〈◊〉 〈◊〉 out of the love of God alone wherewith he loved us of Hieromâ—… and likewise of Primatius Quomodo nos Deus diligat ex hoc cognoscinous how God doth love us hereby wee know To these from among the Popish Writers we may adde Cardinal Cajetan who saith the Apostle manifesteth the solid foundation of hope from the love of God towards us and againe whereby it appeareth that he setteth forth the love of God towards us as the chiefe foundation of hope Cardinal Tolet charitatem Dei appellat qua diligit nos Deus he calleth it the love of God wherewith hee loveth us Arias Montanus that our hope is rooted in that love wherewith God hath loved us B. Iustitian who expoundeth the words thus because that divine charity wherewith God imbraced us is shed into our hearts § III. Thirdly wee oppose evident reasons from the whole context that is not onely from the words of the text it selfe but also from those which either goe before or follow after For first touching the words of the Text By the holy Spirit is meant the Spirit of Adoption as Bellarmine confesseth in his next proofe viz. that the Apostle speaking Rom. 8. 15. de hoc ipso Spiritu of this selfe same Spirit saith you have received the Spirit of Adoption who is then said to shed abroad Gods love in our hearts when he doth perswade our soules of Gods love towards us in Christ testifying with our Spirits that wee are the sonnes of God and making us to cry in our hearts Abba Father with whom being the Spirit of promise and the earnest of our inheritance so many as beleeve are sealed unto the day of our â—…ull redemption Thus by sealing unto our soules the assurance of Gods love he is said to shed abroad the love of God in our hearts Secondly that love of God which he sheddeth abroad in our hearts and sealeth unto us as the ground whereupon our sound hope which never maketh ashamed is founded is Gods eternall and immutable love from the assurance whereof sealed unto us by the Holy Ghost our assured hope doth flow And therefore if we speake as the Apostle here doth of such a love of God as is both the Object of our faith and the ground of our hope we must say with Saint Iohn herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes For that is it whereby especially God hath commended this his love towards us as it is here said vers 8. and as Saint Iohn also saith in the same place 1 Ioh. 4. 9. In this was manifested the love of God towards us because God sent his onely begotten Sonne into the world that we might live through him As for us wee love God because he loved us first 1 Ioh. 4. 19. For when we are by the holy Ghost shedding abroad the love of God in our hearts perswaded of Gods love towards us in Christ then and never till then our hearts are inflamed to love God againe and our neighbour for Gods sake But why is this love of God said to be shed forth in our hearts for this some doe urge I answere either in respect of the knowledge and assurance thereof wrought in us by the holy Ghost as I have said for therefore the holy Ghost is given unto us that we might know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things freely given or vouchsafed unto us of God among which the principall is his love or as those of the Church of Rome who consent with us in this point do speak it is said to be effused either as the cause is said to be effused by the effects which are the gifts proceeding from Gods love the chiefe whereof is the Spirit which is given unto us even the Spirit of adoption which as Chrysostome saith upon this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest gift or as the bounty of a Prince is shed abroad by his Almoner distributing the princes goods for even so the love and gracious bounty of God is shed abroad in our hearts by the Spirit of grace the dispenser of Gods gifts unto us 1 Cor. 12. 11. § IV. In the words going before the Apostle setteth downe the fruits of justification by faith first that being justified by faith we have peace with God through our Lord Iesus Christ secondly by him we have through faith accesse into this grace wherein wee stand or as the Apostle speaketh Ephes. 3. 12. by him we have boldnesse and accesse with confidence through faith in him thirdly joy in the holy Ghost rejoycing in hope of the glory of God And in these three the kingdome of grace consisteth viz. in righteousnesse peace and joy in the holy Ghost Rom. 14. 17. And this joy the Apostle amplifieth because we glory and rejoyce in hope of glory not onely when all things goe with us according to our minds but also in affliction and tribulation Knowing that affliction being sanctified to them who have peace with God worketh patience and patience worketh probation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Chrysostome very well expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh him approved who is tryed for by patient bearing of afflictions which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryals a man is by experience found to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sound and upright Christian as Saint Iames saith and when hee is so found hee shall receive the Crowne of life And therefore hath cause to hope as Saint Paul here saith that probation worketh hope and the hope of him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh not ashamed whereas contrariwise the hope of the hypocrite maketh him ashamed but what is the ground of all this how come wee to have this peace this confidence this joy this undaunted hope Can wee have it by the bare assent of faith without application or desire thereof which is the onely faith which the Papists acknowledge Can wee have it by our owne charity when wee cannot know as the Papists teach that we have charity Nothing lesse but the ground and foundation of all our peace and comfort is this because the spirit of God teaching those that beleeve to apply the promises of the Gospell to themselves which cannot be done without special faith the love of God is shed forth into their hearts that is by the Spirit of adoption sealing those that do beleeve they are perswaded in some measure assured of the eternall love of God towards them in Christ upon which doe follow peace of conscience accesse with confidence and joy in the holy Ghost I conclude with Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee the Apostle having said that hope maketh not ashamed hee ascribeth all this not to our good workes but to the love of God not that whereby wee love him for that is our chiefe
bee our righteousnesse Secondly because of his owne free grace he hath given us those meanes whereby the righteousnesse of Christ might bee communicated unto us as namely the Ministery of the Word and of the Sacraments Thirdly because of his grace hee blesseth those meanes unto us working and encreasing in us the grace of faith by which we are justified and lasâ—…ly when we doe by faith which is his gift bâ—…leeve hee freely imputâ—…th unto us the righteousnesse of Christ accepteth of us in him and in him adopteth us to be his sonnes and heires of eternall life § III. But as the Lord is gracious in justifying a beleeving sinner so hee is also righteous Rom. 3. 25 26. For thâ—…refore hath the Lord set forth his sonne and our Saviour to bee a propitiation through faith in his blood to declare his righteousnesse through the remission of sinnes that are past by the forbearance of God to declare I say at this time his righteousnesse that he might be just and the Iustifier of him which beleeveth in Iesus For such is the righteousnesse of God that hee forgiveth no mans sinne for which his Iustice is not fully satisfied by Christ neither doth hee accept of any as just but such as by imputation of Christs righteousnesse are made just in him The consideration of this justice of God in forgiving sinnes doth afford singular comfort to the faithfull For seeing the Lord forgiveth no sinne for which his justice is not satisfied and seeing our Saviour hath fully satisfied the justice of his Father for the sinnes of all that beleeve in him from hence we may be assured that as there is no condemnation to them that are in Christ Iesus so no punishment properly so called that is such a penalty as is inflicted in ordine justitiae and by way of vengeance because it cannot stand with the justice of God to punish the second time those sinnes in us for which his justice is already fully satisfied in Christ. § IV. But the actions of God the principall efficient of justification are to bee distinguished according to the distinction of the three Persons For God the Father justifieth as the primary Cause and Authour the Sonne as the meritorious cause the holy Ghost as the cause applicatory that is to say God the Father through the Sonne doth justifie us by the holy Ghost The Father I say as primary cause and that in two respects first in that hee gave his onely begotten Sonne for us and set him forth to be a 〈◊〉 through fâ—…ith in his blood that all who beleeve in him should bee iustified Rom. 3. 25. Ioh. 3. 16. Secondly as the Iudge in absolving those that beleeve and pronouncing them just in Christ. The Sonne as the Mediatour and meritorious cause and that also in two respects First as he is our Surety who paid our debt and our Redeemer who laid downe the price of our redemption for us Esay 53. 11. affording unto us the matter and merit of our justification Secondly as hee is our Intercessour and Advocate to plead for us that his merits may be imputed to us Rom. 8. 34. 1 Ioh. 2. 2. Heb. 7. 25. 9. 24. God the Father therefore justifieth as the primary cause per authoritatem as the Schoolemen speake the Sonne as the secondary cause per ministerium For so it is said Esa. 53. 11. My righteous servant shall justifie many The Father as the Iudge the Sonne as the Mediator and Advocate The Father as the Creditour accepting Christs satisfaction for us the Sonne as the Surety paying our debt for us But howsoever God the Father hath given his Soâ—…ne and the Sonne hath given himselfe for us and hath paid that price and performed that obedience which is sufficient for our justification notwithstanding none are actually justified by the merits of Christ but they onely to whom they are applyed For although the sufferings of Christ be a precious salve to cure our soules yet they will not heale us unlesse they bee applyed And although his righteousnesse bee as a wedding garment to cover our nakednesse yet it will not cover us unlesse it bee put on In the third place therefore the holy Ghost may also be said to justifie us because hee doth apply unto us Christs merits unto our justification both as he is the Spirit of regeneration working in us the grace of faith by which we receive Christ unto our justification in foro coelesti and also as hee is the Spirit of adoption confirming our faith and working in us the assurance of our justification by which wee are justified in foro Conscientiae § V. Now the meanes of this application are instrumentall causes of our justification and doe justifie instrumentally And these are of two sorts viz. on Gods part and on ours For to effect this application there must bee manus Dei offerentis the hand of God offering and manus accipientis the hand of the receiver The instruments on Gods part are the ministery of the Word and Sacraments whereby the holy Ghost doth beget and confirme faith in us In respect whereof Ministers are said to justifie men Dan. 12. 3. For as touching the ministery of the Gospell first in it the benefit of the Messias as namely reconciliation adoption and justification c. is revealed and offered to all that shall beleeve and by it wee are stirred up to receive and embrace it In which respect the preaching of the Gospell is called the ministery of reconciliation and the Ministers are Gods Embassadours sent to entreat men in Gods name and in Christs stead that they would be reconciled unto God 2 Cor. 5. 18 20. Secondly the holy Ghost having thus by the ministery of the Gospell knocked at the doore of mens hearts in his good time maketh it effectuall opening their hearts to give a lively and effectuall assent to the Gospell whereby they receiving Christ and beleeving in him are justified Thus faith commeth by hearing the Word And in this respect Preachers of the Gospell are said to be the Ministers by whom men doe beleeve 1 Cor. 3. 5. Thirdly in the preaching of the Gospell seconded and made powerfull by the operation of the holy Ghost the sentence of justification and remission of finnes and consequently of salvation is pronounced and concluded in the conscience of the faithfull when as out of the generall promise of the Gospell Whosoever truely belâ—…eveth in Christ hath remission of sinnes being by the Minister conditionally applyed to the hearer and absolutely assumed by the beleever after this manner If thou saith the Minister doest truely beleeve in Christ thou hast remission of sinnes and thou shalt be saved Rom. 10. 9. But I saith the faithfull hearer doe truely beleeve in Christ my conscience bearing mee witnesse in the holy Ghost this conclusion is inferred as the verdict of the holy Ghost testifying with the
have said before Christ justifieth not onely as hee is our Iudge but also as our Surety paying our debt and as our Advocate pleading for us The holy Ghost justifieth both as he is the Spirit of regeneration working in us the grace of faith and as the Spirit of adoption by applying unto us the merits of Christ assuring us of our justification and adoption The Ministers of the Gospell justifie as they are also said to forgive sinnes to beget men unto God and to save them ministerially as the Embassadours of Christ whose office it is to reconcile men unto God to preach and to pronounce remission of sinnes to them that beleeve and also instrumentally as the instruments of the holy Ghost to worke in them the grace of faith by which they are justified for faith commeth by hearing Rom. 10. 14 17. and Preachers are said to bee Ministers by whom you beleeve 1 Cor. 3. 5. Sacraments doe justifie as seales of that righteousnesse which is by faith Rom. 4. 11. And as the Ministery of the Word and Sacraments doe justifie ut manus dantis as the hand of God giving and applying Christ and his righteousnesse to the faithfull receiver so faith is manus accipieâ—…tis the hand of the beleever receiving Christ and his righteousnesse unto justification § VII But the second place is in his conceit more cleare viz. Esai 53. 11. where the Lord speaking by his Prophet concerning Christ saith My righteous servant shall by his knowledge justifie many and he shâ—…ll beare their sinnes where the verbe is in Hiphil Iatsdiq which signifieth shall make just Chemnitius indeed saith he goeth about to wrest this place also to the judiciall signification But in vaine for there are foure words which are manifestly repugnant to his interpretation But before wee speake of those foure words let us heare what Chemnitius saith Whereas Andradius saith he wresteth that sentence of Esay to prove that to justifie is to endue the minde with the quality of inherent justice it is great impudencie for there is presently added an exposition how that justification is to be understood because he shall saith Esay beare their iniquities where Chemnitius doth not so much as mention the judiciall signification of the word justifying after the manner of a Iudge but rather signifieth that Christ at his first comming did not justifie the Elect after the manner of a Iudge but as a surety in taking upon himselfe our debt and bearing our iniquities and as a Redeemer paying our ransome and so di charging us from our debt and from our bondage Neither doth it follow that it is not a judiciall word because in that place it signifieth not to justifie as a Iudge for besides the Iudge there are other parties also who doe justifie in a judiciall sense as namely sureties and advocates § VIII Now let us examine those foure words all which serve to prove that Christ in that place is not said to justifie after the manner of a Iudge which no man affirmeth and therefore Bellarmine fighteth with his owne shadow For we doubt not but that Christ may be said to justifie divers wayes first by his doctrine as our Prophet and Teacher in which sense Teachers are said to justifie Dan. 12. 3. secondly as our Priest both by his satisfaction and sacrifice propitiatory as Esai 53. 11. for so he saith and he shall beare their iniquities so Heb. 9. 26 28. and also by his intercession as our Advocate 1 Ioh. 2. 2. Rom. 8. 34. Heb. 9. 24. thirdly by his sentence as our king and judge at the last day Matth. 25. 34. The first word is by his knowledge that is as he expoundeth it out of Hierome by his doctrine Answ. Wee deny not but that Christ by his doctrine did justifie many working in them the grace of faith for even other Teachers who are but his Ministers doe also justifie others as Daniel speaketh not by infusion of righteousnesse but as the instruments of the holy Ghost to beget faith in the hearers or being as Saint Paul speaketh Ministers by whom they doe beleeve and beleeving are justified in the judiciall sense But Esay speaketh not of his doctrine but of his knowledge and that passively understood not for that knowledge whereby he knoweth all things but whereby hee is acknowledged to bee the Messias that is to say faith and so Pagnine Vatablus and Tremellius read scientia sui or agnitione sui that is by faith in him for so is faith often termed as 2 Pet. 1. 2 3. and 1 Tim. 2. 4. c. by which as it is said in this place of Esay hee doth justifie La rabbim that is as Paul speaketh Rom. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of the Elect who beleeve in him how by bearing their iniquitiâ—…s that is the punishment due for their sinnes his sufferings being imputed to them if therefore justifying by faith doe prove justification by works or by inherent righteousnesse then this word proveth it § IX The second word is ipse justus by which word saith he is signified that Christ doth justifie not onely by teaching but also by just working and by imparting his righteousnesse unto us Answ. Christ his obedience or just working is proper to his person and inherent in him and therefore that righteousnesse which he performed in his owne person being both active and therefore transient and proper to his person and therefore without us cannot be imparted to us otherwise than by imputation To what purpose then doth he urge this word seeing Christ is just in justifying us as well by imputation as by infusion Forsooth to shew that Christ by his obedience and sufferings doth not justifie after the manner of a Iudge which no man affirmeth But what is his reason because it is not required to justifying after a judiciall manner that he who justifieth others should himselfe be just as if he should say it is not required that a Iudge should bee just contrary to that Gen. 18. 25. But God doth justifie us after the judiciall manner as a Iudge through the redemption that is in Christ Iesus and by forgivenesse of sinnes and that to this end to shew forth his justice that hee might bee just and the justifier of him who beleeveth in Iesus Rom. 3. 25 26. But this might better have beene objected against his owne exposition of the former word seeing he who is not just himselfe may by his doctrine justifie others Notwithstanding that which Bellarmine here áffirmeth concerning Christ is most true that it was necessary that he who should justifie others by his obedience should bee just himselfe howbeit he impertinently alleageth Rom. 3. 26. which speaketh of God justifying us not as a Mediator by his obedience but as a Iudge by his sentence But the true reason why the Prophet useth this word is in respect of the words following to signifie that Iesus Christ the righteous was made
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works but that wherby he loveth us § V. Now let us come to the words which follow which as Cornelius à Lapide confesseth Valde favent doe very much favour our exposition wherein the Apostle sheweth how this love of God whereon our hope c. is grounded is both manifested and assured unto us It is manifested by this verse 6. that when wee were of no strength yea dead in our sinnes the Son of God dyed for us for so saith the Apostle Eph. 2. 4 5. God who is rich in mercie for his great love wherewith he loved us even when wee were dead in our sinnes hath quickened us together with Christ by whose grace wee are saved which wonderfully setteth forth the love of God towards us for scarcely as it is vers 7. for a righteous man will one dye And greater love no man hath than this that a man lay downe his life for his friend Ioh. 15. 13. But God saith the Apostle vers 8. commendeth his love towards us even that love mentioned verse 5. in that whiles wee were yet sinners and by our sinnes his enemies Christ dyed for us It is assured by an argument from the lesse to the greater For if when we were sinners we were redeemed and justified by the bloud of Christ much more being justified wee shall be saved from wrath through him For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled wee shall bee saved by his life I conclude therefore that notwithstanding the testimony of Augustine which as himselfe confesseth deserveth no credit further than it is warranted by the authority of Gods word or sound reason by the love of God in this place is meant Gods love towards us I come to his two other arguments § VI. The former which is a very weake one is by paralleling that place with Rom. 8. 15. For saith hee the same Apostle speaking of the same spirit given unto us saith You have received the Spirit of adoption of sonnes by which we cry Abba Father Now saith hee wee cry Abba Father by that charity whereby we love God not by that whereby he loveth us Which reason if it bee reduced into a syllogisme will not conclude his assertion but the erroneous opinion of Lombard the master of sentences which Bellarmine himselfe elsewhere confuteth namely that the charity whereby wee love God is the holy Ghost That whereby wee cry in our hearts Abba Father is the holy Ghost By that charity wherewith wee love God we cry in our hearts Abba Father Therefore that Charity wherewith wee love God is the holy Ghost This conclusion Bellarmine knoweth to bee false Therefore either the proposition is false or the assumption for it is impossible that a false conclusion should bee inferred from true premisses in a formall syllogisme as this is But the proposition is the Apostles both Rom. 8. 15. and Gal. 4. 6. therefore the assumption is false Neither is charity that fruit of the holy Ghost whereby the Spirit of adoption causeth us to cry Abba Father but faith For although by charity wee may bee declared or knowne to bee the sonnes of God yet wee become the sonnes of God not by charity but by faith Ioh. 1. 12. Gal. 3. 26. And consequently not by charity but by faith wrought in us by the Spirit of adoption testifying with our Spirits that wee are the sonnes of God the said spirit maketh us to cry in our hearts Abba Father § VII His second proofe is out of Rom. 8. 10. where it is said that by justifying grace we doe live The body indeed is dead by reason of sinne Spiritus autem vivit propter justificationem as the vulgar Latine readeth but the Spirit liveth because of justification But wee cannot well be said to live by the externall favour of God seeing nothing is more inward than life Answ. In this argument nothing is sound for first it proveth not the point for which it is brought viz. that by the love of God Rom. 5. 5. is meant our love of God Neither is it said Rom. 8. 10. that wee live by justifying grace for neither is justifying grace mentioned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice neither is it said that we live by it though it bee true that by justifying faith we live but that the Spirit is life propter justificationem for or by reason of righteousnesse And further it is well said that our Spirit liveth the spirituall and eternall life by the gracious favour of God which is out of us in him by which wee are saved as also for and by reason of the righteousnesse and merits of Christ which also are out of us in him Neither doth it follow that because life is inward that therefore it propter quod for which or by reason whereof wee doe live should also be inward § VIII But to let passe his impertinent allegation of this place and to explaine the true meaning thereof which is to set downe in this verse and that which followeth two priviledges of those in whom Christ dwelleth by his Spirit the one in respect of the soule vers 10. that howsoever by reason of sinne the body is dead that is mortall or subject to death yet the soule is life that is designed unto life by reason of righteousnesse The other in respect of the body vers 11. that if Christ dwell in us by his Spirit then hee which raised up Christ from the dead shall also by the same Spirit quicken that is raise up unto life eternall our mortall bodies Now as our bodie is dead that is subject to death by reason of Adams sinne in whom as the roote all sinned so our soule is life or intituled to life by reason of Christs righteousnesse in whom as our head wee satisfied the justice of God The sinne of the first Adam and the righteousnesse of the second being both communicated unto us by imputation And this is all that Bellarmine hath alleaged to prove that justifying grace is inherent all which is as good as nothing CAP. VI. The use of the word Grace in the writings of the Fathers § I. HAving shewed how the word grace is used in the Scriptures something is to be added concerning the use thereof in the writings of the Fathers whose authority the Papists are wont to object against us Howbeit as in the Scriptures so also in the Fathers there are two principall significations of the word Grace the one proper signifying the gracious favour of God in Christ by which they acknowledge us to be elected called justified and saved The other metonymicall signifying the gift of grace and namely the grace of regeneration or sanctification which in the Scriptures is called the Spirit opposed to the flesh and the new Man or new creature which is renewed and as it were recreated according to the Image of
