Galath 5. Neither Circumcision auaileth any thing nor Vncircumcision but faith which worketh by loue The Apostle Iohn teacheth the same 1. Iohn 3. saying We are translated from death to life because we loue the brethren I answere As touching that place in Ecclesiasticus it is not of force to proue any point of faith because the booke is Apocryphal Then that sentence is not found in the Greeke copie Thirdly he treateth not there of remission of sinnes wherefore this sentence is nothing to the purpose As concerning the other places Luc. 7. the coniunction because in Greeke hóti noteth not the cause of the thing but the cause of the conclusion that is the argument whereby the sentence proposed is proued And that argument was drawen not from the cause but from the effect For that many sinnes are forgiuen this woman Christ proueth by her deede as an effect of the forgiuenesse of sinnes which she perceiued she had obteyned by the grace of Christ As is plaine by the Simile which the Lord addeth to declare that deede to wit the creditor which forgaue two debtors to the one more to the other lesse whereupon it came that the one loued him more the other lesse As therefore that loue of the debtors was not the cause of forgiuing the det but contrarywise the forgiuing of the det was cause of their loue so also the loue of that woman was not the cause why Christ forgaue her her sinnes but contrariwise the forgiuenesse of sinnes was cause why the woman loued him Neither is this declaration answered by the exposition which Bellarmine bringeth in an other place that the coniunction hóti because is a causal For it is not named a causal for that it signifieth the cause of the thing but for that it signifieth the cause of the conclusion that is the argument or medium of the proofe From the words Gal. 5. it cannot be gathered that loue disposeth vnto iustification but onely we are taught what maner of faith that is whereby we are iustified namely faith working by loue In the place out of the Epistle of Iohn Bellarmine hath committed the crime of falshood for that he hath cited the text vnperfectly that he might wrest it vnto his purpose For it is not there We are translated c. but We know that we are translated It is euident therefore that loue is not there made the cause of our translation from death to life but the signe and argument whereby we know that we are translated And loue is the signe of this thing because it is the effect of true faith by which that translation is made as our Lord witnesseth Ioh. 5.24 He that beleeueth hath passed from death into life The second principall argument Bellarmine proceedeth to another principall argument which he concludeth in this reasoning If faith be separated from hope and loue and other vertues without doubt it cannot iustifie Therefore onely faith cannot iustifie The consequence of this argument is proued saith he thus If the whole force of iustifying were in faith only so that other vertues though they were present conferred nothing at all vnto iustification surely that faith would iustifie * It should be as well when they are absent as present as well when they are present as absent Therefore if it cannot iustifie when they are absent it argueth that the force of iustifying is not in it onely but partly in it partly in the other Also If it cannot be that faith seuered from loue should iustifie then it alone iustifieth not But the first is true for without loue there can be no iustice because he that loueth not abideth in death 1. Iohn 2. Therefore the latter also is true Besides if faith separated from vertues can iustifie it can also doo the same with vices for as the presence of other vertues profiteth faith nothing as concerning the dutie of iustifying because it onely iustifieth so the presence of vices shall nothing hinder it as touching the office of iustifying because by accident there are ioyned with it either vices or vertues But the consequent is absurd therefore also the antecedent I answere All these connexe or as Bellarmine calleth them conditionate propositions of these three reasons are false For although faith be not alone but hath other vertues ioyned with it and not vices which is impossible yet faith onely iustifieth Euen as the hand of a writer although it be not alone but ioyned with the other members yet it onely writeth And as the foote as not alone but ioyned to the other members yet it onely standeth Likewise as the eye is not alone and yet alone seeth the eare is not alone but yet heareth alone Finally the members of mans body although they be ioyned one to another and cannot do their seuerall actions except they be ioyned one to another yet haue euery one their proper action The third principall argument The third principall argument whereby Bellarmine would proue that faith iustifieth not alone is taken saith he from the remouing away of the causes which may be giuen why faith onely iustifieth For all such causes may be reduced saith he vnto three heads