if wee shall be wholly taken up in the doctrine of justification by faith alone teaching that in the question of justification they are of no worth and doe not withall informe the people of the profit and necessity of good works in other respects how ready will they bee to cast off all care of good workes and content themselves with a bare profession of faith But wee joyne these assertions together after the doctrine and practise of the Apostles in their Epistles Wee teach that justification and sanctification are unseparable companions And theresore as they who are sanctified may bee assured of their justification so without sanctification none can bee assured of their justification It is true that there is no condemnation to them that are in Christ Iesus but who are they that live not after the flesh but after the Spirit Râ—… 8. 1. that are new creatures 2 Cor. 5. 17. that crucifie the flesh with the lusts thereof Gal. 5. 24. It is true that a true lively faith doth justifie alone but what manner of saith is that that purifieth the heart Act. 15. 9. and worketh by love Gal. 5. 6. and may be demonstrated by good workes Iam. 2. 18. It is true that wee are not justified by our workes nor saved for them yet those are neither justified nor saved that are without them for as they are necessary consequents of justification so they are necessary antecedents of salvation For though they be not the cause of our salvation yet they are the way by which we are to come to salvation though they be not causa regâ—…andi as Bernard saith yet they are via regni Though they bee not the merit of salvation yet they are the evidence according to which God will judge us By faith wee have our inheritance and our title to Gods Kingdome but it is to be inherited among those that are sanctified A godly conversation though it be not properly a cause of our glorification yet it is
causa siâ—…e qâ—… nâ—…n For as the Apostle saith without holinesse no man shall see God Heb. 12. 14. And for this cause we seriously exhâ—…rtall men who professe themselves to beleeve and to be iustified by faith to be careful that they may be precedents of good works for these are good and profitable and necessary as I shewed before when I propounded those arguments which wee doe use to move men unto good workes So much of his first testimony § XIX To that place of Saint Iames he addeth sixe other testimonies to which a short answer will suffice To the first out of Eccles. 18. 21 I have fully answered in the first controversie 2. His second testimony is Rom. 6. 19. As you have exhibited your members to serve uncleannessâ—… and iniquity unto iniquity so now exhibit your members to serve justice unto sanctification Where unto sanctification doth not signifie to get the first holinesse sor he speaketh to them who were holy and just but to increase sanctification But that by sanctification is meant justification and by sanctity justice it is plaine by the antithesis for he opposeth sanctification to iniquity His argument is thus framed Sanctification may and must bee increased by good workes which is proved by this text and not denyed by us Iustification is sanctification And that he proveth because what is opposed to iniquity is justification sanctification is here opposed to iniquity Therefore here sanctification signifieth justification Ans. That justification and sanctification are by no means to be confounded I proved at large in the first question for this is the source of all their errours in the doctrine of justification The Apostle doth carefully distinguish them For having in the former chapters treated of justification by faith without works that men should not abuse that doctrine to licentiousnesse of life in this and the next chapter he treateth of sanctification shewing in this chapter that sanctification is a necessary companion of justification And therefore exhorteth those that are justifiâ—… to the dueties of sanctification The abuse he preventeth vers 1. and 15. for wheras he had taught in the doctrine of justification that where sinne abounded grace did superabound he maketh this objection what then shall we continue in sinne that grace may abound God forbid So againe by Iustification we are freed from the curse of the Law and from the rigour and terrour or dominion it what then shall we sin because wee are not under the Law but under Grace God forbid The unseparable conjunction of these two benefits is shewed by the Sacrament of Baptisme for as it is a seale of that righteousnesse which is by faith unto us being baptized into the remission of sins so it is the laver of regeneration wherin as the Apostle saith we are baptized into Christs death and resurrection that as he dyed so we should dye unto sin and as he rose againe never to dye any more so wee should arise from the grave of sinne never to dye any more for how should they that are dead to sinne live any more therein And hereupon followeth his exhortation that we should not let sinne reigne in us nor give our members as instruments of unrighteousnes unto sin c. And as he doth dehort us from suffering sinne to relgne in us so he assureth the faithfull that sinne shall no more haue dominion over them because they are not under the Law but under grace and having prevented the abuse of that doctrine vers 15. he reneweth both his dehortation from suffering sinne to reigne in them because if it did reigne in them they must needes be the servants of it when as in their redemption they were freed from the bondage of sinne that they might become the servants of righteousnesse and also his exhortation vers 19. that they would yeeld their members as seruants to holinesse c. To his reason that by sanctification here is meant justification because it is opposed to iniquity I answere that both justification and sanctification are opposed to sinne and iniquity but with this difference In sin there are two things the guilt and the corruption or pollution By justification which is opposed to accusing and condemning Rom. 8. 33. wee are freed from the guilt of sin and damnation by our sanctification which is opposed to pollution wee are freed in some measure from the corruption that it is to say from the dominion of sinne § XX. His third testimony is 2 Cor. 7. 1. where the Apostle exhorteth that having these promises of our justification and adoption chap. 6. 16 28 wee should cleanse our selves from all pollution of the flesh and spirit perfecting or accomplishing our sanctification in the feare of God The Apostle doth not exhort us unto justification for that is never done in all the Scriptures but being justified and adopted wee are exhorted with our justification and adoption to joyne the dueties of sanctification and therein to grow and increase untill wee come to a perfect man in Christ. § XXI His fourth testimony 2 Cor. 9. 10. he will multiply your seed and will augment the increases of the fruits of our justice Where we are taught saith he that by almâ—…s-giving our wealth is diminished but our jâ—…stice is increased Answ. We answere that by the Christian practice of vertues our justice but not our justification is increased Howbeit the Apostle doth not speake of justice it selfe to be increased but of the fruites of justice by justice in this place meaning as vers 9. and Matth. 6. 1. liberalitie in almes-giving and by the fruites of righteousnesse almes Unto which that they might bee more and more enabled the Apostle prayeth that their seed may be multiplyed meaning thereby their store which in the faithfull is as it were the seed of almes that having alwayes all sufficiency in all things they might abound to every good worke being enriched in every thing to all bountifulnesse veâ—…s 8 11. so farre is the Apostle from signifying that by their almes-giving their wealth should be diminished § XXII His fifth testimony Ioh. 14. 23. If any love me hee will keepe my word and my Father will love him This new living after the fulfilling of the Commandements what is it sath he but the increase of love and thereby of righteousnesse which by observing the Law of God is required Answ. Wee confessè that by the observance of the Law of God our love of God is exercised and our righteousnesse increased though it be not proved out of this place For this love after the keeping of Christs word here mentioned is Gods love to us not ours to him § XXIII His sixth testimony is Apoc. 22. 11. hee that is just let him be justified yet Answ. The word yet or still doth not signifie increase but continuance or if increase were meant it could not bee understood of the righteousnesse of justification but of
like they say they are but schoole points which not being yet determined by the Church may freely bee disputed of pro con Yea but thus much your Church hath determined that the faithfull who are the members of Christ doe by their workes truely merit or deserve eternall life and denounceth a curse against those who shall deny that a justified man doth by his good workes truely merit eternall life But there is nothing which can truly and properly be called merit but that which is of condignity and doth for it selfe and for its owne worth absolutely deserve the reward That which is said to merit by way of congruity is not truely and properly meritorious nor that which is said meerely to merit ex pacto as where is no proportion betweene the merit and the wages For neither of these doth truely deserve that which it is said to merit Wherefore the most and the most learned of the Papists hold that there is a due proportion betweene the workes of the faithfull proceeding from charity and the heavenly reward and that they condignely merit eternall life not only in respect of Gods promise but also for the worthinesse of the workes which are so dignified they say by the merit of Christ that they become truely meritorious and doe in Iustice according to their worth deserve the heavenly reward even as justly as the sinnes of the wicked deserve the punishment of hell In so much that our Rhemists say good workes be meritorious and the very cause of salvation so farre that God should be unjust if he rendred not heaven for the same unjust they meane for not rendring a just and equall reward Where fore howsoever some like snailes when they are touched doe pull in their hornes yet this undoubtedly is the Tenet of the learned Papists at this day Opera bona justorum meritoria esse ex condigno non solum ratione pacti sed etiam ratione operum that the good workes of the righteous are condignely meritorious not onely in regard of the covenant but also in respect of the workes themselves As for those who heretofore have denyed the absolute merit of condignity and have held either merits of congruity onely or onely ex pacto they are censured by some of the learned among them to have differed from us in words but in deed to have agreed with us