by some inherent gift The proposition which no man denieth he laboreth to prove by three arguments which he might very well have spared but that he would have the world to thinke that we deny sanctification to be inherent The assumption which do we deny he proveth by his own authority alleaging that in the fifth and the sixth verses The Apostle describeth justification which indeed he doth not to be regeneration and renâ—…vation wroughâ—… in us out of the bounty of God by the laver of Baptisme and effusion of the holy Ghost This we deny first because the word justifie never in the whole Scriptures is used in that sense secondly here the Apostle in plaine termes saith that we are justified and saved not by works of righteousnesse whereby is excluded all justice inherent but by Gods grace How then doth he prove it because in these words vers 7 that being justified by his grace wee might bee heires in hope of eternall life the Apostle rendreth a reason why God by the laver and by the Holy Ghost did regenerate and renew us and saith the cause was that being justified that is saith he that being by that regeneration and renovation justified we might deserve to be made heires of the kingdome and of life everlasting Answ. This glosse maketh the Apostle not like himselfe but like a popish merit-monger corrupteth the text which indeed doth paralell that 1 Cor. 6. 11. shewing how men converted from Gentilisme to Christianity shuld be exhorted to the performance of Christian duties For howsoever whiles they were Gentiles they were addicted to many vices and sinnes yet after they were called which the Apostle expresseth thus after that the bounty and humanity of God was manifested viz. by the preaching of the Gospel God not out of any desert of theirs but out of his meere mercy saved them by Baptisme as Saint Peter also speaketh that is justified them for that is the salvation we have here to bee intitled to salvation or saved in hope that being justified by his grace that is as he said before by his undeserved mercy they should be made heires according to hope of eternall life that is they might be saved in hope Of this sentence therefore stripped of its amplifications as it were its garments the naked substance is this But after we were called God by Baptisme justified us that being justified by his grace we might be saved in hope The amplifications which are added are to set forth and describe Baptisme unto us which as hee had noted to be the seale of that righteousnesse which is by faith when he saith that God justified or saved us by it so he calleth it the laver of regeneration and of the renovation wrought by the Spirit which God hath plentifully bestowed upon us So that these words are not a description of justification as Bellarmine dreameth waking but of Baptisme And they are added according to the purpose of the Apostle in this place as arguments to move men to Christian duties Why Because Baptisme as it was a seale unto them of their justification so also a Sacrament of their regeneration and renovation of the Spirit which Spirit God hath poured forth plentifully upon the faithfull which he speaketh to this end that the faithfull which are Baptized should make this use of their Baptisme not onely as of a seale to assure them of their justification and salvation but also to be a Sacrament token memoriall of their regeneration and renovation wrought by the Spirit plentifully poured upon them To which purpose the Apostle telleth the Romans that so many as were baptized into Christ were baptized into the similitude of Christs death and resurrection whereupon the Apostle inferreth in the next words vers 8. this is a faithfull saying and these things I will thou shouldest affirme and confirme that they which have beleeved in God ought to bee carefull precedents of good workes The Aposâ—…le therefore doth not say as Bellarmine maketh him speake that we are justified or saved or made heires of salvation by regeneration or renovation and much lesse that thereby we merit our inheritance but that God hath justified or saved us Sacramentally by Baptisme which as it is the seale of our justification and salvation so it is also the laver of regeneration and renovation wrought by the Spirit that being justified by his grace we might according to hope bee made heires of eternall life For howsoever we are neither justified nor saved nor made heires of eternall life by our Sanctification yet Sanctification is both the way wherein from our justification wee are to walke unto glorification For God hath chosen us to salvation through the sanctification of the Spirit 2 Thes. 2. 13. and therefore sanctification as it is a necessary consequent of our justification so it is a necessary fore-runner of glorification a necessary marke and cognizance of all that are justified and to be saved And therefore ouâ—… Saviour saith that by faith in him wee receive remission of sinnes and inheritance among them that are sanctified and so the Apostle also Act. 20. 32. § IX His fifth testimony is Heb. 11. and some other places of the Scripture which doe give testimony to some men that they were truly and perfectly just and that not by an imputative justice but inherent his reason is because the Scriptures would not call them absolutely just if they were not absolutely just Answ. To omit that it is one thing to be absolutely called just and another to be just absolutely and perfectly I answere that the faithfull who are commended in the Scriptures for righteous were righteous by a twofold justice both imputative and inherent The former being the righteousnesse of justification the latter of sanctification the former absolute and perfect the latter inchoated and unperfect By the former they were justified before God in respect of the latter though they were also called just yet they were not justified thereby that is they were neither absolved thereby from their sinnes past nor intitled to the kingdome of heaven as may appeare by all those Arguments which before I produced against justification by inherent righteousnesse As for those examples which hee alleageth out of Heb. 11. which is the Chapter of saith namely of Abel vers 4. and Noah vers 7. c. it is evident that they were justified by the righteousnesse which is of faith as is expresly said of Noah vers 7. that is by the righteousnesse of Christ apprehended by faith and imputed to them that beleeve for the righteousnefse which is of faith is imputative Rom. 4. 5. And when it is said that without faith they could not possibly have pleased God it is plainely intimated that by faith they pleased God and that they being besore justified by faith brought forth the fruits of faith acceptable unto God by which their faith was approved But as they were just by imputation that
that they may rule them at their pleasure that they may lead them whither they please For hee that walketh in darkenesse knoweth not whither he goeth may as easily bee led up and downe as Sampson after his eyes were put out But those that are of God doe wish that the people of God may increase in knowledge of God 1 Thes. 1. 10. that they may be perfect in understanding 1 Cor. 14. 20. that they may abound more and more in knowledge Phil. 1. 9. For not to be proficients in knowledge they esteeme a great fault Heb. 5. 11 12. 2 Tim. 3. 7. that the Word of Christ may dwell in them richly in all Wisedome Col. 2. 2. 3. 16. that they may bee able and ready to give an answere to every man that asketh a reason of that hope that is in them 1 Pet. 3. 15. for where men of all other professions can give a reason of that which they doe professe it is a great absurdity as Chrysostome testifieth for a man professing himselfe a Christian not to bee able to give an account of his faith that they may trye all things and hold fast that which is good 1 Thes. 5. 21. that Husbands may be able to instruct their Wives and housholders their families Deut. 6. 7. 11. 19. Yea Moses the Man of God wished that all the Lords people were Prophets Num. 11. 29. § XX. And as the godly have wished so the Lord hath promised that in the Church of Christ there should bee plenty of knowledge Esa. 11. 9. Ier. 31. 34. and that all the faithfull should bee taught of God Esai 54. 13. And this was verified in times past in the primitive Churches and is at this day in all true Churches and where it is not in some measure verified as it is not in the Church of Rome that is not a true Church Not to speake of the present times I will produce one Testimony of the ancient Churches In which it was usuall to bee seene that the points of Christian Religion were knowne not onely to the Teachers of the Church but also to all manner of artificers and handicrafts men of women likewise not onely such as were lettered but those of the meanest sort even servants and handmaids and not onely Citizens but also Countrey people as Husband-men and laborers had this knowledge who might bee found conferring of the Divine Trinity of the Creation of all things and having better knowledge of the nature of man than Plato or Aristâ—…tle Finally the Papists by their doctrine of implicite faith do bereave the faithfull of their chiefe rejoycing For thus saith the Lord Let not the wise man glory in his wisedome neither let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth mee that I am the Lord which exercise loving kindnesse judgement and righteousnesse in the earth for in these things I delight saith the Lord. So much of the first question CAP. II. Prâ—…ving that a true justifying faith cannot bee severed from Charity and other graces § I. THE second question concerning the nature of faith is whether a true justifying faith may be severed from Charity and from all other graces of Sanctification The Papists hold the affirmative we the negative The reasons of our assertion that true justifying faith is ever accompanied with Charity and other graces and cannot indeed be severed from them are manifold and manifest My first reason is this All that are regenerate and borne of God have Charity and other graces of sanctification All that truly beleeve in Christ or which is all one that have a true justifying faith are regenerate and borne of God Therefore all that truely beleeve in Christ have charity and other graces of sanctification The proposition is thus proved Regeneration consisteth in the infusion of graces of sanctification and therfore they who are regenerate are indued with those graces Seondly regeneration is the renewing of a man according to the image of God in true holinesse and righteousnesse Ephes. 4. 24. both which are comprehended in Charity The former being the love of God the other of our neighbour Thirdly the Papists themselves doe teach that when men are regenerated in baptisme there is with faith infused Charity Fourthly as he that hath Charity is borne of God and knoweth him so he that hath not Charity knoweth not God and much lesse is borne of him 1 Ioh. 4. 8. The assumption All that have a true justifying faith are regenerate and borne of God For first whosoever beleeveth that I â—…â—…vs is the Christ is bome of God 1 Ioh. 5. 1. Secondly as many as receive Christ by faith to them he gave this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this priviledge or prerogatiye to be the sonnes of God even to them that beleeve on his name who are borne not of bloud nor of the will of the flesh nor of the will of man but of God Ioh. 1. 12. 13. Thirdly All that doe truely beleeve are the children of God by faith in Christ Iesus Gal. 3. 26. Fourthly Faith is a grace of regeneration which the holy Ghost doth ingenerate and infuse when hee doth regenerate as the Papists themselves confesse Neither is it of nature or from our selves but it is the speciall gift of God Ephes 2 8. for no man can truly say that is with a lively and unfained assent of the heart that Iesus is the Lord but by the holy Ghost 1 Cor. 12. 3. To beleeve that Iesus is the Christ the Sonne of the living God flesh and bloud hath not revealed to any man but God the Father who is in heaven Matth. 16. 16 17. No man saith our Saviour can come to me that is beleeve in me Ioh. 6. 35. except the Father who hath sent me draw him Iohn 6. 44. and except it be given unto him by my Father vers 65. and how given as a proper fruit of election For justifying faith is the faith of the elect 7 〈◊〉 1. 1 given unto us when we are called according to the purpose of God and his grace given unto us in Christ before all secular times 2 Tim. 1. 9. For those whom God giveth to Christ by election they come unto him by faith Ioh. 6. 37. and so many as are ordained to eternall life beleeve Act. 13. 48. § II. Secondly Whosoeverâ—…have the Spirit of Christ dwelling in them are â—…udued with Charity and other graces which all are the fruits of the Spirit who is the Spirit of grace and contrarywise they who have not Charity have not the Spirit of Christ. For the Spirit of Christ is the Spirit of love God is love and he that abideth in love dwelleth in God and God in him 1 Ioh 4. 16. but he that loveth not knoweth not God and much lesse dwelleth in him vers 8. All that
have true faith have the Spirit of Christ dwelling in them by which Christ dwelleth in them and those which have not the Spirit of Christ are none of his Rom. 8. 9 Faith is the proper worke of the Spirit who is therefore called the Spâ—…rit of faith 2 Cor. 4. 13. And therfore those who are endued with true faith have the Spirit by both which Christ dwelleth in us Againe all that are the sonnes of â—…od have the Spirit of Christ Gal. 4. 6. all that truly beleeve are the sonnes of God as hath been shewed All that be Christs they have his Spirit for those that have not his Spirit are none of his Rom. 8. 9. All that truely beleeve are Christs 1 Cor. 3. 23. both because God hath given them unto him Iohn 6. 37. 17. 9 24. and because he hath bought them with a great price 1 Cor. 6. 19. and because by faith they are engrafted and united unto him as his members Therefore all that have true faith are endued with Charity and other graces § III. Thirdly all that are sanctified are endued with Charity and other graces for in them our sanctification doth consist All that have true faith are sanctified For first by faith the heart is purified Acts 15. 9. and true faith worketh by love Galathians 5. 6. Secondly because all that are justified are also sanctified All that have a true faith are justified therefore all that have a true faith are sanctified The proposition can in no sort be denied by the Papists who confound justification and sanctification But though they must necessarily be distinguished yet they may not they cannot be severed They are such unseparablecompanions that whosoever hath the one hath the other and whosoever hath not both hath neither whosoever is in Christ as all the faithfull are is a new creature 2 Cor. 5. 17. he liveth not after the flesh but after the Spirit Rom. 8. 1. He crucifieâ—…h the flesh with the lusts thereof Gal. 5. 24. This truth is confirmed by the oth of God whereby he hath promised in the covenant of grace that to all the faithfull the sonnes of Abraham he will give them redemption and justification and being redeemed hee will give them grace to worship him in holinesse and righteousnesse before him all the dayes of their life Those therefore whom God doth justifie by faith he doth sanctifie by his Spirit But all that have a true justifying faith are justified and by their justification have right or are entituled to the Kingdome of heaven Act. 13. 38 39. yea the Gospell teacheth not onely that they which truely beleeve shall bee saved but also that they are translated from death to life and that they have eternall life Ioh. 5. 24. 6. 47. 1 Ioh. 5. 11. 13. § IV. Fourthly all true disciples of Christ are endued with charity Ioh. 13. 35. All that truly beleeve in Christ are his true disciples therefore c. Fifthly that which worketh by Charity is not without it True faith worketh by Charity Gal. 5. 6. Sixthly The formed faith is not severed from Charity as the Papists themselves teach True justifying faith is the formed faith for that which is without forme is neither atrue nor justifying but a dead and counterfeit faith Seventhly If faith without Charity doe not justifie then a true justifying faith is not without Charity But the former is true for that faith which is without Charity profiteth nothing 1 Cor. 13. 2. therefore the later Eighthly out of 1 Iohn 4. 8. hee that beleeveth knoweth God they that love not know not God ergo they that love not beleeve not § V. To these eight arguments wee will adde seven more out of the Epistle of S. Iames Chapter 2. beginning at the 14. verse where he doth not goe about to prove that a true justifying faith doth not justifie alone but that that faith which is alone without Charity without good workes doth neither justifie alone nor at all And that hee proveth by these reasons First verse 14. True faith doth justifie and save a man that faith which is in profession onely being void of Charity or as Saint Iames speaketh when a man saith he hatâ—… faith and hath not workes doth not justifie or save a man and therefore is not a true faith Secondly à pari verse 15 16 17. Charity which is onely in words and profession and not indeed and truth is unprofitable and vaine so pari ratione faith which is onely in profession being alone void of Charity and of good workes is dead Thirdly verse 18. True faith may be demonstrated by good workes but that faith which is in profession onely and void of Charity cannot be demonstrated by good workes therefore it is not a true faith Fourthly ver 19. that faith which is common to devils is no true justifying faith for they beleeve that which they abhorre whereupon Augustine saith Fides Christiani cum dilectione est daemonis autem sine dilectione Fifthly vers 20. the dead faith of a vaine man is not a justifying faith that faith which is without charity is the dead faith of a vaine man therefore not a justifying faith Sixthly ver 21. 22. 23. 24 25. True justifying faith is such a faith as was that of Abrâ—…ham or at least as was that of Rahab that is fruitfull of good workes but that which is without Charity and without good workes is not such a faith as that of Abraham or of Rahab Seventhly vers 26. â—… simili as the body without spirit is dead so that faith which is without good workes is dead Vpon these arguments of Saint Iames it doth inevitably follow that seeing that faith which is severed from Charity and destitute of good workes is not a true justifying faith therefore a true justifying faith is not severed from Charity nor destitute of good workes § VI. These fifteene Arguments are as I suppose without exception Those which Bellarmine thought he could best answere hee hath propounded as our best Arguments and cavilled with them they are in number six the first out of 1 Tim. 5. 8. That for want whereof a man declareth himselfe to be without true faith and to be worse than an infidell cannot be separated from a true faith For want of Charity yea for want of one branch thereof which is to provide for a mans owne especially those of his owne house whom the very insidels are wont to provide for a man declareth himselfe to be without true faith that is in Saint Paules phrase hath denyed the faith and is worse than an infidell in that particular therefore Charity cannot be separated from true faith To this Bellarmine frameth an answere against himselfe that as Chrysostome and other interpreters doe witnesse the Apostle speaketh of such who are said to deny the faith because they doe not live as faith doth teach men to live as none doe who have not Charity and therefore
proposition because a third thing may be added and that is this or because the spirit of grace or regeneration who is the author and efficient of both hath unseparably united them in one and the same subject wherein working the one that is faith with it and by it he worketh the other As touching the Assumption the former part that the one is not of the nature of the other it is denied by the Roman-Catholike the latter that the one doth not necessarily spring from the other by the true Catholikes For the Papists hold that charitie is the forme of justifying faith without which it neither doth nor can justifie And therefore they of all men ought to hold that justifying faith cannot be severed from charitie For whereas Bellarmine saith that charitie is but the outward forme of faith by which it worketh I acknowledge no outward forme but of artificiall bodies As for that which is principium motus by which any thing worketh it is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the actus primus the proper forme whereby any thing as it is that which it is so it worketh and produceth his proper and naturall effects And such is the unseparable coexistence of the forme and the thing formed that posita forma res ipsa ponatur sublata forma res ipsa 〈◊〉 The Papists therefore hold things repugnant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they teach that charitie is the forme of justifying faith and yet that justifying faith may be severed from it The second that the one doth not necessarily spring from the other we deny For true faith doth necessarily and infallibly encline the beleever to love God and his neighbour for Gods sake For that faith whereby we are perswaded of Gods love to us in Christ cannot but move and encline us to love God neither can we love God as good if we doe not first beleeve that hee is good And such as is the measure of our faith concerning Gods goodnesse to us such is the measure of our love to him Bellarmine consesseth that saith enclineth and disposeth a man to love but saith a disposition and inclination non cogit doth not compell a man but leaveth him free As though there were no necessitie but of coaction or constraint § VIII That charitie doth necessarily follow faith as an unseparable companion he saith we have no sound proofes and therefore are faine to illustrate it by certaine similitudes which he calleth examples Answ. Whether we have any sound proofes or not I referre the Christian reader to the fifteene arguments which Bellarmine tooke no notice of besides those sixe I vindicated from his cavils As for similitudes they were not brought to prove the point but to illustrate and to make it more plaine As if I should compare a regenerate soule to fire as Christ did Iohn Baptist to a burning and shining lampe I might say which was Luthers similitude as in fire or rather if you please in the Sunne-beames two things concurre light and heate and neither is without the other the beames of the Sunne alwaies by their light producing heat so in the regenerate soule there are faith as the light and charitie as the heate and neither is without other because the spirit of regeneration as it were the Sunne by shedding abroad the beames of Gods love into our hearts that is by working in us faith by which we are perswaded of Gods love towards us in Christ inflameth our hearts with the love of God the beames of Gods love reflecting from our soules some warmth of love towards God To this Bellarminâ—… answereth that charitie in the Scriptures is compared to fire c. Answ. So it may in respect of the heate as faith also may in respect of the light as therefore in the fire concurreth both light and heate which cannot be severed so in the regenerate soule faith and love Bucers similitude was of a sicke man who being desperately sicke if a Physician shall assure him of health and much more if hee shall cure him by forgoing something that is most deare unto him cannot if hee beleeve so much but affect and love him so wee being desperately sicke of sinne and neare to death and damnation if the Lord shall by giving his owne Sonne not onely redeeme us from death but also entitle us to the kingdome of Heaven wee cannot if wee bee truly perswaded hereof by faith but love God againe who hath so loved us For we love God because he first loved us To this Bellarmine answereth that hee which beleeveth is inclined to love him in whom hee beleeveth but is not forced thereunto which no man averreth § IX A third similitude he would seeme to produce out of Calvins Institutions 〈◊〉 〈◊〉 Christ and his spirit cannot be separated so faith and charitie cannot be severed but though both the parts of this comparison are true yet there is no such similitude propounded by Calvin But in that place he proveth that true faith cannot bee severed from a godly affection because true faith embraceth Christ as he is offered unto us of his Father now of his Father hee is made unto us not onely righteousnesse to bee received by faith unto justification but holinesse also to bee applied by his spirit unto sanctification And therefore those that receive Christ receive also his spirit Bellarmine answereth that it is true indeed that he which receiveth Christ receiveth him with his spirit sed credendo recipit i. credit illum habere spiritum sanctificationis but he receiveth by beleeving that is he beleeveth that Christ hath aspirit of sanctification but from hence it doth not follow that the spirit of sanctification is alwaies with faith in a man unlesse it be objectively even as health is in a sicke man that hath it not when he thinketh of it and desireth it Thus in popish divinitie to receive the spirit of Christ is to beleeve that Christ hath a spirit of sanctification but not to be partaker thereof or to have the communion of the holy Ghost which notwithstanding all those have who truely beleeve in Christ. For all that truely beleeve are the sonnes of God as I have shewed and to so many as be his sonnes God doth send the spirit of his sonne into their hearts his spirit dwelleth in them and he by his spirit And if any man have not the spirit of Christ hee is none of his If therefore all that receive Christ receive also his spirit then all that truely beleeve are also endued with charitie as I have proved before § X. His sixth argument is taken from an absurditie which he saith followeth upon our doctrine For saith he they doe therefore contend that a man is justified by faith onely because if justification depended upon the condition of works or our obedience of the Law no man could be certaine of his justification to which effect the Apostle argueth
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
grave of sinne § VII And here I am to mention two things both for the comfort of true though weake Christians and also for the detestation of popery These beginnings of faith of hope of love of amendment of life the Papists doe not acknowledge to be graces infused but the fruits of nature assisted with Gods special helpe by which they being holpen of God doe prepare and dispose themselves to the grace of justification which is given to man according to their owne preparative dispositions But forasmuch as these beginnings of faith and other vertues are not the fruits of nature for in our flesh there is no good thing and that which is borne of the flesh is flesh the very disposition of our nature being enmity against God but of the regenerating spirit the weake Christians therefore though the graces of God in them are weake and small even as a graine of Mustard-seed yet if they bee true and unfained they are to be perswaded that the Lord who in his children accepteth the will for the deed will accept of them as the fruits of his spirit seeing hee professeth that hee will not quench the smoaking flaxe nor breake the bruised reed And surely if the Spirit of God bee the author of no charity but that which is perfect then is he author of none in this life wherein wee receive but the first fruits of the Spirit 2. The Papists doe not hold themselves to bee justified untill perfect charity bee infused into them by infusion whereof all sinne is expelled So that in any one of them being justified no sinne remaineth And therefore whiles sinne remaineth in them as it doth alwayes even in the best during this life they are not justified No marvell then that Papists cannot be assured of their justification seeing they may bee assured that they are never justified because they never attaine to perfect righteousnesse in this life and because sinne doth alwayes remaine in them § VIII Our third argument I propound thus None that is a child of wrath and an enemy to God can love God whiles he continueth in that estate But untill their reconciliation and justification all men are children of wrath and enemies to God Therefore before reconciliation and justification no man can love God Bellarmine answereth that a man may love God though God be angry with him which is in respect of Gods children who are justified and reconciled unto him but the question is whether those that are not yet reconciled and justified can love God wee know that Gods anger may stand with reconciliation For God is angry with his dearest Children when they sinne against him and in his anger hee doth also correct them with whom notwithstanding he is reconciled for he doth correct them in love and for their good Gods children therefore may love God where they know him to be justly angry with them but they that are enemies as all are untill they be reconciled doe not love God but the very disposition of their corrupt nature is enmity against God § IX His fifth disposition is Penitencie which as he saith is a sorow for sinne and a detestation of it which I deny not ordinarily to be a disposition in the children of God to repentance But this is to be understood of the godly sorrow which some call contrition which is not to be found in naturall men which is a sorrow conceived not so much for the punishment deserved as for the offence of God whom they have displeased and dishonoured being so gracious a God unto them This proceedeth from faith and from love Of this it is said 2 Cor. 7. 10. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly sorrow worketh repentance never to be repented of As for that sorrow which is conceived not for the offence of God but for the shame and punishment which follow sinne which some call attrition it is of the same nature with servile fearâ—… which though in it owne nature it rather driveth from God than draweth to him as we see in Iudas yet God is pleased sometimes to use it as a meanes to draw his elect unto him But though contrition dispose men to repentance and attrition be used sometimes as a preparative to faith because humiliation is the way to exaltation yet neither of both justifie and therefore for all them faith alone doth justifie § X. But let us examine his proofes wherein though his premisses be very weake yet his conclusion as allwayes is very confident His proofes are these Act. 11. 18. Therefore God hath given to the Gentiles penance unto life 2 Cor. 7. 10. The sorrow which is according unto God worketh penance to salvation that is stable Ezek. 18. 27. when a wicked man shall turne himselfe from his wickednesse hee shall quicken his soule What can be more cleare if penance be given of God unto life that is to obtaine life if sorrow for sinne undertaken for God worke penance to salvation if he which doth penance doth quicken his owne soule how doth faith alone justifie or how doth penance not justifie Answ. When I consider your arguments I wonder at your confidence The word which in the vulgar latine is in the two first places translated poenitentia and by the Rhemists penance in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not sorrow for sin but repentance it selfe which importeth a change of a mans mind and disposition and is not a forerunner but a consequent of justification before God which in the first place is called repentance unto life because though it bee no cause but a consequent of justification yet it is the way to life and a necessary forerunner to glorification The godly sorrow in the second place is commended as an excellent disposition to the renewing ofrepentance in the faithfull not to bee repented of The third Bellarmine readeth thus when a wicked man shall turne himselfe from his wickednesse hee shall make alive his soule as if a wicked man could either turne himselfe from his wickednesse or quicken his owne soule or as if a dead man could restore himselfe to life But then is the wicked turned when God doth turne him and then is his soule quickned when God doth quicken him The words are when the wicked turneth from his wickednesse hee shall preserve his soule from death that is as it is expounded in the next verse he shall live Howsoever this place speaketh not of any foregoing disposition but of repentance it selfe which in order of nature never goeth before justification though many times it be discerned before it as the cause many times is knowne by the effect But not whatsoever is necessary to salvation doth justifie All the graces of sanctification and namely repentance have their necessary use But justification is ascribed onely to faith because it is the onely instrument ordained of God to receive Christ who onely is our righteousnesse § XI His sixth