And thus he concludeth If faith alone iustifieth either it therefore iustifieth alone because the scripture expressely saith it or because it pleased God to giue iustification with the onely condition of faith or because it alone hath the force to apprehend iustification and apply it vnto vs and make it ours But none of these causes can truly be said of faith Therefore neither can it be truly said of it that it onely iustifieth The first part of the assumption he endenoureth to proue by this that in the scripture there is found an expresse denyall of that word to wit Onely or a word of the same signification namely Iam. 2. Yee see that of workes a man is iustified and not of faith onely The second part he proueth by this that scriptures doo much more openly require the conditiō of repentance and of the Sacraments vnto Iustification then of faith as Ezek. 18. If the wicked repent he shall liue Luk. 13. Except ye repent ye shall all likewise perish Ioh. 3. Except a man be borne againe of water and of the holy Ghost he cannot enter into the Kingdome of God The third part he endeuoureth to proue thus for that faith is not said properly to apprehend or certainly Iustification is not so apprehended by faith that it is had indeed and inherent but onely that it is in the mind after the manner of an obiect apprehended by the action of the vnderstanding or will But after this manner loue also and ioy do apprehend I answere The assumption of the syllogisme proposed is false as touching the third part or branch For onely faith apprehendeth Christs satisfaction vnto Iustification because by faith onely we can make full account that Christ hath satisfied for vs and by his satisfaction obtained of God forgiuenesse of
place Exception against the place Phil. 3.9 from Phil. 3. Bellarmine answereth that those workes are called the iustice of the law which are done through knowledge of the law by the onely strength of nature I answere By that which the Apostle signifieth that hee trusted not in the iustice of workes which hee had done by the onely strength of nature it cannot firmely be gathered that he trusted in the justice of workes which hee had done of faith Yea he openly signifieth that hee trusted in the onely iustice of faith And this is the iustice which is imputed to man by faith as he teacheth Rom. 4.5.6 and not the iustice of workes done of faith inherent in a man And in an other place speaking of this inherent iustice he saith I know nothing by my selfe but I am not hereby iustified CHAP. IX The confirmation and clearing of the sixt part HItherto of the fifth part of the sentence proposed now followeth of the sixt that man is iustified by the grace or free loue of God in as much as God hath of fauour to man ordained Christ for a Mediator or satisfactor according to these sayings Act 15.11 By the grace of our Lord Iesus Christ wee beleeue that we shall be saued euen as they Rom. 3.24 Are iustified freely by his grace by the redemptiō made in Iesus Christ Rom. 4.16 Therefore the inheritance is of faith that it may be by grace Rom. 5.15 If by the fal of that one many are dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many And verse 17. they which receiue the abundance of grace and the gift of iustice shall raigne in life through one that is Iesus Christ. And vers 21. So grace might reigne by iustice vnto-eternall life through Iesus Christ our Lord. Rom. 11.5 Euen so at this present time there is a remnant according to the election of grace Gal. 2.21 I do not abrogate the grace of God For if iustice be by the law then Christ died in vaine Gal. 5.4 Yee are abolished from Grist whosoeuer are iustified by the Law ye are fallen from grace Eph. 1.5.6.7 Who hath predestinate vs to be adopted throgh Iesus Christ vnto himselfe according to the good pleasure of his wilt to the praise of the glorie of his grace wherewith he hath made vs accepted in his beloued by whom wee haue redemption through his bloud c. Eph. 2.8 By grace ye are saued c. Tit. 3.7 That wee beeing iustified by his grace should bee made heires according to the hope of eternall life In all these speeches the word Grace signifieth the fauour of God wherewith he accepteth his elect 2. Booke of iustification Chap. 3. Against this Bellarmine excepteth that iustifying grace is not onely the fauour of God but a gift inherent in the minde as may bee vnderstood saith he by the diuerse attributes and names thereof For it is called the gift which wee receiue Rom. 5.17 receiuing the abundance of the grace and gift Also it is said to be giuen by Christ Grace and truth is made by Iesus Christ. Ioh. 1. Now it is not rightly said that the good wil of God the Father is made by Christ Also it is said to be giuen of Christ by measure To euery one of vs is giuen grace according to the measure of the gift of Christ Eph 4. But the good will of God is not giuen by measure neither of Christ Also it is compared to the being which is giuen by creation For therof we are said to be