But as for us we acknowledge no merits of eternall life but the merits of Christ onely and wee doe constantly hold and confidently professe that no meere man can merit that is deserve at the hands of God the reward of eternall life by any thing or by all the things which hee can doe or suffer in this world § IV. For the handling of this controversie I will observe this order first I will propound our arguments and maintaine them and then I will answere the objections of the Papists And first I will speake of the name and then of the thing neither of which hath any ground in the Scriptures and therefore both the name and the thing of all true Christians who desire not in matters of such moment as concerne our eternall inheritance to bee wisâ—… above that which is written are to be rejected The word mereri properly signifieth to deserve and meritum desert or that which deserveth a reward and that which doth not deserve is not properly and truely called merit Now there is neither in the canonicall Scriptures nor in the Greeke Fathers any word or phrase truely and properly translated which being ascribed to good workes doth signifie or import the deserving of eternall life at the hands of God There are words and phrases importing the reward of workes both good and bad but with this difference that the eternall reward of good workes as it was according to the purpose of grace given unto us in Christ before all secular times and freely intended and preordained and according to the Covenant of grace to them for whom Christ hath merited the same freely promised so it is freely bestowed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God But the eternall reward of sinne as it is justly deserved so it is in justice rendred as the iust stipend or wages of sinne Rom. 6. 23. The wages of sinne is death but eternall life is the free gifâ—… of God § V. The Latine Fathers indeed doe often use the words mereri and meritum both in the better sence and in the worse but with this difference that in the worse sense they use it properly for deserving and desert For sinnes duely and in justice deserve punishment But in the better sense they doe not use the word properly for deserving and desert which every man knoweth to be the proper signification but in other significations and therefore unproperly if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The verbe is used by them sometimes and indeed very often in the generall sense either of obtayning joyned commonly with the accusative case or of finding favour to have or to get any thing joyned with the infinitive without respect of merit and worth or relation to wages Vocabulum merendi saith Cassander the word meriting among the ancient Ecclesiastical writers for the most part signifieth to obtaine or to be made fit to obtaine The which among others appearâ—…th by that one place of Cyprian For where Paul saith 1 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I obtained mercie as the vulgar Latine and Erasmus Cyprian readeth misericordiam merui And so doth Augustine also Thus you see how joyned with an a accusative it signifieth to obtaine First So Ambrose Minus autem mirari debeâ—…us quòd tantam Ioannes gratiam in nascendo meruerit Secondly Ipsa etiam post usum vota fastidio sunt quae mereri optavimus postquam meruimus abdiâ—…amus Thirdly Iniqueus Cain longaevam dâ—…xit aetatem duxit uxorem â—…c meruit promissione divina Fourthly â—…ratiam â—…um ordinareris Episcopus non suscepisti quia gratuitò â—…am non meruisti Hierome Quanto magis egâ—… mereri debeo veniam 1. Aug. confugerunt ad fidem qua misericordiam indulgentia mererentur 2. Talem se Apost confitetur fuisse peccatorem ut omnis peccator propterea dese non desperet quia Paulus peccatorum scil primus meruit indulgentiam Primasius Magna beatitudo est sine labore legis vel poenitentia fidem per solam gratiam promereri But oyned with an infinitive it signifieth for the most part to finde favour Ambrose O aquâ—… quae Sacramentum esse Christi meruisti quâ—… lavas omnâ—…a 〈◊〉 lavaris 1. Augâ—…stine 〈◊〉 â—…vix in illo populo qui de servitute decem miraculis 〈◊〉 〈◊〉 2. And in the samâ—… booke spâ—…aking of Saint Paul prâ—… persecutionibus 〈◊〉 〈◊〉 〈◊〉 meruit appâ—…llari 3. Of Dâ—…vid 〈◊〉 saith Qui Râ—… Prophetâ—…
grace we are saved and not by workes Ephes. 2. 8 9. Now we must remember that that grace is not grace any way which is not gracious every way Non enim gratia Dei gratia erit ullo modo nisi fuerit gratuita omni modo § XVI These conditions of merit whereof none agreeth to our workes as I have shewed all of them are found in Christs meritorious obedience both active and passive The three first because our Saviour was and is both God and man The fourth with all the foure branches thereof for first it was his owne and from himselfe Mereri â—…jus est saith Hilarie qui sibi ipse meriti acquirendi author existat For although what he had he had from God yet he had his power of meriting not from an externall principle but from himselfe as being God not by grace but by nature and by generation Secondly it was libera non debita free and not of duety because he is God Esa. 53. 7. Oblatus est quia ipse voluit Ioh. 10. 17 18. Thirdly it was most perfect absolute The seventh because it was more than hee did owe. The eighth because his merits are of infinite valew and therefore condigne to the glorie which shall be revealed Insomuch that Pope Clement whom Bellarmine doth follow did not sticke to say guttam unam sanguinis Christi propter infinitam personae dignitatem ad totius mundi redemptionem sufficere pâ—…tuisse The ninth because by his sufferings the justice of God is fully satisfied and by his obedience heaven is al-sufficiently merited for us even according to the rule of justice But not one of the nine conditions agreeth to the obedience and sufferings of any mortall man Therefore not the obedience of any meere man is truely and properly meritorious but onely the obedience of Christ to whom alone merit is properly to be ascribed To these reasons we may adde all those arguments which I produced either to prove that we are not justified by any righteousnesse inherent or that we are not justified nor saved by works which arguments for number were many and for strength impregnable but especially those which did prove either that all our obedience is defective and stayned with the flesh or that wee are not able perfectly to fulfill the Law of God For if our obedience be unperfect and defective then is it farre from meriting any thing but punishment And if wee bee not able to â—…lfill the Law then are wee in our selves subject to the Curse of the Law so farre are wee from meriting heaven by our owne obedience CHAP. VIII Testimonies of Scripture disproving merits vindicated from Bellarmines cavills § I. NOw I come to testimonies of Scriptures and first those which Bellarmine by his sophistry seeketh to wring from us And first wee alleage those testimonies which ascribe the reward of good workes to Gods mercie and not to our merits As Exod. 20. 6. Psalm 62. 12. 103. 4 17. Gal. 6. 16. Mat. 5. 7. But more specially Tit. 3. 5. Eph. 2. 8 9. From whence we argue thus That which is freely given of Gods meere mercie and grace is not rendred to our merits as deserved thereby and whatsoever is rendred as due to our merits that is not given of grace Eternall life is freely given of Gods meere mercie and grace which is proved by the testimonies alleaged Therefore it is not rendred ro our merits as deserved thereby To the proposition Bellarmine seemeth to answere or rather to the conclusion that eternall life though it bee rendred to our merits yet is given of Gods free mercie But the proposition is generally true For to him that worketh and by his work meriteth the reward is given not according to grace but according to debt Rom. 4. 4 And such is the opposition between merit and grace that what is of grace is not of works and what is of workes is not of grace Rom. 11. 6. Omne meritum saith Aquinas repugnat gratiae And Bellarmine himselfe Gratia inde nâ—…men accepit quod gratis detur oppâ—…nitur autem debito Likewise Bernard Non est quo gratia intret ubi iam meritum occupavit And againe Deest gratiae quicquid meritis deputas So that grace and workes mercie and merit cannot stand together If therefore eternall life be of workes it is not of grace and if of merit then not of mercie § II. Yea but Bellarmine will prove that eternall life is to bee ascribed both to Gods mercie and our merit by two expositions which he saith Augustine giveth of the places alleaged the one wherein he joyneth Gregory with him That eternall life though it bee the due reward of merits yet it is called gratia because the merits themselves to which it is rendred are the free gifts of grace Whereunto I reply that the assertions both of Augustine and also of Gregory make strongly against the merit of condignity For if eternall life be called grace as he faith because it is freely given and the good workes which he unproperly calleth merits be also the free gifts of God how is it possible that eternall life should bee rendred to them as a deserved reward â—…f it be freely given how is it rendred as a debt If good works be Gods free gifts they mâ—…ke us debtours to God not him to us Augustine in that Epistle cited by Bellarmiue saith Debita redditur poena damnato indebita gratia liberato ut nec ille se indignum queratur nec dignum se iste glorietur si autem gratia nullis utique meritis reddita sed gratuita bonitate donata And againe Ipsa vita aeterna gratia nuncupatur nec ob aliud nisi quia gratis detur And yet againe Quaerimus meritum misericordiae nec invenimus quia nullum est ne gratia evacuetur si non gratis donatur sed meritis redditur Augustine therefore speaketh of good workes as the free gifts of Gods grace and therefore not merits properly but onely such workes as God will freely reward Bellarmine himselfe being the Interpreter and of eternall life hee speaketh as the free and undeserved reward of good workes quae gratia nuncupatur non ob aliud nisi quia gratis datur Eternall life is called grace for no other respect but because it is freely given The same Augustine writing on those words of Psalm 63. 3. Melior est misericordia super vitas saith Multae sunc vitae humanae sed Deus unam vitam promittis non illam dat nobis quasi propter merita nostra sed propâ—…er misericordiam suam Gregory writing on those words Psal. 143. 8. Cause me to heare thy mercie in the morning where by morning he understandeth the future resurrection wherein Gods mercy shall be shewed towards the faithfull hee frameth this objection If that felicity of the Saints bee mercie and is not acquired by merits what shall