The second thing is that in the word the Lord revealeth his purpose concerning those that live well or ill Thou thinkest because thou hast a conceit that thou art elected thou canst not be damned though thou live never so wickedly But be not deceived for God hath revealed his purpose concerning impenitent sinners who live and dye in sinne unrepented of that there is no inheritance for them in the kingdome of God As for example thou art a drunkard and wilt not be reclaimed from this sinne and yet presumest that thou shalt be saved because thou hast a conceit that thou art elected But be not deceived no drunkards shall inherit the kingdome of God On the other side thou hast a conceit that because thou art not elected thou canst not be saved though thou shouldest live never so godly But the Scripture is plaine that whosoever truely beleeveth in Christ whosoever unfainedly repenteth him of his sinnes whosoever walketh uprightly before God making Conscience of his wayes hee shall bee saved Therefore whatsoever thy concâ—…it may bee concerning thine election or not election if thou doest truely beleeve in Christ and repenting of thy sinnes doest endevour to lead a good life as sure as God is true thou shalt be saved § IV. Secondly in respect of Gods Word which is infallibly true Now the word plainely testifieth that whosoever is in Christ is a new creature that those who are in Christ live not after the flesh but after the Spirit that they who are Christs doe crucifie the flesh with â—…he lusts thereof that Christ was made unto us not onely righteousnesse and redemption but also sanctification that Christ came not with water alone or bloud alone but with water and blood the bloud of redemption to cleanse us from the guilt of sinne and the water of ablution to purge us from the pollution of sinne that in whom Christ dwelleth by faith hee dwelleth in them by his Spirit and that if any man have not the Spirit of Christ he is none of his that faith being a fruit of the Spirit and a grace of regeneration it cannot bee where the Spirit of grace and regeneration is not and that unlesse men bee regenerate and borne a-new they cannot see the Kingdome of God § V. Thirdly in respect of Gods Oath in which it is impossible that he should lye Now God hath sworne that whom he redeemeth from the hand of their spirituall enimies he will give them to worship him in holinesse and righteousnesse before him all the dayes of their life For redemption is as well from the dominion of sinne as from the guilt of it As for those who commit sinne that is in whom sinne raigneth they are the servants of sinne and therefore not actually redeemed by Christ for whom the Sonne freeth they are free indeed Those that are freed from sinne become the servants of righteousnesse Those that are delivered from the hand that is the power of their spirituall enemies are ipso facto made the servants of God whose service is true freedome Thus much of the necessity of infallibility § VI. Secondly they are necessary necessitate pracepti imposing a necessity of duety towards God Our Neighbour Our Selves Towards God that wee may bee not onely obedient obsequious and well pleasing unto him but also which ought to be the chiefe respect of all our actions that wee may shew our selves thankefull unto him who hath been so gracious unto us First by loving him againe who hath lovedus first For when the love of God is shed abroad in our hearts by his spirit that is when by faith wrought in us by his spirit we are perswaded of Gods infinite and unspeakable love towards us it cannot be but that our hearts should reflect some love towards him which is to be shewed in a willing observation of his Commandements Secondly in bringing forth those fruits which God expecteth and in atchieving that end which God propoundeth to himselfe in all his benefits bestowed upon us This is the will of God even our sanctification that fruit which he expecteth that end whâ—…ch hee aimeth at in all his blessings This is the end of our elâ—…ction that we may bee holy of our vocation 1 Thess. 4. 7. of our redemption 1 Pet. 2. 24. Tit. 2. 14. Ephes. 5. 26 27. Of our reconciliation Col. 1. 21 22. Of our regeneration Ephes. 2. 10. Of all his temporall benefits Psal. 105. 45 Thirdly by adorning the doctrine of God our Saviour Tit. 2. 10. Fourthly and principally by glorifying God who hath been so good unto us and propounding his glory unto us in all things For herein God is glorified if we bring forth much fruit Ioh. 15. 8. § VII Secondly towards our Neighbour first for avoiding of offence 1 Cor. 10. 32 Phil. 1. 10. making straight pathes unto our feet that others treading in our steppes need not stumble or fall providing things honest in the sight of all men labouring and endevouring to have a good conâ—…cience void of offence towards God and towards men Secondly that wee may edifie our neighbours by a godly example and provoke them to good workes and winne them unto Christ 1 Pet. 3. 1. Thirdly that wee may stoppe the mouthes of the adversaries which otherwise would bee open to blasphemâ—… the truth Tit. 2. 5. Fourthly that wee may cause them also to glorifie God Matth. 5. 16. Fifthly that wee may doe them good in exercising judgment and in practising the dueties of charity and mercie towards them Thirdly towards our Selves First that wee may avoid those judgements which are threatned against all sinnes both of omission and commission Deut. 28. 15 c. Matth. 3. 10 25. 41 42. Secondly that wee may be made partakers of those blessings which are promised to those who aâ—…e obedient to the will of God Psal. 84. 11. § VIII Thirdly they are necessary necessitate signi as necessary signes and evidences whereby wee are to gather assurance to our selves of our justification whereby our faith is to bee demonstrated whereby wee are to make our calling and our election sure Our election can not bee knowne à priori by any foregoing thiâ—…gs but à posteriori and namely by the fruits of sanctification which are also the fruits of our election For by a godly life our faith and justification is manifested 1 Ioh. 3. 7. â—…n respect wherof the faithfull are said to be justified by their workes Iam. 2. 21 25. being justified it is certaine that they are called according to his purpose and iâ—… so called then elected are they elected then undoubtedly they shall bee saved They are the cognizances of them that are to bee saved for by faith wee receive the inheritance among them that are sanctified They are the evidences by
beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse even as David also describeth the blessednesse of the man unto whom God imputâ—…h righteousnesse without workes Gal. 2. 16 Knowing that a man is not justified by the workes of the Law but by the faith of Iesus Christ to which adde the words following in the same verse for by the works of the Law shall no flesh bee justified adde also Chap. 3. vers 10. 11. as many as are of the works of the Law that is who seeke justification by the workes of the Law are under the curse For it is written cursed is every one that continueth not in all the things which are written in the Booke of the Law to doe them But that no man is justâ—…fied by the Law in the sight of God it is evident for the just shall live by faith Ephes. 2. 8 9. By grace are yee saved through faith not by workes lest any man should boast Phil. 3. 8 9. I account all things but losse and dung that I may gaine Christ and may be found in him not having mine owne righteousnesse which is of the Law as all inherent righteousnesse is but that which is through the faith of Christ the righteousnesse which is of God by Faith Tit. 3. 5. Not by workes of righteousnesse which we have done but according to his mercy he saved us § VI. Bellarmine before he maketh answere to these testimonies noteth three things First what the Apostle meaneth by the Law of workes and by the Law of Faith Secondly what difference there is betwixt the justice of the Law and the justice in the Law Thirdly what the Apostle meaneth by workes when he saith a man is justified without workes For the first he cavilleth with Calvin and Chemnitius and others as though they understood simply by the Law of workes that which requireth workes and by the Law of faith which requireth faith as if the Law of faith did not also require workes and the Law of workes did not also require faith whereas our writers distinguish the two covenants of God that is the Law and the Gospell whereof one is the covenant of workes the other the covenant of grace doe teach that the Law of workes is that which to justification requireth works as the condition thereof the Law of faith that which to justification requireth faith as the condition therof The former saith doe this and thou shalt live Rom. 10. 5. Gal. 3. 12. Mat. 19. 17. the latter beleeve in Christ and thou shalt be saved Iohn 3. 16. Act. 16. 31. But the Papists whiles they teach that in the Gospell perfect righteousnesse is required in us to justification and salvation as the condition thereof as much or rather more than in the Law they doe either confound the Law and the Gospell making either of them to be the Law of workes or else as the Apostle speaketh of the false teachers of the Galathians they teach another Gospell than that which Christ and his Apostles taught which whosoever doth though he were an Angell from heaven he ought to be held accursed But you will say is not obedience to the Law required in the Gospell I answere it is not required unto justification and salvation as the condition but the ability of performing obedience is the grace of the New Testament which is promised to those that beleeve And therefore our new obedience is required as the fruit of our redemption and as the way wherein wee being justified are to walke towards our glorification and as the cognizance of them that shall be saved § VII Bellarmine having rejected our exposition setteth downe his owne the summe and effect whereof in plaine termes is thus That the Law of workes is the letter or the doctrine whether of the Law or of the Gospell prescribing what is to be done but affording no helpe to performe the same And that the Law of faith is the Spirit or the grace of the New testament promised to those that beleeve whereby they are enabled to performe that which is commanded Which distinction betweene the letter and the Spirit as it is propounded by Saint Augustine is true but cannot bee applyed to this place Rom. 3. 27. where by Law on both parts is meant Doctrine according to the proper signification of the Hebrew word Thorah The Law of workes signifying the Morall Law which unto justification requireth workes the Law of faith signifying the Gospell which to justification requireth faith onely and is therefore called the word of faith and the Law of faith For although Bellarmine elsewhere seemeth to make this to be a principall difference betweene the Law and the Gospell that the Law is the letter commanding the Gospell is the Law of faith meaning thereby the grace of the New Testament which is the Law written in our hearts wherby we are enabled to performe obedience to the Law yet hee confesseth that the Gospell in the Scriptures doth ever signifie the doctrine of the Gospell and withall confesseth the doctrine of the Gospell as it commandeth any thing to be a Law of workes So that lex fidei the Law of faith according to this exposition is as well opposed to the Gospell as it signifieth the doctrine thereof as to the Law But the difference betweene the Law of workes which is the morall Law and the Law of faith which is the Gospell in the question of justification whereof the Apostle treateth is to bee fetched from that righteousnesse which either of them requireth to justification For both of them require righteousnesse therunto The Law requireth the righteousnesse of workes the Gospell in which without the Law is revealed the righteousnesse of God by which we are justified teacheth the righteousnesse of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the Law of saith to be saved by grace And this explication fitly agreeth to the scope of the Apostle teaching that by the doctrine not of the Law but of the Gospell all boasting is excluded As if the Apostle had thus argued The true doctrine of justification excludeth all boasting See Ephes. 2. 8 9. but the Law of workes that is that doctrine which teacheth justification by workes doth not exclude all boasting See Rom. 4. 2. which the Law of faith doth teaching that wee are justified by remission of sinnes and saved by grace therfore that doctrine which teacheth justification by works is not the true doctrine but that which teacheth justification by faith without workes § VIII As touching the difference which hee putteth betweene the justice of the Law or that which is in it or by it I have spoken before in the third question of this controversie where I shewed that if it be admitted according to Augustines meaning who was the Author of it it maketh wholly against Bellarmine For though a
Spirit it selfe beareth witnesse with our Spirit that we are the Children of God and if Children Heires of God and coheires with Christ who shall be glorified with Christ if hee hath given us grace not onely to beleeve but also to suffer with him and for him he doth not say that our suffering doth make us sonnes and heires of God who shall be glorified with him but the Spirit beareth witnesse that if we suffer with him we are the sonnes and heires of God who shall be glorified with him So 2 Tim. 2. 11 12. If we suffer wee shall reigne with him if we patiently suffer it is not a cause but a signe that we shall reigne with him Rom. 8. 1. There is no condemnation to them that are in Christ Iesus But how shall we know who they are that shall be saved by Christ that walke not after the flesh but after the Spirit where walking after the Spirit is not the cause of salvation but a signe of their being in Christ which is the cause Christ is the foundation and cause of all our happinesse and faith is the only instrument whereby wee receiving Christ are united unto him all other graces and duties unto which happinesse any where is ascribed as it is to many Matth. 5. 3. c. Psalm 112. 1. c. are but notes of our being in Christ by faith and presages of our future happinesse Thus in the same chapter Rom. 8. 13. If by the Spirit yee doe mortifie the deeds of the body that is of the flesh as the vulgar Latine rendreth it and as Paul speaketh 1 Cor. 9. 27. Ye shall live So Rom. 10. 13. Whosoever calleth upon the name of the Lord shall be saved that is whosoever hath this grace given him unto him truly to worship God it is an evident signe and assurance unto him that he shall be saved and so of the like Ambrose this is the signe of justification in a man that by that which dwelleth in him he that is justified may appeare to be the Sonne of God § XII As evidences according to which the Lord will judge For so it is often said that God will judge men acccording to their workes Thus Matth. 25. 34 35. Come ye blessed of my Father inherit the kingdome prepared for you from the foundation of the world for when I was hungry you gave me meat c. this rationall particle for though it be called causall and the sentence where it is used is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rendring of the cause doth not imply a cause properly so called but any argument or reason as I have shewed heretofore as here it implyeth an argument from the fruits as signes and evidences of their bleessednesse in Christ by faith The causes of this sentence of salvation are set downe vers 34. First because they are blessed of God that is justified Secondly because elected for whom God in his eternall purpose hath provided this kingdome Thirdly in that it is called the inheritance purchased for them that truely beleeve in Christ who as soone as they beleeve are by justification blessed as being entitled or having right to this Heavenly inheritance and this is implyed in the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherit shewing that they come to that kingdome by right of inheritance Salvation therefore is given as a freâ—… gift of God depending upon election and justification and as an inheritance purchased by Christ for all true beleevers and therefore not merited by them that are saved But because God hath promised salvation to all that have true faith in Christ which is a secret and inward grace and many men deceive themselves with a vaine opinion and profession of it therefore the Lord will judge of men according to the fruits thereof when as men therefore professing the true faith doe demouâ—…trate their faith by good workes and namely by the workes of charity and mercie they give good proofe of their election whereby this kingdome was prepared for them and of their redemption by which Christ purchased this inheritance for them and of their justification whereby they are entituled to this kingdome and so are blessed of God And therefore according to these fruits Christ pronounceth the sentence of salvation § XIII Wherefore to proceed in my answeres to the afore said objection for by that which hath beene said it appeareth Fifthly that eternall life is not deserved by our obedience because it is the free gift of God depending upon Gods free election Sixthly because we come to it as to an inheritance purchased by Christs merits and not by ours Seventhly though it be a reward yet it presupposeth no merit of ours because it is a free and undeserved reward whereby the Lord out of his meere bounty doth crowne his owne gifts Ea enim est Dei bonitas saith learned Casaubon ut beneficia gratuitò in suos collata aliâ—… beneficiis coronet atque hoc mercedem appellet such is the goodnesse of God that such benefits as he hath freely bestowed upon his children he crowneth with other benefits and this hee calleth reward nihil tamen saith Calvin quasi debitum solvens sed mercedis titulum imponens suis beneficiis not as rendring any debt but imposing the name of reward on his owne benefits § XIV Now let us examine the testimonies which Bellar. alleageth wherein upon condition of obedience eternall life is promised The first is Matth. 5. 20. unlesse your righteousnesse exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven which words containe directly a threatning and not a promise for hee doth not say if your righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees which was but externall and in outward shew yee shall enter into the Kingdome of heaven but if it doe not which argueth that internall righteousnesse is necessary to salvation necessitate 〈◊〉 as causa sine qua non but doth not prove it to be so necessitate efficientiae And so doe other threatnings Heb. 12. 14. Luk. 13. 3. Matth. 25. 42. 1 Cor. 6. 9. Gal. 5. 21. § XV. The second testimony is Mat. 19. 17. If thou wilt enter into life keepe the commandements Where a rich man being a justitiray as many of the Iewes were quia omnis spes salâ—…tis apud Iudaeos in operibus erat non in fide taking it for granted that by his workes he must bee saved but not satisfied as justitiaries never are but ever remaine doubtfull and uncertaine of their justification as wee see in the Papists I say not satisfied with all that obedience which he had performed from his youth up but finding that something still was lacking hee commeth to our Saviour to know what good works those were by doing whereof he might bee saved Good Master saith hee what good thing shall I doe that I may inherit eternall life To
lib. 4. cap. 4. § 5. 4. 4. I know nothing by my selfe yet am I not thereby justified lib. 4. cap. 4. § 17. 6. 11. But ye are washed but yee are sanctified but ye are justified c. lib. 2. cap. 3. § 4 lib. 4. cap. 10. § 7. 12. 9. To another faith lib. 6. cap. 1. § 6. 13. 2 Lib. 6. cap. 1. § 6. cap. 3. § 2. 3 4. 13. 13. Now abideth faith hope and charity c. lib. 6. cap. 3. § 4. 15. 49. We shall also beare the image of the heavenly lib. 4. cap. 10. § 12. 16. The second to the Corinthians 4. 17. Lib. 7. cap. 5. § 7. lib. 8. cap. 2. § 21. 5. 21. Him that knew no sinne hee made sinne for us that we might bee made the righteousnesse of God in him lib. 1. cap. 3. § 10. lib. 5. cap. 1. § 4. c. ad finem capitis 7. 1. Perfecting holinesse in the feare of God lib. 7. cap. 8. § 20. 7. 10. Godly sorrow worketh repentance c. lib. 7. cap. 5. § 6. 9. 10. He that ministreth seed multiply your seed and increase the fruits of your righteousnesse lib. 7. cap. 8. § 21. The Epistle to the Galatians 1. 8 9. If we or an Angell from heaven preach any other Gospeâ—…l c. lib. 1. cap. 1. § 1. 2. 16. Knowing that a man is noâ—… justified by the workes of the Law but by the faith of Iesus Christ c. lib. 7. cap. 3. § 8 c. ad 13. 3. 21. If there had beene a Law given which could have given life verily righteousnesse should have beene by the Law lib. 4. cap. 12. § 8. 5. 5. 6. We waite for the hope of righteousnesse by faith which workâ—…th by lo ve lib. 4. cap. 11. § 2 3 4. cap. 12. § 3. in fine lib. 6 cap. 12. § 3. â—… 4. 6. 7. Whatsoever a man soweth that he shall reape lib. 8. cap. 5. § 13. The Epistle to the Ephesians 2. 8. 9. By grace ye are saved through faith not of workes c. lib. 7. cap. 3. § 13. 5. 8. Now we are light in the Lord. lib. 2. cap. 8. § 6. 5. 26 27. That hee might sanctifie and cleanse it that hee might present it unto himselfe c. lib. 2. cap. 8. § 6. The Epistle to the Philippians 1. 9. VVherefore God hath exalted him lib. 1. cap. 4. § 11. 12. 2. 12. VVorke out your salvation in feare lib. 7. cap. 5. § 5. 3. 8 9. I account all things dung that I may winne Christ and may be found in him not having mine owne righteousnesse c. lib. 7. cap. 3. § 15. lib. 8. cap. 2. § 22. 3. 15. Let so many as perfect be thus minded lib. 5. cap. 7. § 10 The second to the Thessalonians 1. 5 6. That ye may be counted worthy of the Kingdome of God seeing it is a righteous thing with God to recompence c. lib. 8. cap. 5. § 20. 22. The first to Timothie 2. 14 15. Notwithstanding sâ—…e shall be saved in child bearing if they continue in faith c. lib. 7. cap. 5 § 4. 5. 8. If any provide not for his owne he hath denyed the faith and is worse than an infidell lib. 6. cap. 2. § 6. The second to Timothy 2. 11 12. If wee bee dead with him we shâ—…ll also live with him if we suffer we shall also reigne l. 7. c. 4. § 11. 16. 2. 21. If a man purge himselfe from these he shall be a vessell unto honour sanctified and meetâ—… for the Masters usâ—… lib. 8. cap. 2. § 9. 4. 7 8. I have fought a good fight henceforth is laid up for me a crowne of righteousnesse c. lib. 8. cap. 5. § 20. To Titus 2. 14. That hee might redeeme us from all iniquity and might purge untâ—… himselfe a peculiar people zelous of good workes lib. 4. cap. 4. § 19 3. 5 6 7. Not by workes of righteousnesse wâ—…n we have done but according to his mercie he saved us by the lâ—…ver of regeneration that being justified c. lib. 4. cap. 10. § 8. lib. 7. cap. 3. § 14. To the Hebrewes 5 9. He became the author of salvation eternall to them that obey him lib. 7. cap. 7. § 12. 6. 10. God is not unrighteous to forget your worke c. lib. 8. cap. 5. § â—…0 9. 28. Christ was once offered to beare the sinnâ—…s of many lib. 2. cap. 8. § 2. 10. 36. Ye have need of patience lib. 7. cap. 5. § 3. 11. 4. 7 c. lib. 4. cap. 10. § 9. 11. 6. He that commâ—…th to God must beleeve that God is and that he is a rewarder c. lib. 6. cap. 10. § 7. cap. 15. § 15. 13. 16. VVith such sacrificâ—…s God is well pleased lib. 8. cap. 5. § 2. Iames. 1. 25. Being a doer of the word this man shall be blessed in his deed lib. 7. cap. 5. § 12. 2. 14. 17. If a man say he hath faith and have not workes c. lib. 6. caâ—… 2. § 5. 10 c. cap. 3. § 5. lib. 7. cap. 5. § 12. 2. 24. Ye see then how that by works a man is justified and not by faith onely lib. 2. cap. 4. § 4. 2. 14. c. ad finem capitis lib. 7. â—… 8. § 2 c. 2. 26. As the body without the Spirit is dead c. l. 4. c. 11. § 7. The second of Peter 1. 1. Who have obtained like precious faith with us in the righteousnesse of God and our Saviour IESVS CHRIST lib. 4. c. 2. § 2. The first of Iohn 2. 4. He that saith I know him and keepeth not his Commandements is a lyar lib. 6. â—… 2. â—… 8. 2. 5. He that keepeth his word in him the love of God is perfected lib. 5. cap. 7. § 6. 3. 14. We know that wee are passed from death unto life because wee love the brethren l. 6. c. 12. § 3. 4. 19. Wee love him because he first loved us l. 6. c 12. § 5. 5. 1. Whosoever beleeveth that Iesus is the Christ is borne of God lib. 6. cap. 2. § 9. 5. 3. And his Commandements are not grievous l. 7. c. 6. § 8. The Revelation 7. 14 15. These are they that came out of great tribulation therefore are they before the throne of God lib. 8. cap. 5. § 16. 19. 8. The fine linnen is the righteousnesse of Saints lib. 2. c. 2. § 5. 22. 11. He that is righteous let him bee righteous still l. 2. c. 4. § 5. c. 5. § 10. l. 7. c. 8. § 23. 22. 12. I come quickly and my reward is with me to give to every man as his worke shall be The end of the Table of the places of Scriptures expounded in this Treatise A Table of things contained in this Treatise of Iustification A Abraham THough he abounded with good works yet he was justified by faith without workes lib. 4. cap 8. § 15. lib. 7. cap. 3. §
2 3. â—… ad 8. As bee was justified so are we lib. 5. cap. 2. § 6. Adam Whether his sinne bee imputed lib. 4. cap. 10. § 1 2. Whether originall sinne bee traduced from â—…im l. 4. c. 10. § 3. Whether the transgression and the corruption bee communicated after the same manner ibid. § 4. The comparison betweene the first and the second Adam ibid. § 5. Adoption That it is true lib. 4. cap. 10. § 18. Such as is our adoption such is our justification ibid. § 19. Adoption according to Bellarmiâ—…es 〈◊〉 is twofold of the soulâ—… and of the body ibid. § 20. No reall change in adoption but it is relative and imputative ibid. § 21. Affiance Whether it be faith lib. 6. cap. 4. § 9. 11. Assent It being firâ—…e lively and effectuall is faith l. 6. c. 1. 2. § c. 4. § 10. B Bellarmine His contradictions l. 3. c. 4. § 3. â—… 3. l. 4. c. 2. § 5. ad literam o l. 4. c. 9. § 7. l. 4. c. 10. § 1 2. l 5. c. 6. § 7. l. 5 c. 8. § 2. in fine l. 6. c. 3. § 7. â—… 6. c. 8. § 7. â—… 4. l. 6. c 9. sub finem ad literam * l. 6. c. 10. § 11 l. 6. c. 15. § 10. l. 8. c. 2. § 11. l. 8. c. 9. § 3. â—… 2. § 4. C Causall particles Not alwayes nor for the most part notes of causes l. 8. c. 5. § 14. 16. 17. Cause The Causes of iustification l. 1. c. 2. The Causes efficient principall God l. 1. c. 2. § 1. The Father § 4. the Sonne the holy Ghost ibid. The moving Causes l. 1. c. 2. § 2. The instrumentall Causes lib. 1. c. 2. § 5. c. The essentiall Causes l. 1. c. 3. The matter lib. 1. cap. 3. 1 c. ad 7. l. 4. The forme lib. 1. cap. 3. § 7 c. l. 5. The finall cause lib. 1. cap. 6. § 1 2 3 4. Charity That it doth not justifie as well as faith l. 4. c. 11. § 2 c. That it is not the forme of â—…aith lib. 4. cap. 11. § 5. Whether perfect in this life l. 5. cap. 7. CHRIST The mericorious cause of justification l. 1. â—… 2. § 4. Whether hee obeyed the Law for himselfe or for us l. 1. c. 4. § 10. Whether he merited for himselfe lib. 1. c. 4. § 11. Christs exaltation Phil. 2. 9. was his declaration to be the Sonne of God lib. 1. c. 4. § 11. 12. How many wayes hee is said to justifie us lib. 2. c 5. § 8. The righteousnesse of Christ is Gods righteousnesse l. 4. c. 2 § 2 3 4. Christs rightâ—…ousnesse the materiâ—…ll cause of justification l. 1. c. 3 4. vide Materiall and Matter Christs righteousnesse both the matter and merit of our iustification lib. 1. cap. 3. § 1. Concupiscence In the regenerate a sinne lib. 2. cap. 8. § 7 8. 9. lib. 4. cap. 4. § 12. lib. 7. cap. 6. § 14. Concupiscence going before consent a finnenne lib. 2. c. 8 9. Counsells The Counsell of voluntary poverty l. 7. c. 7. § 4. The counsell of single life lib. 7. cap. 7. § 5 6. D David Not iustified by inherent righteousnesse lib. 4. c. 8. § 15. Definition Of Iustification lib. 1. cap. 1. § 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. cap. 2. § 1 2. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 4. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 5. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 6. Dispositions Seven alleaged by Bellarmine to disprove justification by faith alone lib. 6. cap. 10 11 12. Whether any dispositioâ—…s bee indeed required by the Papists lib. 6. c. 10. § 4. Whether faith hope love as they bee dispositions bee graces lib. 6. cap. 12. § 6 7. E Efficient The efficient principall of justification God lib. 1. c. 2. § 1. The motives grace and iustice ib. § 2. The actions of the Father the Sonne the holy Ghost distinguâ—…shed ibid. § 4. End The end or fiâ—…ll cause of iustification both supreme the glory of God lib. 1. c. 6. § 1. and also subordinate viz. salvation § 2. certainety of salvation § 2. sanctification § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How to be understood Gal. 5. 6. l. 4. c. 11. § 3. 4. F Faith The instrument on oâ—…r 〈◊〉 of iustification lib. 1. cap. 2. § 7. Concerning it seven things considered 1. Thâ—… it iustifieth not as it is an habit or act in us but as the hand to receive Christs righteousnesse ibid. lib. 1. cap. 5. § 12. 2. It must therefore be such a faith as doth specially apprehend Christ. lib. 1. cap. 2. § 8. 3. It doth not prepare onely and dispose to iustification but it doth actually iustifie § 9. l. 6. c. 7. § 1 2. 4. It doth not iustifiâ—… absolutely in respect of its ownâ—… worth but relatively in respect of the object § 10. 5. The meaning of the question whether we be justified by faith or by workes § 11. 6. How faith is said to iustifie alone § 12. 7. That faith doth not sanctifie alone § 12. Whether the act of faith properly be imputed â—…torighteousnesse l. 1. cap. 2. § 7. cap. 5. § 12. That charity is not the formâ—… of faith l. 4. cap. 11. § 5. Of the distinction of saith that it is either formata or informis § 6. That faith is perfect Bellarmine produceth sixe reasons which are answered l. 5. c. 6. The full discourse of faith l. 6. The Popish 〈◊〉 concerning faith l. 6. c. 1. § 1. What faith is cap. 1. § 2. That it is not without knowledge § 3. against implicite faith lib. 6. cap. 1. § 3. c. The doctrine of implicit faith both falsâ—… for many reasons § 4. and absurd in that they say it may better bee defined by ignorance than by knowledge § 5. Bellarm. allegations out of the Scriptures for implicite faith § 6 of Fathers § 7. Testimonies of Fathers against it § 13. Bellarmines reason § 14. The doctrine of implicite faith wicked as being an egregious coozâ—…nage § 15 16 17. and pernicious to the people § 18. True justifying â—…aith cannot be severed from charity lib. 6. cap. 2. Our reasons I. Because hee that hath true faith is regenerate § 1. II. Because hee hath the Spirit of Christ dwelling in him § 2. III. Because hee is sanctified â—… 3. IV. Because hee is the true Disciple of Christ. § 4. V. Because true faith worketh by charity ibid. VI. Because true faith is formata ibid. VII Because if it be without charity it doth not iustifie VIII Because they who love not know not God ibid. 7. Other arguments out of Iames 2. § 5. 6. Other arguments defended against Bellarmine § 6. c. Testimonies of Fathers lib. 6. cap. 2. § 12. Bellarmines proofes that
