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.
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 〈◊〉
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
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
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
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
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
in everlasting righteousnesse Dan. 9. 24. § VII Inst. III. If we bee justified by Christ his fulfilling of the Law then wee are justified by a legall righteousnesse but wee are not justified by a legall justice but by such a righteousnesse as without the Law is revealed in the Gospell Answ. The same righteousnesse by which we are justified is both legall and Evangelicall in divers respects Legall in respect of Christ who being made under the Law that hee might redeeme us who were under the Law perfectly fulfilled the Law for us Evangelicall in respect of us unto whom his fulfilling of the Law is imputed And herein standeth the maine both agreement and difference betweene the Law and the Gospell The agreement that both unto justification require the perfect fulfilling of the Law the difference that the Law requireth to justification perfect obedience to be performed in our owne persons The Gospell propoundeth to justification the righteousnesse of God that is the perfect righteousnesse of Christ who is God performed for us and accepted in the behalfe of them that beleeve as if it had been performed in their own persons § VIII Our second reason As by the disobedience of the first Adam by which he transgressed the Law men were made sinners his disobedience being imputed to them so by the obedience of the second Adam whereby hee fulfilled the Law men are made righteous his obedience being imputed to them In answer to this argument two novelties are broached the former that as wee were made sinners by one act of disobedience committed by one man and that but once so we are justified by one act of obedience performed by one and that but once which was that oblation of Christ whereby hee but once offered himselfe Whereunto I reply first that betweene sinne whereby the Law is broken and obedience whereby the Law is fulfilled there is great ods The Law is broken by any one act of sinne for hee that offendeth in any one is guilty of all But the Law is not fulfilled by any one act of obedience but by a totall perfect and perpetuall observation of the Law for by the sentence of the Law hee is accursed whosoever doth not continue in all the things which are written in the booke of the Law to doe them But in no one act of obedience there neither is nor can bee a continuance in doing all the things that are commanded Secondly that although the obedience by which we are justified was but of one man yet it was not one act but as the Apostle calleth it in the verse going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all that the Law requireth to justification The second Novelty is that neither Adam in sinning transgressed the Law nor our Saviour in his obedience to death obeyed the Law For neitheâ—… the commandement given to the first Adam concerning the forbidden fruit nor the commandement given to the second Adam concerning his suffering of death for us was any commandement of the Law no more than the commandement given to Abraham for the sacrificing of his sonne or to the Israelites for the spoiling of the Aegyptians but a speciall commandement Whereto I reply that although every thing which God commandeth in particular be not expressed in the Law yet wee have a generall commandement expressed in the Law that whatsoever God commandeth we must doe and if we doe it not we sinne and every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a transgression of the Law § IX Our third reason If Christ by his conformity to the Law fulfilled the Law for us then his obedience in fulfilling of the Law is accepted of God in our behalfe as if wee had fulfilled it in our owne persons but Christ by his conformity to the Law fulfilled the Law for us therefore his obedience in fulfilling of the Law is accepted of God in our behalfe as if wee had fulfilled it in our owne persons that is to say both his habituall and actuall righteousnesse is imputed to us The consequence of the proposition is necessary for if hee performed obedience for us and in our behalfe he performed it in vaine if it be not accepted for us and in our behalfe The assumption also is of necessary truth for first that Christ did fulfill the Law it is evident for himselfe professeth that he came to fulfill the Law Matth. 5. 17. that it became him to fulfill all righteousnesse Matth. 3. 15. that he did alwayes those things which please God Ioh. 8. 29. and the Scripture testifieth that not for himselfe but for us hee fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever the Law requireth to justification that his whole life was a perpetuall course of obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even untill his death which he performed not for himselfe for as hee was incarnate not for himselfe but for us men and for our salvation for it was the exinanition of himselfe so being incarnate he sanctificed himselfe for us and was made under the Law not for himselfe for that was a farther degree of humiliation that being man hee humbled himselfe to bee obedient even untill his death and therein also humbled himselfe to undergoe the death of the crosse The Apostle Rom. 10. 4. teacheth that Christ is thâ—… end that is the perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke Fathers speake that is complement of the Law to all that beleeve unto righteousnesse that is that hee hath fulfilled the Law for all beleevers in so much that all who truely beleeve have in Christ fulfilled the Law Upon which place Remigius writing saith Christus finâ—…â—…gis in completio legis Christ the end of the Law that is the fulfilling of the Law Theodoret. He that beleeveth in our Lord Christ hee hath fulfilled the scope of the Law and what that is Chrysostome sheweth For saith hee What did the Law intend To make a man just but it was not able for never any fulfilled it but this end our Saviour Christ hath more amply accomplished through faith if therefore thou beleevest in Christ thâ—… hast not onely fulfilled the Law but much more than it commanded for thou hast received a farre greater righteousnesse and what can that be but the righteousnesse of Christ And Photias whosoever therefore saith the Apostle beleeveth in Christ hee fulfilleth the Law Sedulius likewise hee hath the perfection of the Law who beleeveth in Christ. This therefore doth plainely prove that Christs obedience in fulfilling the Law is imputed to all that beleeve unto righteousnesse as if themselves had fulfilled it And this is the conceived doctrine of the Church of England that Christ satisfied the justice of God and redeemed us not onely by the oblation of his body and shedding of his blood but also by the full and perfect fulfilling of the
or to give sentence with him Deut. 25. 1. If there be a controversie betweene men and they come unto judgement that the Iudges may judge them then they shall justifie the righteous and condemne the wicked Prov. 17. 15. Hee that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord and so the word is used 2 Sam. 15. 4. Psal. 82. 3. Iob 27. 5. Esai 5. 23. § V. From the Courts of men and from humane Iudges this word is translated to spirituall judgements and is attributed to God the Iudge to Christ our Mediatour and Advocate to Preachers as they are the Embassadours of God in Christ his stead God is said to justifie when he absolveth a man from sin or guilt and pronounceth him just Exod. 23. 7. I will not justifie a wicked man I will not absolve or acquit him or hold him guiltlesse 1 King 8. 32. and 2 Chron. 6. 23. Salomon desireth the Lord that he would judge his servants condemning the wicked to bâ—…ing his way upon his head and justifying the righteous to give him according to his righteousnesse Esai 50. 8. Christ for the comfort of his members argueth as the Apostle doth to the like purpose Rom. 8. he is neere that justifieth me who will contend with me who is mine adversary who shall condemne mee Christ our Saviour is also said to justifie both as our Mediator and surety paying our debt Esai 53. 11. my righteous servant agniâ—…one sui that is by faith in him shall justifie many and he shall beare their iniquities and also as our intercessour and advocate to plead for us sinners appealing from the tribunall of justice to the throne of grace 1 Iohn 2. 2. Rom. 8. 34. Preachers also are said to justifie Dan. 12. 3. both as they are the instruments of the holy Ghost to beget faith in the soules of the Elect by which they are justified in the Court of heaven and also as they are Embassadours and Ministers of God to pronounce remission of sinnes to them that beleeve and repent and so to justifie them in the court of their owne Conscience There remaineth the fourth Conjugation importing a reciprocall signification in which the word is once only used Gen. 44. 16. how shall we justifie our selves § VI. These are all the places wherein I fiâ—…de this word to bee used in the old Testament By all which it doth evidently appeare that the Hebrew word which signifieth to justifie doth never signifie to make righteous by infusion of righteousnesse or by righteousnesse inherent the which will more clearely appeare by the countrary for as to condemne is to make wicked so to justifie is to make just The word Rashah signifieth to be wicked as Tsadaq doth signifie to be just so Hirshiah which signifieth to make wicked is to condemne as Hitsdiq which signifieth to make just is to justifie As therefore they who are condemned are said to be made wicked or unjust namely by sentence so they who are justified are said to be made just viz. by sentence But he that condemneth the wicked whether it be God or man though he be said according to the force of the word to make him wicked yet doth not make him wicked formally or by infusion of wickednesse inherent Therefore he that justifieth a man whether he be God or man though he be said according to the Etymologie of the word to make him just yet quatenus justificat he doth not make him just as hee justifieth him by righteousnesse inherent No more than hee that condemneth the just doth make him formally wicked nor hee that justifieth the wicked doth make him formally just which if a man should doe it would be no abomination to God as by he sentence of Salomon to justifie the wicked is but the contrary Iam. 5. 19 20. Daâ—… 12. 3 § VII And not unlike hereunto is the phrase of cleansing or polluting that is making cleane or uncleane attributed to the priest in the Law when hee was to judge of the Leprosie either in persons or things which he was said to make cleane or uncleane when he did but judge or pronounce them so to be And further this is to be noted as a thing usuall in the Hebrew tongue that the third Conjugation doth seeme to make that quality or thing which is implied in the signification of the first Conjugation not alwayes really and formally but many times in word onely or judgement sentence or conceit Thus Gadal signifieth to be great Higdil to make great or to magnifie which is in words to extoll in which sense we are said to magnifie God c. So Aman signifieth to be true Heemin to make true that is to beleeve as contrariwise not to beleeve a man is to make him a liar and yet a man may beleeve a lye which he cannot make true Thus Rashah signifieth to be wicked Hirshuah to make wicked by sentence and so Tsadaq signifieth to be just and Hitsdiq to make just namely by sentence And such is the ordinary use of divers Latine and English words of the like composition as to glorifie magnifie vilifie nullifie as Herod did Christ and so to justifie for as we are said to justifie God when wee ascribe righteousnesse unto him to justifie other men to justifie our selves So God is said to justifie men when he ascribeth or imputeth righteousnesse unto them CAP. II. The use of the Greeke Words signifying to justifie or justification never importing inherent justice § I. THE Greeke words which signifie to justifie and to be justified are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence are derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth justification and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes also signifieth justification And of these I am now to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not in use among the authors of the Greeke tongue in the sense of justifying or making just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth two things to punish as being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth punishment and to thinke right or meet sometimes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie to condemne in the contrary sense to the sacred use of the words sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely to thinke to judge or suppose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime to bee righted in judgement From prophane authors therefore wee are not to setch the true meaning of the words but from the Septuagints who translating the Hebrew Text of the old Testament doe render the Hebrew words which I spake of importing justification by these Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from them not only the sonne of Sirach and other Ecclesiasticall authors
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
have fulfilled the Law Such is not ours for being sinners in our selves wee cannot stand before God as righteous by justice inherent neither can wee oppose it to Gods judgement or interpose it betwixt Gods justice and our sinnes or plead it as a full satis faction But the best of us must pray with David Enter not into judgement with thy servant O Lord for no flesh shall bee righteous in thy sight namely if thou enter into judgement with him and againe if thou Lord shalt marke iniquity O Lord who shall stand but there is forgivenesse with thee that thou mayst be feared Augustine on those words Quis sustinebit Non dixit ego non sustinebo sed quis sustinebit vidit n. propè totam vitam humanam circumlatrari peccatis suis accusari omnes conscientias cogitationibus sâ—…is non inveniri cor castum praesumens de sua justitia Si ergo cor castum non potest inveniri quod praesumat de sua justitia praesumat omnium cor de misericordia Dei dicat Deo Si iniquitates observaveris Domine Domine quis fustinebit quae a. spes est quoniam apud te propitiatio est quae est ista propitiatio nisi sacrificium quod est sacrificium nifi quod pro nobis oblatum est Sanguis innocens fusus delevit omnia peccata nocentium Ergo est apud te propitiatio Nam si non esset apud te propitiatio si judex solum esse velles misericors esse nolles observares omnes iniquitates nostras quaeâ—…eres eas quis sustineret quis staret in judicio tuo Spes ergo una est quoniam est apud te propitiatio Againe Augustine and some others doe use to joyne in coherence the 8. and 9. verses of the 20. Chapter of the Proverbs when the righteous King shall sit on his throne who can say my heart is cleane wee deny not that there is a righteousnesse inherent in the faithfull that it is accepted of God in Christ that it is graciously rewarded but we deny that we are justified thereby This is not it in which wee can stand in judgement before the righteous King sitting on his throne § VIII Our third argument By that righteousnesse of man which onely is perfect wee are justified and not by that which is unperfect The righteousnesse of Christ which is out of us in him is the onely righteousnesse of man which is perfect and all our inherent righteousnesse in this life is unperfect Therefore wee are justified by the righteousnesse of Christ which is out of us in him and not by any righteousnesse inherent in our selves The proposition needeth no proofe for that justice which is not perfect cannot stand in judgement before God and is so farre from justifying that it selfe is sinfull every imperfection and defect being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law and consequently a sinne So long saith Augustine as charity may be increased assuredly that which is lesse than it ought to bee is vicious and againe more plainely peccatum est cum charitas minor est quà m debet it a sinne when charity is lesse than it ought to-be I doe not say that the habit of grace as faith or charity or a worke of grace as prayer or almes giving is a sinne and much lesse a mortall sinne as our adversaries charge us but I say that the imperfection or defect of the habit or the worke is a sinne and in respect thereof neither the habit nor the worke though good is purely and perfectly good but sinfull and stained with the flesh which staine to them who are in Christ Iesus is veniall and it notwithstanding both the habit and the worke of grace are cum venia with favour and indulgence through the merits and intercession of our Saviour in him accepted the want and imperfection being by his perfect righteousnesse and obedience covered That the righteousnesse of Christ is perfect is also manifest And that it is the onely righteousnesse of man which in this life is perfect is evidently proved because all the righteousnesse of all meere and mortall men is unperfect And that I prove by these reasons § IX First no sinners have perfect righteousnesse inherent in them All mortall men are sinners Therefore no mortall man hath perfect righteousnesse inherent in him The proposition is manifest for whiles men bee sinners they cannot be perfectly righteous The assumption viz. that all men are sinners it is proved by the common experience of all men in all ages Secondly it is grounded upon most plaine and undeniable testimonies of holy Scriptures which have concluded all men whatsoever under sinne Gal. 3. 22. Rom. 3. 23. 1 King 8. 46. Eccl. 7. 20. Thirdly it is a confessed and received truth which therefore the Apostle in his Enthymeme Gal. 3. 10. taketh for granted For thus the Apostle argueth Every one that is a transgressour of the Law is accursed therefore All men whatsoever even those who seeke by their obedience of the Law to be justified are accursed If any man should deny the consequence of this Enthymeme it is to bee made good by adding the assumption which the Apostle left out as a thing presupposed and taken for granted thus Whosoever is a transgressour of the Law is by the Law accursed which the Apostle expresseth in these termes Cursed is every one that continueth not in all the things which are written in the booke of the Law to doe them But all men without exception even those which seeke to be justified by the Law are transgressours of the Law Never any man continued in all the things which are written in the booke of the Law to doe them that is never any meere and morall man hath so abstained from all evill forbidden as that he hath also done the things commanded that he hath done all that hee hath ever continued in doing all Thus Chrysostome understandeth the Apostle to argue No man is justified by the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all have sinned and are under the curse and saith that the Apostle by testimony proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man hath fulfilled the Law and Oecumenius likewise in Gal. 3. that the Apostle proveth that even those who seeke to be justified by the Law are under the Curse why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because no man saith he fulfilleth the Law Therefore all men without exception even those which seeke to bee justified by the Law are by the Law accursed which conclusion is of no force if it bee not granted that all men are transgressours of the Law Fourthly all they who are to pray to God for the forgivenesse of their sinnes are sinners But all even the best of men are to pray to God for the forgivenesse of their sinnes Pro hac that is for remission of sinnes or abit ad te omnis
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
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
Photius apud Occumenium in Rom. 4. 1. speaking of Abraham you see that he hath not so much as any footstep of works unto so great gifts from God whence then was he vouchsafed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith alone 2. In Gal. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore by faith alone they are able to obtaine the promises XXVIII Smaragdus In Gal. 3. Necesse est sola fide Christi salvari credentes XXIX Oecumenius in Gal. 3. 11. Because the righteous shall live by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is but one way saith hee to justifie and that is by faith 2. In Col. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is fufficient saith he to beleeve onely XXX Theophylact in Rom. 4. 5. Doth he that is to be justified bring any thing Faith onely 2. In Rom. 9. ult Fides itaque sola est faith therefore is alone and not workes with it it worketh all things and it justifyeth 3. In Gal. 3. 11. Now hee doth plainely demonstrate that faith it selfe alone hath in it the power of justifying Bellarmine answereth for this is the third place which hee would seeme to afford us out of his owne store that his meaning is that without faith nothing doth justâ—…fie But the meaning is plaine not that other things cannot justifie without faith but that faith alone without the helpe of other things is able to justifie 4. In 2 Thes. 2. 17. that God pro sola fide for faith alone will give yea those eternall good things XXXI Anselmus Cantuariensis in Rom. 4. 5. but to him that doth not the workes of the Law but without any precedent worke doth come to faith sufficit ipsa fides adjustitiam faith it selfe sufficeth unto righteousnesse 2. In 1 Cor. 1. 4. For grace is given in Christ because this is ordained of God that he which beleeveth in Christ should be saved without worke sola fide gratis by faith alone and freely receiving remission of sinnes XXXII Rupertus Tuitiensis lib. 2. in libros Regum cap. 39. The obstinate Iew persisteth in contention and contemning the faith of Christ qua sola justificare potest which alone can justifie arrogateth to himselfe numerous justice out of his workes XXXIII Bernard out of whom Bellarmine in the fourth place produceth a twofold testimony in our behalfe the former in Canticles serm 22. Whosoever hauing compunction for his sinnes doth hunger and thirst after righteousnesse let him beleeve in Thee who dost justifie the sinner solam justificatus per fidem and being justified by faith alone he shall have peace with thee 2. The other Epist. 77. speaking of Mark. 16. 16. Courteously he did not repeate but he that is not baptized shall bee condemned but onely he that beleeveth not intimating that faith sometimes alone is sufficient to salvation but without it nothing doth suffice To the former hee answereth that Bernard speaketh de viva fide of a lively faith c. as though we spake of any other If hee confesse that a lively faith doth justifie alone it is all that wee seeke For as for the dead faith wee confesse that it justifieth neither alone nor at all And therfore attribute lesse unto it than the Papists themselves To the other hee answereth that the word solam excludeth onely the necessity of Baptisme in the case of necessity Reply if sometimes it doth suffice alone to salvation then much more to justification and if baptisme which is manus dantis bee excluded then by the like reason all other things which are in us are excluded from the act of justification XXXIV Thomas Aquinas in 1 Tim. 1. lect 3. there is not therefore any hope in the morall precepts sed in sola fide but in faith alone 2. In Gal. 3. 26. Sola fides faith alone maketh men the adoptive sons of God Now that which alone maketh men the sonnes of God by adoption that alone doth justifie them XXXV Boâ—…aventure in 4. Sent. dist 15. part 1. q. 1. because man could not satisfie for so great offence therefore God gave unto him a Mediatour who should satisfie for the offenee whereupon in sola fide in the only faith of his passion all fault is remitted and without faith therof none is justified XXXVI Nicholas Gorrham in Rom. 4. If hee beleeve onely in Christ though he doe not worke his faith alone is reputed for sufficient justice XXXVII Couradus Clingius loc commun lib. 5. cap. 42. Deuâ—… justos nos reputat propter solum fidem in Christum and in the old edition cap. 117. sola fides bene sufficit adjustificationem XXXVIII The judgement of Cardinall Contarenus we heard before that wee are justified by the righteousnesse of Christ imputed to those that beleeve whereupon it necessarily followeth that in us nothing is required unto justification before God but onely faith Thus in all ages of the Church justification by faith alone was a received Doctrine untill the accursed Councell of Trent which denounceth a curse against all those who shall say that a man is justified by faith alone And yet even since that Councell the force of this truth hath expressed from the professed enemies of the Gospell a confession thereof Ben. Iustinianus in his paraphrase on Gal. 2. 16. hee rendreth it thus And yet wee are not ignorant that a man is not justified by the workes of the Law sed per unum Iesu Christi fidem but by the only faith in Christ and in his explanation he giveth this sence because we who are by nature Iewes cannot be justified by the Law sed per solam fidem but by faith alone it followeth that no mortall man can obtaine righteousnesse by the workes of the Law sed solâ—…m ex Iesu Christi fide but only by the faith of Iesus Christ. Yea Bellarmine himselfe saith that to us the merits of Christ are applyed by the Sacraments Hebrâ—…is per solum fidem to the Hebrewes by faith alone But the faithfull among the Hebrewes were justified no otherwise than Abraham was justified And as Abraham the Father of all the faithfull who was the forme and samplar of this thing was justified so are wee But Abraham was justified by faith alone therefore wee also are justified by faith onely Neither is the justification by Sacraments repugnant to justification by faith alone the meaning of our assertion being this that in us nothing concurreth to the act of justification as any cause thereof but faith onely For being justified by faith alone as Abraham was the Sacraments are added as circumcision was to him as seales of that righteousnesse which we have by faith So that faith onely justifieth before God as the hand of the receiver but the Sacraments serve to justifie the faithfull in the court of their Conscience by sealing and assuring unto them their justification CHAP. X. Bellarmines arguments that faith
and perfect love expelleth this feare 1 Iohn 4. 18. But though without the true feare of God we cannot please him yet that doth not prove that feare doth justifie For the like may be said of the obedience of the Law of humility of charity of repentance of perseverance Heb. 10. 38. and of the like Neither doth faith justifie because without it no man can please God but because by it alone wee receive Christ in whom God is well pleased and reconciled unto us that is because by it alone wee are justified Secondly because as faith is the beginning of justice so seare is the beginning of wisedome Answ. of this comparison neither part is to be understood of justification but of sanctification or righteousnesse inherent For as faith is the mother of grace of all both internall graces and also of externall obedience so the true sonne-like feare of God is a principall part of true piety But what doth this make for servile feare which is found in them who have no grace Thirdly because as faith doth justifie by making us seeke God and to come unto him so also feare Answ. If by seeking of God be meant the worship of God then that which causeth it is the cause of sanctification But servile feare in it selfe serveth rather to drive men from God though in the gracious dispensation of Gods providence it be made sometimes a meanes to draw them to him And this he proveth by Psal. 78. 34. when he he slew them they sought him and Psalm 83. 16. fill their faces with shame and they shall seeke thy name and Ion. 3. 5. from the example of the Ninivitâ—…s The thing I consesse that by servile feare men are often times forced to seeke God how beit that which is forced many times is fained as we see in the example of the Israelites Psal. 78. 36. who though by the judgements of God were brought to make semblance of repentance yet they did but dissemble for their hart was not upright with God neither were they stedfast in his covenant vers 37. But his proofes I allow not For the first place speaketh of Gods judgments the second of shame the third of the faith of the Ninivites none of feare Fourthly because as by faith Christ is formed in us so by feare the protasis he proveth because Paul saith Gal. 4. 19. my little children of whom I travell in birth againe untill Christ be formed in you But Christ is not formed in us by justification but by regeneration whereby we are renewed according to his image the apâ—…dosis because Esay saith C. 26. 18. according to the Septuagint from thy feare we have conceived and have brought forth the Spirit of Salvation But why doth hee flee from the Latine translation unto which hee is bound which maketh no mention of feare but onely saith we have conceived and have brought forth the Spirit of health as some editions read which last words are not read together in the Greeke nor in the true editions of the Latine but divided by a note of distinction peperimus Spiritum salutes non fecimns Thus Bellarmine for his owne advantage eiteth the fomer part out of the Septuagint and the later out of the vulgar Latine and that corrupted when neither of both agreeth with the originall From which if Bellarmine would argue he should make himselfe very ridiculous The words are we have conceived we have travailed we have as it were brought forth wind so Pagninus Vatablus Tremellius c. Salutes non fecimus in terra no salvations have we wrought on the earth which words being a complaint cannot import that they had from the feare of God which is not here mentioned brought forth the Spirit of salvation So farre is this place from proving that Christ by feare is formed in us Fifthly as faith doth justifie because the just man shall live by his faith Hab. 2. 4. so of feare it is written that the feare of the Lord is the fountaine of life Prov. 14. 27. Answ. The former place speaketh both of the life of grace which is our vivification and the life of glory to which wee are intitled by faith The latter as I have shewed speaketh of sonne-like feare which as all other habits of grace may bee called fountaines of living well which all arise from one common spring which is faith and are all not causes and much lesse preparations but fruits of faith and consequents of justification Sixthly as faith doth justifie by purging of sinnes so feare Answ. To the proposition Faith doth justifie by absolving from sins Act. 13. 38. Rom. 3. 25. and removing the guilt And it purgeth also from the corruptions by sanctifying and purifying the heart Act. 15. 9. To the reddiction that feare which expelleth sinne Eccles. 1. is as I have shewed the feare of sonnes and not of slaves neither doth it concurre to justification but to sanctification § V. To the testimonies of the Fathers affirming some of them that feare serveth to prepare and to dispose men to sanctification and likewise to his reason that it is the nature osfeare to flee from evill and to seeke remedies whereby evill may be avoided I willingly subscribe But though feare be one meanes among many to dispose or prepare men for sanctification or yet for justification yet neither it nor any of the rest doth justifie and therefore doth not disprove justification by faith alone Legall faith working feare is a preparative to the Evangelicall justifying faith but is so farre it selfe from justifying that it pronounceth accursed those that are endued therewith § VI. His third disposition is Hope which he saith ariseth of faith no otherwise than feare doth But yet by his leave with this difference that servile feare is the fruit of a legall faith applying the threatnings of the Law to a mans selfe but hope of salvation is the fruit of Evangelicall faith apprehending the promises of the Gospell and is therefore called the hope of the Gospell Col. 1. 23. Neither can there be any sound hope of eternall life untill a man doth truely beleeve that the promise of salvation doth belong unto him and that he cannot beleeve untill he have the condition of the promise which is justifying faith and therefore of necessity justifying goeth before hope As for that hope which goeth before justifying faith it is evident that it doth not justifie neither is it an habit of grace infused but a naturall affection such as is in all men who attempt any thing As the Apostle saith he that ploweth ploweth in hope and hee that thresheth thresheth in hope Although therefore this hope doe dispose men to justification and sanctification as after a sort it doth in animating of men to use the meanes of grace and salvation in hope that their labour shall not bee in vaine yet for all this hope which doth not justifie at all faith doth justifie alone § VII But let us examine his proofes
disposition is a purpose and desire to receive the Sacrament by which as he conceiveth justification is conferd Answ. If we did hold with them as we doe not that the Sacraments doe conferre grace ex opere operato and that without them no man could be justified and therefore also that they who would be justified ought to desire and purpose to be made pertakers of the Sacrament yet what would this hinder the justification by faith alone which if Bellarmine disprove not all that hee saith is impertinent How much more if neither the Sacraments doe conferre grace according to the Popish conceit nor the desire of the Sacrament be a disposition to justification All that in this case can truely be said is that forasmuch as God in his great mercy hath ordained the Sacraments as effectuall meanes to confirme our faith and to seale unto us our justification that it is a signe of a prophane and unsanctified heart to neglect or to despise such holy ordinances of God § XII His seventh disposition is the purpose of a new life and of observing all the commandements of God without which wee ought not to be made pertakers of the Sacraments Answ. This purpose of a new life is that which the Scriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance which is a fruit of justifying faith and a consequent of justification Seeing therefore those adulti which come to the Sacraments ought to bring with them this purpose it followeth that they ought first to be justified before God by faith as Abraham was and then to receive the Sacrament as a seale of that righteousnesse which is by faith So that this purpose though it be necessary to salvation yet neither doth justifie nor dispose to justification The place which hee citeth out of Ezek. 18. 31. is an exhortation to both the parts of sanctification viz. mortification in those words cast from you all your transgressions vivification in those and make you a new heart and a new spirit But of justification he speaketh not Neither are we any where exhorted thereto or to the parts thereof which are not our acts but the actions of God himselfe who onely remitteth our sinnes and accepteth of us as righteous in Christ by imputation of his righteousnesse Thus much of his first principall argument taken from the seven dispositions CHAP. XIII Bellarmines second principall argument that faith doth not justifie alone because being severed from Love c. it cannot justifie § I. BELLARMINâ—… second principall argument is this If Faith be severed from Hope and Love and other virtues without doubt it cannot justifie therefore faith alone doth not justifie Answ. If the meaning of his consequent be this therefore that faith which is alone doth not justifie I grant the whole for though faith doe justifie alone yet that which is alone sâ—…vered from Charity and other graces doth not justifie as heretofore hath beene shewed But though true justifying faith be never alone but is alwayes accompanied with other graces yet it justifieth alone though it never be without other graces yet it justifieth without them c. his consequence therefore I deny which hee laboureth to prove thus If the whole force of justifying were in faith alone insomuch that other virtues though present conferre nothing to justification then faith might justifie as well in the absence as in the presence of the rest but that it cannot doe therefore the force of justifying is not wholly in faith but partly in it and partly in the rest Answ. This consequence also I doe deny and doe referre you to the similitude of the eye heretofore propounded which though it be not alone yet doth see alone and though whiles it liveth it cannot be severed from the other parts of the body yet it seeth without them against which similitude Bellarmine might as well argue after this manner If the whole force of seeing were in the eye alone insomuch that the rest of the members being present conferre nothing to the act of sight then the eye might see as well in the absence as in the presence of the rest But every body knoweth the inconsequence of this proposition For though to the act of seeing other members doe not concurre with the eye as any causes thereof yet to the true being of the eye their presence is necessary for it cannot be a true living organicall eye and instrument of sight that hath not union with the other parts and is not animated by the same soule Even so I answere concerning faith that although to the act of justifying other graces doe not concurre with faith as any causes thereof yet to the true being of faith their presence is necessary For it cannot be a true lively justifying faith which is severed from all other graces of Sanctification and is not wrought and made effectuall by the Spirit of regeneration § II. Now he commeth to prove the antecedent of his argument viz. that conditionall proposition if faith may be separated from hope and love and the other virtues withoâ—…t doubt it cannot justifie But he unskilfully troubleth both himselfe and his reader with his conditionall proposition which as it is not fitly made the antecedent of an Enthymeme so is it not easily concluded An Enthymeme is an unperfect Syllogisme which is to be made up or perfected by adding that part of the Syllogisme which is wanting In this Enthymeme though the antecedent be a conditionall proposition yet the proposition or Major of the Syllogisme which also is conditionall is wanting and ought thus to be supplyed If faith alone doth justifie then it may justifie being severed from hope and love and other virtues But it cannot justifie being severed from hope and love and other virtues Therefore faith doth not justifie alone In stead of this simple or categoricall assumption he assumeth hypothetically if faith be severed from hope and love and other virtues then without doubt it cannot justifie This assumption he endevoureth to prove by three arguments but to no purpose For though wâ—…e doe constantly hold that faith doth justifie alone yet wee deny that faith being alone and severed from all other virtues doth justifie either alone or â—…t all and therefore to that faith which is alone we attribute lesse than the Papists themselves But he will needs prove it first because faith according to our doctrine doth justifie relatively and consequently faith and justice are relatives ther fore where faith is there must needs bâ—… jâ—…stice he mâ—…neth justice inherent for one relative cannot be withoâ—…t the other This saith he oâ—…r adversaries will admit willingly who teach that by every sinâ—… faith is lost § III. Answ. We doe indeed teach that faith doth not justifie as it is an habit or gift inherent in us or in respect of its owne worthinesse but relatively or in respect of the object which it doth receive As the hand which receiveth the almes releeveth the poore man in