from the merit of Christ. This assumption may thus bee demonstrated That which a man hath already he needeth not to merit For to merit is to obtaine by desert that right which a man hath not yet Nullus meretâ—…r saith Thomas quod â—…am habet and againe meritum non est nisi ejus quod nondâ—…m habetur Therefore the faithfull if they have already right to Gods kingdome they need not merit it or if they must merit then have they not as yet that right by Christ but must purchase it by their owne deserts which is greatly to derogate from the merits of Christ. But the faithfull before they produce any good works have right to Gods kingdome Nâ—…m hoc ipsâ—… saith Bellarmine quòd incipiâ—… esse filiâ—… Dei 〈◊〉 jus habere ad hareditatem falicitatis â—…ternae Rom. 8. 17. Gâ—…l 4. 7. 〈◊〉 â—…utem esse filii Dei â—…ntequam incipiâ—…mus benè operari Igitur jus habemuâ—… ad aternam bareditatem per gratiam 〈◊〉 〈◊〉 〈◊〉 benè operari For in that very respect that wee bâ—…ginne to bee the sonnes of God wee beginne to have right to the inheritance of the eternà ll feliciâ—…y Rom. 8. Gâ—…l 4. Now wee beginne to bee the sonnes of God before wee beginne to bring forth good workes Merâ—…it igitur Christus saith hee Christ therefore merited the inheritance it selfe whiles he merited the grace of adoption and againe unto him who is the Sonne of God by grace the inheritance is due by the right of adoption before all workes In which place Bellarmine teacheth another point of doctrine whereby is excluded the merit of good workes Ex eo quod aliquis saith hee est filius Dei per gratiam meretur ex condigno haereditatem vitae aeternae sine alio pacto sed merito personae non merito operis By this that any man is the sonne of God by grace hee doth merit condignely the inheritance of everlasting life without any other covenant for if sonnes then heires but hee doth merit it by the merit of his person not by the merit of his worke what needeth then the childe of God bring forth good workes with purpose to merit heaven by them seeing before hee produceth any good workes hee hath right unto the kingdome of heaven by the merit of his person in that hee is the Sonne of God Why forsoooth as it is an inheritance hee meriteth it by the merit of his person but as it is a mercenary reward or stipend or wages hee must earne it by the merit of his workes which is absurd for if it bee a free gift intended in our election without any relation to our desert a free inheritance purchased for us by Christ and freely promised to all that beleeve and free reward of our obedience which is therefore by Augustine and others called Gratia because it is freely given it cannot without absurdity be made the mercenary reward or wages of hired servants Thirdly to attribute that honour to every member of the body which is peculiar to Christ alone the Head is to derogate from the honour of Christ our Head But to merit eternall life is an honour peculiar to Christ alone our Head For eternall life in heaven being of infinite worth as being the eternall fruition of God who is infinite cannot be condignely merited but by that which is of infinite value and price Such are the merits of Christ and of him alone such neither ours nor any meere creatures are or can be For the infinite merit of eternall life dependeth on the infinitenesse of the person who meriteth it such an one is Christ such are none of his members Therefore to Christ alone it belongeth to merit heaven for his members and not to his members who are not to merit but by faith to apprehend the merit of their Head Fourthly that which taketh from Christ the glory of being the onely meritorious cause of salvation doth greaâ—…ly detract from the al-sufficiency of Christs merits The Popish doctrine concerning the merit of workes taketh from Christ the glory of being the onely meritorious cause of our salvation Therefore it doth greatly derogate from the al-sufficient merit of Christ. Fifthly they who ascribe the condigne merit of heaven to their owne good workes and to salve the matter doe faine that Christ hath merited for their good workes that they may condignely merit heaven doe indeed robbe Christ of the honour of meriting for us eternall life and doe arrogate it unto themselves Thus doe the Papists who ascribe the condigne merit of heaven to their owne works and to bleare the eyes of the simple they faine that Christ merited for our workes that they might be meritorious of eternall life for neither by the Scriptures nor Fathers nor any sound reason doe they so much as goe about to prove this fiction this novelty Christ did not save us to make us our owne Saviours but in his owne person and as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himselfe he performed the worke of our redemption and the merit of our salvation Object 1. But you will say did Christ merit for us that we should be idle I answere wee are the Workemanship of God created unto good workes which God hath preordained that we should walke in them not to merit by them but to glorifie God by them to testifie our thankefulnesse and to make our calling and elâ—…ction sure and for many other reasons which I delivered when I proved the necessity of good workes Object 2. It is not fit that Christs merits should bee applyed to men without workes Answ. The merits of Christ are applyed to us that is wee are justified by them without workes as the Apostle teacheth howbeit in them that are justified good workes doe follow but not as causes of justification or as merits of salvation Object 3. But it is necessary we should be like unto Christ. Answ. Wee must bee like to him in the graces of sanctification which we receive from his fulnesse even grace for grace Rom. 8. 29. 1 Ioâ—…n 3. 3. 1 Pet. 1. 16. But wee cannot bee like unto him in office of Mediation or in the power of meriting which is proper to the Head § III. This argument that the doctrine of merits is derogatory to the al-sufficient merits of our onely Saviour is worthy to bee insisted upon and defended against all exceptions and cavils of the Papists which indeed are many but may be reduced to these three heads for either they serve to shew that their doctrine doth not derogate from Christs merits or that their doctrine setteth forth the glory of Christs merit no lesse than ours or that wee by denying their doctrine doe extenuate such is their impudency the merit of Christ. To the first purpose Bellarmine hath foure evasions The first that The merits of just men are not opposite to the merits of Christ but spring from them And what commendation soever our
merits have that wholly redoundeth to the praise of Christs merit For hee is the Vine wee are the branches And as a branch caâ—…not bring forth fruit unlesse it abide in the vine even so we without Christ can doe nothing And as never any man was so unwise as to say that the fruitefulnesse of the branches detracteth from the glory of the Vine so no man that is not a very foole would say that it is a derogation from the glory of Christ if his servants by his Grace by his Spirit by faith and charity inspired from him bring forth good workes which are so truely just that unto them is due from the just Iudge a crowne of Iustice. Repl. To which answere I assent in some particulars First that it is indeed a great honour to Christ if his members doe bring forth much fruit Iohn 15. 8. As contrarywise it is a great dishonour to him when any of his members defile themselves with any crime 1 Cor. 6. 15. Secondly that having union with Christ as his members wee have also communion with him both in his merits to our justification and salvation and also in the vertue of his death to mortifie sinne in us and of his resurrection to raise us unto newnesse of life By influence of which virtue from Christ our Head the holy Spirit enableth us to bring forth the fruites of good workes But that these good works though wrought by the Spirit though proceeding from faith and charity though acceptable to God in Christ though graciously rewarded by him are so perfect and of such value that they should bee either satisfactory to Gods justice or meritorious of eternall life that we utterly deny these being prerogatives peculiar to our Head who onely hath both satisfied the justice of God and also merited heaven for us and that to this end that neither satisfaction should be required of us for our sinnes for which wee cannot satisfie but by eternall punishment nor merit of eternall life expected from us which cannot bee merited but by a price of infinite value For if there be need of either then either Christ hath not fully satisfied or not sufficiently merited for us And as it is a certaine trueth that Christ did not to this end satisfie for us that wee should satisfie which to us is impossible but that we should be freed from the necessity of satisfying Gods justice as being already satisfied so it is no lesse true that Christ did not to that end merit heaven for us that we should merit it which to us is impossible but that wee should bee freed from the necessity of meriting it which Christ hath al-sufficiently merited and should rely wholly and onely on the satisfaction and merit of Christ. If they say that Christ hath merited for us those graces and works by which wee are to merit heaven I demand whether Christ himselfe did merit heaven for us or not If so then need not our merits If not then doe they not onely part stakes with Christ but assume the greater merit which is of glory to themselves and leave the lesse which is of grace to Christ and that not entire neither For the obtaininig of righteousnesse as they doe not wholly ascribe to their owne free will so neither to Gods grace but partly to God offering grace and partly to their owne free will which willingly accepteth of grace when it might refuse it And this willingnesse whatsoever they pretend to the contrary is in mine opinion the very root from whence their conceipted merit doth spring § IV. His second evasion That merit of men are required not becaâ—…se of the insufficiency but because of the great efficacy of Christs merits which merited with God not onely that wee shâ—…ld obtaine salvation but that wee should obtaine it by our owne proper merits or which is all one that they merited not onely eternall salvation for us but also the virtue or power of meriting Repl. This answere is nothing but a meeâ—…e begging of the question taking for granted that which wee utteâ—…y deny and none of them shall ever bee able to prove that Christ merited for us that wee our selves should merit eternall life For first the power of meriting heaven at the hands of God is Christs peculiar neither can â—…ny meere man no not in the state of innocency nor any Angell not any meere creature merit any reward at the hands of God because when they have done all they have done but their duety Much lesse can wee who never doe all and that which wee doe is stained with the flesh and is mingled with manifold transgressions if not of commission from which none are free yet at least of omission Secondly that Christ died for our sinnes to free us from hell and that hee in his owne person performed all obedience both passive and active that thereby we might be justified and saved wee read in the Scriptures But that he dyed for our good workes to make them meritorious or that he merited for us the power of meriting heaven which power is proper to himselfe alone and presupposeth infinitenesse of merit and worth we reade not The similitude which Bellarmine useth of the Sunne whereby God doth illuminate the world and of other secondary causes which God doth use as meanes whereby to worke which argue not Gods inability but his omnipotencie in giving such power to his creatures to prove that God his saving us by our owne merits doth not argue the insufficiency of Christs merit but the sufficiency in giving such power to our merits is as meere a begging of the question as the former taking for granted that as God doth enlighten the world by the Sunne c. which all men know by experience so hee doth save us by our owne merits when as the Scriptures in plaine termes deny us to bee saved by our workes but wholly and onely by the merits of Christ. Besides the similitude is altogether unlike For God doth not illuminate the inferiour world by himselfe but by the Sunne nor performe those other actions by himselfe immediately for which he hath ordained secondary causes as his instruments working ordinarily by meanes But Christ by himselfe hath merited for us giving the virtue and power of meriting to nothing out of himselfe § V. His third Evasâ—…on That they doe not part the glory betweene Christ and themselves becaâ—…se they acknowledge their merits to be the gifts of God and that there is no good thing in themselves which is theirs and not Gods from whose grace the force of merit dependeth Which answere altogether taketh from our workes the power of meriting with God For how can we merit of God by that which is his But indeed this evasion which here is used to serve the present turne is not suitable with the Popish doctrine which teacheth men to part stakes with God as I have said First in respect of grace the efficacy whereof they divide
of virtue yet to life I am enabled not by merits but by pardon To this Bellarmine giveth the same answere which he did to Aâ—…gustine and Prosper which is that one and the same bush whereby he seâ—…keth to stoppe all gapps that he speaketh of such merits as wee have from our selves which neither are nor can be any But to this place this answere cannot be applyed seeing Gregory speaketh those words in the person of Iob whose workes proceeded from grace he being the most gracious man that was then upon the earth The same Gregory writing on the seventh Penitentiall Psalme speaketh to this effect If that felicitie of Saints be mercie and is not acquired by merits which hee had noted before out of the Psalme what then shall become of that which is written and thou rendrest to every man according to his workes if it be rendred according to works how shall it be esteemed mercie But it is one thing saith he to render according to workes another to render for the workes themselves For in that it is said according to workes the quality of works is meant that whose workes shall appeare to bee good his reward may be glorious For to that blessed life wherein we live with God and by God no labour may be matched no workes compared especially seeing the Apostle saith The passions of this time are not condigne to the future glory Where he teacheth these three things First that eternall life is not gotten by merits no not of Saints Secondly That it is not given for our workes as the meritorious cause though according to our workes Thirdly that our workes are not worthy of it and therefore cannot condigneâ—…y merit it § VI. The sixt and last is Bernard out of whom he citeth as objected by us foure Testimonies The first de annunciat serm 1. where is an excellent passage against merits out of which Bellarmine citeth for us one onely sentence But I will recite the whole place Now as touching life eternall we know that the passions of this time are not condigne to the future glory though one man should sustaine them all Neither are the merits of men such that eternall life should bee due to them by right or that God should doe some injury if hee did not give it For to omit that all our merits are Gods gifts and so for them man is more a debtour to God than God to man what are all merits to so great glory Finally who is better than the Prophet who held it necessary to say unto God Enter not into judgement with thy servant O Lord and a little after when hee had commended speciall faith whiâ—…h the Papists cannot abide he â—…aith ipse peccata condonat ipse donat merita pramia nihilominus ispe redonat hee forgiveth our sinnes he giveth us merits or good workes and he neverthelesse giveth us the rewards In which words are contayned six good arguments against merit of condignity The first If the passions of this life even martyrdome it selfe are not condigne or worthy to the future glory though one did beare them all then much lesse are our actions or good workes But the passions of this time though one man should sustayne them all are not condigne or worthy to the future glory therefore much lesse are our good workes worthy of that glory Secondly Condigne merits are such that eternall life is due unto them by right insomuch as God should seeme to doe wrong if he did not bestow it as the Papists most presumptuously teach But our good workes are not such as Bernard here plainely testifieth therefore our good workes are not condigne merits of eternall life Thirdly Those things which bee the gifts of God doe not merit of God yea they are so farre from meriting at the hands of God that they make men who have them debtours to God and not God to them But our good workes which some call merits are all of them the gifts of God Fourthly Betweene merits of condignity and the reward there is an equall proportion But what are all our good workes which they call merits to so great glory Fifthly They who have condigne merits may boldly appeare before the judgement of God and challenge their due reward but the holiest man that liveth ought to say with David enter not into judgement with thy servant O Lord for no man living shall be justified in thy sight if thou enter into judgement with him Sixthly If God doth give unto us both our good works or merits and also the reward then our good workes doe not condignely merit everlasting life but the antecedent is true therefore the consequent Of these six Bellarmine citeth onely the second and that onely he answereth viz. that Bernard teacheth that eternall life is not due to merits by right absolutely because they presuppose both the grace and the promise of God but grace and promise being presupposed eternall life is due by right which he would prove out of 2 Tim. 4. 7. and Heb. 6. Reply Bernard speaketh with presupposall both of Gods grace and promise and teacheth that good workes though proceeding from grace though having the promise of reward yet to them eternall life is not due by right neither doe they merit it condignely as is proved by the six reasons whereof Bellarmine answeareth never a one For in thâ—… first reason he speaketh of the sufferings according to the Apostles meaning of the sonnes and heires of God which they suffer for or with Christ having this promise that if they suffer with Christ they shall be glorified with him yet these though one man should sustaine them all are not condigne to the future glory As for the second which he would seeme to answere instead of explaining it he plainely contradicteth it saying that our merits are such as eternall life is due to them by right In the third argument Bernard doth not onely presuppose that the good works or merits where of he speaketh doe proceed from grace but from thence proveth that because they are Gods gifts they cannot merit of God but the more a man hath of them the more he is indebted to God In the fourth he sheweth that betweene all our workes though never so much proceeding from grace and the future glory which is promised to them there is no proportion In the fifth he speaketh of them that are most godly who have both grace and promise of glory that they are so farre from condigne merit that if God should enter into judgement with them none of them could be justified in his sight In the sixth he setteth downe the degrees of grace freely bestowed upon us that hee doth condonare peccata donare merita redonare praemia Of his grace hee forgiveth our sinnes of his grace he giveth us good workes which hee calleth merits of his grace redoubled upon us he graciously giveth the reward which hee hath freely promised as for his proofes out of
2 Tim. 4. Heb. 6. I shall answere in their due place Unto this Testimony Bellarmine might have added another out of the same Sermon It is necessary first of all to beleeve that thou canst not have remission of sinnes but by the indulgence of God then that thou canst have no good worke unlesse he also give it lastly that by no good workes thou canst merit that is obtaine eternall life unlesse it also be freely given thee nisi gratis detur illa § VII The other three places are these First Totum hominis meritum est si totam spem suam ponat in eo qui totum hominem salvum facit Secondly Proinde meritum meum miseratio Domini Thirdly Fateor non sum dignus ego I confesse I am not worthy neither can I by mine owne merits obtaine the Kingdome of heaven But my Lord possessing it by a double right the inheritance of his Father and the merit of his passion contenting him selfe with the one hee giveth mee the other To these three together Bellarmine frameth two mis-shapen answeres First that Bernards meaning was that our merits are not of our selves but from Gods mercy and that hee would prove out of his 68. Sermon on the Canticles Merita habere cures habita data noveris And therefore say I his meaning was that our good workes doe not merit For being his free gifts they make us indebted to God as he teacheth and not him to us But indeed Bernard doth not speake of our workes or merits either as from us or as in us but of the mercy of God in pardoning our sinnes for the merit of his Sonne And therefore whiles God aboundeth with mercies in Christ he saith hee cannot want merits For mans justice is Gods indulgence and therefore blessed is the man to whom the Lord imputeth not sinne O solus verè beatus cuinon imputavit Dominus peecatum omnes enim peccaverunt sufficit mihi ad omnem justitiam solum habere propitium cui soli peccavi Omne quod mihi ipse non imputare decreverit sic est quasi non fuerit Nâ—…npeccare Dei justitia est hominis justitia indulgentia Dei His second answere is conjecturall that perhaps Bernard out of humility and perhaps not was ignorant of his merits and out of the uncertainty of his