justifie not onely peâ—…petuall in the Scriptures but also ordinary in the speeches and writings of men Wherein God is said to justifie men and man is said to justifie God and one man is said to justifie another and one and the same man to justifie himselfe without any signification of infusing righteousnesse into him but by cleering him and pronouncing him just Secondly that there is no further respect to be had in this controversie to the notation of the Latine or English word than as it is a true translation of the Hebrew word in the old Testament and of the Greek in the new now I shall make it evident that the Hebrew hitsdiq and so the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Verbum forensâ—… a judiciall word taken from the courts of justice which being attributed to the Iudge is opposed to condemning and signifieth to absolve or to give sentence with the party questioned § III. In the definition we consider justification as an action of God whose alone worke it is and so the Scriptures consider it in many places as Rom. 8. 33. It is God that doth justifie for it is he only that forgiveth sinnes Esa. 43. 25. It is he onely that can by making us righteous in Christ give us right and title to the kingdome of heaven It is no action therefore of our owne or of any creature neither is it wrought by our owne preparations and dispositions For although every man is bound to use all meanes to attaine to justification yet it is not of him that willeth nor of him that runneth but of God that sheweth mercy For if God bee the agent in justifying us then are wee the patients And for that cause we are never in the Scriptures exhorted to justification or to the parts thereof which are not our Officia or duties but Gods Beneficia as wee are to the duties of sanctification whereunto we being already justified and regenerated doe cooperate with the Spirâ—…t of grace § IIII. Secondly when we say it is an action of God Imputing the righteousnesse of Christ and absolving the beleeving sinner and accepting him c. wee consider it not as an action of God within us working a positive or reall change as in sanctification but as an action of God without us For it is a judiciall act of God as the Iudge oppoâ—…ed to condemning And therefore as by his sentence hee doth condemne that is make wicked so by his sentence hee doth justifie that is of guilty he maketh not guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his sentence God doth justifie as Chrysostome and Oecumenius note upon Rom. 8. 33. where a judiciall proceeding in the businesse of justification is plainely described For there is mention of the accuser of Gods elect there is God that justifieth and none to condemne there is the advocate and intercessor to plead for us And as in condemning though the hebrew word Hirshiah opposed to justifying signifieth to make wicked for as Tsady is to be just and Hitsdiq to make just that is to justifie so Rashah to be wicked and Hirshiah to make wicked that is to condemne yet God by condemning doth not make a reall or positive change by infusion of wickednesse into the party whom by his sentence hee maketh wicked that is condemneth so in justifying though the word doe signifie to make righteous yet the Lord doth not Quatenus justificat as he justifieth worke a reall or positive mutation in the party whom by his sentence he maketh just that is justifieth in respect of any inward dispositions or qualities but onely a relative change or mutation in respect of his estate and condition before God and in respect of some relations to him It is true â—…hat in our justification we are of sinners made righteous but the righteousnesse which we have by justification standeth in remission of sinne and acceptation or constitution of us as righteous not in our selves but in Christ both which are wrought by imputation of his righteousnesse It is true also that whom God doth justifie he doth also sanctifie But in justification he doth not worke a reall change in the party as he doth in sanctification And this 〈◊〉 in the like actions of God viz. adoption redemption and reconciliation which three in substance differ not from justification For all agree in the not imputing of sinne by imputation of Christs righteousnesse but are diversified by certaine relations all which concurre in justification that men having their sinnes forgiven whereby they had beene either the children of the devill by adoption are made the sonnes of God or the vassals and bondslaves of sinne and Satan are by redemption made the servants of God or enemies to God by their reconciliation become his favourites or guilty of sinne and damnation in their justification they are accepted as righteous in Christ and consequently become Gods servants Gods favourites Gods sonnes and if sonnes then also heires of eternall life As therefore in adoption redemption reconciliation there is no reall change made in the party but onely a new relation acquired of being a sonne and hâ—…ire to the adoptour a servant to the redeemer a favourite to the reconciler which before he was not so neither in justification is there a reall or positive change as the Papists would have it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relative or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in relation in respect of those relations even now mentioned and in respect of his estatâ—… and condition before God being in his justification translated from the estate of damnation unto the state of salvation Even as the councell of Trent it selfe defineth justification to be a translation from that state wherein a man is borne the sonne of the first Adam into a state of grace and adoption of Gods sonnes through the second Adam Iesus Christ our Saviour which is done without any reall change wrought in the party as hee is justified For who before was guilty of sinne and damnation the same man remaining a sinner in himselfe and in himselfe worthy of damnation is in his justification absolved from the guilt of sinne and accepted as râ—…teous in Christ in whom also hee is made a servant a favourite a sonne of God and consequently as I said in the definition an heire of eternall life § V. And yet we deny not but that those whom God reconcileth unto himselfe receiving them into his grace and â—…avour in Christ them also he endueth in some measure with the graces of his Spirit whom he adopteth to be his sonnes in Christ them also he regenerateth by his holy Spirit whom he redeemeth from the guilt of sinne he also freeth from the dominion of sinne and whom he justifieth by faith he also sanctifieth by his Spirit that is whom he maketh just by imputation them also he maketh just by infusion of righteousnesse to whom he imputeth the merit of Christ his death and
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
condemnation and justification some where signifie the action of the Iudge as in the place cited Rom. 5. 16. yet notwithstanding when God doth justifie a sinner by dâ—…claring him just he doth also make him just because the judgement of God is according to the truth And therefore Christ whether he justifieth us by his obedience or by his judgement he alwayes maketh just And thus Augustine saith he understood this place Reply That God maketh just whom he pronounceth just we freely confesse but the question still is of the manner for in justification when he pronounceth a man just he maketh him just and that perfectly just not by infusion of inherent righteousnesse but by imputation of Christs righteousnesse And whom hee justifieth that is maketh just by imputation of righteousnesse them hee also sanctifieth that is maketh just in some measure by infusion of grace For to use Bellarmines owne words when God doth justifie a sinner by declaring him righteous it is plaine that in himselfe hee is a sinner who by God is declared to bee just and therefore that hee is not justified by inherent justice for in himselfe he is a sinner as wee all are How then shall the judgement of God bee according to the truth when hee declareth a sinner to bee just To a sinner beleeving in Christ the righteousnesse of Christ apprehended by faith is imputed for righteousnesse Rom. 4. 5. and this we shall hereafter shew to be an argument unanswerable None remaining sinners in themselves can truely bee declared or pronounced just in respect of righteousnesse inherent All mortall men even the most righteous of them meraine sinners in themselves 1 Ioh. 1. 8. Ecclus 7. 20. Therefore No mortall man can truly be declared or pronounced just in respect of inherent righteousnesse and consequently none are or can bee justified by righteousnesse inherent § IIII. The testimony of Augustine is falsified For disputing against the errour of the Pelagians who imagined that originall sinne was not propagated from Adam but that imitation onely maketh sinners by Adam hee inferreth that then by the same reason onely imitation maketh just by Christ. As though either Adam had done no more against us or Christ for us than that they had been prime examples and precedents the one of sinne the other of righteousnesse But Augustine sheweth out of Rom. 5. that as those who are regenerated by the Spirit of Christ obtaine remission of sinnes and inward grace so those who come from Adam by naturall generation are made guilty of his sinne unto condemnation and also receive corruption from him by propagation all which we teach But that Augustine pleadeth not for justification by inherent justice appeareth by the antithesis which in that place hee maketh betwixt our condemnation by Adam and our justification by Christ. First that whereas to condemnation there concurres our owne voluntary transgression besides Adams sinne yet to our justification there doth not concurre any righteoufnesse besides Christ. Secondly which difference Saint Paul also noteth Rom. 5. 15 16 because in the carnall generation originall sinne onely is contracted but in the spirituall regeneration there is remission not onely of originall but also of voluntary sinnes § V. The second reason of Calvin and Chemnitius which Bellarmine taketh upon him to confute is this because the Apostle writing of justification did no doubt imitate the Hebrew phrase though he wrote in Greeke But the Hebrew word signifying to justifie hath the judiciall signification The argument may thus be propounded Such as is the signification of the Hebrew hitsdiq in the old Testament the same is the signification of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the edition of the Septuagints as being the translation thereof and in the new Testament which in this point retaineth the translation of the Septuagints But the Hebrew hitsdiq is meerely a judiciall word opposed to condemnation as I have proved heretofore by induction of examples as Deut. 25. 1. 1 King 32. 8. Prov. 17. 15. Esai 5. 23. and never signifieth to make righteous by infusion or to endue with righteousnesse inherent Therefore the Greeke word also hath the same signification To the assumption Bellarmine answereth that the Hebrew word properly signifieth to make just but because a man may bee made just both inwardly by obtaining of justice and outwardly by declaration hence it is that the word admitteth these divers significations Reply In this answer we are to take his confession of the truth both that we may be made just outwardly by declaration and also that the Verbe sometimes doth signifie so much In vaine therefore doe the Papists urge against us the signification of the Latine word justificare as signifying justum facere seeing by our exposition it signifieth justum facere also not onely by declaration as Bellarmine heere speaketh but much more by imputation But though he confesseth the signification of the Verbe urged by us yet wee may not acknowledge the signification so much urged by the Papists yea wee confidently deny that the Hebrew hitsdiq doth any where in the Scriptures signifie to endùe with righteousnesse inherent § VI. This therefore hee endevoureth to prove by induction of examples and first out of Dan. 12. 3. Qui adjustitiam erudiunt multos who instruct many to righteousnesse The Hebrew word is matsdiqim where the Prophet speaking of the great glory which shall bee of Teachers who justifie many the vulgar Latine which is the onely authentique Text among the Papists doth not translate the word making righteous by infusion or enduing with righteousnesse inherent which is the worke of God alone and not of the Teacher but instructing unto righteousnesse or as Bellarmine himselfe expoundeth by teaching to bring men to righteousnesse which is done by bringing them to beleeve and therefore this allegation proveth not the Popish signification of the word Yea but it disproveth saith Bellarmine the judiciall signification so much urged by you For Teachers doe not justifie after the maner of â—…udges howbeit the Popish Priests dot in their absolutions as themselves doe teach Reply But this is nothing but a cavill For where wee say that to justifie in this doctrine of justification is verbum forense a word taken from Courts having a judiciall signification as namely to absolve from sinne or to give sentence with a man after the maner of a Iudge our meaning is that this word being attributed to God as it is God alone that justifieth and so wee consider justification as an action of God it alwaies hath this judiciall signification and never signifieth to endue with righteousnesse inherent But wee doe not say that it being attributed to any other as it is to divers others both perâ—…ons and things it is to bee expounded as the act of the Iudge though otherwise the justice implyed in the signification of the word bee after the judiciall sense not inherent but imputative Thus as I
which cannot be understood of justification by inherent righteousnesse For it were very absurd to affirme which the Papists would faine father upon us that to justification by inherent righteousnesse nothing is required but faith only Againe Bellarmine objecteth which in the ninth Chapter where he confesseth justification to be often taken in the Scriptures for declaration of righteousnesse he more plainely expresseth although to justifie were every where taken for to pronounce just yet that were no advantage to us For a sinner cannot truely be pronounced just unlesse he who pronounceth him just doe withall make him just which God onely can doe And therefore hee alone is said to justifie a sinner and by absolving him to make him truely just Answere Whom God pronounceth just them hee maketh just but still the question is of the manner for to justifie by absolving is to make righteous by the not imputing of sinne and imputing of righteousnesse and not by infusion of righteousnesse for that is not to justifie but to sanctifie Howbeit wee freely confesse that whom God justifieth hee also sanctifieth and that whosoever is in CHRIST IESVS hee is a new Creature But howsoever these graces doe alwayes concurre insomuch that whosoever hath the one hath the other and whosoever hath not both hath neither yet notwithstanding they must carefully bee distinguished And that is it which hitherto I have endevoured to prove CAP. VI. Hâ—…w Iustification and Sanctification are to be distinguished § I. NOw let us consider how they are distinguished And first the difference of them may appeare by their contraries The contrary to justifying is condemning the contrary to sanctifying is polluting or defiling with sinne first therefore the word which signifieth to condemne if you respect the force of the word signifieth to make wicked even as the Verbe which signifieth to justifie doth if you respect the force of the word it signifieth to make just As God therefore when hee condemneth is said to make wicked not by infusion of wickednesse but by his sentence pronouncing the party guilty and deputing him to punishment so when hee justifieth he maketh just by his sentence not by infusion of righteousnesse quatenus justificat but by imputation of Christs righteousnesse he absolveth the party from guilt and punishment and accepteth of him as righteous in Christ and as an heire of eternall life secondly the contrary to sanctifying which is to make holy is polluting or defiling with sinne which is to make unholy and uncleane What difference therefore is betweene condemning and polluting the like is betweene justifying and sanctifying And as condemning and polluting are by no meanes to bee confounded no more can justifying and sanctifying § II. In justification wee are freed from the guilt of sinne in sanctification from the corruption or pollution of sinne For God is then said to justifie us when he absolveth us from the guilt of sinne by imputation of Christs righteousnesse and hee is then said to sanctifie us when by his Spirit he mortifieth sinne in us and freeth us in some measure from the corruption thereof § II. Iustification is an action of God without us as also are redemption reconciliation and adoption which three benefits in substance differ not from justification but are all comprehended under it the second first being the same in effect with the former part of justification viz. remission of sinnes and the last being all one with the second part of justification which is acceptation of the beleever as righteousnesse in Christ and as an heire of eternall life as I have shewed heretofore for then are wee said to have redemption when wee have remission of sinnes then is God said to reconcile us unto himselfe when hee doth not impute our sinnes unto us then hee is said to adopt us when hee accepteth of us in Christ as righteous and as heires of eternall life None of these actions doth worke a Reall change in the party but importeth a new relation betweene God and them as hath beene shewed But sanctification is an action of Gods Spirit within us working in us a reall change by mortification of sinne within us and infusion of Grace and righteousnesse into us § IV. Of justification the matter is the righteousnesse of Christ which is in him as the subject but imputed to us the matter of sanctification is a righteousnesse derived from Christ but inherent in us The matter therefore of our justification is perfect but not inherent to wit the most perfect righteousnesse of Christ which is out of us in him The matter of our sanctification is inherent but not perfect to wit justitia inchoata a righteousnesse which is but begun in us and that new obedience which though it be sincere and unfained is with great infirmity performed by us recta forsan sed non pura justitia as Bernard saith § V. Hereupon it followeth that of justification it selfe whereby wee are justified before God there are no degrees though óf the assurance thereof there bee which are the degrees of speciall faith because to the most perfect righteousnesse of Christ by which we are even in our first conversion justified nothing can be added and therefore as I have said the faith of all the faithfull though different in degrees is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of equall worth in the righteousnesse of God and our Saviour Iesus Christ even as the hands of divers men though unequall in strength yet are of equall efficacie in respect of the almes received thereby But of sanctification there are degrees according to the measure of grace received § VI. The forme of justification considered as an action of God is imputation of Christs righteousnesse of sanctification the infusion of righteousnesse For God by imputation of Christs righteousnesse doth justifie us and he doth sanctifie by infusion of righteousnesse § VII The parts of justification are remission or not imputing of sinne unto condemnation and acceptation as righteous unto life both wrought by imputation of Christs righteousnesse unto us The parts of sanctification are mortification whereby wee dye unto sinne and vivification whereby wee live unto righteousnesse rising from the grave of sinne unto newnesse of life and is therefore called the first resurrection both wrought in us by the Spirit of sanctification § VIII Wee are justified by faith not as it is a grace or habit in us that is to say as it is a part of inherent righteousnesse but as the hand or instrument receiving the righteousnesse of Christ which is imputed to them that beleeve but wee are sanctified by faith as it is a part of that righteousnesse which is inherent in us And therefore wee are justified by faith alone because no other grace doth concurre with it to the act of justification none of them serving to receive the righteousnesse of Christ but faith onely but we are not sanctified by faith alone
VII Yea but it is a gift given by Christ. It is very true for in and by Christ all grace and favour is vouchsafed unto us for in him hee hath graciously accepted us And therefore as it is called the grace of God so in many places it is called the grace of Christ not onely because in and by him it is granted to us but also because he doth bestow it But doth it hereof follow that this grace is inherent what spirituall favour or grace tending to salvation hath God vouchsafed unto us otherwise than in and by Christ In him he vouchsafed us grace in generall and in particular the grace of election for in him wee were chosen Ephes. 1. 4. The grace of vocation and salvation given us in Christ. 2 Tim. 1. 9. the grace of adoption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Iesus Christ Ephes. 1. 5. The grace of reconciliation in and by Christ Rom. 5. 1. 11. 2 Cor. 5. 19. Col. 1. 20. The grace of redemption by Christ Rom. 3. 24. Ephes. 1. 7. Col. 1. 14. The grace of justification by Christ Rom. 5. 9. 17 18 19. And how is this proved which no man doubteth of that grace is given by Christ because it is said Ioh. 1. 17. Gratia veritas per Iesum Christum facta est grace and verity was made by Iâ—…sus Christ where leaving his hold that it is given he urgeth as if he had forgot himselfe the phrase facta est is made for saith he it is not well said that the favour and benevolence of God is made § VIII Answ. The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alwayes signifie was made but many times is expressed by the Verbe substantive fuit or extitit as Mark. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 26. 26. 6. Iohn 1. 6. sometimes by the Verbe became as Ioh. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word became flesh so Mark. 1. 17. 1 Cor. 9. 20. 13. 1. and sometimes by the Verbe came and that in the sense either of happening Rom. 11. 25. 2 Tim. 3. 11. or of growing Matth. 21. 19. 1 Tim. 6. 4. or of being present Ioh. 6 21. 25. Act. 21. 17. 35. 27. 7. Now the sense of the word varying it is to be fitted to the place wherein it is used but the sense that grace and truth was made by Christ fitteth not But either we are to say extitit it was by Christ as Valla and sometimes Beza translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that it came by him as our translation readeth or that it was exhibited or given by Christ as the law both morall shewing sinne and denouncing the curse opposed to grace and also ceremoniall consisting of shadowes and types opposed to truth was given by Moses And thus Bellarmine himselfe understood this place for to prove that grace was given by Christ he alleaged this text But though grace and truth were given by Christ doth it follow that therefore grace doth signifie grace inherent or if it did that that inherent grace is justifying grace Howbeit the true meaning of the word is either according to the proper signification which is most usuall especially when these two Chased and Emeth grace and truth goe together or because grace and truth given by Christ are opposed to the Law given by Moses by grace and truth wee may understand the doctrine of grace and truth For as the doctrine of grace that is to say the Gospell which is the word of grace and the Gospell of Gods grace especially when it is opposed to the Law is termed grace Rom. 6. 14 15. Gal. 5. 4. Ephes. 3. 2. 1 Pet. 5. 12. so also the doctrine of salvation by Christ which is the word of truth Ephes. 1. 13. 2 Tim. 2. 15. Iam. 1. 18. the truth of the Gospell Gal. 2. 5. 14. or the word of the truth of the Gospell Col. 1. 5. is oftentimes called the truth Iohn 5. 33. and in many other places as hereafter shall be shewed § IX Fourthly he alleageth that this grace is given by measure from Christ himselfe Ephes. 4. 7. To every one of us grace is given according to the measure of the donation of Christ. But the favour of God saith hee is not given by measure nor by Christ. Answ. This place is not understood of justifying grace which is the gracious favour of God in Christ which is out of us in him but of the severall gifts of grace in us which by a Metonymy are called graces but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Oecumenius upon that place hath well observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every one is given grace that is a gift of grace whether they bee the graces of sanctification which are the proper fruits of saving grace or those which by the Schoolemen are called gratiae gratis datae of which the Apostle seemeth to speake in that place as hee explaineth himselfe in the verses following vers 8. 11 12. In which sense the Apostle Peter useth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 10. As every one hath received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of grace even so minister the same one to another as good stewards of the manifold grace of God Of these gifts of grace it is true which Bellarmine saith that they are given by Christ and that they are given by measure But will hee from thence prove that what grace is either given by Christ or in measure is not Gods favour I had thought that the saving grace of God according to his last allegation out of Ioh. 1. 17. had beene given by Christ and that it is from the Father through the Sonne by the Holy Ghost And therefore as it is called the grace of God who is the God of all grace 1 Pet. 5. 10. so also the grace of our Lord Iesus Christ and the grace of the holy Spirit who is the Spirit of grace Heb. 10. 29. And I had also thought that the favour of God though not that which justifieth is in divers degrees vouchsafed unto his creatures God loveth and favoureth all his creatures hee is good to all and his mercies aâ—… over all his workes Psal. 145. 9. giving all things to all Act. 17. 25. yet among the bodily creatures hee respecteth and favoureth men chiefely 1 Cor. 9. 9. Psal. 8. 4. Mat. 6. 26. 30. Prov. 8. 31. for which cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of mankind is attributed to him Among men he favoureth the faithfull more than the rest 1 Tim. 4. 10. who are therefore called the favourites of God as I have shewed before Among them the Lord especially favoureth Ministers and Magistrates Psal. 105. 15. who are also called the favourits of God not onely in respect of justifying grace which is â—…quall in all to whom it is vouchsafed but also in respect of their functions