respect of the almes which it doth receive And yet I doe not conceive that therefore the hand and the almes be relatives But we confesse that justifying faith is not without his object yet that object by apprehenâ—…ing wherof it 〈◊〉 justifie relâ—…tively is not righteousnesse inherent as here Bellarmine against his owne conscience doth suggest but the righteousnesse of Christ by which wee are justified betweene which and faith there is such a relation that as justifying faith is called the faith of Christ or faith in Christ faith in his bloud so the righteousnesse of Christ by which wee are justified is called the righteousnesse of faith And further I confesse that whosoever is justified by righteousnesse imputed is also in some measure just by righteousnesse inherent though he be not justified before God thereby But whereas he saith that wee will easily admit this argument that where faith is there is also inherent justice and consequently that justifying faith cannot be severed from other virtues because wee teach that by every sinne faith is lost I doe much marvell at his impudency for though he and his consorts doe wickedly teach that by every act of infidelity faith is lost yet wee are so farre from granting that faith is lost by every sinne that we confidently hold that true justifying faith is never totally or finally lost by any sinne whatsoever that is incident to the faithfull and regenerate man Some indeed have taught that by hainous offences which doe vastare conscientiam waste the conscience faith is lost yet that is farre from saying it is lost by every sinne Secondly againe saith he if faith doth justifie relatively then it cannot be in a mans minde but justice also must be there and without love there is no justice Answ. Without love there is no justice inherent but that is not it to which faith when it justifieth hath relation but that which faith having justified us bringeth forth in us as a consequent of justification Thirdly moreover saith he if faith severed from all other virtues doe justifie alone then it may also justifie being accompanied with those vices which are contrary to those virtues But this cannot be imagined that a man should be justified and yet remaine a wicked man Answ. If by vices he understand certaine vicious dispositions which though they doe not reigne in the faithfull yet remaine in them as their infirmities I confesse that justifying faith may and doth stand with such But if he meane the contrary habits of sinne which reigne in the hearts of the wicked and impenitent sinners I professe that justifying faith cannot stand with such For where these doe reigne the man is wholly unregenerate and where regeneration is not there faith which by regeneration is wrought cannot be It is therefore against the nature and being of a true justifying faith to harbour in a soule unregenerate § IV. To this argument he saith we answere that they assume that which is impossible viz. that faith may be alone which I beleeve not to have beene the answere of any of our Doctors for a man arguing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may suppose that which is impossible and yet the argument be of no lesse force But our assertion that faith cannot be alone which before I have made good in the second Chapter of this booke and defended against Bellarmines objections Chap. 3. hee laboureth here to take away by three reasons first by cavilling with Luther and Calvin First Luther saith that faith justifieth both before and without Charity I rejoyne it justifieth before because in order of nature it goeth before without because though Charity be present with it yet it justifieth without it even as the eye though the eare be with it yet seeth without it Secondly Calvin saith that the seed of faith remaineth in the greatest falles of the faithfull and therefore without Charity I rejoyne Calvin saith no more than S. Iohn doth that the seed of God doth alwaies remaine in those that are borne of God which seed of God is as well the seed of Charity as of Faith and both the one and the other remaine in the greatest fals of Gods children as wee see in Peter in whom though he fell most grievously in denying and sorswearing his Lord yet the seeds yea the habits of faith and love did remaine as I have proved elsewhere Secondly saith he because our argument assumeth not that faith may be alone but that if faith did justifie alone it would doe so though it were alonâ—… this reason doth not confute our assertion that faith cannot be alone but taketh away that answere which he falsely I thinke assigneth to us But this consequence of his I have denied and disproved His third reason which is but the second to disprove our assertions if it bee true saith he that true faith is never alone then it is because faith begetteth those other graces even as a good Tree bringeth forth good fruit And if this were so then faith should goe before love and other graces if not in time yet in nature But faith cannot be conceived to be in nature before justification or justice infused or those graces wherein justification consisteth because these are relatives as they say God justifying and faith receiving justification for relatives are simulnatura c. Answ. The relatives that we meane are Christs righteousnesse imputed of God and faith apprehending or receiving it which though they bee simul natura in respect of the one to the other yet both of them are before the other graces in order of nature But if justifying faith be before charity and there be no righteousnesse without charity then saith he the same man may be just and not just at the same time Answ. It followeth not For though in order of nature faith be before love 1 Tim. 1. 5. yet in time they goe together Neither is that such an absurdity as he imagineth that the same man at the same time should be a sinner in himselfe and righteous in Christ a sinner according to the Law because he hath broken it but righteous according to the Gâ—…spell because in Christ he hath fulfilled the Law Christ being the end of the Law to every one that beleeveth Insomuch that every one that beleeveth in Christ is reputed as if he had fulfilled the Law Lastly because saith he it is false which they hold that faith cannot be severed from Charity and other virtues and this he taketh upon him to prove in the next Chapter unto which I have fully answered in the second question concerning the nature of faith CHAP. XIV Bellarmines third principall argument from the removall of those causes which may be given why faith doth justifie alone § I. HHis third principall argument is taken from the removall of those causes he meaneth reasons which may be given why faith alone doth justifie All which as he saith may be reduced
and by beleeving to receive and embrace Christ. The acts of faith in sanctifying and producing morall dueties are immediate acts or imperati which faith produceth by meanes of other virtues commanded by faith such are sperare confidere amare timere obedire pati c Of justification the man indued with faith is not the efficient but the subject and the patient who receiving by faith which is his onely act the righteousnesse of Christ is thereby justified God imputing to the beleever the righteousnesse of his Sonne and therefore though to beleeve bee his owne act yet hee is not said in the active to justifie himselfe by faith but in the passive to bee justified by faith Rom. 3. 24. 28. 5. 1. But in the duties of sanctification and in all morall duties the faithfull man is the efficient of them and his faith as it is said of arts other habits is the principium agendi the principle wherby he worketh and of them faith under God is the prime cause and as some call that which is principium agendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such actions are the most of those which Heb. 11. are so highly commended which though they were the fruits of justifying faith yet were the acts of faith not as it justifieth but as it sanctifieth fortifieth or otherwise qualifieth them who are endued with it and this efficiencie of faith in Greeke and Latine is oftner signified without the prepositions than with As Heb. 11. though the sence be the same Of justification therefore faith is but the instrumentall cause justifying relatively that is in respect of the object which it doth receive being the onely instrument to receive that object which alone doth justifie But of the dueties of sanctification and other morall actions such as for the most part are mentioned Heb. 11. whereof the faithfull man is the efficient justifying faith which purifieth the heart and worketh by love and other virtues as affiance c. is the prime cause working them not relatively by apprehending the object but effectually producing them as principium agendi wherby Bellarmines dispute out of Heb. 11. is confuted For there it is said saith hee that by faith the Saints overcame Kingdomes wrought righteousnesse obtained the promises stopped the mouths of Lyons c. Where the particle by doth not signifie apprehension but the true cause For faith was the cause of Abels religious offering of Noahs preparing the Arke of Abrahams obedience c. All this I confesse but that which he would inferre therupon that faith therefore doth not justifie relatively by way of apprehending the object I have already answered for that which hee spake before of apprehending relatively was idle and frivolus § VII The second part of his assumption was that saith is the beginning of justice and consequently the inchoated formall cause of justification So that now belike the seven dispositions shall be the inchoated formes of justification the entire forme being but one viz. charity and consequently the disposing faith and the disposing feare and so of the rest shall be inchoated charity which is ridiculous Bellarmine in this argument as allwayes by justification understandeth sanctification whereof and of all inherent righteousnesse wee acknowledge faith to bee the beginning and consequently the beginning of that righteousnesse by which we are formally just But of justification not the beginning only but the accomplishment and perfection is to be attributed unto faith because no sooner doe we by faith lay hold upon the righteousnesse of Christ which is most perfect but wee are perfectly justified thereby And therefore the Fathers as you heard before â—… acknowledge faith alone to suffice unto justification So Origen in Rom. 3. lib. 3. Hierome and Sedulius in Rom. 10. 10. in Gal. 3. 6. Chrysost. in Gal. 3. 6. in Tit. 1. 13. Augustin de tempore Serm. 68. Chrysâ—…log serâ—… 34. Primasius in Gal. 2. Oecumen in Col. 2. Theophylact in Gal. 3. Anselm in Rom. 4. If faith alone sufficeth unto justification then doth it not onely begin but also perfect and accomplish it For Rom. 5. 1. Being justified by faith wee have peace with God But Bellarmine endeavoureth to prove his assertion by authority of Scriptures and testimonies of Fathers His first testimony out of the Scriptures is Rom. 4. 5. to him that beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Where saith he faith it selfe is counted righteousnesse and consequently faith doth not apprehend the righteousnesse of Christ but faith in Christ is it selfe justice And if it be lively and perfected by Charity it shall be perfect justice if not it shall at the least be unperfect and inchoated justice Answ. If the question were concerning the approbation or justification of the act of faith or the habit I would acknowledge that the Lord doth accept the same though unperfect in it selfe as righteous As the zealous act of Phinehas was counted unto him for righteousnesse throughout all generations But the Apostle speaketh of the justification of the person who cannot by one habit and much lesse by one act of faith be formally just But forasmuch as by faith in Christ the beleever receiveth the perfect righteousnesse of Christ this faith in respect of the object doth fully justifie the beleever and is therefore counted to him for righteousnesse not that it selfe is his righteousnesse nor that he is righteous in himselfe who still in himselfe remaineth a sinner but in Christ. And such was the faith of Abraham and of all the faithfull that not in themselves but in the promised seed all that beleeve in him should be blessed that is justified The Greeke word used sometimes by the Septuagint as Gen. 18. 18. 28. 14. and retained by the Apostle Gal. 3. 8. is very significant viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that not in themselves but in the promised seed they should be justified and blessed for so the Apostle Rom. 4. 5 6 7. useth these words promiscuously as also Gal. 3. 8. The Scripture foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham saying in thee that is in thy seed shall all nations be blessed This blessednesse therefore this justification is obtained by faith and therefore is faith counted righteousnesse because it receiveth it As for faith it selfe absolutely considered without relation to its object we according to the Popish doctrine are justified by it neither in the act of justification nor before Not before for untill it be as they speake formed with Charity it cannot justifie nor in the act for charity alone is the formall cause of justification and then only are we formally justified when Charity is infused or else there are more formall causes of justification than one which Bellarmine according to the doctrine of the Councill of Trent doth utterly deny § VIII His second testimony 1 Corinthians 3. 11. another foundation can
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
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
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
whereof he is just in justifying us Rom. 3. 25 26. and in remitting our sinnes Psal. 51. 14. 1 Ioh. 1. 9. and accepting of us as righteous in Christ unto eternall life and to this justice of Christ and not to ours doth the Lord in justice as a just Iudge render eternall life being no lesse just than mercifull in saving us And in this justice of God as well as his mercie are wee to repose our affiance both for our justification and salvation For if wee truely beleeve in Christ we have in him satisfied Gods justice in him we have fulfilled the Law and therefore remission of sinnes and eternall life is in justice due unto us not for any merits of ours but for the merits of Christ. There remaineth the remunerating or distributive justice of God as a just Iudge judging the world in righteousnesse Psal. 9. 4 8. and rendring to every one according to the quality of their works Psal. 62. 12. Rom. 2. 6. Ier. 32. 19. For it is just with God to reward the righteousnesse of the righteous and to punish the sinnes of the wicked as in the place alleaged 2 Thess. 1. 5 6. and Psal. 18. 20 24. Mat. 10. 41 42. 2 Tim. 4. 8. Exod. 34. 7. And this justice is distinguished according to the quaâ—…ity of the persons towards whom it is exercised for towards the godly it is justitia liberans beans of which Psa. 31. 1. 71. 2. deliver me in thy righteousnesse and towards the wicked vindicans or puniens Psal. 94. 1 2. Exod. 34. 7. 〈◊〉 1. 2 3. The proposition therefore is not true unlesse it bee understood of commutative justice which belongeth not to God For the reward which God giveth to good workes if it bee according to his universall justice it is to bee ascribed not to our merits but to his goodnesse If according to his justice in word not to our merits but to his fidelity If according to his justice as he is absolute Lord not to our merits but to his good pleasure If according to his justice as he is Creator c. not to our merits but to his bounty If according to his justice as hee is the God of our righteousnesse not to our merits but to the merits of Christ. If according to his remunerating justice not to our merits but to his liberality Answ. 2. God may bee said in justice to render reward either in respect of the worthinesse or desert of the worke or in some other respect If not in that respect or if in any other respect it argueth not merit But not in that respect for all our workes are unperfect and stayned with the flesh and no way in worth comparable to the reward but in other respects as first in regard of his promise which it is just with him to performe secondly in regard of Christs merit applyed to us § XX. I come to the assumption which understood of commutative justice is not true of others it is to no purpose Let us then examine his proofes whereof not one doth prove the question For as touching the first viz. 2 Thes. 1. 6. we have said that it is just in respect of Gods remunerative justice by which hee rendreth to every one according to the quality of their workes to recompense tribulation to the wicked which persecute the Church and to the godly who are troubled rest with the Saints The second 2 Tim. 4. 7 8. It is just with God when the faithfull have fought a good fight have finished their course have kept the faith that he should render unto them the crowne of righteousnesse both according to his fidelity in performing his promise for it is just that the crowne which hee hath promised to the faithfull hee should give them having kept the faith and also according to that righteousnesse as he is the God of our righteousnesse that is the justifier and Saviour of all that beleeve For it is just that the righteous judge should give to the Apostle having kept the faith that crowne of righteousnesse which God hath promised and which Christ hath purchased and which in respect of Christ his merit and righteousnesse imputed is in justice due not onely to the Apostle but to all the faithfull who are described by this note that they love his comming If it bee demanded why it is called the crowne of righteousnesse Bernard shall informe us Est ergo quam Paulus expectat corona justiâ—…iae sed justitiae Dei non suae It is therefore a crowne of justice which Paul expecteth but of Gods justice not his owne For it is just that he should render what he oweth and he oweth what he hath promised And this is the justice whereof the Apostle presumeth the promise of God The third Heb. 6. 10. God having promised that he would be mindefull of his servants he is not unfaithfull to breake his promise nor unjust to forget them But what is this to the purpose or that which followeth Iam. 1. 12. that when a man is by bearing affliction found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved he shall receive the crowne of life which God hath promised to all that love him or that Apoc. 20. 10. where to him that is faithfull unto death the Lord promiseth to give out of his gracious bounty a crowne of life As touching those places which concerne loane the prize and the depositum in all three it is presupposed in the very nature of the contracts that a promise is made by the borrower by the master of the game by the depositary that the thing borowed is at the day of payment to be restored the prize is to bee given to him that winneth it and the depositum is to be rendred when the depositor doth demand it and therefore that it is just that the promise in every one should be performed And even so Paul in the last place as Bernard hath well observed Dei promissum suum appellat depositum quia credidit promittenti fidenâ—…er promissum repeâ—…it promissum quidem ex misericordia sed jam ex justitia persolvendum calleth Gods promise or that which he promised his deposâ—…um and because he beleeved the promiser he doth confidently call for the thing promised promised indeed in mercie but now in justice to be rendred § XXI His fifth argument is taken from those Testimonies wherein eternall life is promised to good workes as Maâ—…th 19. 17. If thou wilt enter into life keepe the Commandements and vers 29. Every one that shall leave house or father c. hee shall receive an hundred fold and shall possesse eternall life 1. Tim. 4. 8. Godlinesse is profitable for all things having the promise of this life and of that which is to come Iam. 1. 12. he shall receive the crowne of life which God hath promised to them that love him Now saith hee a promise made with the condition of a
7. cap. 4. §. 11. q Lib. 8. c. 2. §. 18 c. His eighth testimony Rom. 10. 0. His ninth testimony Mat. 25 34 35. r Supr Cap 4. §. 12. His tenth testimony Iam. 1. 25. 2. 14. The Epistles by him vouched s Rom. 6. Tit. 3. 8. 14. Heb. 1â—… 14. Testimonies of Fathers De justif l. 4. c. 8. t See Lib. 6. c. 9. u Lib. 7. cap. 1. His reason De justif l 4 c. 9. * De justif l. 1. cap. 13. x De justif l. 1. c. 18. Bellarmiues reasons that faith doth not save alone y Iam. 214. z Iam. 2. 26. Bellarmine his unlike likenesses a Lib. 6. Cap. 2. 3. De justif lib. 4. cap. 10. Of the truth of the justice of good workes not denyed by us a Iam. 3. 2. b Iam. 2. 10. Bellarmines dispute is indeed defensive Whether the faithfull doe or can fulfill the Law c De peccator meritis remiss l. 2. c. 6. 7. d Rom. 10. 4. e in Rom. 10. f Apud Oecum in Rom. 10. g in Rom. 2. 13. h Retract Lib. i. cap. 13. i Ephes. 4. 7. 2 Cor. 8. 12. l Qui legem implet observat totus totam per totam vitam That the Law is possible Bel larmine proveth by 〈◊〉 Matth. 11. 30. m Gal. 5. 1. n Ioh. 3. 4 5. o Ioh. 6. 40. Christs yoke easie in respect of our new obedience p Apoc. 8. 4. q Exod. 28. â—…6 38. Bellarmines dilemma The obedience of the crosse is also the yoke of Christ. r Psal. 94 12. s Heb. 5. 8. t Psal. 119. 71. u Vers. 67. * 2 Cor. 4. 17. x Rom. 8. 18. y Heb. 12. 2 z Iam. 1. 2 12. a 1 Pet. 1. 8. 4. 13. p Psal. 94. 19â—… His second place 1 Ioh. 5. 3. c Gen. 29. 20. d Lib. de perfectione justitiae e Rom. 5. 5. f Psal. 119. 3â—… His second rank of testimonies Bellarmines reply g Psal. 19. 7. h De perfect justif ad 15. i Epist. 29. His second reply k De spiritu litera cap. 36. l Covenant of grace câ—…ap 10. His third reply m Vers. 21. n Psal. 25. 7. 11. 38. 4 18. Psal. 51. 5 119. 17â—… o Psal. 143. 2. 130. 3 4. p Psal. 32. 1. Rom. 4. 6. q 2 King 23. 25. r 2 Chro. 15. 15. s 2 Chro. 15. 17. t 2 Chro. 16. 7 10 12. u Iosh. 11. 14 15. * Deut. 7. 2. x Luk. 1 6. y Luk. 1. â—…0 62. z Luk. 12. 4. Ioh. 15. 15. Joh. 17. 6. a Rom. 7. 7 8. Whether concupiscence in the Apostle were a sinne b Rom. 7. â—…4 25. c Rom. 7. 23. d Mat. 5. 28. e Retract l. 1. cap. 19. Bellarmines instance that the godly before mentioned absolutely fulfilled the Law and were perfect f Gen. 17. 1. What is meant by a perfect heart What is meant by whole heart g De justif l. 4. cap. 12. His testimonies out of the Fathers g Contr. Iulian Pelag. lib. 1. c. 2. The difference betweene the Pelagianâ—… and Papists not great * §. 20. h In Ios. hâ—…mil 9. in sin in c. 8. 35. i Mat 19. 21. k Cont. Iulian. lib. 3. To the rest of Fathers l Hier. adv Pelag. l. 3. Aug. de Nat. gr cap. 43. De Grat. lib. arb cap. 6. m Rom. 8. 7. n Hypognost l. 3. o De Nat. gra cap. 48. p Lib. 2. dist 25. F. G. Answ. to those testimonies which affirme that men may fulfill the law if they will q De pecâ—…at merit remiss Cap. 14. That the fathers did not meane that the Law is absolutely poâ—…ible r Contr. 2. Epist. Pelag. lib. 3. c. 7 s Retract l. c. 19. t De 〈◊〉 Dei l. â—…9 c 27 u Contr. 2 Episâ—…olas Pelag. lib. 3. cap. 7. Bâ—…llarminesâ—…paradox â—…paradox that a man may fulfill the Law though he cannot live without sinne * 1 Ioâ—… 3. 4. x 1 Ioh. 1. 7 8. Tit. 2. 14. y De justiâ—… l. 4. c. 14. ad 4. z Deut. 5. 32. 28. 14. Testimonyes of the Fathers that the law is not possible to be fulfilled of us a Lib. 4 cap. 5. §. 5. c. b Dialog cum 〈◊〉 pag. 98. c Demonstr Evang. l. 1. d In Gal. 3. e In Rom. 10. 4. hom 17. f In vers 5. g In Gal 3. h Lib. 2. in Gal. 3. 10. i Ad Ctesiphâ—…nt advers Pelag. 254. k Ibid. 255. l Ibid. 256. m Contr. Pelag. lib 1. 264. inâ—… llud Mâ—…t 19. si vis esse perse cius n Ibib. 265. o Lib. 2. advers Peâ—…ag 283. p Ibid. 284. f. q Lib. 3. 298. r In Psal. 67. s De spiritu litera c. 36. t Ibid. u Contr. 2. epistolas Pelag. lib. 3. cap. 7. * 2 Cor. 4. 16. x De peccat merit remiss l. 2. c. 7. y De temp serm 45. z Epist. 29. a In Rom. 10. b In Gal. 3. c In Cantic serm 50. d In vigil Nativit Dei serm 2. e Thâ—… Aqui. in Gal. 3. f Exercit. l. 10. serm in parasceue pag. 664. g Sess. 6. can 18. De justif l. â—… cap. 13. Reason 1. because a man may doe more than is commanded a Mat. 19. 21. b De panit hom 8. c De verbis Apestoli serm 18. d Deut. 4. 2 12. 32. Prov. 30. 6. e Apâ—…c 22. 18. f Matth. 15. 6. Whether in any morall duety more can be well performed than is commanded His first proofâ—… Matth. 16. 21. g Matth. 5 20. h Matth. 19 24. Counsell of voluntary poverty i Matth. 6. 11 Luk. 11. 3. k Ephes. 4. 28. l Matth. 15. 4 5 6. Mark 7. 10 11 12 13. m Non facias tibi n Cor 2. 22 23. Of the â—…ounsell and vow of single life o Rom. 7. 14. p Matth. 5. 28. q 1 Thes. 4. 3 4 5. r Caâ—…titas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 1 Cor. 7. 2. t 1 Pet. 2. 11. The vowed single life among the Papists a sinfull state His sâ—…cond reason if the precepts were not possible they would binde no man Bellarmines objectioâ—…s that a man doth not sinne in that which he cannot avoid His third reason God should be more cruell and more foolish than any tyrant c. u De iustif l 4. c 4. §. Sextum discrimen * De perfectione justitiâ—… 970. x InCantic serm 50. y Rom. 3. 19. 20. z Tâ—… 3. 5. His fourth reason collected out of three testimonies The 1. place Rom. 8. 4. a Rom. 8. The text Rom. 8. expounded b Oecum in Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Homil. 13. in Rom. 8. 34. d In Rom. 8. 4. e In locum f In Rom. 10. Hom. 17. g In locum h In locum i Râ—…tract Lib. â—… cap. 19. Answ. To his second and third testimonies Mat. 6. 10. k Heb. 5. 9. l Ioâ—… 6. 29. His fifth reason m Gal. 5. 23. n Iam. 3. 2. o Rom. 8. 33 34. His sixth reason because the righteous