owne grace did not trust in his merits but in the mercie of God alone Reply He knew that he had no merits but Gods mercies in Christ because he was not ignorant that he had many sins which notwithstanding he was confident in the mercies of God and merits of Christ. Neither was he so uncertaine of such inherent righteousnesse in himselfe as whereby he might hope to be justified and saved as hee was certaine of the contrary As for his allegation out of the 68. serm in Cantic It is evident thâ—… Bernard by merits understandeth nothing but good workes and not merits properly so called as appeareth by that before alleaged ex serm 1. de annunciat and out of the same 68. serm in cantic Non est quod jam quaeras quibus meritis speremus bona presertim cum andias apud Prophetam Non propter vos sed propter me ego faciam dicit Dominus which is no lesse than to deny merits and in one of the places by Bellarmine cited Meum proinde meritum miseratio Domini Non planè sum meriti inops quandiu ille miserationum non fuerit quòd si misericordiae Dei multae multâ—…s nihilominusâ—… ego in meritis sum But that famous Testimony of his I may not omit though I have mentioned it before in the end of his booke Degratia l. arbitr where he distinguishing the gifts of God into merita and praemia and therefore speaking of merits as proceeding from grace hee saith those things which wee call our merits that is to say good workes spei quaedam sunt seminaria charitatis incentiva occulta praedestinationis indicia suturae faelicitatis prâ—…sagia viâ—… regni non causâ—… regnandi they are certaine seminaries of hope motives of Charity tokens of secret predistination presages of future felicity the way of the kingdome not the cause of reigning and therefore no meritorious cause of salvation § VIII And these were all the Testimonies which Bellarmine taketh notice of as alleaged by us out of the Fathers But I have not so done with them For as in the question of justification by faith alone I produced a multitude of Testimonies to proveâ—… the consent of the ancient Church with us So in this place that good workes are not truely meritorious of eternall life I doe prove not onely by all those Testimonies for if we be not justified by them wee are not saved for them but also by a new supply of Testimonies which by divers learned men have been collected but chiefly by our most learned Primate whereof I will recite so many as his adversary hath meddled with that I may briefly and as it were in transcursu vindicate them from his cavils Of these the first is Origen I can hardly perswade my selfe that there can be any worke which may of duty or debt require the remuneration of God Seeing even that that we are able to doe to thinke or to speake wee doe it by his gift and bounty What debt then shall there be of his whose grace hath gone before from whence I reason thus To no gifts of his God is a debtour or oweth reward as due All our good workes are his gifts therefore to none of our good workes is God a debtour or oweth reward as due Wherof the reason being because they are the gifts of God proceeding from his grace which precedeth our good workes hee is proved to bee ridiculum caput who answereth that Origen speaketh of such workes as are done by the sole power of mans free will without grace § IX Hilarie writing upon the parable of the Workemen Matth. 20. having said that the Gentiles who upon the preaching of the Gospell were to bee saved by the justification of faith were meant by those who being called at the eleventh houre were the first that in the evening received the gift of the wages appointed for the labour of the whole day he addeth these words Merces quidem ex dono nulla est quia debetur ex opere sed gratuitam Deus omnibus ex fidei justificatione donavit Wages indeed by gift there is none because by the worke it is due but to all by the justification of faith God hath given the same free Whence I argue No wages is of free gift Why because it is due to the worke Eternall life is of free gift which God giveth to all that beleeve by the justification of faith Therefore eternall life is not wages Mat. Yea but Hilarie elsewhere saith that the kingdome of God is the wages of such as live well Answ. It is merces indeed
non debita sed gratuita not wages but a free reward For so in this very place he calleth it first donum mercedis the gift of reward secondly gratuitum free thirdly in the words next following gratuitam mercedem a free reward and lastly hee saith that the gift of grace doth give the reward of the Law well and blamelessely kept to them that beleeve by faith being of the last made the first that is saved For the first which were made last who murmured at this free reward were of the many that were called but not of the few which are chosen Absurd therefore is his answere who saith that Hillarie saith no more but that faith and justification by faith is the free gift of God but that there is not a word to signifie that heaven is not the wages of good workes which notwithstanding is the thing to bee concluded from hence So that according to this wife exposition by the wages which according to the parable is in the evening given to the labourers is faith or justification by faith meant and not eternall life which is the end of our faith and the reward of all our labours which according to the judgement of all Writers even Bellarmine himselfe is signified by the day-penny given to them who of the last were made first For the day-penny was both the mercenary wages contracted for by those who were first and the free reward which the bounty of the Master of the vineyard bestowed freely on the last who were made first that is saved § X. Ambrose after hee had said Hîc quidem luctamur sed alibi coronamur Here we wrestle but elsewhere we are crowned lest he should seeme to arrogate unto himselfe as if by his wrestling hee deserved the crowne addeth by way of prevention I spake not of my selfe alone but of all men in generall Nam unde mihi tantum meriti cui indulgentia pro corona est for whence should I have so great merit to whom indulgence is for a crowne Hence I reason thus to whom Gods indulgence or mercie in pardoning their sinnes is their crowne they cannot plead their merits But to Ambrose and to all good men indulgence is their crowne therefore they cannot plead their merits Wherefore this was not more humbly than truely spoken of Ambrose And elsewhere which of us can subsist without mercie quid possumus dignum praemiis facere coelestibus what can wee doe worthy the heavenly rewards by what merit of man is it granted that this corruptible flesh should put on incorruption the sufferings of this time are unworthy to the glory that is to come Therefore the forme of heavenly decrees doth proceed with men not according to our merits but according to Gods mercie To this a frivolous answere is given that Ambrose speaketh of merits as contradistinguished from Gods mercie when Ambrose speaketh of himselfe and of all the faithfull who are endued with grace who notwithstanding are not able to doe or suffer any thing worthy of the future glory § XI Basil on those wordes Psalm 33. 18. the eye of the Lord is upon them that hope in his mercy hee saith that he doth hope in his mercie who not trusting in his owne good deeds nor looking to bee justified by workes hath the hope of salvation onely in the mercies of God To this an impudent answere is given that they are said to hope in Gods mercie who hope that their good workes proceeding from the grace of God are by his mercie made meritorious of eternall life For which they have have no ground either in Scriptures or Fathers praeter impudentiam asseverandi And surely if this had beene Basils meaning he should have set downe the description of a proud justitiarie rather than of an humble Christian such as he intended to describe For speaking of those words who hope in his mercie he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Psalmist setteth forth the humility of them that serve the Lord how doe they hope on his mercies for hee that doth not trust to his owne good deeds nor expecteth to bee justified by workes but hath his onely hope of salvation in the mercies of God but he that trusteth that by the grace of God his workes are made meritorious hee doth with the Pharisee trust in his workes as proceeding from grace For the Pharisee though he acknowledged his righteousnesse to come from God and therefore thanketh him for it yet he is noted to have trusted in himselfe The mercie of God in which the faithfull hope is his mercie in forgiving their sinnes not in making their good workes meritorious as appeareth by the words immediately following for saith Basil when he shall call that saying to minde Behold the Lord and his reward to render to every man according to his worke and shall consider his owne evill deeds he is indeed afraid of punishment and through feare subjecteth himselfe to those things which are threatned but that hee may not be swallowed up of sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he conceiveth good hope looking to the mercies of God and his love to mankinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the hope which he conceiveth is this that his soule shall be delivered from death But though they cannot answer this place yet they will clavum clavo petere and requite us with another out of Basil which shall be answerâ—…d in his due place In the meane time I adde two other Testimonies out of Basil for writing on those words of the Psalme And redeeme us for thy mercies sake See saith he how hee concludeth his speech After a thousand virtues whence doth hee pray to be saved By Gods mercie and bounty 3. And againe in Psal. 23. 5. where David having descrybed the just and upright man who shall bee saved saith this man shall receive the blessing from God and mercy from God his Saviour Here saith Basil he sheweth the fruit of good deedes and very fitly did he conjoyne blessing and mercy For the rewards which men doe thinke of are granted to men onely for Gods bounty sake For all the righteousnesses of men doe not equall so much as the gifts already granted much lesse those which are to come which doe exceed the thought of man § XII Hierome Pro nihilo salvos facies eos haud dublum quin 〈◊〉 qui â—…on prâ—…prio meritâ—… sed Dei salvantur clementia for nothing thou shalt save them no doubt he meaneth the just who are not saved by their owne merit but by the mercy of God 2. Againe Animadverte quod beatam se dicat Maria Mater Domini non 〈◊〉 merito atque virtute sed Dei in se habitantis clementia Observe that the blessed Virgin calleth her selfe blessed not by her owne merit or virtue but by the clemency of God dwelling in her 3. And againe Tunc justi sumus then we are just when wee confesse