and the gifts of grace bestowed on them for the good of others Deâ—…t 33. 8. 2 Chron. 6. 41. Psal. 4 4. 132. 6. 16. To which purpose 〈◊〉 saith wel God loveth all things which he hath made and among them he loveth more the reasonable creatures and among them hee loveth more amply those who are the members of his onely begotten Sonne and much more his onely begotten himselfe the sonne of his love And generally by how much the better any man is than others it is an evidence that hee is so much graced and favoured of God the grace and favour of God being the cause of their goodnesse and consequently the greater favour of greater goodnesse § X. Fifthly it is saith he compared to essence which is given by creation hence it is that we are said to be created in Christ Eph. 2. 10. and to be a new creature Gal. 6. 15. But that by which we are called creatures is inward and inherent in us Answ. That whereby wee are created anew according to the image of God in true holinesse and righteousnesse is the grace not of justification for wee are created to good workes which in the same place are opposed to grace and are excluded from justification but of regeneration and sanctification which we acknowledge to be inwardly wrought by the holy Spirit in those that are justified by the gracious favour of God through faith But who would thinke that the Papists were so blinded with malice as either to perswade themselves or to goe about to perswade others that wee deny the graces of sanctification to bee inherent and affirme that wee are sanctified by such a righteousnesse or holinesse as is without us § XI Finally saith he it is compared to light 2 Cor. 6. 14. What followship hath light with darkenesse Eph. 5. 8. Ye were sometimes darkenesse but now you are light in the Lord. 1 Ioh. 2. 9. He that saith that hee is in the light and hateth his brother is in darkenesse But light doth not make a body lucidum unlesse it be inherent neither doth it suffer darkenesse with it How then 〈◊〉 a justified man bee said not onely to be â—…ucidus lightsome but also light in the Lord whereas before he was darke if still the darkenesse of sinne be inherent iâ—… him and the light of grace abide without Answ. Wee are called light in the abstract by a metonymie either because we are in the light which is not inherent in us being either God or the favor of God which is the state of grace or because of that light which is in us which is the grace not of justification but of regeneration and is compared to light both in respect of the inward illumination of the soule and also of the externall sanctification of the life shining forth to others of which our Saviour speaketh Mat. 5. 16. Let your light viz. of your godly conversation so shine before men that they seeing your good workes may glorifie your Father that is in heaven But where he saith there can be no darkenesse in him that is light it is as much as if hee should say that there can be no sinne in him that is sanctified But he should remember that God alone is light in whom there is no darkenesse 1 Ioh. 1. 5. and that in the best of us there is darkenesse that is the flesh even a body of sin and of death as well as light that is the Spirit Gal. 5. 17. Rom. 7. 14 17 20 23 24 25. and that hee who saith hee hath no sinne which is the case of all justified yea of all baptized and of all absolved and absolute Papists he is a Iyar and there is no truth in him 1 Ioh. 1. 8. And this was his fourth argument containing sixe petite proofes CHAP. V. His fifth argument from Rom. 5. 5. answered § I. FOr having no more places where grace is named to proove justifying grace to bee inherent hee flyeth to Rom. 5. 5. where not grace but the love of God is mentioned That grace saith he wherby the Apostle saith wee are justified is said also to be charity diffused in our hearts by the holy Ghost which is given unto us The words are because the love of God or Gods love is effused or powred forth c. But here now the question is first whether by the love of God in this place is meant the love whereby God loveth us or that love whereby wee love God And secondly if that love of God whereby wee love him should be meant how is it proved that that love of ours is Gods justifying grace For this latter though wee constantly deny it Bellarmine goeth not about to prove but taketh for granted it being the maine point in question which cannot be proved out of this or any other place As touching the former our Divines doe hold that by Gods love in this place is meant that love whereby God loveth us and not that whereby wee love God The Papists hold the contrary which Bellarmine endeavoreth to proove by the testimony of Augustine and two weake proofes out of Rom. 8. § II. The testimony of Augustine hee urgeth very sophistically as if wee had no better proofe to oppose to the testimony of Saint Augustine than the authority of our owne writers or as if we might not differ from Augustine in expounding some place of Scriptures unlesse we will preferre our selves before him when notwithstanding the Popish writers in expounding the Scriptures differ from Augustine as oft as wee But to the Testimony of Augustine who saith that the love which is said to bee shed in our hearts is not that love whereby God loveth us but that whereby we love God we oppose first the authority of those Writers who understand this place of the love of God both actively wherewith he loveth us which is the same with his saving grace and also passively whereby he is loved of us which is a notable fruit of his saving grace or of either of them both indifferently as Origâ—…n Sedulius Haymo Anselmus Remigius Bruno Thomas Aquinas Dominicus à Soto Pererius Disput. 2. in Rom. 5. Cornelius à Lapide Secondly the authority of those who understand this love to be that wherewith God loveth us As of Ambrose who saith wee have the pledge of Gods love in us by the holy Ghost given unto us for that the promise is faithfull the holy Ghost given to the Apostles and to us doth prove and doth confirme our hope and that he might commend the love of God in us that because it is impossible that those who are beloved should be deceived he might make us secure concerning the promise because both it is God who hath promised and they are deare to him to whom he hath promised Of Chrysostome who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Theophylact followeth from that love which God sherved towards us Of Oecumenius 〈◊〉 〈◊〉 〈◊〉
§ 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
the merit of his works but for the truth and fidelity of God who is just in keeping his promise made to the upright though unperfect indeavers of his servants And therefore the reward whereby God doth crowne his owne gifts in us is called a crowne of righteousnesse not of ours but of Gods righteousnesse as Bernard saith § XVIII The third If all the works of the righteous were mortall sinnes then God himselfe should sinne mortally because it is God that worketh in us when we doe any good works Phil. 1. and 2. Answ. If all good workes were absolutely sinnes yea mortall sinnes as they malitiously charge us to hold then indeed God who is the author of them might perhaps bee said though not to sinne and much lesse to sinne mortally for he is not subject to the precept of the Law and much lesse to the curse of it yet to be the author of sinne But wee hold that the good works of the faithfull are truly good though not purely good and that what goodnesse is in them is the worke of God and what impurity is in them it is from the flesh which staineth the workes of grace in us Neither are the defects of the secondary causes to be imputed to the first cause That which God worketh in us no doubt is good but this good worke hee hath but begun in us as in the place by him quoted Philippians 1. 6. for our in regeneration wee are not wholly renewed and at once for then wee should bee wholy spirit and no flesh Neither doth the leaven of grace season the whole lumpe at once but the inward man is renewed day by day And what is not yet renued is a remainer of the old man and what is not Spirit is flesh Now betweene these two there is a perpetuall conflict the spirit lusting against the flesh and the flesh lusting against the Spirit So that a man regenerate cannot with full consent of will doe either good or evill there being a reluctation of the Spirit against the evill which the flesh affecteth and a rēluctation of the flesh against that good which is willed by the Spirit By reason of this conflict it comes to passe that as the sinnes of the faithfull are sinnes of infirmity more or lesse and not wilfull sinnes committed of meere malice so the good works of the faithfull are not purely good but stained with the flesh § XIX The 4. that our assertion is greatly injurious to our Redeemer who as the Apostle saith gave himselfe for us that he might redeem us from all iniquity might purge unto himselfe an acceptable people zealous of goodworks For neither should he truly have redemed us from any iniquity nor truly cleansed his people nor made them zealous of works truly good but of mortall sinnes namely if all their good works be mortall sinnes which we utterly deny But I answere Our Saviour Christ gave himselfe for us both that he might justifie us by redeeming us from all iniquity and also that hee might sanctifie or as the Apostle speaketh that hee might purifie unto himselfe a peculiar people zelous or studious of good works The iniquity from which he redeemeth us is not onely of those transgressions which are absolutely sinnes but also of those unperfect and defective workes which wee indevour to performe in obedience to God And herein as I have said the high Priest was a notable type of our Saviour Christ who did weare in the forefront of his Miter a plate of gold in which was ingraven this inscription Holinesse of the Lord meaning of Iehovah our righteousnesse which he was appointed to weare that he might beare the iniquity of the holy things which the Children of Israell should hallow in all their holy gifts that notwithstanding the iniquity of them they might be accepted before the Lord by imputation of his holinesse who is Iehovah our righteousnesse And the like is to be said of the incense of the Saints upon earth that is of their prayers and all other their good works which have need to bee perfumed with the odours of Christs sacrifice that so being defective in themselves they may be accepted of God in Christ. As for our sanctification it is true that Christ gave himselfe to sanctifie us But this sanctification is but begun and in part in this life and is to be perfected in the life to come So saith the Apostle Ephcs. 5. that Christ loved his Church and gave himselfe for it that hee might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe viz. at the mariage of the Lambe a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish which last words as I have shewed out of Augustine are to bee understood not of the Church militant on earth but of the Church triumphant in heaven The workes which we are to be studious of are workes not onely truly but also as much as is possible purely good For though wee cannot in this life attaine to full purity and perfection yet we must aspire towards it affecting and desiring to performe good works in a better manner and measure than wee can indeed attaine unto Howbeit we must say with the Apostle to will is present with me but how to performe that which is good I finde not for the good that I would I doe not but the evill which I would not that I doe and lest it should bee said that the Apostle speaketh all these things in the perof a carnall man he concludeth thus so then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even I my selfe with the minde that is the Spirit serve the Law of God but with the flesh the Law of sinne § XX. The fifth If all good workes are mortall sinnes then some mortall sinnes are good works and then we may conclude thus All good works are to be done some mortall sinnes are good works therefore some mortall sinnes are to be done Againe no mortall sinne is to bee done all good workes are mortall sinnes therefore no good worke is to bee done Conclusions worthy of the Lutherans that some mortall sinnes are to bee done and that no good worke is to be done Answ. we deny good workes to bee mortall sinnes though in every good worke the most righteous doe sinne The worke it selfe is good though the defect or imperfection which goeth with it is evill The good worke therefore is to bee done the defect we are to strive and to pray against and to crave pardon for it To which deprecation we are to expect this answeare or the like My grace is sufficient for thee and in thy weakenesse my power is perfected Againe wee must distinguish betwixt workes which are sinnes absolutely and per se and those which are onely by accident For those which are good per se are to be
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
his flesh is communicated unto us by imputation and accepted of God in our behalfe as if we had performed the same in our own persons To conclude therefore it is not the image of Christs righteousnesse and obedience by which we are justified But we are justified by the righteousnesse and obedience of Christ it selfe § XVII His seventh Allegation of Rom. 6. 4. 6. is scarce worth the answering wherein hee proveth which no man denieth that the godly doe truly and not putativè dye unto sinne and rise unto righteousnesse even as Christ whose death and resurrection is represented in Baptisme did truly dye and rise againe For this dying unto sinne and rising unto righteousnesse are the two parts of our sanctification which never any denied to bee inherent But that justification and sanctification are not to bee confounded I have before proved at large If hee would have said any thing to the purpose he should have said any thing to the purpose hee should have proved that our justification consisteth in our mortification and vivification and then might he well have concluded that we are not justified by imputation but by inherent righteousnesse But I cannot sufficiently wonder at the blind malice of these men who either would perswade themselves or would goe about to perswade others that we hold the righteousnesse of sanctification and the parts thereof which we acknowledge to be wrought in us by the holy Spirit not to bee inherent but imputative As for these words vers 7. he that is dead is justified from sinne the meaning is as I have shewed before that he is freed from sinne as our translation readeth and as Chrysostome and Oecumenius expound it the speciall sense of freeing from guilt opposed to condemnation which is the proper sense of the word Act. 13. 38 39. extended to the generall signification of freedome he that is dead is freed from committing of sinne according to that place of Peter 1 Epist. 4. 1. which Bellarmine paralelleth with this he that hath suffered in the flesh hath ceased from sinne § XVIII In his eighth allegation hee patcheth divers places of Scripture together as it were invita Minerva out of which nothing can be concluded but that the Papists have not one found Argument to prove their justification by inherent righteousnesse The places which he patcheth together are these Rom. 8. 15. That wee now by Christ have received the Spirit of Adoption of the sonnes of God quoad animam saith he in respect of the Soule the which as it is there said viz. vers 10. liveth by reason of justification although the body be dead that is be mortall as yet by reason of sinne But saith he â—… little after viz. vers 23. he addeth that wee having the first fruits of the Spirit doe groane within our selves expecting the adoption of the sonnes of God even the redemption of our body For as the same Apostle saith Phil. 3. 20. 21. wee expect our Saviour who shall reforme the body of our humility configured to the body of his glory But the adoption of sonnes which wee expect in the redemption of the body shall be most true and inherent in the body it selfe that is to say immortality and impossibility not putative but true Therefore the adoption which now we have in the spirit by justification must also be true not putative otherwise as we expect the redemption of the body so also wee should expect the redemption of the soule Answ. See what poore shifts so learned a man is put unto according to the ancient profession of Sophistres noted by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make good a bad cause This is Bellarmines whole dispute word for word where with much travell he hath brought forth this conclusion that our adoption which now we have by justification is true and not in conceit onely which we freely confesse For whoever denied that our adoption is as true as our justification But doth it from hence follow that wee are justified by inherent righteousnesse A good syllogisme concluding that assertion from those premisses had beene worth his labour The most that can bee said in this matter as I suppose is this That when our gracious God by his holy Spirit doth regenerate us he doth beget in us the grace of faith As soone as faith is wrought in us wee are engrafted into Christ to us being in Christ the Lord communicateth the merits of his Sonne by imputation of whose righteousnesse unto us hee remitting our sinnes doth not onely accept of us as righteous in Christ but also in him hee adopteth us to bee his Sons and heires of eternall life § XIX Let this proposition then tanquam commune principium bee agreed upon betweene us Such as is our adoption such is our justification and let us see what either of us can inferre thereupon Bellarmine assumeth thus but our adoption is not imputative for that I suppose is his meaning by that odious word putative as though if it were imputative it were but putative which is most false For he that either is a sinner by imputation of Adams transgression is as truely a sinner as by transfusion of the corruption yea if he had not beene truely a sinner by imputation of Adams guilt hee should never have beene punished either with the transfusion of the coâ—…ruption or with death unto which by the guilt he was bound over or hee that is righteous by imputation of Christs righteousnesse is as truely righteous before God yea more truely than by infusion of inherent righteousnesse For that is perfect this is stained with the flesh and therefore is but a sinnefull righteousnesse which cannot stand in judgement before God judging according to the sentence of his Law But Bellarmine assumption as I was saying is this Our adoption is not imputative but by grace inherent therefore our justification is not imputative but by righteousnesse inherent The assumption which is utterly false hee endevoreth to prove because the Apostle Rom. 8. 15. saith that now by Christ wee haâ—…e received the Adoption of the sonnes of God quoad animam saith Bellarmine that he might patch with it vers 10. in respect of the soule which as it is there said liveth prâ—…pter justificationem although the body bee dead that is to say mortall by reason of sinne These places Belâ—…mine alleaged before to prove that the grace by which wee are justified is inherent and namely charity because charity is that by which wee cry in our hearts Abba Father Secondly because it is said that the Spirit liveth by reason of justification though the body bee dead by reason of sinne to both which I have before answered § XX. But here Bellarmine maketh a twofold Adoption the one of the soule patched out of Rom. 8. 10. 15. the other of the body pieced out of Rom. 8. 23. and Phil. 3. 20 21. when as indeed Adoption is not of either part but of
matter of charity for the mater is that which is formed and as it were animated by the forme but the consequent is absurd therefore the antecedent And againe howsoever faith worketh those acts which I called mediate or imperatos by meanes of other graces which acts doe tend to sanctification for which cause faith doth not sanctifie alone yet the actus eliciti or immediate acts of faith which are to believe in Christ and by beleeving to receive and by receiving him who is our righteousnesse to justifie faith worketh neiby charity nor by any other grace and therefore it justifieth alone § VI. Yea but without charity faith is informis with it it is formata Answ. This distinction of faith that it is either formata or informis in a right sence may bee admitted as namely if by forme bee understood the integrity or inward efficacie and if that be called formata which is sound unfained lively and effectuall and that informis which iâ—… uneffectuall dead and counterfeit For that distinction is intimated by the Apostle when he speaketh either of faith unfained or contrariwise of a dead faith for in the former it is implyed that there is also a fained and a counterfeit faith and in the latter that there is also a lively faith And so wee admit this distinction that faith is either Formata which is lively and unfained Informis which is dead and counterfeit But in the popish sence it is to be rejected and that in three respects First because they propound this distinction as agreeing to a true justifying faith as if a true faith might be without forme when as that which is without forme is dead and counterfeit and no more to bee called a true justifying faith than the carcase or counterfeit of a man is to be called a man For howsoever such a faith may perhaps be true in respect of the object because it is of the truth yet it is not true in respect of the integrity efficacy and soundnesse thereof and that which is not truely faith is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indeed Hee that saith either that he beleeveth that there is a God and in deeds doth deny him and that he is just and feareth not to offend him or good and doth not love him or omniprâ—…sent and omniscient and feareth not to play the hypocrite before him c. such a one doth not indeed and in truth beleeve that which he proâ—…esseth himselfe to beleeve He that saith he knoweth Christ that is beleeveth in him and hath not a desire and care to keep his Commandements hee is a lyar and the truth is not in him That faith which is dead and counterfeit cannot justifie or save a man as Saint Iames sheweth For howsoever faith alone doth justifie yet that faith which is alone doth not justifie neither alone nor at al becauseit is not a true and lively but a dead and counterfeit faith Neithercan that be a true justifying faith which is common to the wicked both men and Angels Neither may wee omit Bellarmines confession in this place Here saith hee the Apostle to prevent occasion of errour explaineth what manner of faith that is that justifieth non quaecunque fides sed quae per dilectionem operatur not every faith but that which worketh by love § VII Secondly this distinction is to bee rejected being understood in the popish sense wherein it is implyed that charity is the forme and as it were the soule of faith which opinion I have already confuted Neither can they ground it upon Iames 2. 26. As the body without the Spirit is dead so faith without workes is dead For if the habit of charity cannot bee the forme of faith as I have shewed then much lesse can good workes which are the outward fruits both of faith and of charity bee the soule of faith it selfe Of the profession indeed of faith a godly life is as it were the soule and without which it is dead but of faith it selfe it is not anima the soule but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breath as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath doth properly fignifie in which sense it is often used being called the Spirit of the mouth the spirit of the nostrils And in this sense it may be said that as the body without breathing is judged to bee dead so faith without workes which are as it were the breathing of a lively faith is also judged to be dead not because it ever had lived but because it wanteth life § VIII Thirdly this distinction is to bee rejected because as Bellarmine saith it is to be understood of one and the same faith which being informis may become formata and being formata may become informis againe remayning still the same But fides informis is not of the same kinde with that which is formata or justifying faith as things which be without life are not of the same kinde with those that are living or as counterfeits are not of the same kinde with those things which they doe resemble Besides justifying faith is divine the informis is humane that infusa infused and supernaturall this acquisita required by the strength of nature in the use of meanes that a grace of regeneration proper to the Elect this a gift of illumination onely common to the reprobate that is vera being truely that whereof it beareth the name this simulata not being that truly which it is called but aequivocè that doth so beleeve in Christ that it doth imbrace him and willeth and desireth at the least to apply him to the beleever this so beleeveth Christ that either it is joyned with horrour as in the Devils and desperate sinners or is severed from any will or desire of application this is without fruit and root and therefore is temporary that hath both root and fruit and never faileth And howsoever that which is informis may by Gods grace bee changed into formatam yet that which is formata can never be informis No more than hee who is once borne of God can be unborne againe The rest of his arguments serve to prove that faith is not the whole formall cause of justification that is as wee speake according to the Scriptures of sanctification which we deny not for wee doe acknowledge a concurrence of many graces with faith unto sanctification As for justification we deny faith either in whole or in part to bee the formall cause thereof Neither doth any other of his arguments prove that either charity or any other grace doth with faith concurre unto justification CAP. XII That justification doth nâ—…t câ—…nsist in renâ—…vation § I. HIs second ranke of arguments proving indirectly justification by righteousnesse inherent is propounded in his sixt Chapter the title whereof is this That oâ—…r justification doth not consist in the remission of sinnes alone Neither doe
matter 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
in the first imaginary justification of the Papists or as we speake in our first regeneration is perfect seeing in our best estate in this life wee receive but the first fruits of the Spirit and in our first regeneration which is as it were our conception wee receive but the seeds as it were of Gods graces And therefore to imagine that in Infants newly Baptized having not so much as the use of reason there is perfection or full growth of Faith Hope and Charity when actually they neither can beleeve hope or love surpasseth all absurdity Especially when they acknowledge a great difference not onely betweene viatores which are in via that is the faithfull in this life and comprehensores which are in paâ—…ria that is the Saints in heaven but also among viatores themselves whom they distinguish into three degrees incipientes which are as infants proficientes which are as adolescentes and perfecti which are as adulti among whom none are so perfect but that still something may and ought to bee added their inner man being renewed from day to day 2 Cor. 4. 16. untill they come to full peâ—…fection which is not to bee attained unto in this life Shall then not onely other viatores be perfect but incipientes also Now it is apparant that their justification is incipientium even of infants in Baptisme in whom if there be a totall deletion of sinne by infusion of righteousnesse then that righteousnesse which in Baptisme is infused is perfect neither can any thing be added to their Faâ—…th Hope and Charity But that there is no perfect inherent righteousnesse in this liâ—…e in any meere man whatsoever may thus briefly be proved In whomsoever is sinne in them is not perfect righteousnesse for perfect righteousnesse and sinne cannot stand together But in all mortall men there is sinne therefore in no meere or mortall man is perfect righteousnesse inherent CAP. VI. Bellarmines third argument that because the righteousnesse infused in iustification is perfect refuted § I. BELLARMINE his third argument whereby in the second place hee would prove the imputation of Christs righteousnesse to bee needlesse unto justification is because the righteousnesse which in justification is infused is perfect But his argument is unsufficient and his disputation is â—…ophisticall Vnsufficient for although our righteousnesse for the time to come should be perfect yet for the temission of sinnes past wherein in justification partly consisteth the imputatâ—…on of Christs satisfaction is absolutely necessary His disputation is Sophisticall wherin he argueth à posse ad esse and worse than so for where he ought to prove that the righteousnesse infused in our justification is perfect in all that are justified and so soone as they are justified hee proveth that in some men whom he accounteth perfect it may in some part of their life after thay have been good proficients be perfect But that is not the question but whether the righteousnesse which in the justification of a sinner is infused which they call their first justification be perfect or not for if it be unperfect and but begunâ—… it cannot possibly justifie a sinner before God but for all it the imputation of Christs righteousnesse will be most necessary But let us follow him in his proofe such as it is Inherent righteousnes saith he â—…onsisteth in these three especially faith hope charity if therefore these may be perfect in this life then oâ—…r inherent righteousnesse may be perfect Here againe he disputeth sophistically First because when he should prove that these habits of grace when they are infused to justify men as namely in baptisme are perfect and therefore that the imputation of Christs righteousnesse is needlesse hee proveth that they may bee perfect in some men in some part of their life secondly whiles hee proveth severally the perfection or rather the possibility of the perfection of this or that vertue for perfection of inherent righteousnesse is not proved by the perfection of any of these severally but of them and of all others joyntly For if there bee imperfection in any of those vertues or graces wherein inherent righteousnesse consisteth then is not the inherent righteousnesse perfect But let us see how he proveth them severally And first for Faith which he proveth may bee perfect in this life what it may bee in some choise men and in some part of their life it is not here questioned but whether it be perfect when men are first justified thereby The Apostles in some part of their life had a great and a strong faith yet for some time even after they were justified were by the censure of our Saviour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of little faith § II. But yet let us see how he proveth it may be perfect in this life This he endevoureth to prove by sixe arguments his first proofe is this If faith cannot be perfect in this life then it can never be perfect but it is not to be beleeved that so excellent a vertue shall never be perfect The consesequence of the proposition he proveth because in the life to come it shall not be perfected but evacuated or made void I answer first to the prosyl logisme or proofe of the proposition for first that which hee calleth the evacuating of faith is the perfecting of it It is eternall life to knâ—…w God but in this life wee know him by faith in the life to come by vision here as it were in a looking-glasse and obscurely there face to face here wee are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or growing age wherein wee must still grow towards perfection there we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection here wee lead a mortall life there an immortall As therefore our mortall life is swallowed up of immortality wherby it is perfected and our growing yeeres by perfect age our obscure knowledge and as it were in a glasse by intuitive aspect so our faith in the life to come is to bee swallowed up in vision and our hope in fruition For faith and hope are not of things seen and enjoyed But when the things beleeved are seen and the things hoped for enjoyed then are faith hope broght to their consummâ—…tion and perfection Secondly if our faith shall be evacuated as hee speaketh in the life to come that is an evidence that in this life it is unperfect The Apostle 1 Cor. 13. 8. saith that our knowledge meaning the knowledge of faith shall bee evacuated or made void and of no further use for wee know saith hee in part verse 9. and wee prophesie in part but when that which is perfect is come then that which is in part shall be evacuated that is saith Augustine ut 〈◊〉 jam ex parte sit sed ex toto when I was a child I spake as a childe I understood as a child I reasoned as a child but when I became a man I evacuated