Created in Christ Eph. 2. a new creature Gal. 5. But that whereby we are said to be creatures is inward and inherent Finally it is compared to the light 2. Cor. 6. What part hath iustice with iniquitie What fellowship hath light with darknesse Eph. 5. Ye were sometimes darknesse but now are light in the Lord. 1. Ioh. 2. He that saith he is in the light and hateth his brother is in darknesse But certes light maketh not a lucide body except it be inherent neither suffereth darkenesse with it Besides the grace by which the Apostle sayth wee are iustified is called also loue shead in our hearts by the holy Ghost Rom. 5. Also by iustifying grace wee are saide to liue Rom. 8. the spirit liueth for iustification But wee cannot bee rightly saide to liue by the outward fauour of God when nothing is more inward then life is I answere Rom. 5.17 the grace and the gift of iustice are openly distinguished therefore the gift is not there called the grace as Bellarmine saith Then there is there no speech of inherent iustice as Bellarmine would but of the iustice which God giueth of the grace or fauour hee imputeth for the Apostle speaketh of the same iustice that before Rom. 4.6 where he said iustice was imputed Ioh. 1. The name of Grace signifieth the benefite of redemption by a metonymie of the cause efficient but thereof it followeth not that it is taken after the same maner in the sayings rehearsed As neither from the saying Eph. 4. where the name Grace signifieth some spirituall gift profitable for the edifying of the Church Neither yet by the other speeches Eph. 2. Gal. 5.2 Cor. 6. where the name of Grace is not found neither is the speech of iustification but of regeneration And in that saying Rom. 5. Loue is shead c is not meant the loue which is inherent in vs and wherewith wee loue God but wherewith God loued vs as is plaine by comparing it with the 8. verse where it is said God commendeth his loue towards vs c. Finally Rom. 8.10 hee speaketh not of iustification but of sanctification neither is there the name Iustification as Bellarmine falsly alleageth but the name of Iustice whereby is there meant a iust and holy life as may appeare by the whole context and scope of that place and not that iustice whereby a man standeth before the iudgement seate of GOD the disputation of which matter the Apostle finished in the end of the sift Chapter CHAP. X. The confirmation of the seuenth part THere remaineth the seuenth part of the sentence propounded to wit that man is iustified by the iustice of God whereby he accepteth Christs satisfaction for the elect Of this Paule testifieth Rom. 3.25.26 Where he saith Whom to wit Christ God hath set forth to be are conciliation through faith in his bloud to declare his iustice by the forgiuenesse of the sinnes that are past through the patience of God to shew at this time his iustice that he might be iust and a iustifier of him which is of the faith of Iesus By which words the Apostle teacheth that God declareth his iustice in as much as he forgiueth sinnes to them for whom Christ hath satisfied namely the beleeuers For it is the part of iustice to be content if satisfaction bee made for the debt by a suretie and not to
trauelled in birth againe of them that so he might continue the metaphor hee had begun But such forming of Christ in man cannot be ascribed vnto feare Neither can that any way be prooued from that saying of Isaiah in the citing wherof hitherto Bellarmine bewrayeth his maruellous impudencie seeing that place containeth nothing at all of Christ or iustification no not though the interpretation of the 70. be admitted But why doth not Bellarmine cite the common Latin translation when as notwithstanding hee approoueth and defendeth the decree of the Councell of Trent wherin is determined that the common Latin edition is to be held for authenticall 2. Booke De Verbo Des Chap. 10. For if that be autheÌ„ticall that which differeth from it cannot be couÌ„ted for authenticall And the interpretation of the 70. differeth in this place But if one looke into that place and consider the whole context hee shall see that there is nothing at all of Christes or mans iustification before God contained in those words but a narration of the Iewes wherein they tell theyr owne weaknesse in deliuering themselues from calamities and purchasing themselues saluation Their calamities they compare to a woman in trauell saying As a woman with child that draweth neare to the trauell is in sorrow and crieth in her paines so haue we bene in thy sight ô Lord We haue conceiued we haue borne in paine as though wee should haue brought forth wind We could not giue any helpe to the Land It is therfore an impudent sophisme of Bellarmine who shameth not to alleadge these things here as being spoken of mans Iustification Againe faith Iustifieth saith Bellarmine because the iust liueth by faith Hab. 2. And of feare it is written The feare of the Lord is the fountaine of life Prou. 14. I answere It is false that faith