our selves to bee sinners and our righteousnesse consisteth not in our owne merit but in the mercy of God 4. God resisteth the proud and giveth grace to the humble but where is grace it is not the retribution of workes but the largesse of the giver that the saying of the Apostle may be fulfilled it is not of him that willeth nor of him that runneth but of God that sheweth mercy 5. Writing on those words Esai 64. 8. thou art our Father hee saith Si nostra consideremus merita desperandum est si tuam autem clementiam c. If wee consider our merits wee must despaire but if thy clemency who doest scourge every sonne whom thou receivest we dare powre forth our prayers 6. When the day of judgement or of death shall come all hands will bee dissolved because no worke shall bee found worthy Gods justice and in his sight shall no man living be jâ—…stified namely if he enter into judgement with him whereupon the Prophet saith in the Psâ—…lme If thou Lord observe iniquities who shall abide To these two that thred-bare answere is given that they speake of humane workes not assisted by grace when it is plaine that the former words are spoken in the person of Gods children whose good workes are alwayes assisted by grace the latter of all men even of the best whose workes though proceeding from grace are stained with the flesh and therefore not worthy of Gods justice § XIII The same answere is given to the testimonies of Macaâ—…ius and Marcus the Eremits which cannot bee so eluded Macarius speaking of the dignity of Christians for whom God hath prepared a kingdome writeth thus As touching the gift therefore which they shall inherit a man might well say that if any one should â—…ven from the creation of Adam to the consummation of the world fight against Satan and should suffer afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee should doe no great matter in respect of the glory which he shall inherit Marcus among his twenty two sentences concerning those who thinke to bee justified by workes which in the first â—…entence hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath divers against merits whereof I will cite a few Our Lord saith he when he would shew that the keeping of the whole Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debita to bee performed as a debt and that the adoption of sonnes is given by his blood hee saith when you shall have done all things that are commanded you say wee are unprofitable servants we have done what was our duety to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the kingdome of heaven is not wages or a mercenary reward of workes but the Grace or free Gift of the Lord prepared for his faithfull servants The servant doth no require liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a deâ—…erved reward but receiveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as given by grace Some not doing the Commandements thinke they beleeve well Others doing them looke to receive the kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as due wages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sorts misse the heavenly Canaan From Lords no reward is due to servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither doe they obtaine liberty unlesse they serve well If Christ dyed for us according to the Scriptures and wee live not to our selves but to him that dyed for us and rose againe surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are bound as debtours to serve him uâ—…till death how then shall we esteeme the adoption or inheritance of sonnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due unto us § XIV Out of Chrysostome many pregnant testimonies are alleaged first In Coloss. homil 2. Why doth hee call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or inheritance by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he sheweth that no man by his owne good workes doth obtaine the kingdome for no man sheweth forth such a conversation that hee should bee worthy of the kindgdome but this is altoâ—…ether of the gift of God wherefore he saith when you shall have done all say we are unprofitable servants for what things wee ought to doe wee have done The same hath Theâ—…philact To this you may adde that which I cited before out of his Treatise De compunctione ad Stâ—…lochium and that which hee writeth in Psal. 4. 5. and in his sermon De primâ—… homine praelato â—…mni creaturâ—… In which it is said though we should die ten thousand deaths and should shew forth all virtue though we should performe ten thousand good workes yet we cannot performe any thing worthy of those honours bestowed upon us worthy of that heavenly kingdome or correspondent unto it but it is of his mâ—…rcie of his love of his grace that we are saved than which nothing can bee spoken more plaine against the merit of â—…ondignity To all which a senselesse answere is given that heaven is the free gift of God and yet is purchased by our merits which implyeth a contradiction within it selfe and is expressely repugnant to the Scriptures Rom 4. 4. 11. 6. And the reason which is given to prove it doth overthrow it because the good works which they call merits are the free gifts of God and therfore cannot merit of God as I have shewed before § XV. To that which is alleaged out of the life of Saint Anthâ—…ny and out of Augustine in Psal. 36. Conc. 2. in both which places is notably expressed the infinite disproportion betweene that we can doe or suffer which the Papists call merits and the heavenly reward which evidently overthroweth the Popish doctrine of meriâ—…s as I have heretofore proved it is answered that notwithstanding all this disproportion eternall life is given and justly given as the reward thereof But the question is not whether God doth justly give the reward which he hath freely promised but whether we doe merit and deserve it This answere therefore is frivolous Out of Augustine I have before produced manifold and manifest testimonies but yet because the Papists alleage out of him two Assertions which to them seeme contrary to that wee hold to wit that God is our debtour in respect of eternall life and that in justice he doth render it unto us I will brâ—…efly cleare them For first Augustine every where professeth that God is not a debtour unto us in respect of out desert but in regard of his gracious promise which proveth not our merit but the contrary For what he freely promised without respect of our worthinesse or desert that hee also promised to give freely And therefore eternall life when it is given according to his promise it is given freely and without our desert God is a debtour onely in respect of his promise a debtour unto himselfe as I have said before in respect of his trueth and fidelity it being impossible that he should lie or deny himselfe but not a debtour to us in respect of our
truely beleeve Secondly it is one and the same objectivè in respect of the same object it being the vision or fruition of the same God who is the chiefe good Thirdly in respect of continuance in regard whereof it is called eternall life which is one and the same to all being the same everlasting inheritance and the same â—…ternall fruition of God and Fellowship which we shall ever have with Christ and by him with the whole Trinity But however eternall life in respect of the substance be onâ—… and the same equally procured by the merit of Christ yet it is not to be doubted that there are divers degrees of glory where with God doth crowne the divers degrees of grace which he hath bestowed on his children in this life For although all that shall bee saved shall have fulnesse of felicity so much as they are capable of yet some are more capable than others Even as vessels of divers measures being put into the sea will all be fâ—…ll of liquor according to their capacity yet some will containe a greater quantity than others So all the Saints though all full of happinesse yet shall not all bee endued with the same measure of glory but according to their capacity This is that which heretofore I alleaged out of S. Ambrose that god doth give to all that are saved aequalem mercedem vitâ—… non gloriae equall reward of life not of glory These things thus premised I answere first by denying his proposition For although according to the proportion both of habituall grace and of actuall obedience which we call good workes the degrees of glory in the life to come shall bee bestowed yet these degrees are not thereby merited but God doth graciously crowne his greater graces which hee freely bestowed in this life with a greater measure of glory in the life to come Besides Bellarminâ—… and other Papists doe teach that God crowneth our good workes supra condignum therefore those crownes cannot be merited ex condigno Secondly I deny his assumption averting that eternall life it selfe is not bestowed according to the proportion of our workes but as it is wholly merited by the obedience of Christ so is it equally bestowed upon all the faithfull who are equally justified by the merits of Christ. § XII But here Bellarmine cavilleth with two answeres given as he saith by our Divines the former that divers rewards are given to good workes both in this life and in the world to come but not eternall life it selfe against which he proveth that good workes are rewarded with eternall life and that there are no rewards in the world to come which doe not belong to eternall life Whereas no doubt the meaning of those who gave that answere was this that there are divers degrees of rewards given both in this life and in the world to come as namely the divers degrees of glory but there are not divers degrees of eternall life that is one and the same to all that are saved We doe not deny but eternall life is the reward of good workes and therefore Bellarmine might have spared his paynes in proving that which we doe not deny but we deny it to be given in divers degrees according to the proportion of mens workes The other answere that etâ—…rnall life is to bâ—… given to good workes no otherwise bâ—…t as they are signes of faith which also hee solemnely disputeth against utterly mistaking the matter For first wee say that God doth graciously reward the virtues and obedience of his owne children not as their merits but as his graces Secondly we say indeed that in the Gospell eternall life is promised to those that beleeve without respect of workes and damnation denounced â—…gainst those that beleeve not but because both faith and infidelity are inward and hidden and many deceive themselves with an inward opinion and an outward profession of faith therefore the Lord at the last day will proceed in judgement according to the evidence of mens workes So that the Lord pronounceth the sentence according to workes as the signes and evidence of faith but rewardeth both faith and them as his owne gifts and graces Howbeit more properly eternall life it selfe is rendred to the righteousnesse of faith which is the righteousnesse and merits of Christ imputed to them that beleeve by which the faithfull are equally justified and equally entituled to the kingdome of heaven but the degrees of glory are given according to the degrees of our sanctification that is to the degrees both of the habits of faith and other graces and of the acts and exercise thereof which wee call good workes All which being Gods owne free gifts hee doth freely reward crowning his greater graces with greater glory § XIII As for the places of Scripture which testifie that God will reward men according to their workes I answere that secundum opera according to workes doth not signifie the proportion but the quality of workes as I have shewed before out of Gregorie that is as in some of the places it is expressed good workes are to be rewarded with glory evill with punishment Rom. 2. 