those who have not Charity have not faith who as the same Apostle saith professe themselves to know God but in deeds deny him which also is against himselfe for how saith Chrysostome can such a man be said to beleeve that denieth God Therefore saith he the wicked deny the faith not in heart or mouth but indeed and of them saith he writeth Saint Gregory whose testimony he alleageth directly against himselfe Eos non veraciter credere non habere veram fidem quinon bene operantur that they doe not truely beleeve nor have a true faith who doe not worke well And therefore those that worke ill as those doe who are without Charity and namely those who provide not for their domesticks shew that they have no true faith But this he salveth with another testimony of the same Gregory that many enter into the Church because they have faith and yet want the wedding garment because they have not Charity Where by faith we are to understand the profession of faith which many make who have not Charity But by the wedding garment we are according to the Scriptures to understand rather Christ and his righteousnesse as I have shewed heretofore put on by a true and lively faith for he that was without the wedding garment wanted faith as well as charity The Authour of the unfinished Worke in Chrysostome faith Nuptiale vestimentum est fides vera quae est per Iesum Christum justitiam ejus the wedding garment is the true faith which is by Iesus Christ and his righteousnesse But will you heare one of their owne Writers upon Matth. 22. what is saith he that wedding garment to wit that whereof Paul speaketh when he saith put on the Lord Iesus Christ. This garment is inwardly put on by faith when thou puttest on Christs righteousnesse to cover thy sinnes c. § VII The second out of Ioh. 6. 64. Iudas though he professed the faith is yet said not to have beleeved because he wanted Charity and therefore they who want Charity want faith Bellarmine answereth that he is said not to beleeve because at that time he had lost his faith I reply Iudas though he professed the faith yet he never had true faith and therefore never lost it For from the beginning Iesus knew who they were that beleeved not and who should betray him for this cause saith he in the next verse I said unto you that no man can come to me that is beleeve in me vers 35. and 64. unlesse it be given unto him of my Father which hee insinuateth had not been given to Iudas whom from the beginning he knew to be no beleever § VIII Hee that saith hee knoweth God namely by faith and keepeth not his commandements is a lyar Bellarmine answereth that he speaketh of the knowledge of familiarity and friendship of which the Lord speaketh to the wicked Matth. 7. 25. I know you not whereunto I reply that if he speake of such knowledge it is the knowledge of faith and cannot be had but by faith and so the argument standeth in force Howbeit unfitly doth he alleage the Lords not knowing of the wicked to prove the meaning of our knowing of him If he speake not of the knowledge of faith the argument is the stronger for if he be a lyar that only saith that he knoweth God and keepeth not his commandements then much more is hee a lyar that saith hee knoweth God by faith and keepeth not his commandements Beda indeed expoundeth this knowledge of God of the love of God which is a fruit and consequent of our faith hocest Deum nosse quod amare but others of faith as Gregory speaking of this place notitia quippâ—… Dei ad fideâ—… pertinet Oecumenius maketh this verse to bee of the same signification with the sixth verse of the first Chapter If we say that we have fellowship with him and walke in darkenesse we are lyars and that which Saint Iohn there calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion here hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commixtion or conjunction Thus therefore hee saith Saint Iohn having said before that those which beleeve in the Lord have communion or fellowship with him here hee setteth downe evidences of our communion with him In this wee know that wee know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that which hee had said before that wee have conjunction or communion with him if wee keepe his Commandements And this saith hee hee more fully sheweth by the contrary but hee that saith I know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or I have communion with him and keepeth not his Commandements he is a lyar This then is â—…is meaning he that saith I know God that is I have Communion with him by faith and doth not keepe his Commandements hee is a lyar But whether wee understand the words of communion by faith or of faith according to the usuall pâ—…rase of the Scriptures puting knowledge for faith as I noted before or of knowledge it selfe the argument is unanswerable For if wee cannot truely bee said to know Christ that is to beleeve in him unlesse wee keepe his Commandements then it is evident that true faith cannot be severed from Charity For this is love if we keep his Commandements 1 Ioh. 5. 3. againe if hee that saith hee knoweth God and keepeth not his Commandemenes bee a lyar much more he that saith hee beleeveth in God and keepeth not his Commandements is a lyar as I said before To this adde Tit. 1. â—…6 which Bellarmine cited against himselfe those that professe themselves to know God but in workes deny him they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbeleevers Ioh. 3. 36. or as the vulgar Latine incredibiles or as Thomas Aquinas non apti ad credendum § IX Fourthly 1 Ioh. 5. 1. Every one that bâ—…leeveth that Iesus is the Christ is borne of God and therefore undoubtedly hath charity Bellarmine answereth that he speaketh de fide formata as Saint Augustine expoundeth and so doe wee for whosoever truely beleeveth hath fidem formatam For the Apostle no doubt speaketh of a true lively saith and such there is none but that which the Papists call formatam which worketh by love And therefore the argument holdeth that whosoever hath a true lively iustifying faith is borne of God or regenerated by the Spirit of sanctification and therefore is undoubtedly endued with charity § Fifthly Iam. 2. That faith which iâ—… without workes is dead A true lively justifying faith is not dead Therefore â—… true livâ—…ly â—…ustifying faith is not without works Bellarmine saith he hath explaned this in his third argument that faith is said to be dead not as a mâ—… is said to bee dead who after death is not but as a body is said to bee dead which after death is but liveth not For saith he Life is not of the
being certaine that he is faithfull râ—…joyce where observe that those are faithfull not that are baptized but that keep their vow of Baptism and that those that live wickedly are falsi fideles falsly called faithfull Againe qâ—…antum crediâ—…s tantum amamus Ansâ—…lm fides quâ—… non habet charitaâ—… opera bona fidâ—…s Dâ—…monum est non Christianorum Faith which hath not charity and good workeâ—… is the faith of Divels not of Christians And againe fides sine operibus noâ—… est vera fides Bernard faith maketh a true Catholike not that which iâ—… common to Devils and men but that which is common to men and Angelicall Spirits and which is that that which worketh by love CHAP. III. Bellarmines proofes that true faith may bee severed from Charity first from the Scriptures and then from Fathers § I. NOw let us examine Bellarmines proofes And first out of the Scriptures 1. Ioh. 12. 42 43. Many of the princes or rulers beleeved in Christ but they did not confessâ—… for they loved the glory of men more than the glory of God Herâ—… saith â—…ee the Evangelist testifieth that in these Princes there was Faith without Charity His reason is thus to be framed The Princes which did not confesse Christ were void of Charity The same Princes beleeve in Christ. Therefore some that beleeve in Christ are void of Charity The proposition is proved because they loved the glory or praise of men more than of God Answ. If they did absolutely and altogether preferre the glory of men before the glory of God then hâ—…d they neither love of God nor faith in Christ see Ioh. 5. 42 44. But if by force of temptation or by humane frailty as feâ—…refulnesse and too much love of the World which are corruptions incident to the best they were for a time hindered from professing Christ I dare not say they were void of Charity For Saint Peter when he both loved Christ and beleeved in him did deny him which was worse than not confessing him And it may be that among those rulers were reckoned Nicodemus and Ioseph of Arimathâ—…a who though they had not for â—… time openly professed Christ yet when there was greatest cause of feare and of doubt and least encouragement to professe him they expressâ—… their love towards him Ioh. 19. 31 39. To the assumption I aâ—…swere those princes who being void of Charity loved the glory of men more than the glory of God by the testimony of Christ neither did nor could beleeve Ioh. 5. 42 44. Neither did all they truely beleeve in Christ who in the Scriptures are said after a sort to have beleeved in him For Ioh. 2. 23. many are said to have belâ—…ved in his name to whom our Saviour would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concredit himselfe because hee knew what was in them vers 24. 25. § II. His second proofe is out of 1 Cor. 13. 2. If I had all faith so that I could remove mountaines and have not charity I am nothing therefore faith may bee severed from Charity Answ. This place is either generally understood of all faith or particularly of the whole faith of working miracles but in neither sense doth it favour the popish sancie If generally then the Apostle must bee understood as speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of supposition and not as positively affirming that either he or any other having all faith wanted Charity therefore this supposition quâ—… nihil ponit proveth nothing Yea in suppositions and fained comparisons a man may suppose things incredible and impossible and much more improbable as in this place it selfe if I should speake with the tongues of men and Angels and have not love if I had all faith so that I could remove mountaines and have not love and though I bestow all my goods as it were by morsels to free the poore and though I gave my body to be burnt and have not Charity and yet those suppositions whether improbable or incredible are of no lesse force in arguing than if they were absolutely true Indeed if the adversary could from this hypotheticall proposition truly assume the antecedent as he cannot then might hee urge this place to some purpose but if it may more truely be denied or taken away as for example if I or any other had all faith and yet had not love as nâ—…ver man yet had then is this allegation to no purpose To this Bellarmine replyeth that the Apostle doth not argue from a condition impossible but usâ—…th an hyperbolt when notwithstanding it is most evident that the Apostle speaketh not in a simple hyperbolicall speech as Bellarmine maketh him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I had which I have not but this supposall or fiction of a condition incredible doth no lesse prove the necessity of Charity than if it were absolutely true If the place be understood particularly of the faith of miracles the particle all being not universall but integrall as if it had beene said the whole faith including all the degrees of it which is very probable not onely in respect of the authority of the Fathers heretofore mentioned but also by the words themselves first because he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as speaking of a particular secondly because hee doth instance in a high degree of that particular so that I could remove mountaines then this alegation is impertinent For the question is not of the faith of miracles whether it may be severed from Charity which we confesse but of the true justifying faith which not all they have who have the faith of miracles For that hath beene bestowed upon Iudas and other reprobates Matth. 10. 1. 7. 22 23. which plainely overthroweth Bellarmines conceit that the faith of miracles is the same with jâ—…stifying faith but excelling which is false in two respects for first it would then follow that all they who have had this faith should have beene endued with justifying faith and that all who have excelled in the greatest measure and degree of justifying faith should have beene adorned with the faith of miracles Both which are untrue Secondly the Schoole men when they distinguish grace into gratia grâ—…tum 〈◊〉 which is the justifying and sanctifying grace tending to the good and Salvation of the party who hath it and gratia gratis data tending to the good of others the faith of working miracles is reckoned in the later ranke 1 Corinthians 12. 8 9 10. § III. Yea but it is promised Mark 16. 17. that signes should follow them that beleeve namely by a justifying faith whereof is mention vers 16. But not say I that all beleevers should be workers of miracles but some for all From whence nothing can be proved but that to some which did beleeve the gift of working miracles should bee granted for the confirmation of the faith Yea but by saith in forâ—…r times the faithfull stopped the mouths of Lyons quenched the
not the faith of Abraham nor yet of Rabaâ—… Thirdly Saint Iames there concludeth yee see then that a man is justified by works and not by faith only but a 〈◊〉 faith which Calvin calleth umbram fidei justifieth neither alone nor at all Ans. As I said before out of ver 14. by faith we are here to understand faith professed or the profession of faith And to be justified is here understood declarativè Now to declare a man before men to be justified before God two things are required the profession of the faith and a Christian life answerable to his profession and thus faith professed cooperateth with workes to declare a man to bee justified For neither works alone without the profession of the faith will doe it for workes without faith are dead nor the profession of the faith without workes for such a profession is also dead but both must goe together Fourthly saith he this is proved by two comparisons which hee calleth examples The former vers 15. 16. which hee doth very sorrily expresse first saith he he compareth a man having faith without workes to him who seeing the poore wanting food and rayment is content with that knowledge and giveth them no almes For even as it profiteth nothing the poore that the rich know their want although it be a most true knowledge unlesse according to that knowledge they bestow upon them necessaries so true faith 〈◊〉 nothing unlesse a man doe study and endeavour to live according to it Frigidè admodum dilutè For where doth Saint Iames compare true faith to these rich mens idle knowledge But the comparison plainely standeth thus As the profession of charity in giving good words to the poore that want food and raiment depart in peace be ye warmed and filled is vaine and unprofitable if men do not accordingly give them somewhat to supply their necessities so the profession of faith without workes is dead As therefore that charity which is in word and not in deed as Saint Iohn speaketh is counterfeit so that faith which is in profession only severed from good workes is counterfeit and dead Secondly saith he Saint Iames compareth faith without works to a body without Spirit which certainely is a true body though it be dead Answ. this also is contrary to the intendment of Saint Iames who therefore pâ—…oveth that faith which is without works to be no true justifying faith because it is dead For the profession of faith without workes is like to a mans body that is without Spirit yea but saith Bellarmine a dead body is a true body and a dead faith is a true faith I answere as before A dead carcase though it bee a true body in respect of his three dimensions and of his composition of the Elements yet it is not the true originall body of a man for a man is a living creature no more than a dead branch or bough is a true member of a living Tree § VI. His fourth argument is taken from those testimonies which teach that in the Church there are both good and bad in the floore both Wheate and chaffe in the net fishes both good and bad in the flocke sheepe and goats c. His reason standeth thus Some in the Church are wicked and void of Charity and other graces But all in the Church have faith Therefore some that have faith are void of Charity Answ. The assumption is most false for not all that professe faith who from thence are called fideles in opposition to Infidels are endued with true justifying faith which is not of all but of the Elect neither be all of the Church that be in it 1 Ioh. 2. 19. Non existimo quenquam ita desipere saith Augustine ut credat ad Eccesiae pertinere unitatem eum qui non habet charitatem But saith Bellarmine if the wicked who are in the Church did want trut faith then should they chiefly bee reprehended for their unbeleefe but they are reprehended non de amissione fidei sed de omissione operum not for the amission or losse of faith but for the omission of good workes Ans. when their want of faith doth appeare they are reprehended for it But because that is many times hidden and we are in the judgement of Charity to judg them faithfull who professe the faith untill the contrary appeare therfore hypocrites escape reprehension which open sinners do incur Bellarm. conclusion that true justifying faith may in the same party concur with sin and that it may be found in sinners none deny but pharisaicall Papists who hold themselves being after their fashion as namely by Baptisme or absolution justified to be no sinners professing that there is no sin in them nor any thing that God can hate And wheras Bellarmine taketh it for granted that all in the Church have faith and that none want it but such as have lost it as it is lost they say by every act of infidelity hereby is discovered the most pernicious doctrine of the Church of Rome whereby innumerable soules are nuzzled in ignorance infidelity and impenitencio to their utter ruine and perdition For they teach that all that are baptized are ex opere operato justified by infusion of Faith Hope and Charity in which estate they remaine untill they commit some mortall sinne then indeed they lose their charity and their justification but they retaine their faith which was infused in Baptisme and still are to be accounted faithfull men and women though they know nothing nor actually beleeve any thing unlesse to their Baptisme be added popish education by which for the most part they are taught to beleeve as their Church beleeveth that being the safest course which faith disposeth them to justification directing them after the losse of their charity wherein their justification consisted to seeke to the Sacrament of penance that thereby they may recover their justification Once a yeere therefore they goe to their priest to him they formally confesse their grosser sinnes formally they professe themselves sorry for them the priest absolveth them from eternall punishment enjoyning them some petite penance whereby they are to satisfie for the temporall penalty which remaineth after their absolution from the eternall by the priests absolution they all stand actually justified the priest refusing none though in truth they neither have knowledge nor faith nor Repentance or amendment of life nor any other Grace without which for all their sacramentall justifications and other they have none they live and die in a most wofull state of damnation § VII His fifth argument is taken from the proper nature of faith and charitie for saith he if faith and charitie cannot be disjoyned either it is because one is of the nature of the other or else because one necessarily ariseth or springeth from the other but neither of these may be said therfore faith and charitie may be severed Ans. First I deny the disjunctive
sanctified by Faith Act. 15. 9. We overcome the world by Christ Ioh. 16. 33. We overcome the world by Faith 1 Ioh. 5. 4 5. We are the Sons of God by Christ Ephes. 1. 5. We are the Sons of God by Faith Gal. 3. 26. We have an heavenly inheritance by Christ Gal. 4. 7. We have an heavenly inheritance by Faith Act. 26. 18. We attaine to Eternall life by Christ 1 Ioh. 5. 11 12. We attaine to Eternall life by Faith Ioh. 3. 16. 5. 24. 6. 47. We are saved by Christ Ioh. 3. 17. Matth. 1. 21. We are saved by Faith Ephes. 2. 8. All which benefits are attributed to faith not absolutely but relatively in respect of the object which it doth receive being no otherwise caused or procured by faith but as it is the hand and instrument whereby we receive Christ who is our life Ioh. 14. 6. Col. 3. 6. our righteousnesse Ier. 23. 6. 1 Corinth 1. 30. our propitiation Rom. 3. 25. 1 Ioh. 2. 2. our peace Ephes. 2. 14. our sanctification Tit. 2. 14. our victorious conqueror of all the enemies of our salvation Col. 2. 14 15. our Redeemer and Saviour who also is eternall Life 1 Ioh. 5. 20. whom whosoever hath he hath eternall life 1 Ioh. 5. 11 12. § VII But if we doe not receive and embrace Christ by a lively assent at the least working in our hearts an unfained desire to be made partakers of him and in our wils a settled resolution to acknowledge him to bee our Saviour and to rest upon him alone for Salvation without this speciall apprehension and application at least in desire and intent Christ and his merits doe not availe them that are adulti and come to yeeres of discretion unlesse it be to their greater condemnation who not caring to lay hold upon Christ and to apprehend and apply his merits unto them suffer as much as in them lyeth his precious blood to be spilt in vaine as it is in vaine to them who doe not apprehend and seeke to apply it to themselves For though the obedience of Christ both active and passive bee a robe of righteousnesse and our very wedding garment to cover our nakednesse and our sinnes yet it will not cover us unlesse it bee put on Though his stripes and sufferings be a soveraigne salve to cure our soules yet it will not cure them unlesse it be applyâ—…d Though his Body be meate indeed and his Bloud bee drinke indeed to nourish us unto eternall life yet they will not yeeld nourishment unto us unlesse we eate his Body and drinke his Bloud all which is done by faith apprehending and applying Christ whereby we put on him and his righteousnesse apply the salve of his sufferings eate his Body and drinke his Bloud The which because the Papists want and wanting reject they are faine to flee to their outward formalities wherein their religion consisteth and to their opus operatum in the Sacraments as if they without a true and lively faith were able to justifie and to save them without which notwithstanding our blessed Saviour himselfe doth not availe men to salvation He that beleeveth and is baptized shall be saved but he that beleeveth not being adultus though hee bee baptized and receive all the Sacraments of the Romance Church hee shall notwithstanding be condemned Mar. 16. 16. Ioh. 3. 18 36. It is therefore plaine and evident that the faith which doth justifie must not bee a bare assent but a lively beleefe or assent specially apprehending and embracing and in desire at the least and purpose applying Christ unto us For actuall application cannot bee made untill wee finde our selves to have the condition of the promise which is that former degree of faith which being had and finding our selves to have it wee are actually to apply the promise and by application to gather assurance which some call speciall faith § VIII Now let us see what the Papists can object against this cleare truth There are two things or rather names which they dispute against viz. fides specialis and fiducia speciall faith and affiance which dispute notwithstanding hindreth not anything which I have spoken of the nature of justifying faith as it justifieth us before God For of justification taken in a large sence there are two degrees though of that which properly is called justification before God there neither are nor can bee any degrees as I have shewed The former is the justification of a sinner before God in the Court of Heaven by imputation of Christs righteousnesse apprehended by a lively assent or beleefe The second is our justification in the Court of our owne Conscience when wee are perswaded and in some measure assured of our justification which assurance of some is called fides specialis by which wee are not first justified before God but is then wrought in us when being already justified by faith the holy Ghost the Spirit of promise shedding abroad the love of God in our hearts sealeth us after wee have beleeved Eph. 1. 13. How beit the former degree of faith is also truely called speciall both in respect of the speciall object which is Christ and in regard of the speciall effect which is the speciall apprehension or embracing of Christ not onely in the judgement by a lively assent but also in the heart that is the will and affections by a desire to bee made partaker of him and his merits and by a setled will and resolution to acknowledge him to bee our Saviour and to rely upon him alone for salvation And in this sence that faith by which we are justified before God is a speciall faith But if that onely be called speciall faith by which we are justified in our owne Consciences that is assured of our justification that assurance arising from the actuall application of the promise to our selves then I say and avouch that this speciall faith is not that by which we are justified before God For we must have a justifying faith being the condition of the promise before we can proceed to application and first wee must bee justified before God before wee can have any assurance thereof in our owne Consciences when as therefore the Papists dispute against tâ—…is speciall faith proving that by it we are not â—…ustified before God they plead besides the purpose And yet for all their proofes it is truely called a justifying faith because by it we are justified in the Court of our owne Conscience § IX The like is to be said of Fiducia or affiance which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against which the Papists hotly dispute proving that it is not of the essence of justifying faith when notwithstanding divers of their owne Writers as well as of ours have expounded credere by fidere and fides by fiducia But they should understand that many of our Writers by affiance meane assurance which is the plerophorie of faith unproperly I confesse but