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
us This righteousnesse of Christ that I may speake more distinctly of it is either negative if I may so speake or positive By the negative I understand an absence of all sinnes and vices forbidden in the Law By the positive I meane both a presence of all vertues and duties required to the perfect fulfilling of the Commandements and also of the voluntary suffering of the penalty to satisfie the commination and curse of the Law The Negative is that which wee call the innocencie of Christ whereof the Scriptures speake in many places signifying that he was not onely blamelesse free in himselfe from all imputation of sinne being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreproveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unblameable Iohn 8. 46. 1 Pet. 1. 19. but also spotlesse free from all infection of sinne as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot 1 Pet. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harmelesse and undefiled Heb. 7. 26. one who never did nor spâ—…ke evill 1 Pet. 2. 22 23. nor ever offended in thought but was absolutely and in all respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sinne Heb. 4. 15. as one who knew no sinne § IV. The positive righteousnesse of Christ is twofold his perfect fulfilling of all things commanded in the Law and his perfect satisfaction in respect of the punishment threatned The former is the holinesse of Christ which the Apostle calleth the Law of the Spirit of life in Christ Rom. 8. 2. which is also twofold the holinesse of his nature which is his habituall righteousnesse the holinesse of his life and conversation which is his actuall obedience The holinesse of his Nature in that being conceived of the holy Ghost and sanctified by him Matth. 1. 22. Luk. 1. 35. hee was also adorned with all vertues and graces and that without measure Iohn 3. 34. In respect whereof hee was said to be annointed with the oyle of gladnesse above his fellowes Psalm 45. 7. for he was full of the Spirit Esai 11. 2. full of grace and truth Iohn 1. 14. full I say not plenitudine vasis in which sense fome of the faithfull have beene said to have beene full of the holy Ghost and full of grace but plenitudine fontis for of his fulnesse wee receive even grace for grace Iohn 1. 16. according to the measure of the donation of Christ Ephes. 4. 7. The holinesse of Christs life was that whereby he continued in all the things which were written in the booke of the Law to doe them and that for us For he came not to breake the Law but to fulfill it Matth. 5. 17. He fulfilled all righteousnesse Matth 3. 15. and alwayes did those things which please God Ioh. 8. 29. Hee performed in his flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever the Law requireth to justification Rom. 8. 4. and therefore most worthily is hee often called in the Scriptures not only righteous and holy as Esay 53. 11. Act. 4. 27. Heb. 7. 26. 1 Ioh. 2. 20. Apoc. 3. 7. but also the just and the holy Act. 3. 14. the just 1 Ioh. 2. 2. the holy one of God Act. 2. 27. the holy of holies Dan. 9. 24. The other part of Christs positive righteousnesse is his passive obedience which is called Obedientia Crucis the obedience of the Crosse wherein hee willingly submitted himselfe to endure those punishments for us which might satisfie the Iustice of God and the sentence of the Law for our sinnes as it is said Phil. 2. 8. Hee humbled himselfe and became obedient to the death even the death of the Crosse and Gal. 3. 13. Christ hath redeemed us from the curse of the Law himselfe being made a curse for us Now this passive obedience appeareth not onely in his death and passion though in that principally but also in all other his sufferings which hee voluntarily sustained for us in the whole course of his life as poverty shame sorrow c. The matter therefore of our justification is that whole righteousnesse which was either inherent in the man Christ or performed by him whether to fulfill the commandements or to satisfie the curse of the Law for us § V. This righteousnesse of Christ our Mediatour though inherent in the humane nature and performed by it yet is most truely and to us most comfortably called according to that kinde of phrase which is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of properties the righteousnesse of God because it is the righteousnesse of that Person which is God who though a branch of David according to the flesh is Iehovah our righteousnesse Ier. 23. 6. God above all blessed for evermore Rom. 9. 5. In this sense the Iewes are said to have killed the Author of life Act. 3. 15. and to have crucified the Lord of Glory 1 Cor. 2. 8. For as the blessed Virgin is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God because she is the Mother of that Person who is God so the righteousnesse of our Mediator who is both God and man is called the righteousnesse of God because it is the righteousnesse of that Person who is perfect God Thus that blood by which wee are redeemed is called the blood of God Act. 20. 28. or which is all one the blood of the Sonne of God 1 Ioh. 1. 7. The life which was laid downe for us was the life of God 1 Ioh. 3. 16. the death by which wee are reconciled to God is the death of his Sonne Rom. 5. 10. the obedience by which wee are constituted just Rom. 5. 19. is the obedience of the same Sonne of God who being God coequall with his Father humbled himselfe and became obedient to his Father even unto death Phil. 2. 6 8. and being the Sonne of God was made subject to the Law that hee might redeeme those that were under the Law that we might receive the adoption of sonnes Gal. 4. 4. 5. § VI. This doctrine of the Gospell that the righteousnesse by which we are justified is the righteousnesse of God is the chiefe stay of our faith and the principall foundation of our comfort For hereby wee understand his sufferings to bee an all-sufficient satisfaction to redeeme us from hell and his obedience of all-sufficient merit to entitle us unto the kingdome of heaven And that wee might know undoubtedly that his sufferings were the sufferings of God and his obedience the obedience of God that is of him that is God therefore by his divine Spirit by which hee had offered himselfe to God he raised himselfe from death to life and to glory by which his resurrection hee was mightily declared to be the Sonne of God that our faith and hope might bee in God For had not Christ risen from the dead it had beene a plaine evidence of his not being God and then our faith were vaâ—…ne and
we should yet remaine in our sinnes But seeing Iesus Christ who is of God made unto us righteousnesse is God even Iehovah our righteousnesse hence wee learne that the righteousnesse by which we are justified is the righteousnesse of God and consequently of infinite price and merit For although the Godhead of Christ neither obeyed nor suffered any thing for us yet seeing the person which obeyed and suffered was and is not onely man but also God therefore the Godhead affordeth such dâ—…gnity vertue efficacy and merit to the obedience and sufferings of his Manhood as that his sufferings are an all-sufficient price of ransome and satisfaction for the sinnes of the whole world as being the sufferings of God and therefore of infinite value and his holinesse and obedience being the righteousnesse of God and therefore of infinite merit and farre surpassing the righteousnesse of all men and Angels maketh all those to whom it is imputed most perfectly righteous before God in Christ. Wherefore they who are clothed with this royall robe of Christs righteousnesse as all the faithfull are may with boldnesse appeare before the judgement seat of God because they stand just before him not in their owne righteousnesse which is unperfect but in the most perfect righteousnesse of Christ against which no just exception can be taken After this righteousnesse therefore of Christ wee ought to hunger and thirst after this righteousnesse of God wee ought principally to seeke to obtaine this most precious peâ—…rle we are to forgoe all that we have esteemimg our owne righteousnesse in the question of justification if it should be obtruded as the matter thereof and whatsoever else of ours might seeme to bee an advantage unto us or praise-worthy among men as polluted clouts as dung and the opinion of our owne worthinesse and righteousnesse as losse so we may obtaine that pearle and that wee gaining Christ may bee found in him not as having our owne righteousnesse which is that which is prescribed in the â—…aw but that which is by the faith of Christ the righteousnesse which is of God by faith that is the righteousnesse of Christ which is imputed of God being apprehended by faith Now that this righteousnesse of God is the matter of our justification before God and not any righteousnesse inherâ—…nt in us or performed by us I shall prove at large in my fourth and seventh Bookes Here onely I alleage the plaine testimonies of the holy Ghost that Christ is made unto us of God our righteousnesse 1 Cor. 1. 30 that hee is Iehovah our righteousnesse and that by his blood wee are justified and absolved from our sinnes Rom 5. 9. and by his obedience opposite to Adams disobedience wee are made or constituted just Rom. 5. 19. § VII The formall cause of justification is the imputation of Christs righteousnesse because by imputing it the Lord doth justifie which â—… expressed in the definition And this necessarily followeth upon that which hath beene said of the matter For it cannot bee imagined how we should be justified by that righteousnesse of Christ which is out of us in him otherwise than by imputation For even as wee were made sinners by Adams personall disobâ—…dience so wee aâ—…e made righteous by the obedience of Châ—…ist But how could we either be made sinners by Adams disobedience or justified by the obedience of Christ whether active or passive unlesse they were communicated unto us How could they possibly bee communicated unto us being both transient and having now no being For true is that saying of a learned Philosopher Motus non est nisi dum fit postquam factus est non est A motion whether it be action or passion hath no beiâ—…g but whiles it is in doing or suffering after it is done it hath no being Adams tranl gression was transient and is past and gone so many thousand yeeres past the active obedience of Christ was transient and so was his passive obedience which had a being in rerum natura no longer than they were in doing and in susâ—…ring How then can either Adams disobedience or Christs obedience be communicated unto us I answer in respect of both as Bellarmine answereth in respect of the former Communicatur eo modo quo communicari potest id quod transâ—…it nimirum per imputationem It is communicated after that manner whereby that may be communicated which is transient and gone to wit by imputation § VIII The same Bellarmine with other Papists doth confesse that the satisfaction of Christ is imputed unto us but the imputation of his righteousnesse they deny when as indeed the imputation of Christs â—…atisfaction is the imputation of his righteousnesse for what is Christs satisfaction but that whereby hee â—…ully satisfied the Law and consequently the justice of God for us which he did both in respect of the penalty which he fully satisfied by bearing our iniquities and also of the commandements by fulfilling them the former is the obedience of the crosse or his passive righteousnesse the latter is his conformity to the Law which is both his habituall and actuall righteousnesse By the former he freeth us from hell by the latter he doth entitle us to the kingdome of heaven But the meaning of the Papists is that Christ by his satisfaction doth free us from hell but as for heaven we must attaine to it by our owne merits as if there needed not so great a price to purchase heaven as to redeeme from hell But it is certaine that there is required as infinite merit to purchase heaven as there is required infinite satisfaction to redeeme from hell In respect of both God accepteth of no righteousnesse to our justification that is either to free us from hell or to entitle us unto the Kingdome of Heaven but that which is of infinite value because the offence of sinne for which satisfaction is to be made is infinite and because the reward which is to be merited is of infinite worth But that righteousnesse may bee of infinite value it is not necessary as Bellarmine himselfe teacheth that it should be infinite in it selfe but it is sufficient that it bee the righteousnesse of an infinite person And such is the righteousnesse of Christ as being the righteousnesse of him that is God such is not the righteousnesse of any meere creature which is an invincible argument as hereafter shall bee shewed to prove that wee are justified not by any righteousnesse in our selves but onely by imputation of Christs righteousnesse § IX And yet this imputation of Christs righteousnesse without which there can be no salvation is denied not onely by the Papists but by some others hereafter to be mentioned in the fifth chapter of this booke who seeme to have beene drawne to this opinion by this argument of the Papists which I will therefore in this place answer for their satisfaction If
and therefore is not that righteousnesse which is imputed Thus therefore I argue By what we have remission of sinne by that wee are justified and by what we are justified that is our righteousnesse by the bloud of Christ we have remission of sinne and not by that righteousnesse which is purchased by his blood viz. remission of sinne for that to say were very ridiculous Wherefore by the blood of Christ we are justified and consequently that with the resâ—… of his obedience is our righteousnesse § VII To the fifth I answer that the meritorious obedience of Christ both active and passive are the merits of Christ. If therefore the merit of Christ be imputed then his meritorious obedience Neither can the merit of Christs obedience be imputed to us unlesse the obedience it selfe be imputed and by imputation accepted of God for us as performed by our selves For as the guilt of Adams transgression could not be imputed to us unlesse the transgression it selfe were first imputed and made ours by imputation whereof wee are made sinners that is guilty of his sinne unto condemnation so the merit of Christs obedience cannot bee imputed unlesse the obedience it selfe be imputed and made ours by imputation whereof we are freed from the guilt of sinne and damnation and are accepted as righteous and as heires of eternall life And as it may truely be said of them to whom Adams disobedience is imputed that they sinned in Adam so of them to whom Christs obedience is imputed it may no lesse truely be said that in Christ they have satisfied the justice of God in Christ they have fulfilled the Law the Lord accepting of the obedience of Christ in their behalfe as if they had performed it in their owne persons For Christ is the end the perfection and complement of the Law to all that beleeve So that whosoever truely beleeveth in Christ hath in him fulfilled the Law as the Greeke expositors expound that place Rom. 10. 4. § VIII But say they we were not so in Christ when he obeied as we were in Adam when he sinned Neither are wee members of Christ untill we actually beleeve And therefore neither could we be said to have satisfied the justice of God for our sinnes nor to have fulfilled the Law in him as we are truely said to have sinned in Adam Or if it could be said that in Christ we satisfied Gods justice for our sinnes then should we need no pardon Neither can punishment and pardon stand together if wee have borne the punishment then are we not pardoned Aâ—…sw The first Adam was a type of the second and both were heads and roots of mankinde Adam of those that shall bee condemned Christ of those that shall be saved For as in Adam all dye that dye eternally so in Christ all live that live eternally And as in Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all that shall be condemned were constituted sinners his disobedience being imputed to them because in him they sinned so in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that shall be saved shall be constituted just his obedience being imputed to them because in him as their head they have satisfied and fulfilled the Law Neither are wee more truely derived from Adam in respect of the life naturall than wee are from Christ in respect of the life spirituall Therefore if Adams disobedience were imputed to condemnation much more Christs obedience is imputed unto justification of life as the Apostle argueth Rom. 5. and from thence Bernard Cur non aliunde justitia cum aliunde reatus alius qui peccatorem constituit alius qui justificat à peccato Alter in semine alter in sanguine An peccatum in semine peccatoris non justitia in Christi sanguine § IX Yea but then say they when Christ obeyed we were not his members No more say I were we the branches of the first Adam when he disobeied Actually we are neither branches of the first Adam untill we partake the humane nature by generation nor members of the second Adam untill we be made partakers of the Divine nature by regeneration and yet it is most true which Bernard avoucheth in the place even now cited satisfecit ergo Caput pro membris c. the head therefore satisfied for his members c. § X. Yea but our faith relyeth upon Christ as having already redeemed us Ans. Christ is the Lambe of God slaine from the beginning of the world The vertue of whose obedience is extended not onely to them that come after Christ but also to all the faithfull that went before from the beginning of the world who were members of Christ as much as we are now And for them as well as for us Christ obeyed the Law and suffered death and to them so many as beleeved was the obedience of Christ imputed as well as to us They all did eate the same spirituall meat and did all drinke the same spirituall drinke For they dranke of that spirituall Rocke which followed and that Rocke was Christ. § XI But if in Christ say they we satisfied the punishment then we need no pardon Answ. When wee say that in Christ wee satisfied and fulfilled the Law our meaning is that his satisfaction and obedience is imputed to us that is it is accepted of God in our behalfe as if wee had performed the same in our owne persons Neither should it seeme strange that satisfaction and pardon may stand together seeing God pardoneth no sinne for which his justice is not satisfied But it is Christ that satisfied bare the punishment and we are they who are pardoned by imputation of his satisfaction unto us Here therefore especially mercy and justice met together justice executed upon Christs mercy exhibited to us who are justified by the grace of God freely in respect of us through the redemption that is in Christ Iesus and therfore not freely in respect of him who paid so great a price For him God set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sinnes c. But that the righteousnesse of Christ is the onely thing which properly is imputed to justification I have at large disputed Lib. 4. 5. § XII The sixth I have already refuted Lib. 1. Cap. 2. § 7. Whereunto I now adde that these men confessing the truth with us that faith is the instrumentall cause of justification confute themselves For if it be the instrument to receive that which is imputed then is it not the thing it selfe which is imputed properly though relatively it may in respect of the object which it as the instrument or hand doth receive to justification and that is the righteousnesse of Christ. And for this cause as hereafter shall bee declared the same benefits which wee have from Christ properly are attributed to faith not absolutely