6 7 8. 2 Cor. 5. 10. c. And so is that Gal. 6. 7. to be understood as the Apostle explaineth himselfe vers 8. that as every man doth sowe so he shall reape viz. he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape everlasting life The allegation out of Luk. 6. 38. is impertinent as appeareth by his paralell Mat. 7. 1 2. Iudge not that you be not judgâ—…d for with what judgement ye judge ye shall be judged and with what measure you mete it shall be measured to you againe For first it seemeth to speake of humane judgement that as wee judge others so we shall be judged of others according to the law of like for like Secondly it speaketh of active judging in the worse sense which is therefore forbidden and the reason is from the like judging passive as an evill though just reward thereof so farre is it from speaking of the reward of eternall life Or if the place should be generally understood of mens judging well or ill and of their being judged according either by God or man nothing else can necessarily be gathered but the like judgement in quality that is either good or bad And the like is to be said of 1 Cor. 3. 8. where the Apostle doth not spâ—…ake of the eternall reward either of life or death rendred to good or evill workes according to the proportion thereof but of the blessing of increase which God giveth to those that are planters or waterers in his garden as a reward of their labours By planters he understandeth himselfe and other Apostles who were the planters of the Church by waterers Apollo and other Evangelists and Preachers who fed the Church with their doctrine The
reward of their labours who are Gods workemen vers 9. labouring for him and not for themselves is the blessing of increase which God giveth thereunto Even as the harvest is the reward of the earing not to be asscribed to the merit of earing but to the blessing of God And so it is here plainely said though the Planter and the Waterer shall have their owne rewards yet their reward is not to bee asscribed to the merit of their labour but to the blessing of God I have planted saith Paul and Apollâ—… hath watered but God gave the increase So then neither he that planteth is any thing nor he that watereth but God that giveth the increase Or if the place should generally be understood oâ—… all workes both good and bad the meaning would be that the reward would be answerable either good or bad That of the Psalmist Psal. 62. 12. To thee Lord mercie for thou rendrest to every man according to his worke is not generally to be understood of the workes of all men both good and bad for the bad works of the wicked hee doth not reward in mercie but judgement without mercie shall bee executed upon them but of the good workes of the godly onely which though they bee good and acceptable to God in Christ yet he rewardeth them not according to merit but according to his mercie The place Apâ—…c 22. 12. may be an exposition of the rest For whereas in the rest it is said that God will judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their dâ—…eds here Christ saith he will render to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his worke shall be viz. good or bad But here the Papists would seeme to bring a reason à pari that as the wicked are damned prâ—…pter peccata for their evill workes so the godly are saved propter opera bona for their good workes And as â—…vill workes merit hell so good workes pari ratione merit heaven Answ. it is impar ratio there is no equality in the comparison For first the Scripture plainely teacheth that by and for their evill works men are condemned and as plainely denieth that by or for good workes men are saved Ephes. 2. 8 9. Tit. 3. 5. Secondly any one sinne meriteth death because it is a breach of the Law yea of the whole law Iam. 2. 10. but not any one good worke can merit heaven because it is not the fulfilling of the whole law for there must be a concurrence of all duties In so much that if a man should performe all the Commandements and faile in one the breach of that one maketh him guilty of all Thirdly evill workes are purely and perfectly evill and therefore absolutely deserve death but the good workes are not purely and perfectly good as I have heretofore prooved therefore death is the due stipend of sinne but eternall life is the free gift of God Fourthly sinne is absolutely meritorious of damnation but so is not our obedience of Salvation For though we could performe all the commandements by a totall perpetuall and perfect obedience yet wee must acknowledge our selves unprofitable servants and much lesse could we merit thereby because we have done but our duety and where is no more but duety there can bee no merit Debitum non est meritum § XIIII His third argument is taken from those places which do so testifie eternall life to be rendred to good workes that they place the very reason why eternall life is given in good workes The places bee these Matth. 25. 34 35. Come ye blessed of my Father possesse the kingdome prepared fâ—…r you from the beginning of the world For I was hungry and you gave mee meat c. and in the same chapter vers 21. because thou hast beene faithfull in few things c. Apoc. 7. 14. These are they who came out of great tribulation c. therefore they are before the Throne of God In which places the particles enim quia ideo for because therfore are all causall His reason standeth thus To what things the causall particles are applied they are causes of that to which they have relation as namely of Salvation To workes of charity the causall particles are applied Therefore workes of charity are causes of Salvation To the proposition I answere that causall particles doe not alwaies nor for the most part signifie causes so properly called For that is a grosse erâ—…our of the Papists as I noted before The word cause sometimes is used properly to signifie that argument which hath relation onely to its effect by virtue whereof the effect hath its being either as from the efficient or as of the matter or as by the forme or as for the end Sometimes it is used generally to signifie any argument or reason whatsoever which is not the cause of the thing or of the being of that whereof it is said to bee a cause but of the consequence or conclusion and thus the rendring of any reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rendring of the cause though perhaps it bee from the effect or any other argument And forasmuch as persons are discerned and knowne by their effects for as our Saviour saith By their fruits you shall know them therefore it is usuall in the Scriptures from the effect to argue and declare the cause As thus God is mercifull for hee rewardeth the godly according to their workes God is just for hee rewardeth the wicked according to their sinnes This man is elect because he truely beleeveth and repenteth this man truely beleeveth because hee is fruitfull of good workes This is a good tree for it bringeth forth good fruite To the woman that was a sinner much was forgiven for shee loved much In those and infinite more examples the cause or reason which is rendred is from the effect Therefore the proposition is false § XV. Now let us consider the places of Scriptnre which hee alleageth and first Matth. 25. 35. for when I was hungry c. This reason which is alleaged is not from the cause as if good workes were the meritorious cause of our inheriting the kingdome of heaven but from the effect to prove the cause which is expressed Verse 34. as I have shewed before For for what cause are men to be saved First because they are blessed of the Father that is justified and therefore entituled to this kingdome Secondly because they are elected and therefore this kingdome was prepared for them from the beginning Thirdly because they arâ—… the heires of God for whom our Saviour purchased this inheritance noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—…rit But how shall it appeare who they are that are blessed and justified for whom this kingdome is prepared for whom this inheritance is purchased By the fruits of justification election redemption and namely by the workes of mercy and chariâ—…y towards the poore members of Christ according to which as the evidence our Saviour
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
sanctification of the Spirit we might bee fitted for his kingdome and receive the inheritance among those that are sanctified And this holinesse is so necessary a property and cognizance of them that shall bee saved as that without it no man shall see God wherefore â—…hough it bee not the cause as I have shewed heretofore yet it is the way to the Kingdome and consequently causa sine quâ—… non And therefore that wee may bee stirred up to seeke after holinesse which is so necessary the Lord in aboundant mercie hath promised eternall life thereunto as the reward whereby hee doth superaboundantly recompence all our service and obedience and most graciously crowne his owne gifts and graces in us Yea but saith toâ—…saack â—…saack yet his pleasure was that hee should obtaine them by the merit of prayer Reply that a man should merit by prayer is as absurd as to imagine that a poore man who hath nothing doth by his begging merit almes It is true that when God promiseth good things unto us as the end wee are to use those meanes which God hâ—…th preordained whereof prayer is a principall and to walke in that way which leadeth to that end but those meanes are no merits nor that way no cause of obtaining that which God as hee hath graciously promised so hee freely bestoweth § XVIII The fourth argument is from those testimonies where the reward is said to bee rendred to good workes out of justice as 2 Thess. 1. 4. we glory in you in the Churches of God for your patience and faâ—…th in all your persecutions and tribulations which you sustaine for an example of the just judgement of God and after vers 6. If yet it bee just with God to repay tribulation to them that vexe you and to you that are vexed rest with us 2 Tim. 4. 