God grounded upon the infallible authoritie of God the relator and finally not being ignorant that we hold the proper object of faith to be the truth But we hold that it is seated both in the understanding and in the will and my reason brieâ—…ely is this because it is a voluntary assent and is so defined not onely by some of the ancient Fathers but also by the ancient Philosophers who as Thcodoreâ—… reporteth doe define it to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a willing assent of the soule Thâ—…refore to beleeve is an act both of the understanding and of the will Of the understanding as it is an assent of the will as it is voluntary Even as liberum â—…rbitrium as it is arbitrium belongeth to the understanding and as it is liberum to the will not that we seate it in two divers parts of the soule but onely in the mind that is the reasonable or intellectuall part though it worketh upon the affections also For the better understanding whereof wee are to know that when the holy Ghost is pleased to worke the grace of faith in the soules of any of the elect which ordinarily he doth by the ministery of the Gospell he openeth their hearts as he did the heart of Lydia to assent to the Gospell which he doth first by illuminating their understanding and opening the eyes of their minde that they may rightly conceive and judge of the doctrine of salvation and secondly by opening as it were the eares of the mind and enclining the will to affect and embrace what the understanding hath judged and approved to be true and good The understanding therefore approving and the Will which is intellectus extensus and ordinarily followeth the judgement of the practick understanding embracing the doctrine of the Gospell which promiseth salvation by Christ to all that beleeve the mind which containeth both these faculties being thus opened by the holy Ghost doth williugly assent to the doctrinâ—… of the Gospell concerning salvation by Christ. Faith therefore is a voluntary assent of the mind to the promise of the Gospell unto which the acts of both the faculties of the mind concurre of the understanding to judge that the thing propounded to be beleeved is true and good I meane that the promise is true and the thing promised good of the Will to accept and to embrace that for true and good which the understanding hath judged to be such Out of both which ariseth the voluntary assent of the minde which wee call faith This faith thus wrought by the holy Ghost the Spirit of regeneration being lively and effectuall worketh upon the heart and affections which also being renewed by the holy Ghost readily follow the willing assent of the minde both to affect Christ to desire to bee made partakers of him to love him and torest upon him for salvation and also to dis-affect and to detest those things which are repugnant to the Doctrine of the Gospel the chiefe whereof is Sinne. § III. Now that the act of the will doth concurre to faith and that faith which is an habit of the minde is seated as well in the will as in the understanding is a thing testified by the Fathers and confessed by the Schoole-men and by the Moderne Doctors of the Romane Church And first for the Fathers Clemens Alexandrinus saith that faith it the willing assent of the soule and so Theodoret doth define it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrose Fides non necessitatis sed voluntatis res est Faith is a matter of will and not of necessity therefore the Apostle saith not that wee domineere over your faith for dominion is cause of necessity and againe â—… to beleeve or not to beleeve it is an act of the Will Augustine Grace therfore preventeth or goeth before faith otherwise if faith prevent it then also the will prevenâ—…eth it quia fides sine voluâ—…late â—…on potest esse because faith cannot be without Will Againe what is it to beleeve but to consent that the thing is true which is said consensio autemutique volentis est and consenting undoubtedly is of him that is willing Every man when he willeth beleeveth cum credit volens credit and when he doth beleeve hee doth willingly beleeve Voluntate utique credimus verily we beleeve with our will Fides in credentium voluntate consistit faith standeth in the will of the beleevers And writing upon Ioh. 6. 44. What say we here brethren if we be drawne unto Christ then wee beleeve against our wills No saith hee A man may enter into the Church nolens against his will hee may come to the Altar nilling hee may receive the Sacrament nilling credere non potest nisi volens hee cannot beleeve unlesse hee bee willing And lastly in the elect the will is prepared of the Lord that therefore belongeth to faith quâ—… in voluntate est which is in the will § IV. Bonaventure it were not virtuovs to beleeve if it were not voluntary ipsum velle credere est essentiale ipsi fidei to beleeve willingly is essentiall to faith it selfe Vnto the being of the vertue of faith with the act of reason or understanding concurreth the act of the Will Faith never should be a vertue though it did enlighten the understanding never so much if it did not also rectifie the will Thomas Aquinas writing on Rom. 10. 10. Signanter autem dicit corde creditur id est voluntate he â—…peaketh remarkeably men beleeve with the hearr that is with the Will For all other things which appertaine to the outward worship of God 〈◊〉 potest a man may doe them nilling sed credere non potest nisi volens but none can beleeve that is not willing for the understanding of him that beleeveth is not determined to assent unto the truth by necessity of reason as of him that hath science but by the Will Againe Intellectus credâ—…ntis determinatur ad unum non per rationeâ—… sed per voluntatem Credere est actus intellectus assentientis veritati divinae ex imperio voluntatis à Deo motae per gratiam Credere est actus intellectus secùndum quod movetur a voluntate ad assentiendum procedit autem hujâ—…smodi actus à voluntate ab intellectu Actus fidei dicitur consistere in credentium voluntate in quantum ex imperio voluntatis intellectus credibilibus assentit Gabriel Biel the act of faith is to beleeve which is an act of the understanding assenting to the truth proceeding from the command of the will quiâ—… nullus credit nisi volens because no man beleeveth that is not willing as Saint Augustâ—…e teacheth § V. Cardin all Contarenus actus fidei quam vis sit elicitus ab intellectu est tamen imperatus à 〈◊〉 Salmeron Paul saith men beleeve with the heart to exclude fayning
and of the true worship of God Sometimes it signifieth affiance in God Psal. 9. 10. Esa. 11. 10. compared with Rom. 15. 12. Psal. 69. 6 And so faith is the cause of affiance for by faith wee have affiance Eph. 3. 12. Sometimes it signifieth invocation and calling upon the name of God So David sought God 2 Sam. 12. 16. that is besought him So Esa. 55. 6. Psal. 34. 4. Matth. 7. 7 8. Ier. 29. 12 13. Zach. 8. 21. 22. 2 Chron. 2. 3 4. and thus faith is the cause of prayer which if it bee effectuall is called the prayer of faith Iam. 5. 16. And this is â—…ignified in § VIII The next place which Bellarmine alleageth viz. Rom. 10. 13. 14. whosoever shall call upon the name of the Lord shall bee saved How then shall they call upon him in whom they have not beleeved and how shall they beleeve in him of whom they have not heard and how should they heare without a preacher and how shall they preach except they be sent Where Bellarmine observeth this order of justification he should have said of salvation First sending of Preachers Secondly preaching Thirdly faith Fourthly invocations Fisthly salvation that is saith he justification which is as he saith the healing of the soule from the disease of sinne Of these saith he sending and preaching are without us therfore the first beginning of justification within us is faith which invocation doth follow and the rest in their order I answere first that the Apostle setteth downe in order the degrees not of justification but of salvation Whereof the first after election is vocation unto which three of these degrees are referred First sending of Preachers Secondly Preaching Thirdly hearing by which faith commeth The second is justification by faith Thirdly sanctification whereof one principall duety is mentioned viz. invocation which seemeth to bee put as sometimes it is for the whole worship of God or religion Fourthly salvation Secondly in reckoning these degrees he omiâ—…teth one in favour of their implicite faith For where the Apostle saith how shall they callupon him in whom they have not beleeved how shall they beleeve in him of whom they have not heard and consequently by hearing knowne this degree he leaveth out which proveth that men cannot beleeve in God who have not heard of him nor by hearing knowne him Thirdly his inference is of no force at all For by this place it is not proved that faith is the first beginning of justification but this is proved that as the word begetteth faith which doth justifie or as the Apostle speaketh in other words Rom. 8. 30 whom the Lord doth call them he doth justifie so faith begetteth invocation and all other dueties of sanctification for whom God doth justifie hee doth sanctifie Now sanctification is the beginning of glorification in this life for by it the Lord beginneth in us a spirituall and eternall life and as glory is gratia consummata so grace is gloria inchoata So that from this place compared with Rom. 8. 30. and 2 Thess. 2. 13 14. wee may be bold to set dowue the degrees of salvation in this order Election Vocation Iustification Glorification and that either begun in this life which is sanctification or consummate in the life to come which is our eternall salvation § IX His third testimony is Ioh. 1. 12. So many as received him to them hee gave power to be made the sonnes of God to them which beleeve in his name Where saith he Saint Iohn plainly teacheth that these who receive Christ by faith are not yet the Sonnes of God but may bee made the Sonnes of God if they goe on further so that they begin also to hope and to love for love properly maketh men the Sonnes of God Answ. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Bellarmine by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar Latine readeth potestatem understandeth possibility as if he had said potentiam and the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the aorist hee understandeth as if it were the future as if the meaning were that those who receive Christ by faith are in a good possibility to become hereafter the Sonnes of God if to their faith they shall adde hope and love for it is love properly saith he and not faith that maketh men Gods children But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifieth possibility but as in other places it is translated power or authority so here as also 1 Cor. 8. 9. 9. 12. right or priviledge or as Iansenius interpreteth authoritatem dignitatâ—…m jus And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie not that they may be made hereafter but that so soone as men beleeve they are already the Sonnes of God hee gave them this right or priviledge this prerogative dignity or preheminence to bee the Sonnes of God And so Iansenius the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee rendred not onely fieri to bee made but also esse to be that is now saith hee may bee the sense hee gave them that authority right and dignity ut sint Dei filii that they are the Sonnes of God not onely after but when they doe receive him For of them that receive Christ even by the first degree of faith it is said that they are borne of God 1 Ioh. 5. 1. Whosoever beleeveth that Iesus is Christ is borne of God hee doth not say is in possibility to bee hereafter but hee speaketh in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is already borne of God and in this very place Ioh. 1. 12 13. they that beleeve in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are borne of God For indeed regeneration in order of nature though not in time goeth before faith which the Spirit when hee doth regenerate us worketh in us Iansenius well observeth that the parts of this text understood according to Bellarmines sence cannot well stand together that those who are said to have received Christ should have power given them wherby they may be made the Sonnes of God For if they have received him they are already the Sonnes of God and need not to bee made Sonnes of God And on the contrary if they are in possibility to be made Sons then now they are not and if they be not Sonnes then they have not yet received him And further he observeth that of them who are here said to have power given them to be the Sons of God in the next verse it is said that they are born of God Besides those who have not yet received Christ by faith are notwithstanding in possibility to be made the Sons of God whiles they are capable of faith and are in possibility to beleeve The place to which he referreth us is 1 Ioh. 2. 19. Ye know that hee who worketh righteousnesse is borne of God from whence this may be gathered that working of righteousnesse is an evident signe or marke of him that is borne of
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
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
From whence I have also demonstrated the truth of this assertion that we are justified by faith alone that is by the righteousnesse of Christ alone apprehended onely by Faith A TREATISE OF IVSTIFICATION THE SEVENTH BOOKE Concerning good Workes CAHP. I. To avoid Popish calumniations it is shewed that we doe hold the necessity of good works and doe urge the same by better arguments than the Popish religion doth afford § I. AS touching his last argument which he bringeth to prove that faith doth not justifie alone drawne from the necessity of good works I am now to treat For this is the sixth capitall Errour of the Papists in the controversie of justification in that they stiffely hold that good workes are necessarily required unto justification as causes thereof and to salvation as the merit thereof But before I dispute the question I am to meet with some calumniations of the Papists The first that wee by denying the necessity of good workes as being neither causes of justification nor merits of Salvation doe disâ—…ourage the people from wel doing and by teaching that by saith alone we are justified and saved doe animate and encourage them to the practise of all sinne and iniquity I answere that we doe not deny the necessity of good workes and that wâ—… use better arguments to deter the people from sin and to encourage them to well doing than the Papists by their doctrine can doe For to teach men to do good works with an opinion either of satisfaction propitiation or of merits which are the three chiefe arguments of the Papists that they are satisfactory propitiatory and meritorious is to teach men to mar good works rather than to make them Because a good work undertaken with an opinion either of satisfaction or justification by them or of merit though otherwise it were good becomes abominable unto God as derâ—…gating from â—…he alone and al-sufficient merit and satisfaction of Christ. Neither can they encourage men to well doing by these arguments that by their good workes they are justified and for them shall be saved whiles tâ—…eir conscience must needs tell them that besides the guilt of their manifold sinnes their good workes are impure and that they can merit nothing at the hands of God but punishment These therefore who have just cause to doubt or rather to despaire of justification by their workes and of salvation by their merits cannot by these arguments receive true encouragement to well doing but rather discouragement there from But although wee deny good workes to be either causes of justification or merits of Salvation yet we affirme them to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and profitable but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary The which I will shew to prevent both the malitious slanders of the Papists and also the prophane abuse of carnall Gospellers who turne the grace of God into wantonnesse Good I say as being commended and commanded of God and therefore to be ensued Phil. 4. 8. Rom. 12. 17. Psalm 34. 13. Profitable as being rewaâ—…ded both beatitudine vice with the blessednesse of this life and beatitudine patriae with the blessednesse of the life to come 1 Tim. 4. 8. § II. Necessary though not necessitate efficientiae as causes yet necessitate presentiae as necessary consequents of justification and as necessary antecedents of glorification They are necessary I say by a necessity not onely privative if I may so speake but also positive Privative because without them the profession of faith is not onely vaine and unprofitable but also hurtfull and pernicious Vaine because such a â—…aith is dead and counterâ—…eit justifying neither alone nor at all Hurtfull because being planted in the vineyard of God that wee might become trees of righteousnesse if we bring not foorth good fruit wee must looke to be cut downe or stocked up or like the figtree which having greene leaves but no fruit Christ accursed Such professours are like the barren ground which receiving the raine often falling upon it and bringiâ—…g forth thornes and bryars is rejected and nigh unto cursing whose end is to be burned Like to the foolish Virgins who having a lampe of an externall profession but wanting the oyle of saving grace when the Bridegroome commeth are to be shut out Like the chaffe in the floore which is to be winnowed from the wheat Like goates in Christs flocke which are to bee separated from the sheepe Like bondservants in Gods house which are not there to abide but with the bondwoman and her sonne are to bee cast out who having a formall profession of religion but denying the power of it which is the faith of hypocrits must looke to have their portion with hypocrits where is weeping and gnashing of teeth § III. They are necessary also by a positive necessity and that manifold As first by the necessity of infallibility in respect of Gods Decree Word Oath In respect of of his decree For whom God hath predestinated to salvation hee hath predestinated unto sanctification that they may be conformable to the image of his Sonne And therefore whosoever doth hope to become like unto Christ in glory he must endeavour in some measure to resemble him in grace We exhort therefore our hearers that they doe not abase the doctrine of predestination with those who were called predestinatiani as to thinke that either because they suppose they are elected they shall be saved howsoever they live or because they thinke that they are not elected they cannot be saved though they should live never so godly as if godlinesse if they be elect were needlesse or if not bootlesse But forbearing to prye into Gods secret counsels which are to be adored and not searched into to have recourse to Gods word For the secret things belong unto the Lord our God but the revealed things to us that wee may doe them For there we shall finde these two things first that where God hath ordained the end hee hath also ordained the meanes And therefore as it is necessary that the end should be accomplished because decreed by God so it is as necessary in respect of the same decree that the end should be atchieved by the same meanes which God hath preordained Now whom God hath elected them he calleth whom he calleth according to his purpose them he justifieth by faith whom hee justifieth by faith them he sanctifieth by his Spirit whom hee calleth justifieth and sanctifieth them and no other he glorifieth Therefore as it is necessary in respect of Gods decree that those who are elected shall be saved so it is as necessâ—…ry in respect of the same decree that they should attaine to salvation by these degrees that is first they must be called and converted unto God they must bee justified by a true faith they must in some measure be sanctified by the holy Spirit
which we shall be judged at the last day at which time God will judge men according to their workes For wee must all appeare before the judgement seat of Christ that wee may receive according to those things which we have done in the body whether it bee good or evill Those that have done good shall goe into everlasting life and they that have done evill into everlasting punishment For good workes though wee are not justified by them nor saved for them yet they are the evidence according to which our Saviour will pronounce the sentence of salvation Matth. 25. 34 35. According to that Psal. 62. 12. And to thee Lord mercie for thou rewardest a man meaning the godly man according to his workes § IX Lastly they are necessary necessitate medij and as that which though it be no cause is called causa sine qua nâ—…n And thus they are necessary first as the way which leadeth to life eternall via qua nos perducturus est ad finem itsum quem promisit the way by which hee will bring us unto that end which he hath promised saith Augustine For those that are justified and by justification entituled to the Kingdome of heaven they are to goe in the way of sanctification towards their glorification Eâ—…h 2. 10. good workes therefore though they bee not the cause of raigning yet they are the way to the Kingdome And so saith Bellarminâ—… himselâ—…e that although God in predestination hath determined to give the Kingdome of heaven to certaine men whom he loved without any prevision of workes notwithstanding hee did withall ordaine that in respect of the execution the way to come to his Kingdome should be good workes I say then with the Prophet Esay this is the way let us walke in it Secondly as necessary fruits of our election for wee are elected to that end that we should bee holy Ephes. 1. 4. as necessary fruits of faith without which it is judged to bee dead â—…am 2. 26. as unseparable consequents of our redemption and justification Luk. 1. 74. And as they are necessary consequents of our justification so they are necessary forerunners of salvation by which wee are fitted for Gods Kingdome because no uncleane thing can enter into the Kingdome of heaven Apoc. 21. 27. and finally so necessary is a godly life that without it no man shall see God Heb. 12. 14. I conclude with Bernard that good workes are occulia predestinationis jndicia futurâ—… fâ—…licitatis presagia via regni non caâ—…saregnandi tokens of our secret predestination presages of our future happinesse the way to the Kingdome but not the cause of our obtaining that Kingdome For howsoever good workes are necessary in many respects as I have shewed necessitate presentiae yet they are not necessary necessitate efficientiae as causes of our justification § X. Secondly the Papists calumniate us as if wee taught that good workes are not necessary to sanctification which slander as all the rest ariseth from their willfull and pernicious errour in consounding justificâ—…tion and sanctification In the question of justification we hold according to the Scriptures that if our owne workes or righteousnesse should bee obtruded unto the Lord as the matter or merit thereof whereby wee should bee both acquitted from our sinnes and so delivered from hell and also entituled to the Kingdome of heaven they are not onely to bee rejected but also detested as menstruous clouts as dung as losse But in the question of sanctification where they are considered both as fruits of faith and the Spirit as consequents of justification whereby wee testifie our thankefulnesse to God gather testimonies to our selves of our justification benefit and edifie our brethrenâ—… and also as necessary forerunners of glorification whereby we are fitted and prepared for Gods Kingdome unto which by justification wee are entituled and as the way wherein we are to walke towards our heavenly countrey and as the evidences according to which our Saviour will judge us at the last day c. wee doe acknowledge they are highly to be esteemed of as those things wherein our sanctification doth in good part consist For wee doe teach that our sanctification is partly habituall consisting in the habits of sanctifying graces faith hope charity humility the feare of God c. which is the first justification of the Papists and partly actuall consisting in our new obedience or which is all one in good workes which is their second justification This then is that which we doe hold that although good works doe not concurre with faith unto the act of justification as any cause thereof yet of necessity they must concurre in the subject that is the party justified as necessary fruits of faith as necessary consequents of justification as necessary antecedents of salvation And this is that which not only we but Bellarmine himselfe often citeth out of Augustine Bona opera accedunt justificato non praecedunt justificandum or thus bona opera non praecedunt justificandum sed sequantur justificatum good workes doe not goe before but follow after justification which is a pregnant proofe that they are no causes thereof CAP. II. That we are not justified by Workes § I. HAving thus avoided the calumniations of the Papists wee are now to dispute the question which is to bee understood not of justification before men whereby we are declared or knowne to bee just but of our justification before God whereby hee maketh us just nor of workes as fruits and consequents but as of causes of justification For we doe confesse that men are justified declarativè that is declared and knowne to be just to themselves or others by good works as the proper fruits of faith and undoubted consequents of justification but wee deny that we are justified before God by good works as any causes therof And this our assertion we will first prove by necessary arguments and then defend the same against the objections of the Papists § II. And first I prove it by all the arguments which I used before to prove the five severall points already handled For first if justification is not to be confounded with sanctification as if it consisted in a righteousnesse inherent in our selves or performed by our selves then are we not justified before God by workes But the former hath beene clearely proved therefore the latter is to be confessed .2 If wee bee justified by the meere grace of God and that freely without respect of any workes done by us then are we not justified before God by works For the holy Ghost maketh such an opposition betweene grace and workes that if we be justified by the one we cannot be justified by the other But the antecedent hath beene formerly proved therefore the consequent cannot be denyed 3. If we be not justified before God by righteousnesse inherent in or performed by our selves but onely by the righteousnesse