§ XIV Fourthly actions absolutely good may stand in judgement before God But our workes cannot stand in judgement The best of us have need to pray with him who had lesse neede than wee Enter not into judgement with thy servant O Lord. If thou Lord shouldest marke what is amisse even in our best actions who should be able to stand Noliergo intrare mecum in judicium Domine Deus meus wherefore enter not into judgement with me O Lord my God Quantumlibet rectus mihi videar producis tu de the sauro tuoregulam coaptas me adeam pravas invenior For though I seeme to my self never so right thou bringest forth of thy treasury a rule thou examinest mee by it and I am found wicked This which David and Augustine expounding him speake in respect of the person may bee applyed to his best actions as namely to his prayer unto which more specially David in both places doth seeme to have relation Lord heare my prayer c. and enter not into judgement with thy servant Lord heare my voice c. if thou shouldest marke what is amisse who should stand For though my prayer may the best of us say seeme to my selfe never so godly yet thou hast a rule according to which if thou shouldest exactly examine my prayer it would bee found sinnefull Alas Lord I doe not pray with that humility in respect of mine unworthinesse nor with that feeling of my want nor with that reverence of thy great and glorious Majesty nor with that attention of minde nor with that devotion and fervencie of Spirit nor with that assurance of faith c. that I ought to doe Therefore I come unto thee not in any conceit of mine owne righteousnesse or of the worthinesse of my prayer but I come unto thee in the name and mediation of Christ appealing from thy tribunall of justice to the throne of thy grace desiring and beleeving that the incense of my prayers being perfumed with the odours of his merits may and shall bee acceptable unto thee § XV. But if any popish pharisee doth thinke that hee needeth not thus to pray I shall desire his Conscience thus to speake unto him Doest thou thinke that for the worthinesse of thy prayer thou shalt bee heard and that if the Lord should enter into judgement with thee according to his exact rule he could finde no fault with thy prayer Alas besides those blemishes and imperfections even now mentioned whereof the most godly have just cause to complaine thou directest thy prayer not to God alone but to Saints and Angels and so committest horrible idolatry and when thou dost direct thy prayer unto God thou dost conceive of him under some bodily shape whereby thou doest circumscribe him and make him finite and so no God but an idoll of thine owne braine Thou doest not come unto God in the name and mediation of Christ alone who is the onely mediatour betwixt God and man but in the mediation of many others by whose merits and intercession thou hopest and desirest to be heard Thou cravest not the helpe of the Holy Ghost the Spirit of grace and supplication whose helpe thou findest not thy selfe to need for such a prayer as thou doest make Thy prayer is but a formall recitall of a certaine taske of words uttered for the most part without understanding without feeling without devotion without faith Thou if unlearned as the most are thou prayest in an unknowne language speaking like a Parrat thou knowest not what thy prayer is a meere lip-labour thou hopest by the multitude of thy words and the often repetitions of thy Ave-maries thy Pater-nosters and thy Creeds most ridiculously and odiously reiterated upon thy Beads by most superstitious Battology And notwithstanding all this wilt thou bee so wickedly impudent as to obtrude thy orisons unto God not only as an acceptable service wherewith though he should enter into judgement with thee he could finde no fault but also impetratory of thy desires satisfactory for thy sinnes and meritorious of eternall life Nay I assure thee that thy prayer to God with the opinion of satisfaction and merit though it were otherwise well qualified as it is farre from it there being nothing almost performed in it which is required in prayer it were abominable in the sight of God what shall I say more The acceptable and effectuall prayer is the prayer of faith Iam. 5. 16. whereby a man doth specially beleeve that his requests are or shall bee granted to him as namely for remission of sinnes and eternall life but thou I speake to the best and most learned of the Papists thou I say dost scorne and detest this speciall faith and so thy prayer wanting faith besides all other the abominations thereof is turned into sinne § XVI So in like manner in respect of the rest of our actions though seeming laudable unto us wee must pray that the Lord will not enter into judgement with us To which purpose manifold testimonies of the Fathers might be alleaged These few may serve Hilarie what living man can bee justified in the sight of God In whom there is a mixture of anger of sorrow of concupiscence of ignorance of forgetfulnesse of casualty of necessity happening either through the nature of the body or the motion of the soule alwaies wavering Ambrose hee that thinketh hee hath gold hath lead and hee who thinketh himselfe to have the graine of Wheat hath chaffe which may bee burnt Augustine woe to the very laudable life of men if mercie being removed thou dost examine it Gregory in many places of his Morals lib. 5. c. 7. quia sâ—…pe ipsa justitia nostra ad examen divinae justitiae deducta injustitia est sordet in districtione judicis quod inestimatione sulget operantis lib. 5. cap. 18. ipsa nostra perfectio culpâ non caret nisi hanc severus judex in subtili lance examinis misericorditer penset Lib. 9. cap. 1. Sancti viri omne meritum vitium est si ab aeterno arbitriâ—… districtè judicetur Lib. 9. cap. 2. omne virtutis nostrae meritum esse vitium lib. 9. c. 11. Si remota pietate discutitur in illo examine etiam justorum vita succumbit cap. 14. on those words of Iob. Si habuero quippiam justum non respondebo he saith ut enim sape diximus omnis humana justitia injustitia esse convincitur si districtè judicetur prece ergo post justitiam indiget ut quae succumbere discussa poterat ex sola judicis pietate convalescat lib. 1. cap. 27. Si remota pietate discutimur opus nostrum poenâ—… dignum est quod remunerari praemiis prestolamur cap 28. quousque poena corruptionis astringimur quamlibet rectis operibus insudemus veram munditiem nequaquem apprehendimus sed â—…mur lib. 27. cap. 15. Sciunt Sancti quia omnis humana justitia injustitia
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
performed as well as we can because commanded knowing that God will accept of our upright though weake indevour § XXI The sixth and the last who seeth not that these words good workes are mortall sinnes imply a contradiction for they shall be good and not good c. Answ. We doe not affirme that good workes are mortall sinnes neither doe we deny them to be truly good Onely we deny them to bee purely and perfectly good And we acknowledge the impurity and imperfection concurring with them to bee a sinne and consequently that the good workes of the faithfull are good per se as being commanded as being the fruits of the Spirit and of faith working by love but sinfull per accidens as being stained with the flesh yea but saith Bellarmine Bonum non existit nisi ex integra causa malum verò ex quolibet vitio that is that is not to bee accounted a good worke whereunto all things doe not concurre which are requisite but that is evill wherein there is any defect therefore if there be any defect or imperfection to bee found in any worke that worke is not to be accounted good but evill Answ. that rule of Diony sius is true according to the rigour of the Law which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which our Saviour hath delivered us but it is not true according to the covenant of grace wherein the Lord accepteth the sincere and upright indevours of his children though defective and unperfect for perfect performance their wants being not imputed unto them but covered with the robe of Christs perfect righteousnesse As therefore their persons though in themselves sinners are in Christ accepted as righteous so their actions though in themselves defective are acceptable in Christ. Here therefore wee may justly retort both the accusation it selfe and all these absurdities upon the Papists who be necessary consequence are proved to hold that all the workes of the righteous are simply evill and so absolutely to be called sinnes Those works wherein is found any defect or imperfection are not good but absolutely they are to bee called sinnes as the Papists teach But in all even the best works of the righteous there is to be found some defect imperfection or blemish as being stained with the flesh This assumption is plainely taught in the holy Scriptures as I have proved heretofore Therefore all even the best actions of the righteous are absolutely to be called sinnes as the Papists teach Here then let all men againe take notice of the Popish pharisaisme or pharisaicall hypocrisie of Papists with whom no man is just or justified in whom is any sinne no action good but simply evill in which is any defect and yet their persons are just and their actions not onely good but also meritorious and that ex condigno and that ratione operis of eternall life CHAP. V. Our fourth Argument that the righteousnesse by which wee are justified satisfieth the Law so doth Christs righteousnesse so doth not that which is inherent in us § I. NOw I returne to our owne proofes The fourth argument therefore to prove joyntly that we are justified by Christs righteousnesse and not by ours may be this By that righteousnesse alone and by no other we are justified by which the Law is fully satisfied By the righteousnesse of Christ alone the Law is fully satisfied and not by any righteousnesse inherent in us or performed by us Therefore wee are justified by the righteousnesse of Christ alone and not by any righteousnesse inherent in us or performed by us For the proofe of the proposition three things are to be acknowledged first that whosoever is justified is made just by some righteousnesse for as I have shewed heretofore to thinke that a man should be justified without justice is as absurd as to imagine a man to be clothed without apparell secondly that all true righteousnesse is a conformity to the law of God which is the perfect rule of righteousnesse insomuch as what is not conformable to the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is iniquity and sinne thirdly that there can be no justification without the Law be fulfilled either by our selves or by another for us For our Saviour when he came to justifie us and save us protested that hee came not to breake the Law but to fulfill it and professeth that not one jot or tittle of the Law should passe unfulfilled Matth. 5. 17 18. Saint Paul likewise avoucheth that by the doctrine of justification by faith the Law is not made void but established Rom. 3. 31. The proposition therefore is undenyable The assumption hath two parts the former affirmative that by the righteousnesse of Christ the Law is fully satisfied the other negative that by any righteousnesse inherent in us or performed by us the Law neither is nor can be fully satisfied For the clearing of the assumption in both the parts wee are to understand that to the full satisfying of the Law since the fall of Adam two things are required the one in respect of the penalty unto the suffering whereof sinne hath made us debtours the other in respect of the precept to the doing wherof the Law doth bind us The former to free us from hell and damnation the other to entitle us to heaven and salvation according to the sanction of the Law If thou dost not that which is commanded thou art accursed if thoudoest it thou shalt be saved In respect of the former the Law cannot be satisfied in the behalf of him who hath oncetransgressed it but by eternal punishment or that which is equivalent in respect of the latter it is not satisfied but by a totall perfect and perpetuall obedience § II. Now our Saviour Christ hath fully satisfied the Law for all them that truly beleeve in him in both respects For hee hath superabundantly satisfied the penalty of the Law for us by his sufferings and by his death and he hath perfectly fulfilled the Law for us by performing all righteousnesse in obeying his Father in all things even unto death and by them both he hath justified us freeing us from hell by his sufferings and entituling of us unto heaven by his obedience And therefore the holy Ghost affirmeth that wee are justified by his bloud Rom. 5. 9. and by his obedience verse 19. For his sufferings were the sufferings of God in which respect they who put him to death are said to have killed the Author of life Act. 3. 15. and to have crucified the Lord of glory 1 Cor. 2. 8 and for the same cause the bloud by which we are redeemed is called the bloud of God Act. 20. 28. or which is all one the bloud of the Sonne of God 1 Iohn 17. His obedience likewise was the obedience of God For Iesus Christ the word that is the second person in Trinity being in the forme of God God coequall with his Father for our sakes became
flesh that is abased himselfe to become man which before hee was not but not ceasing to bee that which hee was before namely the true and the great God God above all blessed for evermore in our nature being perfect God and perfect man hee farther humbled himselfe and became obedient untill death even to the death of the crosâ—…e And therefore the righteousnesse of Christ both habituall inherent in his person and that which was performed by him both active and passive being the righteousnesse of God as it is often called Rom. cap. 1. 3. 10. the righteousnesse of God and our Saviour 2 Pet. 1. 1. who was given to us of God to be our righteousnesse 1 Cor. 1. 30. that wee beleeving in him might bee the righteousnesse of God in him 2 Cor. 5. 21 is therefore called Iehovah our righteousuesse Ier 23. 6. I say his passive righteousnesse being the righteousnesse of God the bloud of God it is a price of infinite valew and superabundantly sufficient to satisfie for the sinnes not onely of the faithfull but of all the world and not onely of this one world but of more if there were more And this habituall and actuall righteousnesse being the righteousnesse and obedience of God is of infinite and alâ—…-sufficient merit to entitle all those that beleeve in him were they never so many to the kingdome of heaven These things if the Papists should deny It would deny them to be Christians The former part therefore of the assumption is of undoubted truth § III. Come wee then to the other part Is there any righteousnesse inherent in us or performed by us that can fully satisfie the Law Nothing lesse For first in respect of the penalty which is due unto us for our sinnes wee cannot possibly fatisfie it but by enduring everlasting torment which though wee should endure for a million of millions of yeares yet wee could not bee said to have satisfied the Law which cannot be satisfied but by endlesse punishment or that which is equivalent but there is nothing equivalent but the precious death and sufferings of the eternall Son of God who gave himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full price of ransome countervailing in respect of the dignity of his person the eternall pains of hel which all the elect should have suffered Therefore there is no possibility for us to escape hell the just guerdon of our sinnes unlesse the Lord impute our siâ—…s to our Saviour Christ and his sufferings to us accepting them in our behalfe as if we had sustained them in our owne persons For although wee should for the time to come performe a totall and perfect obedience to the Law yet that would not free us from the punishment already deserved by us But the Law must be satisfied both in respect of the penalty to be borne and in respect of perpetuall and perfect obedience to bee performed through out our whole life Neither may we thinke by the payment of one debt to satisfie another The obedience which wee hope to performe for the time to come though it were totall and perfect is a debt and duty which wee owe unto God Luk. 17. 10. and therefore cannot discharge us of the penalty which is another debt which wee owe for our sinnes past for wee were sinners from the wombe yea in the wombe and to the guilt of Adams transgression in whom wee sinned and to that originall corruption which we have received from him for which though wee had no other sinnes wee were worthily subject to eternall damnation wee have added in the former part of our life innumerable personall transgressions all deserving death and damnation which if wee be not delivered therefrom by the death and merits of Christ wee must make account to suffer in our owne persons neither can our future intended obedience satisfie for our sinnes as Bellarmine confesseth God is just in forgiving sinnes neither doth he forgive any sinne for which his justice is not fully satisfied § IV. Neither can our righteousnesâ—…e â—…atisfie the Law in respect of the precept by fulfilling it for whosoever hath not continued in all the things which are written in the booke of the Law to doe them but hath at any time transgressed the Law hee hath not fulfilled it Therefore it is most certaine that we cannot satisfie the Law in respect of the precept because wee have already broken it and by our breach of it have made our selves subject to the curse of the Law so farre are we from being justified by it Neither are wee able by our obedience to satisfie the Law for the time to come § V. Against this branch of our argument which by us is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as over measure Bellarmine taketh exception alleaging that the faithfull and regenerate are able to fulfill the Law and entreth into a large dispute to prove that the Law is possible which disputation I have fully examined in his due place and confuted Here let the Reader take notice that Bellarmine disputeth sophistically in diverse respects for first hee will needs be actor when indeed hee is reus and that hee might get the better end of the staffe pretendeth to confute our errours when indeed he laboureth to defend his owne Secondly hee answereth but a piece of our argument and such a piece as might be spared as being added mantisae loco by way of advantage for thus we reason no man can satisfie the Law because hee hath already broken it yea hee is so farre from satisfying the Law in respect of the time past that for the time to come hee is not able to fullfill it Thirdly where hee should prove that all those who are to bee justified doe fulfill the Law for else how should they by fulfilling of the Law be justified all that he endevoureth to prove is that it is possible for them that are already justified to fullfill it disputing as wee say a posse ad esse Fourthly where hee should prove that all who are justified doe fulfill the Law for else how should they be justified by fulfilling it hee endeavoureth to prove that some rare men have fulfilled it not caring what becomes of the rest Fifthly where hee argueth that if men shall fulfill the Law they shall be justified his consequence doth not hold in respect of them who at any time heretofore have broken it as all meere men without exception have done though they should perfectly fulfill the Law for the time to come Sixthly he would prove that some doe fulfill the Law and yet cannot deny but that even those some doe sinne many times yea seven times a day and that they have need daily to pray for the forgivenesse of their sinnes and therefore faileth in the proofe of that also as I have made manifest in answering his arguments § VI. Now to make good this part of our reason
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