iustifieth because or in as much as the Iust liueth by faith Neither doth Habacuck say this but onely saith The iust shall liue by faith You contrariwise the iust shall liue by faith because hee is iustified by faith For iustice goeth before life as the cause before the effect And faith Iustifieth because or in as much as it apprehendeth Christs satisfaction for which God iustifieth To conclude 6. Argument faith iustifieth saith Bellarmine because it purgeth sinnes as the Apostle teacheth Act. 13. Rom. 3. Gal. 3. and in other places But of feare also we reade Ecclesiast 1. The feare of the Lord expelleth sinne I answere Faith to speake properly purgeth not sinnes but Christes bloud 1. Iohn 1. And if faith be said to purge sinnes it is to be vnderstood thus that it apprehendeth Christes satisfaction vnto forgiuenesse of sinnes But after this manner the feare of the Lord doth not expell sinne but so farre as it holdeth a man like a bridle from giuing himselfe vp to sinne and sinning securely Neither is it said in any of the places alleaged that faith purgeth sinnes But Act. 15.9 Peter saith that God had purged the harts of the beleeuing Gentiles by faith that is had forgiuen them their sinnes by faith whereby they apprehended Christs satisfactioÌ„ In Rom. 3.25 it is said That God hath set forth Christ to be a propitiation by faith in his bloud to declare his iustice by forgiuenesse of foredone sins In Gal. 3. there is no such thing Last of all he addeth this reason 7. Argument The nature of feare is saith he to flee euils and seeke remedies how it may escape them I answere But hence it foloweth not that feare iustifieth and that after the same manner that faith doth Bellarmines arguments that hope of pardon is a disposition vnto iustice and remission of sinnes Bellarmine proceedeth to the third disposition as he calleth it to wit Hope namely hope to obtaine pardon That this is a disposition vnto iustice and remission of sinnes he proueth by these sayings Prou. 28. He that hopeth in the Lord shal be healed Psal 36. He wil saue them because they hoped in him Psal 90. Because he hoped in me I will deliuer him Mat. 9. Haue confidence some thy sinnes are forgiuen thee where he noteth that the Lord first said Haue confidence sonne and when he sawe him lifted vp vnto the hope of saluation he added Thy sinnes are forgiuen thee I answere First Bellarmine strayeth from the question For the question proposed is whether onely faith iustifieth and not whether it onely dispose vnto iustification wherefore he should proue that hope also iustifieth and not that hope disposeth vnto iustification Moreouer the sayings all eaged out of the Prouerbs and Psalmes make nothing to the matter for none of them speake of the obtaining of the forgiuenes of sinnes but they speake of outward felicitie and deliuerance from outward dangers Neither is there in that place of the Prouerbs in the Hebrue the word bealed but 〈◊〉 shal be made fat Neither in the said 90. Psalme or after the Hebrues distâ—ction the 91. Psalme is the Hebrue because he hoped in me but because he hath loued me or bene louingly affected vnto me Finally in none of these places is there speech of hope of obtaining pardon of which the question was propounded but there is speech of hope of the fatherly prouidence and care of God towards his children Now as touching that saying Math. 9. Bellarmine wresteth it vnto his purpose by a false interpretation of the word Haue confidence as if it were the same that Conceiue hope of pardon is Then he maket'd a weake consequence If the Lord said first Haue confidence and after Thy sinnes are forgiuen thee Therfore that confidence of which he spake went before forgiuenes of sinnes Lastly he foloweth the false interpretation of the word aphéontas forgiuen which signifieth not are forgiuen but haue bene forgiuen for it is not of the time present but past And the naturall sense of the words is this Haue confidence sonne that thou shalt obtaine of me healing of thy palsie because thou hast already obtained a farre greater benefit to wit forgiuenesse of sinnes But if that were the sense which Bellarmine giueth the word should sound thus Haue confidence sonne and thy sinnes shal be forgiuen thee that is as Bellarmine would haue it Conceiue hope of pardon or forgiuenesse of sinnes for if thou so do it shall be done vnto thee Bellarmines arguments that loue disposeth vnto forgiuenesse of sinnes The fourth disposition saith Bellarmine further is loue Now that some loue is before forgiuenesse of sinnes either in time if it be imperfect loue or in nature if it be perfect and from the whole heart Ecclesiasticus teacheth first saith he chapt 2. For after that he had sayd Yee that feare the Lord trust in him hee addeth Yee that feare the Lord loue him and your harts shall be inlightned Then also our Sauiour himselfe teacheth it when hee saith Luk. 7. Many sinnes are forgiuen her because shee loued much Also the Apostle Paule teacheth it when he writeth