7 8. I have fought a good sight I have consummate my course I have kept the faith Concerning the rest there is laid up for me a crowne of justice which our Lord will render to me at that day a just judge Heb. 6. 10. God is not unjust that hee should forget your worke Iam. 1. 12. Blessed is the man that suffereth tentation for when he hath beene proved he shall receive the Crowne of life Apoc. 2. 10. Bee thou faithfull untill death and I will give thee the Crowne of life Hereto also saith hee belong those places Pro. 19. 17. foeneratur Domino he lendeth as it were upon usury to the Lord who hath piâ—…y on the poore 1 Cor. 9 24. Know you not thâ—… they which runne in the race all runne indeed but one receiveth the price so runne that you may obtaine 2. Tim. 1. 12. I am sure that he is able to keepe my depositum unto that day For he should doe wrong who should either not repay that which was lent or not pay the prize to him that overcommeth or not restore the depositum that is the thing which is committed to his trust For all these include justice His argument is thus to be framed That reward which God in justice rendreth to good works is merited by them Eternall life is a reward which God in justice rendreth to good works Therefore eternall life is merited by them The proposition he taketh for â—…ranted the assumption hee proveth by all those testimonies which he hath alleaged § XIX But first I answere to his proposition by distinguishing the word justice which is taken either universally comprehending all morall virtues and so it is all one with Gods goodnesse both as hee is good in himselfe and as hee is good to his creatures comprising the bounty and therein the love the grace and mercie of God as well as that which more properly is called his justice So that what good things is rendred accorâ—…ing to this justice is not therfore merited More particularly justice is either in word or deed God is just in his word both in respect of his precepts which are just as a just Law-giver and also in respect of his promises in performance whereof hee is faithfull and just For it is a just thing for any to stand to his promises yea as the Oratour saith fâ—…ndamentum est justitiâ—… fides Hence in the Scriptures faithfull and just are sometimes joyned as synonyma 1 Ioh. 1. 9 If wee confesse our sinnes he is faithfull and just to forgive us our sinnes And in this sense God is said to be just when hee doth render unto us that which he hath promised So in the places alleaged 2 Tim. 4. 7 8. Heb. 6. 10. Iam. 1. 12. Hee is just also in his workes Psal. 48. 10. 145. 17. For God doth whatsoever he willeth and whatsoever he willeth that is just This justice by Philosophers is distinguished into distributive and commutative both observing equality the former geometricall the later arithmeticall But this distinction doth not agree to the justice of God in respect of the later branch which consisteth in commutation that is in mutuall giving and receiving For God giveth all things to all Act. 17. 25. but receiveth not any thing from any Rom. 11. 35 as I have said before and therefore cannot be a debtour to any but to himselfe in regard oâ—… his promise Thus then the justice of God which is in fact may more fully be distinguished that it is either disponens or remunerans disposing either as a just but most free and absolute Lord of all or as he is the just God the Creatour Governour and Preserver of all things Remunerating as he is the just judge As a most free and absolute Lord hee disposeth things according to his absolute will and pleasure Who possessing all things by full and absolute right may according to his pleasure dispose of them doing with his owne what he pleaseth Rom. 9. 18 21. Matth. 20. 15. As hee is the just God that is the Creatour Preserver and Governour of all hee disposeth of all things according to his goodnesse Mat. 5. 45. 48. giving all good things to all not universa singulis but such as are agreeable and fitting to all according to their severall kind nature and quality And from this justice the order of the whole Vniverse dependeth This goodnesse os God sometimes in the Scripture is called his justice Psal. 116. 5. and so translated by the 72. Gen. 19. 19. 32. 10. Exod. 34. 7. Esai 63. 7. and this justice is by the said 72. rendred mercie Deut. 6. 25. 24. 13. Psal. 24. 5. 33. 5. 103. 6. Esai 1. 27. Dan. 4. 24. 9. 16. And as he is God of all and just to all in giving to all those good things which belong to them so is he after a more peculiar manner the God of the faithfull Gen. 17. 7. even the God of their righteousnesse Psa. 4. 1. as their justifier and Saviour by the righteousnesse of God and our Saviour Iesus Christ by imputation
degree of heavenly happinesse but also the higher degrees of glory and finally which is a consequent of the premisses that they may trust in their workes as being true causes of salvation All which assertions are insolent and Antichristian § XV. But we being in our selves most miserable sinners say with Daâ—…iel To thee Lord belongeth mercie and Iustice but to us shame and confusion of face and therefore wee pray with David Enter not into judgement with thy servants O Lord for no man living can bee justified in thy sight namely if thou enter into judgement with him For if thou Lord marke iniquities who shall stand If we should argue with God we should not bee able to answere one of a thousand with Esay wee confesse that all our righteousnesses are as polluted clothes as being stayned with the flesh and therefore have cause to cry out with the Apostle wretched men that wee are who shall deliver us from this body of death But yet with the same Apostlc we thanke God through Iesus Christ our Lord with David we professe that with the Lord there is mercie and forgivenesse that he may bâ—… feared and with him there is plentifull redemption and hee shall redeeme the Israel of God from all their iniquities Wee beleeve that Christ by his death hath satisfied for our sinnes and by his obedience hath merited heaven for us that hee died for our sinnes and rose againe for our justification that wee are justified by his blood and by his obedience we are constituted just that hee is the end and complement of the Law for righteousnesse to all that beleeve in him that of God he is made unto us wisedome for our vocation righteousnesse for our justification holinesse for our sanctification and redemption for our glorification that according as it is written He that glorieth let him glory in the Lord. And howsoever we doe teach that those who are justified are also sanctified and that no man can bee assured of his justification without sanctification though wee seriously urge as our duety is the necessitie of good workes and of a godly life protesting with the Apostle that without holinesse no man shall see God though we teach that by our good workes wee are to make our Election our vocation our justification sure unto us though wee acknowledge that they are the evidence by which wee shall bee judged at the last day though finally in the doctrine of sanctification we urge the necessity and profit of good workes as much as ever any other Christians whether old or new yet in the question of justification if our workes or our inherent righteousnesse bee obtruded as the matter of our justification and merit of salvation then doe we loathe and abhorre them as polluted clouts wee renounce them as things of no value wee esteeme them or at least as Luther said the opinions of them as losse And contrariwise our whole affiance for our justification and all our hope of salvation we doe entirely repose in the onely mercies of God and merits of Christ ouâ—… most perfect and all-sufficient Saviour to whom with the Father and the Holy Spirit be all praise and glory for evermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a In novissimis â—…emporib i. regâ—…ance Antichrist Anselâ—… in 1 Tim. 4. 1. Vid. Diatrib de Antiâ—…h part 1. l. 3. c. 1. §. 3. c 1 Tim. 4. 1. 3. d This distinction is propounded by S. Augustine de Trinit lib. 13. c. 2. and by the master of the sentences Sent. 3. dist 23. e Vid. Diatrib de Antichristo lib. 4. c. 6. 7. g Idem l. 3. 6. 49. h De â—…ont Rom. lib. 4. cap. 3. i Bellar. de Concil li. 2. c. 17. Conc. Trid. sess 4. Pari pietatis affectu reverentia suscipiunt ei venerantur k Cesteri Enchirid cap. 1. Hutus praestantia multis par tib â—…peral Scripturas l Cesler ibid. m Hosius de expresso Dei verbo n Contr. Luciferian in Gal. 1. neque enim in Scripturarum verbis Evangelium est sed in sensu o De verbo non scripto l. 4. c. 4. * Rom. 10. 8. p See lib. 7. c. 3. §. 9 10 11 12. q See the learned work called the Grand imposture r Apud Euseb. lib. 4 cap. 15. s Gerdon contrv 1. c. 27. t Ibid. u Ibid. â—… 3. * Hosius de authorit Scripturae lib. 3. x Vid. Diatrib de Antichristo part 1. lib. 6. c. 4. §. 9. The excellencie of this argument * Lib. 6. Cap. 6. §. 2. a Iohn 1. 17. b Gal. 2. 5. c Rom. 1. 16 17. d Gal. 1. 6. 8. e Iohn 8. 44. f Iude 6. g Gal. 5. 4. h Gal. 3. 17 18. i Rom. 4. 14. k Gal. 3. 10. l Gal. 5. 2 3 4. Gal. 2. 21. m Of this see more lib. 7. c. 3. §. 10 11 12. The definition of Justification The name â—… Justificarâ—… o Lib. 2. The definition of Justification explaned 1. That it is an action of God Rom. 8. 33. Esay 43. 25. p Rom. 9. 16. 2. An action of God without us q Verse 34. r Ephes. 1. 7. Col. 1. 14. 2 Cor. 5. 19. Rom. 4. 5 7. s Sess. 6. cap. 4. Vt sit translatio ab eo statu in quo homo nascitur silius primi Adami in statum gratiâ—… adoptionis filiorum Dei per secun dum Adamum Jesum Christum salvatorem nostrum Justification though it alwaies concurreth with Gods gracious actions within us yet it is carefully to be distinguished from them Ephes. 1. 6. Justification an action of God continued t Heb. 7. 25. Rom. 3. 25. u The Covenant of Grace Chap. 8. pag. 109. Whether Justification bee wrought but once and at once * a Cor. 4. 16. 1 Iohn 5. 1. Iohn 1. 12 13. Gal. 3. 2â—… Rom. 8. 17. The Papists confuted who deny it either to be an action of God or an action without us or continued The Causes of Justification The principall efficient Rom. 3. 26 30. 4. 5 6. 8. 30 33. Gal. 3. 8. a Iaâ—… 4. 12. b Psalm 51. 4. Esay 43. 25. 2 Cor. 5. 19. Ephes. 1. 6. c 1 Iohn 21. 2. d Matth. 6. 12. Rom. 8. 33. Exod. 34. 7. Esay 43. 25. Marke â—… 7. The Motives * Psalm 6. 2. 123. 3. 31. 9. f In Rom. 3. 24. Scriptura sacra non dicit nos justificare per solam gratiam sed per gratiam simul iustitiam sed utramque Dei hocest per gratiam Dei per iustitiam Dei non per justitiam hominum 2 Tim. 1. 9. â—… Ephes. 1. 6. Rom. 11. 5. Eph. 1. 5 6. 2. 5. 8 2 Tim. 1. 9. g Ephes. 2. 8 The Lord is alsâ—… just in justisying a sinner Rom. 3. 25 26. The actions of the three persons distinguished The Father Rom. 3. 25. Iohn 3. 16. The Sonne Esay 53. 11. Rom. 8. 34. 1 Iohn 2. 2. Heb.
righteous 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.