the person or of the whole man who is Adopted to be the sonne of God Neither doth the Apostle speake of the adoption of the soule nor yet of the adoption of the body but of the redemption of the body from the servitude of corruption into the glorious liberty of the sonnes of God which is not the adoption of the body but the fruite of the adoption of the whole man which here by a Metonymy is called adoption The former he proveth by the latter not to be imputative but inherent The adoption of sonnes which we expect in the redemption of the body shall be most true and inherent in the body it selfe that is to say immortality and impassibility not putative but true therefore the adoption which now we have in the spirit by justification is also true not putative but inherent Ans. In this similitude he should rather have said that as the adoption of sonnes which we doe expect at the redemption of our bodies that is at the resurrection is the everlasting inheritance whereunto wee were adopted as sonnes which a true and glorious inheritance though not inherent in the body but enjoyed by the whole man as adherent unto him so the adoption which we now have in the Spirit by justification which is the entituling of us to this inheritance is a true adoption though not inherent but wrought by imputation of Christs merits unto us But suppose the adoption of the body as hee calleth it were inherent how doth it follow that the adoption of the soule as hee calleth it should also be inherent he saith it must bee so Otherwise saith he as wee expect the redemption of the body so also we should expect the redemption of the soule which the Papists had neede to doe whose soules shall bee in purgatory at the last day but from thence to be delivered at that day by a gaole-delivery but I say it followeth not for the adoption which is imputative is a most true adoption and wee need no other but the accomplishment thereof which is our full redemption As for that adoption which he supposeth to bee inherent it is a meere fancie § XXI Now let us see what may from that proposition which was agreed upon betweene us be truly inferred on our part Such as is our adoption such is our justification but our Adoption is imputative and not by inherencie For as I have shewed heretofore these foure benefits reconciliation redemption justification and adoption doe not import any reall mutation in the subject but relative and imputative for when God imputing to a beleever the merits of his Sonne forgiveth his sinnes which made him an enemy to God a bondslave of sinne and Satan guilty of sinne and damnation the childe of the Devill and receiveth him into his favour maketh him Christs freeman accepteth of his as righteous admitteth him to bee his sonne he is said to reconcile to redeeme to justifie and to adopt him not by working any reall or positive change in the party but relative or in respect of relation To be a father and to be a sonne are relatives when a man therefore hath first a sonne hee becommeth a father which hee was not before not by any reall change in himselfe but by a new relation which before he had not When a man is adopted he becommeth the sonne of another man whose sonne he was not before not by any reall mutation but onely in regard of relation For if the party adopted by God should by adoption bee really changed then God who adopteth should also seeme to bee really changed which is impossible because he is immutable For as he which is adopted becommeth the sonne of God which hee was not before so God when he first adopteth any man becommeth his father which hee was not before Here therefore seemeth to bee a change as well in God adopting as in the party adopted not reall for that is not possible but relative onely which is a manifest evidence that as our Adoption so our justification is not any reall change wrought in us by infusion of any inherent quality but a relative change wrought without us by imputation of Christs righteousnesse CAP. XI Bellarmines arguments proving obliquè or indirectly justification by inherent righteousnesse and first because faith is not the integrall and onely formall cause of justification § I. ANd these were all the arguments which Bellarmine hath produced to proove diâ—…ectly his assertion concerning justification by inherent righteousnesse now follow two other ranks of proofes whereby he doth obliquè indirectly and by consequence prove the same by disproving two assertions which it pleaseth him to father upon us The one that faith is the onely formall cause of justification the other that justification consisteth onely in remission of sinnes For if faith be not the integrall cause formall of our justification but that with it charity and other graces doe concurre by which as well as by faith we are justified formally then it followeth that wee are justified by inherent and habituall righteousnesse which consisteth in the habits of faith aud charity and other graces And if justification doth consist not onely in remission of sins by which our soules are cleansed from sinne but also in the renewing of us according to Gods image by infusion of righteousnesse by which our soules are not onely purged from sinne but also adorned and beautified with grace then it followeth that we are justified by inherent righteousnesse The former question he disputeth lib. 2. de justif c. 4. the title whereof is fidem non esse integram formalem caussam justificationis that faith is not the whole formall cause of justification This opinion hee confesseth none of us doe now hold though falsly hee would lay it upon Luther and Melancthon for we deny faith to bee the formall cause of justification at all and yet this is it which he and all of his side evermore object unto us to make us odious to the world as though wee required nothing to make us formally and inherently righteous but onely faith And for this cause though wee hold not this assertion yet hee thinkes good to confute it as if we held it § II. Of his proofes onely the first serveth to prove that with faith charity doth concurre unto justification It is taken out of Gal. 5. 5. 6. the fifth verse containing the latter part of the Antithesis between justitiaries who were apostates from the doctrine of grace and the true prosessours of the Gospell For the former looked to bee justified by the Law that is by obedience performed to the Law and so were fallen from grace but the latter looked not to be justified by the Law but by faith that is by Christs righteousnesse apprehended by faith Of this Antithesis the latter part agreeth to us the former to the Papists And therefore I marvell to what purpose he alleaged the fifth verse unlesse it were to
and merit of our justification But neither his death nor obedience had beene effectuall to our justification if he had not risen from the dead As the Apostle sheweth 1 Cor. 15 17. If Christ bee not raised your faith is vaine yee are yet in your sinnes For if Christ had not risen againe it had beene an evidâ—…nce that he was not the Sonne of God and then could not his obedience or sufferings have beene meritorious for us But by his resurrection hee was mightily declared to be the Sonne of God in regard whereof it was said Thou art my Sonne this day have I begotten thee and being God his obedience and sufferings are of infinite and all sufficient merit and value vertue and efficacie for the justification and salvation of all that beleeve in him And againe what benefits Christ merited for us by his obedience even untill death the same being risen he applyeth and giveth to those that beleeve God having raised him and exalted him with his right hand to be a Prince and a Saviour to give repentance to Israel and remission of sinnes Christ therefore was given unto death that hee might by his sufferings satisfie for our sinnes the penalty thereunto belonging and he did rise againe that by application of his merits we might bee justified Righteousnesse therefore shall be imputed to those that beleeve in the resurrection of Christ or rather in Christ raised againe who as he gave himselfe to bee a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of ransome for our sinnes so he did arise againe that by effectuall application of his merits we might bee justified So that whom by his death and obedience he redeemed meritoriously then he doth effectually justifie and save by his life and the severall actions thereof viz. his resurrection ascension sitting at the right hand of his Father as our King and Priest his comming againe to judgement who therefore shall lay any thing to the charge of Gods children it is God that justifieth who is hee that condemneth It is Christ that dyed yea rather that is risen againe who is even at the right hand of God who also maketh intorcession for us § IV. In the words following Bellarmine answeareth a secret objection if remission of sinnes be ascribed to Christs death and renovation to his resurrection then belike remission and renovation be two severall actions proceeding from divers causes contrary to that which hath beene delivered For prevention whereof he saith It is to be noted that the death of Christ which is the price of our redemption was not onely the cause of the remission of sinne but also of internall renovation And the like as he saith afterwards may bee said of the reâ—…urrection For according to the doctrine of the Catholike Church these two cannot bee severed fâ—…rasmuch as one and the same grace viz. charity being through the merit of Christ infused and inherent in us doth both blot out or extinguish our sinnes and also adorneth the soule with righteousnesse wherefore though the Apostle might have ascribed both remission and renovation either to Christs death or to his resurrection yet he chose rather distinctly to attribute remission to his death and renovation to his resurrection propter similitudinem because of the likenesse which the extinction of sinne hath with the death of the body and spirituall renovation with the resurrection of the body whereunto I answer briefly first that though the death and resurrection of Christ in respect of their efficacie though remission and renovation alwayes goission and renovation then in justification there are two actions proceeding from two causes secondly that these foure distinct benefits remission of sinne and acceptation of us as righteous in Christ which are the parts of justification wrought both of them by imputation of Christs righteousnesse which is the one and onely forme of justification likewise the dying unto sinne or mortification and the rising of the Sonle from the grave of sinne which is our first resurrection or vivification which are the two parts of sanctification those foure actions I say proceed from two causes and that in twofold respects For remission of sinne is procured by the merit of Christs death and dying unto sinne is ascribed to the vertue of his death the imputation of Christs merits whereby wee are both absolved from sinne and accepted as righteous is ascribed to his resurrection whereby his merits are applyed unto us for our justification and the grace of rising from the grave of sinne to the vertue of his resurrection for by the same power whereby Christ did rise againe are wee raised from sinne to newnesse of life § V. His second allegation is Rom. 5. 21. That as sinne reigned unto death so grace may reign by justice to life everlasting through Iesus Christ our Lord where by justice opposed to sin he saith is meant inward renovation Ans. 1. We deny not but that in all the faithful there is a two fold righteousnesse the one imputed which is the righteousnesse of justification the other infused and inherent which is the righteousnesse of sanctification which he calleth renovation If therfore the Apostle did speake here of righteousnesse inherent yet this place would make nothing against us For we confesse that as sin reigneth in the children of disobedience by producing the workes of iniquity so the grace of God or the Spirit of grace doth reigne in the faithful by bringing forth the fruits of righteousnes But this is not the righteousnesse of justification but that wherein our sanctification doth consist But indeed the Apostle here doth not speake either only or chiefly if at all of inherent righteousnesse Neither doth hee in this place make an opposition or antithesis betweene sinne and righteonsnesse to which supposition Bellarmines argument is grounded but betweene the kingdome of sinne reigning unto death and the kingdome of grace reigning by righteousnesse unto everlasting life through Iesns Christ our Lord. Now the righteousnesse wherein the kingdome of grace especially consisteth is the righteousnesse of justification by faith whereupon followeth peace of conscience and joy in the holy Ghost Rom. 14. 17. compared with Rom. 5. 1. 2. which being not our righteousnesse as all inherent justice is but the righteousnesse of God is chiefly yea in the cause of justification is onely to bee sought after Phil. 3. 8 9. Rom. 10. 3. Secondly as in all the chapter from the twelfth verse to the end the opposition which is made is of Adams sinne to Christs obedience so in this place as the sinne of Adam was the cause of death so Christs obedience of life the opposition is not of inherent righteousnesse to inherent sinne but of Christs righteousnesse to Adams sinne § VI. His third allegation is out of Rom. 6. 13. Doe not ye exhibit your members as instruments of iniquity unto sinne but exhibit your selves to God as of dead men alive and your members instruments
of justice to God where by righteousnesse saith hee is understood something that is inherent c. and that hee goeth about to prove which no man doubteth of when indeed hee should prove not that there is a righteousnesse inherent in the faithfull for that wee freely confesse but that the righteousnesse which is inherent is that by which wee are justified But it is evident that the Apostle speaketh not heere of the righteousnesse of justification but of the righteousnesse of sanctification whereunto in this Chapter hee doth exhort as to a necessary and unseparable consequent of justification Neither doth the Apostle heere or elsewhere as before I observed in setting downe the differences betweene justification and sanctification exhort us to the righteousnesse of justification or the parts thereof which bee not our duties but Gods gracious favours for that were to exhort us to remission of sinne and acceptation to life But to the righteousnesse of sanctification and the parts mortification and renovation and to the particular duties thereof hee doth both here and in many other places exhort as namely in his sixth testimony cited oâ—…t of Eph. 4. 23 24. from which hee would prove which no man doth deny that our renovaâ—…ion according to the image of God standeth in righteousnesse and holinesse inherent § VII His fourth allegation had need to be a good one for this is the third time that hee hath cited and recited and as it were recocted it out of Rom. 8. 10. The Spirit liveth because of justification or as it is in the Greeke the Spirit is life because of justice For justification or justice which maketh us to live and thereby to worke cannot be onely remission of sin but something inward inherent Answ. In this place vers 10. 11. as I shewed before the Apostle setteth down a double priviledge of those in whom Christ dwelleth by his Spirit freeing them from the Law of death The one in respect of the soule vers 10. that howsoever the body bee dead that is as Bellarmine himselfe expoundeth mortall or appointed to death by reason of sin which the first Adam brought in and by it death his sinne being imputed to all yet the soule for so the word Spirit is taken when it is opposed to the body is life that is as the Antithesis requireth designed unto life by reason of that righteousnes of the second Adam by imputation whereof all the faithfull are entituled unto everlasting life For as in the former part of the Antithesis is not meant the spirituall death of men dead in sinne for that is the death of the soule and not of the body and the Apostle speaketh of those in whom Christ dwelleth but the corporall death unto which they also in whom Christ dwelleth are subject so in the latter is meant not the life of grace or of righteousnesse but the life of glory The other priviledge respecteth the body vers 11. that after it hath beene dead and turned into dust the Spirit of him that raised up Christ from death dwelling in us shall raise unto life eternall our mortall bodies § VIII His fifth testimony Gal. 3. 21. where when the Apostle saith If there had been a Law given which could give life or justifie as the Rhemists translate the word vivificare then in very deed justice should be of Law hee doth plainely saith he demonstrate that justice from whence justification is named is something which giveth life to the soule and hee doth place the same in motion and action Answ. If from this proposition propounded by the Apostle Bellarmine could have assumed the antecedent that so hee might conclude the consequent then might hee strongly have concluded against us that wee are justified by inherent righteousnesse But seeing the Apostle doth tollere antecedenâ—… that is intendeth to contradict that antecedent what reason hath Bellarmine to argue as hee doth It is very true that if the Law could have given us life that is as Chrysostome and Oâ—…umenius expound could have saved us according to that legall promise Hocfac vives doe this and thou shalt live or as the Rhemists translate could have justified us then undoubtedly wee might have beene justified by inherent righteousnesse But forasmuch as it was impossible for the Law to justifie and save us because it neither was noâ—… is possible for us by reason of the flesh to performe the condition and forasmuch as God therefore sent his Sonne to performe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the Law requireth unto justification that wee who could not bee justified nor saved by any inherent righteousnesse of our owne prescribed in the Law and therefore not by a justice consisting in our actions or motions might bee justified and saved by the righteousnesse of Christ imputed unto us what can Bellarmine gather from hence with any shew or colour of reason to prove justification by such a righteousnesse as is inherent and consisteth in motion and action § IX The sixth I have already answered with the third As for his testimonies collected out of Augustine a briefe anâ—…were may serve that hee not considering the force of the Hebrew and Greeke words which never in all the Scriptures are used in the signification of making righteous by inherent or infused righteousnesse but resting as it seemeth upon the notation and composition of the Latine word justificare as not differing in respect thereof from the Verbe sanctificare doth sometimes more largely extend the signification of the word justification than the Scriptures use it as including the benefit of sanctification But it is a most certaine truth that the word justificare being used in the Scriptures translated into Latine as the translation of the Hebrew Hitsdiq and of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood to signifie no other thing if it bee a true translation than what is meant by the Hebrew and the Greeke which as I have shewed before doe never in all the Scriptures signifie to make just by infusion of righteousnesse And therefore it cannot be denied but that it is and was an oversight in them who using the word as mentioned in the Scriptures and from thence borrowing it extend it to another signification than that of the originall wherof it is a translation I say againe as I have said before that the fotce of the Latine word in this controversie is no further to be respected than as it is a translation of the Hebrew and the Greek and as it is a true translation it must bee understood no otherwise than according to the meaning of the originall if it be understood otherwise then is it not a true translation neither is the sence of the word divine but humane Howbeit Augustine differeth from Bellarmine as touching the use of this word in two things first that hee doth not alwaies so use the word as for example when hee teacheth as hee and the rest of the Fathers often doe
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
keepe his Commandements Exod. 20. 6. Iohn 14. 15. 1 Iohn 5. 3. If any man say hee loveth God and keepeth not his Commandements he is a lyar that is to say an hypocrite whose love is not sincere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but fained and counterfeit Now they are said to keepe Gods Commandements not who perfectly fulfill them for such keepers of the Law are no where to be found but such as keepe them with their soule Psal. 119. 167. or with their whole heart Psal. 119. 34. that is with a sincere and upright heart They therefore who have an upright desire an unfained purpose a sincere endevour to walke in the obedience of all Gods Commandements are said to keepe them This studium pietâ—…tis is the perfection of a Christian in this life which whosoever hath attained unto is most willing and ready to acknowledge his imperfection § VII His third proofe is out of such places as speake of performing of duties as namely of loving God with the whole heart as Ecâ—…l 47. 8 David praised the Lord with his whole heart and loved him that made him Deut. 30. 6. this perfection of Charity is promised the Lord will circumcise thine heart and the heart of thy seed that thou maist love the Lord thy God with all thine heart and with all thy soule Answ. By that phrase as I have said nothing else is meant but the integriry and uprightnesse of heart David praised God with his whole heart that is Psal. 119. 7. with uprightnesse of heart hee served God with his whole heart that is he walked before him in truth and uprightnesse of heart 1 King 3. 6. § VIII In the fourth and last place hee produceth those places wherein mention is made of perfection as Mat. 5. 48. Be you perfect as your heavenly Father is perfect The Apostle acknowledgeth himselfe and some others to be perfect 1 Cor. 2. 6. wee speake wisedome among those that are perfect Phil. 3. 15. so many of us therefore as are perfect c. Now saith he it is evident that perfection 〈◊〉 in Châ—…rity for asmuch as it is the bond of perfection Col. 3. 14. Answ. First in generall to all such places by distinguishing perfection for there is a perfection in respect of parts and so an infant having all his parts is a perfect man And such are all upright persons who walke in all Gods Commandements making Conscience of all their wayes and there is a perfection in respect of degree which no man attaineth unto in this life Againe there is an absolute perfection which none attaine unto here and a relative perfection in relation and comparison to others so those who are adulti growne men in religion are called perfecti in respect of babes Thirdly there is a perfection legall which in respect both of parts and degrees is absolutely conformable to the Law which is the perfect rule of righteousnesse Of this there is no example but Christ himselfe and there is a perfection evangelicall commended in the covenant of Grace which consisteth not in the perfect and totall performance but in the integrity and uprightnesse of the heart that is in the sincere desire unfained purpose and upright endevour aspiring towards perfection which in the Scriptures in many places goeth under the name of perfection as I have shewed else where so that what is done with an upright heart is said to bee done with a perfect heart and with the whole heart and the man who is upright though subject to many imperfectious is called perfect § IX To the places in particular I answer and first to that Matth. 5. verse last which according to the wicked Doctrine of the Papists is not a precept of Charity but a counsell of perfection which doth not belong to all that are justified buâ—… is peculiar to those who professe themselves to live in a state of perfection I call it wicked because as appeareth verse 45. our Saviour requireth this perfection as a necessary duty to be performed of all the Sonnes of God who are to imitate the unpartiall bounty of God their heavenly Father in doâ—…ng good both to good and bad which in this conclusion in Matthew is termed to be perfect and in Luk. 6. 36. to bee mercifull as our Father is mercifull But though wee imitate this unpartiall bounty of God yet it doth not thereupon follow that wee have attained to the perfection thereof § X In the other two places by men perfect are understood adulâ—…i growne men opposed to younglings and infants who must be sedde with milke being not capable of strong meat for every one that useth milke is unexpert in the word of righteousnesse for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a babe but strong meate which 1 Cor. 2. 6. is called wisedome belongeth to them that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulti who are come to yeres of difcretion evensuch as by reason of use have their senses excercised to discerne both good and bad where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed so 1 Cor. 14. 20. bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding howbeit in malice be yee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in understadning be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adulti such as are come to yeres of discretion understanding Not that any in this life wherein we are alwaies in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our growing age wherein we are to be renewed from day to day doe attaine to that ripenesse of age and stature or to that perfection of growth as that we should not need to grow any more For as the Apostle sheweth in the next place viz. Phil. 3. 15. which Bellarmine had cited against himselfe if hee had recited the whole verse and much more if the whole context wherein the Apostle confesseth of himselfe that hee had not attained to perfection but that hee did strive and preasse towards it and thereupon inferreth verse 15. Let us therfore so many as are perfect bee thus minded that is as wee heard before out of Augustine let us bee of this mind that we are not yet perfect but still should strive towards perfection And whereas the Apostle Col. 3. 14. calleth charity the bond of perfection his meaning is that it is the most perfect bond which is among men to unite them together for according to the Hebrew phrase which is usuall in the writings of the Apostle viâ—…culum perfectionis is vinculum perfectissimum quâ—… plures inter se colligantur for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Cajetan speaketh vinculum conjungens amantes or as B. Iustinian perfectissimum quoddam vinculum § XI From these weake premises Bellarmine inferreth a stout conclusion If saith he we may have perfect Faith Hope and Charity and consequently perfect inherent justice in vaine dâ—… the hereticks gâ—…e about
that was their meaning As for affiance though it be not of the proper nature and essence of faith yet it is an unseparable fruit of speciall faith in so much that sometimes it seemeth to be implyed in the signification of beleeving in Christ For hee that doth beleeve in Christ doth first by a lively assent acknowledge him to bee the Saviour of all that truely beleeve in him and secondly so beleeving hee is perswaded that he is a Saviour to him and thirdly beleeving Christ to be his Saviour doth therefore repose his affiance and trust in him for salvation But howsoever so much sometimes is implyed in the phrase of beleeving in Christ yet in the most ordinary and usuall acception of the Word in the Scriptures of the New Testament no more is signified than the lively assent and acknowledging of Christ yea sometimes the phrase is used of those who did not so much as give a lively assent or beleeved with their heart Howsoever being convicted by the evidence of truth sealed by miracles they assented to the truth and acknowledged Christ to be the Messias Such were those Ioh. 2. 23. who are said to have beleeved on his name when they saw the miracles which hee did to whom notwithstanding our Saviour would give no credit because hee knew what was in them Such a beleever was Simâ—… Magus who being convinced by the evidence of truth confirmed by miracles assented in his judgement but beleeved not with his heart for his heart was not right within him Act. 8. 13. 21. And such a one was Iudas Ioh. 6. 64. who though he beleeved as being a Disciple yea an Apostle of Christ yet beleeved not in deed and in truth § X. But that the phrase is used ordinarily of those which received Christ by a true and lively assent I could prove by multitude of testimonies divers whereof I have elsewhere mentioned But I will content my selfe with two instances of the Samaritanes and of the Eunuch Of the Samaritanes it is said Iohn 4. 39. That many of them beleeved in Christ for the saying of the woman who could beleeve no more than she had told them which at the most was that hee was Christ. And after when they professed that they beleeved because of his owne word all that they beleeved was this that he was indeed the Châ—…ist the Saviour of the world verse 41. 42. The Eunuch when Philip told him that hee might bee baptized if hee beleeved with his whole heart maketh this profession of his faith I beleeve that Iesus Christ is the Sonne of God § XI Now that affiance is not faith I briefely shew thus First because it is a fruit and effect of faith For by faith wee have affiance Ephes. 3. 12. Faith therefore is the cause affiance the effect and the same thing cannot be both the cause and the effect For whereas some deny this consequence trusting to an unlike example for say they as naturall Philosophy is the science of naturall things and yet by it wee attaine to the science of naturall things so though affiance be faith and faith affiance yet by faith wee attaine to affiance I answere that there is an homonymie in the word science which in the former part of the example signifieth the art or doctrine which is a comprehension of precepts in the latter the habit of the knowledge of naturall things which by the doctrine holpen with the gifts of nature and confirmed by exercise we attaine unto Secondly because faith is an habit of the minde affiance an affection of the heart and so also differ in the subject For faith being a perswasion is seated in the minde though working upon the heart affiance or trust being an affection is seated in the heart though proceeding from the perswasion of the minde Thirdly because they differ not onely in the Subject but also in the Object The Object of faith is verum that which is true the Object of affiance is bonum that which is good Yea but say some the Promise is good and therefore the Object of â—…aith is good I answer the thâ—…ng promised is good and therefore I conceive affiance or hope which two in respect of the time to come differ not But be the thing promised never so good yet I beleeve not the promise unlesse I bee perswaded that it is true Faith therefore layeth hold on the Promise as being true affiance or hope expect the thing promised as being good Those therefore who hold that affiance properly so called is faith or faith affiance are not to bee defended Those which by affiance understand assurance and say that justifying faith is affiance doe speake the truth if they understand by faith not that by which we are justified before God but that by which we are justified that is assured of our justification in our own conscience Concerning which there needs not to be any other controversie betweene us and the Papists than this whether there bee any such certaintie or assurance to be had But that is a different question not pertinent to the poynt in hand which I have elsewhere cleared And so much of the nature of justifying faith CHAP. V. Of the Subject of justifying Faith § I. NOw I come to the Subject that is both the parties to whom it belongeth and the part of the Soule wherein it is As touching the parties in whom it is the Papists hold First that it is common to the godly with the wicked Secondly that it is common to the Elect with the reprobate The former is the same in substance with that which I have already handled whether true faith may be severed from charity and other graces the negative part of which question I have proved and consequently of this that justifying faith is not common to the godly with the wicked As touching the second whether it bee common to the Elect with the Reprobate Bellarmine propoundeth the Romish tenet to be this fidem justitiam non esse propriam electorâ—…m semel habitam amitti posse that faith and justice is not proper to the Elect and that it being once had it may be lost which is the very question of perseverance whereof I have written a full treatise against Bellarmine proving that true justifying faith is proper to the Elect and that being once had it is never lost either totally or finally § II. Now as touching the part of the soule wherein justifying faith is seated Bellarmine and many other Papistâ—… hold that it is seated in the understanding onely and of us they report that we hold it to be seated in the will onely which they doe report against their owne knowledge knowing that wee hold faith to bee a perswasion of the minde and an assent and finding fault with Calvin for defining faith to be a kinde of knowledge as it is indeed that kind of knowledge which we have by report or relation from
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
justum fuerat ut quomodo Abraham credens ex Gentib per solam fidem justificatus est ita caeteri fidem ejus imitantes salvarentur 2. In Rom. 4. 5. Convertentem impium per solam fidem justificat Deus And on those words of the Latine Edition secundum propositam gratiam that is saith he as Hierome had said before quo gratis proposuit per solam fidem dimittere peccata 3. In Rom. 4. 6. the blessednesse of man he calleth remission of sins by faith It is a great blessednesse without the labour of the Law and penitence to obtaine the Grace of God by faith alone Which words are in part taken out of S. Ierome on the same place 4. In Rom. 8. 28. On those words secundum propositum secundum quod proposuit salvare sola fide according to which he purposed to save by faith alone those whom he foreknew should beleeve whom also he freely called to salvation Which word for word are taken out of Ierome 5. In Rom. 10. 5. Moses put a difference betweene either justice to wit of faith and of workes because the one by workes the other sola credulitate justificet accedentem by faith alone justifieth him that commeth and so Ierome on the same place out of whom also hee reciteth word for word that which before I cited out of him in Rom. 10. 16. Ergo si fides sufficit adjustitiam c. 7. In Gal. 2. 20. In fide vero filii Dei i. in sola fide quia nihil debeo legi so Ierome 8. In Gal. 3. 14. ex fide i. ut sola fide salvarentur credentes c. XVII Theodoret in Rom. 3. 24. sola enim fide allata peccatorum remissionem accepimus We have received remission of sinnes having brought faith onely 2. In Rom. 3. 25. Our Lord Christ is both God and the propitiatory and the high Priest and the Lambe and by his bloud he procured our salvation Solam à nobis fidem exigens requiring of us faith alone 3. In Eph. 2. 8. By grace c. for we brought onely faith Neither did we of our owne accord beleeve but being called we came and when we were come hee did not exact of us the purity and innocencie of life sed sola fide suscepta condona vit peccata but hee forgave our sinnes accepting of our faith alone 4. And in the seventh of his Therapeutickes after he had cited that of Esai 45. 23. I blot out your iniquities c. he addeth for not by any praise-worthy workes of ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by faith alone wee have obtained the mysticall or spirituall good things XVIII Prosper Aquitanicus in his Epigrammes Inde i. ex doctrina Apostolica capit quisque vitam quam parit una fides From the Doctrine of the Apostles a man receiveth life which faith alone doth beget or procure XIX Claudius Marius Victor s At ille Abraham Credidit nuda fidei confessio sola Plenam adjustitiae et meriti reputata coronam est XX. Petrus Chrysologus Christus mulieris haemarrhoissae docuit exemplo quà m fides sola totam proficiat ad salutem The Testimonies which Bellarmine in the second place out of his owne store produceth for us out of Leo are impertinent for they speak of the work of faith not in justifying but in sanctifying of us XXI Primasius in Rom. 4. 3. Tam magna fuit donâ—… Dei fides Abrahâ—… ut pristina ei peccata donarentur sola ei pro omni justitia duceretur accepto The same had Ierome saving that here is a divers reading for that which we reade in Ierome prae omni justitia doceretur accepta reputatum est illi ad justitiam compensatum sola fides 2. In Rom. 4. 5. Impâ—…um per solam fidem justificat non per opera quae non habuit si enim secundum opera puniendâ—…s est non liberandus 3. In Rom. 4. 12. ut omnes qui ex Gentib credunt secundum fidem filii sint Abrahae dum illis sola fides adjustitiam repetatur the very same had Ierome 4. In Rom. 5. 1. Fides facit filios Abrahae qui ante circumâ—…isionem exsola credulitate justificatâ—… est 5. In Rom. 8. 28. Propositum Dei est ut sine â—…peribus Legis vel quibuscunque aliis meritis per fidem solam justificaret impios 6. In â—… Cor. 5. 19. Non reputans illis delicta ipsorum h. e. indulgens per solam fidem quae gratis donata est 7. In Gal. 1. 3. Sola fide salvati est is per gratiam Dei 8. In Gal. 2. 14. Non ex operib sed sola fide per gratiam vitam habere te nosti Hierome 9. In Gal. 2. 17. Si enim gentes fides sola non salvavit nec nos quia ex operibus nemo justificabitur Hierome 10. In Gal. 2. 20. In fide verò Filii Dei in sola fide Hier. 11. In Gal. 3. 6. Abraham credidit Deo c. ita vobis fides sola sufficit adjustitiam Hier. 12. In Gal. 3. 14. Vt in Geâ—…tib benedictio Abrahae fieret in Christo Iesu ut sola fide Gentes benedicerentur in Christo sicut promissum fuerat Abrahae Hierome ut pollicitationem Spiritus accipiamus per fidem solam 13. In Gal. 3. 22. Vt necesse esset sola fide per gratiam salvari credentes 14. In Gal. 3. 26. Omnes enim Filii Dei estis per fidem in Christo Iesu â—…nes enim â—…qualiter Iudai Gentes per fidem solam quae 〈◊〉 Dei creditis Christo. Hierome XXII Theodulus Caelo-Syriae presbyter in Rom. 4. 13. Lex ob quam gloriaris nihil profuit adpromissiones ipsi Abraham factas sed sola fides 2. In Rom. 5. 2. ad iâ—…narrabilia dona beneficia Dei in nos collata nos 〈◊〉 prâ—…er fidem attulimus XXIII Genâ—…dius apud Oecumen in Rom. 3. 24. freely that is without any good workes of thine thou art saved And againe as having brought with thee nothing but faith Wherefore all that beleeve in Christ are justified freely bringing with them onely to beleeve XXIV Venantius Fortunatus in expos-symboli in artic de remissione peccatorum Nobis in hoc sermone sola credâ—…litas sufficit XXV Venerabilis Beda in Psa. 77. 7. per justitiam factorum nullus salvabitur sed per solam justitiam fidei XXVI Haymo in Gal. 3. 12. Lex non complebatur fide sed opere Evangelium â—…utem completur fide magis quà m operibus quia sola fides salvat 2. In Rom. 1. Pluribus modis ostendit Paulus justitiam salutem non esse per legem sed per fidem in Christum ut a lege abducat in sola fide Christi eos constituat 3. In Evâ—…ngel de circumcisione Christi sola tantummodo fide salvabuntur gentâ—…s siout scriptum est justus exfide vivet XXVII
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
no man lay besides that which is laid which is Christ Iesus By foundation saith hee Augustine and other interpreters understand faith in CHRIST But Paul himselfe say I in expresse termes saith that this foundation is Christ himselfe who most properly is called the foundation of his Church If therefore saith bee but the beginning and a part of justification because in Bellarmines conceit it is called the foundation then Christ himselfe the author and finisher of our faith and our perfect Saviour who most properly is the foundation shall afford us but a beginning and a part of our justification But be it that faith is called the foundation yet I would rather thinke that it is called the foundation relatively because Christ whom it apprehendeth is the foundation than that Christ should bee called the foundation because faith is Sometimes faith is put for the object of it and so is hope and thus some understand Gal. 3. 23 25. But that Christ should bee put for faith I suppose is not usuall But whereof is it the foundation it is the foundation the beginning the root the fountaine of Sanctification and of all inherent righteousnesse yet of justification it is not but Christ onely who alone is the foundation of all our happinesse Augustine indeed by foundation understandeth not onely Christ himselfe but faith also working by love which as Bellarmine said in the last argument is not as here he speaketh the beginning but the perfection of justice Chrysostome and Theophylact whom hee quoteth speake not of faith but of Christ onely Howbeit if faith must be held to be this foundation I doubt not but that according to the Scriptures we are to understand the doctrine of faith concerning Christ which often times is called faith which foundation the Apostle laid when hee preached the Gospell and whereupon other preachers are to build This argument therefore was farre fetched and cannot be brought to conclude the point The foundation is Christ and not faith Or if faith then either the habit of faith working by love which is not the beginning or foundation of justification but of sanctification or the doctrine of faith of which the question is not understood § IX His third testimony is Act. 15. 9. purifying their hearts by faith which plainely speaketh not of justification but of sanctification For we having received Christ by faith hee dwelleth in our hearts by faith and by his Spirit applying unto us not onely the merit of Christ his death and resurrection to our justification but also the virtue and efficacie of his death to mortifie sinne in us and of his resurrection to raise us to newnesse of life The testimonies of the Fathers serve all to prove that saith is the foundation and beginning of a godly life which because we doe freely confesse he might have forborne to prove § X. The third part of his assumption was that faith doth obtaine remission of sinnes and after a sort merit justification and therefore justifieth not by receiving and apprehending the promise Answ. In the antecedent of this reason Bellarmine contradicteth the Councill of Trent which hath decreed nihil eorum quae justificationem precedunt sive fides sive opera ipsam justificationis gratiam promeretur None of those things which goe before justification whether faith or workes doe merit the grace of justification But here Bellarmine ought to have proved three things which because he could not prove he taketh for granted The first is that by other things besides faith we doe merit justification which notwithstanding God doth grant us gratis that is freely and without merit For if faith did merit it which nothing else in us can doe it would follow that faith doth justifie alonâ—… The second that faith doth not obtaine remission of sinnes by receiving and apprehending the object which is Christ. But the Scriptures say plainely that by beleeving in Christ that is by receiving of him we receive remission of sinne The third that impetrare est quodammodò mereri to impetrate is after a sort to merit for then what by faithfull prayer we begge of God we should be said to merit and in like manner the beggar should by begging merit his almes But what saith Bellarmine elsewhere Multum inteâ—…esse inter meritum impetrationem that there is great difference betweene merit and impetration and Thomas Impetramus ea quâ—… non meremur Meritum nititur justitia Dei impetratio benignitate wee impetrate those things which we doe not merit Merit relieth upon Gods justice Impetration on his bounty But let us examine his proofes § XI The first out of Luk. 7. 50. where our Saviour telleth the Woman to whom he had said thy sinnes are forgiven thee that her faith had saved her for saith he it could not wel be said that her faith had saved her from her sinnes that is justified her if it conduced no more to justification than onely to receive the pardon For who would say to a poore man who onely put forth his hand to receive the almes thine hand hath releeved thee or to a sicke man who received a medicine with his hand thy hand hath cured thee Answ. Bellarmine before Chap. 13. alleaged this place to prove that the great love of this Woman towards Christ had procured the remission of sinnes which if it had beene true would have proved that not her faith but her love had saved her Secondly when our Saviour saith thy faith namely in me hath saved thee his meaning is that himselfe being received by faith had saved her As for the similitude of the hand I say thus that if releefe by almes or cure by Phyâ—…cke were promised upon this condition onely that whosoever would but put forth his hand to receive the almes or the Physicke should be releeved or cured it might truely be said that by the hand as the instrument â—…elatively the party is releeved or cured For such gracious promises hath God made to us that if we shall but put foorth the hand of faith to receive Christ wee shall bee justified and saved from our sinnes And such is the accompt that he maketh of this instrument by which onely we receive Christ that for our comfort he may say unto any true beleever as hee did to the woman thy faith hath saved thee For as when the people of Israell were bitten by the fiery Serpents the Lord having promised safely to all that should but liâ—…t up their eyes to behold the brasen Serpent which Moses had set on high to that purpose it might then have beene said of those that were saved that their eye had cured them So our Saviour was lift up upon the crosse that whosoever doth but looke upon him with the eye of faith shall be saved Not that the hand absolutely doth releeve or cure but relatively in respect of the almes or of the medicine which it doth receive Nor
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
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
if we would not be ashamed at the shewing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our negotiation as those who had received the Talents nor heare tâ—…ou wicked and slothfull servant but having laid up our wares which before hee called heavenly riches to endeavour to passe through this life safely and securely And this further appeareth by the whole discourse For having said before the words alleaged that to our navigation in this life the gift of governing as it were of our shippe is necessary for we are all Merchants c. for saith hee in the next words after those which I alleaged last many who from their youth have gathered geat store namely of that heavenly wealth in the middle of their life for the want of the skill of governing and not able to withstand the tempests of temptations have made shipwracke which saith he is a miserable spectacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That hee who hath prospered in the negotiation of the Commandements should become like a Merchant of great wealth who glorying in the multitude of his wares his ship also failing wiâ—…h a prosperous winde and having passed the dreadfull seas at length suffering shipwracke at the very haven is at once deprived of all The sixth is Chrysostome If God be just hee will render both to the godly and to the wicked according to theirmerits But if he will render both to the one and the other according to their merits and in this life neither dâ—…e receive neither the one the punishment of wickednesse nor the other the reward of vertue it is manifest that there remaineth another time in which they shall have either of them a convenienâ—… reward Here also the force of Bellarmines argument is in the translation For the words which twice hee translateth pro meritâ—…s are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their worthinesse which is of a larger extent than merit Now men are said to be worthy either of eternall punishment and that in and of themselves by their sinnes or of eternall life but not of or in themselves but in Christ and by grace God accepting of them in Christs worthinesse his merits being imputed to them without any merit of their owne And thus God will repay the wicked for their demerits and reward the godly according to their worthinesse which standeth not in dignitate sua but in dignatione divina as I have said before Howbeit his meaning in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as I suppose with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the quality of their works that is to say rendring damnation to the wicked and salvation to the godly For so in the words going before hee saith that the godly shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rewards of their vertue and the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the allegation it selfe hee explaneth what hee meaneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit that the wicked shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of their wickednesse and the godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rewards of their vertue The seventh is Gregory Nazianzen Crede resurrectionem judicium mercedem adjustum Dei lancem exigendam The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides these articles of the Christian faith receive the resurrection judgement remuneration by Gods just balance What is that balance but the righteous Will of God which is the rule and standard of all justice which will render to every one according to their workes that is to say to the wicked everlasting death and to the godly eternall life But merit of condignity was no point of his faith The eighth is Gregory Nissen Denique pro suis quemque meritis ornatum cerno Gregory in that place deciphereth the judgment to come And having described the Iudge and them that are to bee judged I heare saith he the speech as of the Iudge and their answers then followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words which Bellarmine citeth and import no more but this that hee distributed to every one fitting rewards which hee doth particularize in the words following to them that have led a godly life the fruition of the Kingdome but to the inhumane and wicked the punishment of fire and that everlasting And these were his Greeke Fathers whose learned judgements hee hath not alleaged but for the most part the popish conceits of their partiall translatours § III. Of the Latines he citeth eleven Fathers To whose test imonies if it bee remembred that they use not the word meriting for justly deserving but either for obtaining and finding favour to obtaine or for doing that which God will accept and reward or the word merits in the better sense properly for such workes as doe truely and condignely merit or deserve but onely for good workes either simply or with relation to a free reward that is for such good works as God will freely reward it will not be hard to answere Neither will the Papists as I suppose bee ever able to alleage any one pregnant testimony where the word is used in the Popish â—…ense for that which truely properly and condignely deserveth a reward to bee rendred in justice for the workes sake Neither doe we deny merits in the sense of the Fathers but confesse that the good workes of the faithfull are such as God accepteth â—…o reward them And so Vega defineth merit the name of merit saith hee is restrained to those works which God accepteth to some reward And so Augustine useth the word as Bellarmine confesseth to signifie any good act for which wee receive any other thing But let us briefly examinâ—… the particulars And first the testimony of Tertullian which as hee alleageth it is to mee a riddle Orâ—…o meriâ—…orum dispositorum nomine disponetur merita autem cum corpori quoque adsâ—…ribantur ordo quoque corporâ—…m disponatur necesse est ut possit esse meritorum which I cannot assoile though I should read with Pamelius Ordo enim non alâ—…ud quam meritorum dispositor unlesse wee understand the word merits not actively for good workes meriting or obtaining but passively for the rewards obtained For actively merits cannot be attributed to the body which cannot produce any act of freewill and therefore cannot according to the doctrine of the Papists merit But the rewards are attributed as well to the body as to the soule and from thence hee proveth the resurrection of the body out of 1 Cor. 15. 23. The second is Cyprtan out of whom hee citeth two testimonies The former justâ—…tia opus est ut promereri quis possit Deum that a man may obtaine Gods favour there is need of justice wee must obey his precepts and monitions ut accipiant meâ—…ita nostra mercedem that our good workes may receive the reward which God hath promised The other testimony is the last sentence of his Booke de opere
fifth absurditie n 2 Cor. 12. 9. The sixth absurdity o 2 Cor. 5. 21. p 1 Pet. 2. 5. The fourth argument we are iustified only by that righteousnesse which fully satisfieth the Law of God The righteousnesse of Christ hath fully satisfied the Law for us 1 Iâ—…hn 3. 16. a Pâ—…il 2. 6 7 8. b Ioâ—…n 1. 14. c 1 Iohn 5. 20. d Tit. 2 13. e Rom. 9 5. Our righteousnesse cannot satisfie the Law neither in respect of the penaltie f 1 Tim. 2. 6. g Marcus Eremit de â—…is quid ex operibus se justificari putanâ—…es sent 42. Si quo 〈◊〉 que bona natura 〈◊〉 〈◊〉 quotiaie 〈◊〉 〈◊〉 quid reliqum pro an 〈◊〉 〈◊〉 Dâ—…oretrionemus sent 43. quantum virâ—…utis augmentum bodie fecerimus 〈◊〉 negligentia argumentum est non conpensatio h Psal. 51. 5. i Rom. 3. 26. Nor in respect of the precept Bellarmines allegation that the Law may be fulfilled i De iustif l. 4. c. 11 c. k Lib. 7. cap. 6. 7. l Lib. 7. cap. 6. 7. Sixe reasons that men are not able to fulfill the Law First because all are trans gressours m Lib. 4. cap. 2. §. 6. n De persect iustitiae o Concupiscentia non 〈◊〉 sed omnino esse non debet De Nupt. concup l. 1. c. 29. Multum bâ—…ni facit qui facit quod scâ—…iptum est post concupi scentias tuas non eas sed non proficit quia non implet quod scriptum est non concupisces p Gal. 5. 3. q Gal. 5. 2. r Act. 15. â—… 5. s Act. 15. 7 8 9. t Lib. 7. c. 6. The fifth containing foure branches which are so many arguments doubled The first branch by what righteousnesse we are justified by that we are absolved c. a Lib. 2. Act. 13. 38 39. b Act. 13. 16. 26. Calvins allegation of Act. 13. 38 39 defâ—…nded against 〈◊〉 cavils De justis l. 2 c. 12. inâ—…titut 3. c. 11. §. 3. First per hunc by this man Secondly is preached c Tom. 2. in indice vocâ—… predicatio Per predicationem verbi Dei excitari fidem sic remittâ—… peccata figmentum est baereticoâ—…um nostri tâ—…m peris Rom. 10. 17. 1 Cor. 3. 5. The similitude 〈◊〉 the Physi. 〈◊〉 d 〈◊〉 3. 14 15. Thirdly remission of sinnes e 〈◊〉 6. câ—…p 7. f De iustif l. 2. cap. 10. §. Deinde Fourthly iustification from sinnâ—… Fifthly by the Law g Lib. 7. c. 7. §. 7. The foure branches of the proposition proved h Tit. 3. 7. i Act. 26. 18. The assumption proved in all the foure branches k Mat. 26. 28. Esai 5. 3. 510 11. 1 Ioh. 1. 7. Ephes. 1. 7. Heb. 9. 14. Apoc. 1. 5. Rom. 3. 25. 1 Joh. 2. 2. l Ephes. 1. 7. m 1 Tim. 2. 5. n 2 Tim. 2. 26. o Mat. 12. 29. p Gen. 6. 5. q Ephes. 2. 8 9. r Tit. 3. 5. Arg. 6. by faith and not by workes a Rom. 3. 20. 28. 4. 6. Gal 2. 16. Eph. 2. 8. 9. Tit. 3. 5. 7. Arg 7. righteousnesse of iustisication not prescribed in the Law b Ro. 1. 17. 3. 21. c Phil 3. 8 9. d Gal. 1. 8 9. c Gal. 3. 17. Arg. 8 the righteousnesse of iustification satisfieth Gods iustice f Exod 34. 7. g De iustif l. 2. c. 5. §. 4 quarta ratio h Ibid. §. at longe Mat. 3. 17. 17. 5. i Col. 1. 20 1 Ioh. 2. 2. Rom. 3. 25. Ephes. 5. 2. k Deiustif l. 2. â—… 10. §. Deinde l De iustif l. 2. â—… 5. sine Arg. 9. no man iustified without remission of sinne The true doctrine of iustification is comfortable m In libello de Miseria hominis Argument eleven from experience o Questiones authore Anselmo morientibus proponisolit ae per universum christianum or bem D. Vssher de succiss pag. 194 respons ad Iesuit pag. 513. Chemnit exam part 1. pag. 143. Card. Hosii confess Petricovi ens c. 73. fol. 143. b. f. p Or do baptizandi cum modo visit andi impress venetâ—… an 1575. fol. 34. q Impress Madriti apud Alphons Gemos. annâ—… 1584. The disproofe of the Negative The first argument because inherent righteousnesse is prescribed in the Law Bellarmines distinction De iustif l. 1 c. 19. betweene the iustice of the Law and in the Law a In Rom. 10. disput 2. Answere refelling this distinction of â—…llarmine b Photius apud Occum in Ro. 10. c Primas in Rom. 10 3. d In Rom. 10. â—…om 17. Bellarmines obiect that this distinction is found in Augustin advers 2. epistolas Pelag. liv 3. c. 7. e De iustif 41. c. 1. f Rom. 8. 23. g Ephes. 4. 7. Arg. 2. the popish doctrine confoundeth the Law and the Gospell h Lib. 7 c. 3. Thirdly it depriveth men of the chiefe part of Christian liberty i Gal. 5. 1. Fourthly because all men are sinners k Supr c. 2. §. 9. Fifthly because all men by the Law are accursed Sixthly because none fulfill the Law l Supr c. 5. §. 3. Lib. 7. c. 6 7. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom 17 in Rom. 10. 5. Eigthly Not by faith and by workes Ninthly because it is imputative n Sess 6 Sess. 7. Tenthly iustification taketh away boasting o Ambr. de Iacob vitabeata l. 1. c. 6. Sed illud mihi prodest quod non iustificamur ex operibus legis Non babeo igitur unde gloriari in operibus meis possim non habeo unde me jactem Et idco gloriaboâ—… in Christo. Non gloriabor quia iustus sum sed gloriabor quia redemptus sum gloriabor non quia vacuus pâ—…cati sum sed quia mihi remissa sunt peccata Non gloriabor quia profui nec quia profuit mibi quisquam sed quia pro me advocatus apud Patrem Christus est sed quia pro me Christi sanguis effusus est Twelfthly because remission of sinne is a necessary part of iustification Thirteenthly from the example of Abrahaâ—… Of David p 1 King 3 6. q Psal. 143. 2. r De tempore serm 49. Of Paul s Act. 24. 16. t Phil. 3. 8 9. Of Iob Esay and Daniel 14 because it is not the righteousnesse of one Arg. 1. because God accepteâ—…h Christs righteousnesse in our behalfe a De iâ—…stif l. 2 c. 5. §. quartaratiâ—… b De iustif l. 2. c. 5. §. quòd vero Arg. 2. God acceptâ—…th it alone as being of insinitâ—… valâ—… c Lib. â—… c. 7. §. 3. d Dâ—… 〈◊〉 l. 2. c. 10. Râ—…ply to Bellarâ—…nesâ—…st â—…st answere that Christ is called 〈◊〉 〈◊〉 bâ—…cause 〈◊〉 is the authour of it Righteousnesse here to be distinguished from Sanctification f Ephes. 1. 14. 4. 30. Rom. 8. 23. Luk. 21. 28. g 1 Cor. 1. 31. h In â—…ocum i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Col. 2. 3. l 2 Thes. 2. 14. m Deut. 4 9. 1 Cor. 2. 6 7. n 2 Tim. 3. 15. o Rom. 5
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.
Law and the same was taught by Calvin not to mention all the rest of our Divines Christum sc. nos reconciliasse Deo justitiam acquisivisse toto obedientiae suae cursu § X. But against this assumption divers things are objected first they feare not to say which I feare to relate that Christ obeyed the Law not for us but for himselfe for they say that Christ as he was man was bound to obey the Law for himselfe which assertion detracteth from the merit of his obedience from the bounty of his Grace from the dignity of his person From his merit for if his obedience were of duety then were it not meritorious as himselfe teacheth Luk. 17. 10. for Debitum non est meritum And if this be true that Christs obedience is not meritorious than have we no title to heaven From his bounty if what he did indeed for us and not for himselfe hee should be thought to have done for himselfe and not for us From the dignity of his peâ—…son as if either he needed to obey for himselfe or by his obedience hee were any way bettered in himselfe or improved But these men shold have remembred that the person who as both of us confesse did obey the Law was and is not onely man but God also and therefore as his bloud was Gods bloud so his obedience was the obedience of God and consequently was performed not of duty nor for himselfe For if of duty then had God been a debtor to the Law Neither needed the humane nature being by personall union united to the divine to obey or to merit for it selfe seeing from the first moment of the conception thereof it was personally united to the Deity of the Sonne of God in whose person it subsisting was from the beginning of the being thereof most happy and enjoying the beatificall vision being at that time as the Schoolemen speake both viator comprehensor Neither did the humane nature which doth not subsist by it selfe work any thing by it selfe in the worke of our redemption but God manifested in the flesh did in and by it both obey and suffer for us And as the eternall Son of God being God coequall with the Father assumed the humane nature and became man not for himselfe for his incarnation was an abasing of himselfe as it were to nothing for man compared to God is as nothing if not as lesse than nothing but for us men and for our salvation so being man whatsoever he did or suffered in obedience to God was not for himselfe for it was a further debasing of himselfe but for us and as for us he sanctified himselfe Iohn 17. 17. so for us he performed all righteousnesse Matth. 3. 15. and fulfilled the Law for us Matth. 5. 17. that whatsoever the Law requireth to justification might bee fulfilled in it Rom. 8. 4. § XI But here the Papists object that our Saviour Christ by his humiliation did merit his exaltation because the Apostle saith that therefore God exalted him Phil. 2. 9. Answere In every aetiologie the reason which is rendred is in a large sense called the cause though it may be any other argument which is not the cause of the Consequent but of the consequence as here humiliation was not the cause but the way to exaltation and exaltation not the effect but the consequent as it is said Luk. 24. 26. ought not Christ to suffer these things and so to enter to his glory And this appeareth by the scope of the Apostle in that place which is to exhort us to the imitation of our Saviour Christ his charity and humility Of his charity in that hee being God for our sakes became man and being man humbled himselfe further and became obedient untill his death even the death of the crosse Of his humility in that it was the way to his glory For before honour is humility and he that humbleth himselfe shall be exalted But humiliation is so farre from being the cause of exaltation that it is the contrary to it even as corruption to generation and losse to recovery yet because recovery presupposeth losse and the generation of one the corruption of another and the exaltation of the Sonne of God his foregoing humiliation therefore each of these may be said to be causa sine qua non as all necessary forerunners may though they be no causes Even as Fabius when Livius Salinator bad him remember that by his meanes hee had recovered 〈◊〉 Why should I not remember it saith he I had never recovered it unlesse thou haddâ—…st lost it Cic. 2. de Oratore And further I adde that the exaltation of Christ whereof the Apostle speaketh was not the exaltation of him to be the Sonne of God for that hee was from all eternity but the manifestation thereof For although in respect of Christs resurrection especially it be said Thou art my Sonne this day have I begotten thee yet was not Christ then first begotten whose generation is eternall but then he was mightily declared to bee the Sonne of God by his resurrection Rom. 1. 4. and this was that name above all names which God did give unto him after his humiliation his manifesting and declaring him by his resurrection to be the Sonne of God So the Apostle saith Heb. 1. 4 5. that Christ hath obtained a more excellent name than the Angels For unto which of the Angells said he at any time Thou art my Sonne this day I have begotten thee This exaltation was a necessary consequent of his humiliation and that in two respects first for avoyding the scandall of the crosse for having taken upon him the forme of a servant and therein having humbled himselfe to become obedient untill death and to the death of the crosse it was necessary lest men should take offence at his great humiliation and refuse to beleeve in a man that had beene crucified that he should mightily be declared to bee the Sonne of God by his resurrection ascension and sitting at the right hand of his Father secondly this declaration of Christ to bee the Sonne of God was to follow his humiliation as a necessary stay of our faith in Christ for if Christ had not risen againe then had our faith beene vaine and wee had remained in our sinnes But by his resurrection and exaltation whereby he was powerfully declared to be the eternall Sonne of God wee understand that the obedience which he had performed and the suffering which hee sustained for us were not the obedience and sufferings of mâ—…re a man but of him that is God for which cause Saint Peter saith that God did raise him and give him glory that our faith and hope might be in God § XII If they will needs with the Arrians understand the place of Christs exaltation it selfe which is his filiation and not of the declaration thereof thereupon