whereby we are entitled or have right to his kingdome being saved in hope the other as the consequent and fruit of the former whereby we being entitled to Gods kingdome are prepared and fitted for it without which though none who are adulti are saved Heb. 12. 14. yet none are saved by it or for it it being the way to the kingdome but not the cause of it nor the title that we have unto it and therefore necessary as I have said necessitate presentiae as causa sine qua non but not necessitate efficientiae as any true or proper cause thereof § V. These things thus premised it will be easy to answere Bellarmines arguments taken from the difference betweene the Law and the Gospell to prove the necessity of good workes And they are two the former disproving the supposed false difference the other proving the pretended true As touching the former having first propounded an idle distinction of the divers acceptions of the word Gospell that it signifieth either the doctrine which Christ and his Apostles taught or the grace of the new Testament which is the quickning Spirit or the efficacie of the holy Ghost working in the hearts of the elect or the Law written in the heart which I therefore call idle because as soone as he hath propounded it he confesseth that the word Gospell in the Scripture doth never signifie any other but the Doctrine hee proveth that in the Gospell is contained the Doctrine of good workes and divers Laweâ—… divers comminations and divers promises made upon condition of good workes All which we doe confesse to be true as the word Gospell is taken in the larger sense But as those promises and Doctrine of grace contained in the Bookes of the old Testament did not belong to the Law properly which is the covenant of works but to the Gospell which is the covenant of grace so in the books of the new Testament divers precepts comminations and promises are contained which belong not properly to the Gospell which is the covenant of grace and Law of Faith but to the Law of works For even as the Preachers of the Gospell at this day doe in their preaching intermingle many things appertaining to the Law either for the preparing of their auditours who are not yet justified by the terrour of the Law or for directing those that doe beleeve to lead their life according to the rule of the Law Even so our Saviour Christ and his Apostles in their doctrine intermixed legall precepts legall promises and threatnings as the necessity of their auditours required But upon all this being granted what will he inferre he saith in the title of this Chapter though in the Chapter it selfe he doth not expresse it that from hence is proved the necessity of good works which we deny not So pertinent a disputer is this great Master of controversies § VI. And forasmuch as the promise of eternall life as of a reward made to our obedience is the principall ground whereon the Papists build their Antichristian doctrine of the efficiencie and merit of good workes I will endeavour to cleare this point We are therefore to understand that eternall life is vouchsafed to the faithfull in three respects First as the free gift of God without respect of any worthinesse in us Secondly as our inheritance purchased by Christ. Thirdly as a free reward promised and given to our obedience In the first respect our salvation and all the degrees thereof is wholy to be ascribed to the gracious favor of God in Christ. In the second to the mercy of God and merit of Christ. In the third to the mercies of God redoubled and multiplied upon us and not to any desert of ours For as touching the first God before the foundation of the world was laid of his free grace Elected us in Christ graciously accepting of us in his beloved without respect of any goodnesse in us whom when he foresaw fallen into the state of perdition ex massa perdita humani generis did chuse us in Christ in him and by him to be justified and saved And as out of his undeserved love he did chuse us so by the same grace whom he hath elected he hath called whom hee hath called he hath justified whom hee hath justified hee hath sanctified and whom hee hath called justified and sanctified he hath glorified according to the purpose of his grace given unto us in Christ before the world began As therfore all the degrees of salvation are wholly to be ascribed to the grace that is the gracious favour of God in Christ for by his grace we were elected called justified regenerated and sanctified so also by his grace wee are saved and not of works For although eternall death be the wages deserved by sin yet eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God through Iesus Christ our Lord no way deserved by us Rom. 6. 23. This his purpose of grace God revealed by his gracious promise to our first parents and aâ—…ter to Abraham and others viz. that in the promised seed all the Nations of the Earth should be blessed § VII Now that this his purpose of grace might be put in execution and this his gracious promise concerning â—…he promised â—…eed might be performed to the illustration of the glory both of his mercie and also of his justice God in the fulnesse of time out of his infinite goodnesse and love to mankind sent his owne and his only begotten Sonne into the world that hee taking our nature upon him might not onely in the state of humiliation by his sufferings redeeme us from hell and by his meritorious obedience purchase heaven for us but also that in the state of exaltation he having conquered all the enemies of our salvation in and before his resurrection might by his ascension take possession for us of that kingdome which he had by his merits procured for us and by his sitting at the right hand of his Father might make us to sit together with him in heavenly places and by his comming from thence againe might put us both in body and soule in possession oâ—… that heavenly inheritance which he had purchased for us And to the end that the benefit of our blessed redeemer and Saviour might be applyed and communicated unto us the â—…ord according to the purpose of his grace givâ—…n unto us in Christ before all secular times doth in his good time call those whom hee hath elected by miniâ—…tery of the Gospell maâ—…e effectuall by the gracious operation of his hâ—…ly Spirit working the grace of faith in us whereby wee receiving Christ with all his merits are actually made partakers of redemption and are actually reconciled unto God justified and adopted and by our justification entituled to the Kingdome of heaven and by our adoption made heires thereof and coheires with Christ insomuch that being justified by faith wee
have thereby not onely remission of sinnes but also the inheritance or at least the right and title to it in respect whereof it is said in the Scriptures of so many as truely beleeve that wee are saved Ephes. 3. 5 8. that we are passed from death to life and that we now have eternall life Ioh. 5. 24. 6. 47. 1 Ioh. 5. 12 13. And in this respect eternall life is our inheritance which Christ hath purchased â—…or us And according to this tenure Christ will put us in possession thereof at the last Day when hee shall say unto us Come yee blessed of my Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherit the Kingdome prepared for you from the beginning of the world Matth. 25. 34. for you I say who before the beginning of the world were in Christ elected to be heires of this kingdome which is not to he attained unto by any purchase or merits of ours but shall bee given us as an inheritance intended from the beginning and prepared for the elect for whom Christ by his merits hath purchased it § VIII Now to those who by Gods speciall grace doe beleeve in Christ and by faith receive him by whom so received they are justified and adopted and by their justification and adoption are in such â—…ort entituled to this kingdome as heires apparent thereof that they are allready said to bee saved and to be set in heavenly places with Christ to these I say that they might be fitted and prepared for this inheritance unto which no uncleane thing can come hâ—…e hath in the covenant of grace freely and out of his undeserved mercie promised the grace of sanctification by his holy Spirit whereby wee are enabled according to the measure of grace received to worship him in holinesse and righteousnesse before him And to the end that we might be moved to performe the dueties of sanctification hee doth not onely in his word seconded and made effectuall by his Spirit invite by exhortations and precepts to these dueties but also that hee might encourage us thereunto in his redoubled and multiplied mercies he hath promised not only the blessings of this life unto us but also eternall life it selfe as a gracious reward of our piety and obedience Here therefore in admiration of Gods bounty towards us we have just cause to exclaime with Augustine O the great goodnesse of God to whom when in respect of our condition we ought to render unto him the duties of obedience as servants to our Lord and God as subjects to the Almighty as captives saved to our redeemer he doth promise unto us the rewards of friendship that hee might draw from us the dueties of service which wee doe owe unto him It was of Gods free grace that hee elected any of us that being elected hee called us that being called and endued with faith hee justifieth and adoptetâ—… us and thereby giveth us right to his kingdome it was also of his free grace that to them whom hee redeemeth and justifieth hee hath promised to bestow his graces upon them whereby they are enabled to serve him in holinesse and righteousnesse and are fitted for his owne kingdome But this is a multiplication of his grace upon us that to encourage us to the Practice of Piety whereby wee are fitted for the kingdome of heaven he doth promise to reward our good works with everlasting happinesse and in the end doth crowne his owne blessings with blessednesse which though hee bee pleased for our encouragement to call a reward yet is it not deserved by us but freely bestowed by him as his free gift granted unto us in Christ before all times as our inheritance purchased by Christ as his bountifull reward of his owne gifts which as hee freely promiseth so in his good time hee freely bestoweth as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is free gift § IX To this purpose let us consider the Lords dealing with Abraham to whom the Lord at his first comming towards the Land of promise made divers gracious promises which afterwards hee often repeated But when upon that Commandement of tryall to offer up his onely sonne Abraham had by Gods speciall grace notably approved his faith and obedience hereupon the Lord doth sweare that he will bestow upon him the things which before hee had promised as the reward of that his obedience for so hee saith because thou hast done this thing and againe because thou hâ—…st obeyed my voice Can any man hereupon inferre that Abraham by his obedience had deserved these promises which God long before had made unto him and oftentimes repeated Nothing lesse so God in his eternall Counsell hath to the Elect designed eternall life as his free gift by Christ Christ by his merits hath purchased it to bee our inheritance God hath graciously promised to bestow freely this inheritance on them that beleeve in Christ when as therefore God doth promise to reward our piety with eternall life wee may not thinke that by our piety it is deserved which God long before had decreed and promised and Christ our Saviour had purchased for us But though it bee a reward yet it is a most free and undeserved reward § X. When the Papists therefore object that if eternall life be the reward of our obedience then our obedience doth deserve it I answere first thou canst deserve nothing at Gods hand by that which he hath freely given and much lesse that which hee freely bestoweth on thee Secondly if thou shouldest doe all that is required of thee thou couldest deserve nothing thereby for where is debt and duty there is no merit Luk. 17. 10. Thirdly we doe not all that is commanded but come short of our duty and that which we doe is unperfect and defective in respect of manner and measure and therefore in justice deserveth punishment rather than reward and consequently the reward when it is given is to bee ascribed to Gods undeserved mercie and not to our merit Fourthly Sanctification and the duties thereof are not causes of Salvation and therefore in serie causarum in the chaine of the causes of Salvation Rom. 8. 30. they are left out and where they are mentioned they are inserted not as a cause of Salvation but either as the way unto it Ephes. 2. 10. or as the markes and cognizances of them that shall be saved or as the evidences according to which God will judge As marks I say for they are occulta praedestinationis indicia futurae faelicitatis praesagia as Bernard speaketh Our Saviour setting downe the end of the ministery of the Gospell saith that a man being thereby called may by faith obtaine remission of sinnes and inheritance among them that are sanctified Act. 26. 18. so also Act. 20. 32. § XI And thus are wee to expound many Testimonies of Scripture as speaking of notes which the Papists expound as speaking of causes Thus Rom. 8. 16 17. The
servant doing or rather but endeavouring to doe his duety is rewarded In these two the arguments are not the same A servant that doth not his duety deserveth punishment and his disobedience is the meritorious cause of his punishment But by doing his duety especially if it bee done unperfectly which is alwayes our case he doth not deserve reward and therefore if hee bee rewarded it is to be ascribed to his masters bounty and not to his desert Such an Antithesis the Apostle maketh betweene the reward of sinne and of godlinesse Rom. 6. 23. Death is the due wages of sinne but eternall life which is the reward of godlinesse is the free gift of God And further as I said before when I formerly answered this allegation In this and many other such conditionall speeches the antecedent is not the cause but a signe token or presage of the consequent If God have given you grace to mortifie the deeds of the flesh it is an evident token that you shall live If God hath adorned you with his grace it is to be presumed that he will crowne his owne grace with glory § IX And such is his seventh testimony p as before I have shewed Rom. 8. 17 18. The Spirit beareth witnesse with our spirits that we are the sonnes and heires of God and coheires with Christ if we suffer with him that wee may also bee glorified with him where is no relation at all of efficiency betwixt our sufferings and glory But Bellarmine will prove it first by the conditionall particle of which I spake in answere to the last argument which doth not as hee saith point out the cause but the evidence by which the holy Ghost doth assure us that wee are the sonnes and heires of God and coheires of Christ who shall bee glorified with him namely if we suffer with him Secondly from the reason which is added concerning the excesse of glory to our sufferings which to my understanding doth plainly confute it For if the sufferings of this life be not condigne as the Vulgar readeth it to the glory that is to come how should they merit it ex condigno as they arrogantly speake But the scope of the Apostle in this place is to encourage the faithfull to suffer for Christ which he doth by two arguments the one from the happy event which is assurance of glorification testified by the holy Spirit who testifieth unto us that if we have grace from God to suffer with Christ that we are the sonnes and heires of God and coheires of Christ who shall bee glorified with him Not that ouâ—… sufferings doe make us the sonnes and heires of God c. but that they are the signes and evidences by which the holy Ghost doth assure us that we are so The other from the disproportion betweene our sufferings from him and the glory which we shall have with him For the Aposâ—…le having weighed both resolveth for so hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the sufferings of this life are not comparable to that glory but of this place more hereafter § X. His eighth testimony Rom. 10. 10. with the heart wee beleeve unto righteousnesse and with the mouth confession is made unto salvation We see here saith he that faith sufficeth not to salvation because it is not true and entire in the heart unlesse thereto be added externall confession And it seemeth that the Apostle alludeth to that speech of our Saviour Matth. 12. 32 33. Him that confesseth me before men will I confesse before my Father and him that denyeth me before men will I deny before my Father that is in heaven Answ. All this we confesse that besides faith confession and many other graces and duties are necessary to salvation not as causes but as causae sine quibus non as I have often said which are no causes § XI His ninth testimony Matth. 25. 34 35. Come yee blessed of my Father possesse the kingdom prepared for you before the beginning of the world For I was hungry and you gave mee to eate c. Surely saith hee the reason which is rendred doth plainely shew that good workes are aliquo modo some way causes of salvation and that for them the kingdome of heaven is given Answ. Of this place I have spoken before when I shewed that the causes of salvation were noted vers 34. Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world And the reason which is rendred is taken from good workes not as the cause for which salvation is given but as the evidence according to which our Saviour judgeth § XII His tenth testimony is out of the Epistle of Saint Iames and it is twofold the former Iam. 1. 25. He that is not a forgetfull hearer but a doer of the worke this man shall bee blessed in his deed the latter Iam. 2. 14. what will it profit my brethren if a man say that he hath faith and have not workes will faith save him But how saith hee out of the former is a man blessed in his deed if his deeds have no relation to happinâ—…sse but affoâ—…diheir idle presence Answ. Wee confesse that good works have relation to happinesse as they are necessary unto it as the way as the causa sine qua non Neither doe I conceive how good works can be idle where they are present though they doe not merit that which infinitely exceedeth their worth And as touching the other place Iam. 2. We confesse also that that faith which is in profession onely and is void of good workes doth not save a man because it is an idle and dead faith This therefore proveth good workes to be necessary necessitate praesentiae but for necessity efficioncie there is no shew nor colour § XIII After those severall testimonies he appealeth to the whole Epistles of Peter Iohn Iames and Iude whose chiefe intention was to prove that to justified men good workes are necessary to salvation and that faith alone doth not suffice as some in these times out of the Epistles of Paul not well understood began to preach I answere that as the Apostles whom he nameth urge the necessity of good workes so doe all true preachers of the Gospell at this day yea Paul himselfe did urge it as much as any of them if not more But the necessity of efficiencie he may as soone prove out of our sermons as out of the writings of the Apostles § XIV To the Scriptures hee addeth the testimonies of the Fathers who as they censured for heretickes those which denyed workes to bee necessary unto salvation so themselves taught that they bee necessary To which both censure and doctrine of the Fathers wee doe most willingly subscribe And wee should greatly wonder how this great Master of Controversies could bee so idle so impertinent so frivolous a disputant but that as I said before these his discourses proving
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
as Abraham was that is by them as by fruites and effects hee is declared and approved to bee just and not by faith professed onely Hee doth not say a man is justified by workes as causes but as the effects For that and not the other is deduced from the example of Abraham § XIII The other example is of Rahab Verse 25. For though you may thinke that you need not compare with Abraham and yet have a true justifying faith yet you will bee ashamed to bee behinde Rahab the harlot who was no sooner justified before God by faith but she was also justifyed that is declared and knowne to bee just by her worke of charity towards the Espyes which shee wrought by faith Heb. 11. 31. Concerning this example of Rahab Bellarmine hath foure Assertions of which never an one agreeth with another First That Rahab was not declared to bee just because shee was an harlot which is false For though shee had beene an harlot yet now she beleeved and by her faith was justifyed before God and by her worke which shee wrought by faith was justified as Saint Iames saith that is declared to bee just Secondly That Iames briâ—…geth the example of Rahab to prove that by good workes a righteous person is made more righteous which also is false and contrary to his former Assertion Thirdly That by this worke of mercy shee was truely justified and of a sinner made just But Rahab as Bellarâ—…ine saith was an example of the first justification and therefore of a sinner not made just by her worke but by the habit of grace infused The trueth is by faith shee was justifyed before God and by her worke shee was declared to bee just before men Fourthly That by that worke as a disposition she was prepared unto justificaâ—…ion Which agreeth neither with his third where he said that by this worke shee was truely justifyed and of a sinner made just nor with Saint â—…mes whose meaning plainely is not that shee was prepared unto justification by this worke no more than Abraham was by his but that she was declared by this worke as a fruite of her faith and a consequent of her justification as Abraham was by his workes to be justifyed before God And thus much of the two examples § XIV There remaâ—…eth his fifth Argument which is a similitude Verse 26. For as the body without the Spirit is dead so faith without workes or that faith which is without workes is dead which words also may bee two wayes expounded For either the Apostle Iames speaketh of the habit of faith or of the profession of it If of the habit then the comparison standeth thus As the body of man without the Spirit that is without breath which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe in which sense it is called the spirit of the mouth and spirit of the nostrils I say as the body without breath is dead so that saith which is without workes which are as it were the breathing of a lively faith is judged to be dead For as Bernâ—…rd also saith As we discerne the life of this body by its motion so the life of faith by workes If therefore faith it selfe be here meant wee must by Spirit understand breath and not the soule For although the Papists absurdly make charity which is a fruite of faith 1 Tim. 1. 5. to be the forme of it yet me thinkes they cannot bee so absurd as to compare faith to the body and workes to the soule as though workes which are the fruites and effects both of faith and of charity were the forme and as it were the soule of faith If by faith we understand faith professed or the profession of faith as in this discouse hitherto it hath beene used and as it is used elsewhere as Act. 14. 22. Râ—…m 1. 8. then you may understand the similiâ—…de thus As the body of man without the Spirit that is the â—…oule is dead so the profession of faith without a godly life which is as it were the life and â—…oule of our profeâ—…on is also dead For hypocrites whose life is not conformable to their profession though they have a â—…ame that they live yet they are dead Apâ—…c 3. 1. Thus by five arguments Saint Iâ—…mes hath proved that the faith which is alone and without workes is not a true and a lively but a dead and counterfeit faith and yet 〈◊〉 both here and Lib. 1. dâ—… justif cap. 15. will needs have Saint â—…ames to speake of a true faith as if he supposed that a true faith might be without workes Therefore the Popish Doctrine of justification by workes as causes thereof cannot be grounded on this Tâ—…xt of Saint Iames. § XV. Yea but will some say the contradiction is not yet salved For Saint Paul affirmeth as you say that faith alone doth justify and Saint Iames in plaine termes denyeth that a man is justifyed by faith onely I answere when we say that faith onely doth justify we doe not meane absolutely that nothing doth justify but faith in no sense whatsoever For many things may truely bee said to justify aliâ—… atque aliâ—… sensu in divers senses as I have shewed heretofore God the Father as the prime efficient Christ as the meritorious cause God as the Iudge Christ as the Advocate God as the Creditour Christ as the Surety The grace of God as the moving cause the righteousnes of Christ as the matter the imputation thereof as the forme the holy Ghost as the applying cause the Word and Sacraments as the instruments of the holy Ghost Faith as the hand of the receiver works as testimonies and signes c. but our meaning is that we are justified by the righteousnesse of Christ onely which is apprehended by faith alone and that in us nothing doth concurre to the act of justification but faith alone it being the onely instrument whereby wee receive Christ. And thus have you heard what is to be alleaged against the Papists First that their doctrine concerning justification by workes which they would build upon this Text is repugnant to the Scriptures Secondly that by their exposition they make Saint Iâ—…mes to contradict Saint Paul Thirdly that their doctrine cannot bee grounded on this Text. § XVI Now for our selves I will shew that by our exposition the seeming difference betweene the two Apostles is manifestly reconciled and that by our Doctrine their Assertions not oâ—…ely may well stand together but also must necessarily goe together The reconciliation is easily made if we consider two things first the diversity of the Parties with whom the two Apostles had to deale For the Apostle Paul having to deale with Pharisaicall Iustitiaries who sought to bee justified by a righteousnesse inherent in themselves and by an obedience performed by themselves proveth by invincible arguments that a man is justified by faith without
one to the other that which is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 4. for debitum non est gratuitum If eternall life bee gratia gratis data si gratis datur then is not due by desert And if the good worke also be grace how can it deserve a reward and so great a reward from him that gave it For Bellarmine hath taught us in the beginning of this seventeenth Chapter that if the worke bee much lesse than the promised reward it should not be a merit of condignity in respect of the worke If saith hee the Master of the vineyard should promise to a labourer for his dayes worke not the day-peny but an hundred crownes and yet the heavenly reward given to a good worke doth incomparably surpasse the unequall proportion that is betweene an hundred crownes and a daies worke § VI. In his second argument he trifleth egregiously He saith there is a proportion betweene the fountaine and the river running from it Grace is the fountaine Ioh. 4. 14. and eternall life is the river which maketh glad the City of God Psal. 46. 5. where according to the Latine it is thus read Fluminis impetus laetificat Civitateâ—… Dei which Bellarmine himselfe expoundeth thus Fluminis impetus laetificat Civiâ—…taem Dei i. Non timebit populus Dei quando turbabitur terra ergo c. Literally the place is understood of the Brooke Kidron and of the city of Ierusalem But if it must bee allegorized then as by the fountaine grace is to be understood according to that of Ioh. 4. 14. so by the river should be understood perseverance and increase of grace running to eternall life as the sea wherein the course of all rivers endeth And therefore such as is the proportion of the fountaine to the sea such is of grace or of a gracious worke to eternall life This was his first analogy the second is no lesse ridiculous Moreover saith he there is a proportion betweene the ascent and descent of water for it doth ascend as high as it doth descend and therefore the grace of the Spirit which descended from heaven will ascend as high No doubt if it be conveyed in a close conduit pipe § VII His third Reason Eternall life is the day-peny of those that labour in the vineyard Matth. 20. But the day-peny is the just hire of the dayes labour So is eternall life The day-peny which was given to those that wrought but one houre doth signifie eternall life which is thereby proved not to bee an hire rendred as due to equall labour but as a free reward bestowed by the bounty of the Lord who â—… may doe with his owne what he pleaseth For if it were the just wages for the whole dayes labour then he that wrought but one houre should have had but one twelfe part of the wages His fourth Reason Seed in vertue physicall is equall to that thing wherof it is the seed and containeth it Grace is the seed and eternall life that whereof it is the seed therefore iâ—… vertue morall Grace is equall to glory Answ. This argument is grounded upon a similitude of grace and seed which are not like in those things for which this comparison is brought For neither is seede the meritorious cause of that whereof it is the seed as hee supposeth grace to bee nor grace the seminall cause of eternall life for seed is the materiale principium But grace meaning grace inherent is neither the materiale principium nor the meritorious cause nor any other cause of salvation unles it be 〈◊〉 sine qua non which is no cause Yea but gracâ—… saith he is called the seed of GOD 1 Ioh. 3. 9. Answ. The seede of God properly is Gods word sowne in our hearts as the seede of our new and spiriâ—…uall life in this world This seede conceived by the power of the Spirit is the grace of regeneration as the materiale principium of our spirituall life meant in that place of S. Iohn which alwaies abideth in the childe of God who being once borne of God is never unborne againe The fruits in respect whereof it is called seed are the fruits of a godly life For the seed of Gods Word being sowne in our hearts and there conceived and taking root fructifieth and bringeth forth increase in some thirty in some sixty in some aâ—… hundred fold The grace of regeneration therefore is called seed in respect of the fruit of good works which it bringeth forth in this life And further the doing of good workes is compared to sowing of seede which hath relation to the great harvest as also the committing of the dead bodies of the faithfull to the earth For even as he that casteth his seed into the ground doth it in hope of increase at the next harvest or as hee that committeth the dead body to the earth as seede doth it in hope of increase at the great harvest so hee which soweth in righteousnesse to the Spirit shall of the Spirit reape everlasting life And as the seed cast into the ground is not cast away but is recompenced with increase at the harvest And as the body though sowne in corruption doth not perish but riseth in incorruption at the great harvest so he that soweth the seed of good workes though hee may seeme to cast them upon the waters as Salomon speaketh hee shall not lose thereby but hee shall bee rewarded an hundred-fold and at the great harvest hee shall inherit everlasting life But as the increase in harvest is not to bee asscribed to the merit of the sower but to the blessing of God and as the raising of the dead body to incorruption at the last day is not to bee attributed to the merit of committing it as seed to the earth but to the merit and power of CHRIST in whom wee are made alive againe so the reaping of everlasting life at the great harvest is not to bee asscribed to our merit but to the merit of Christ who hath purchased it for us and to the undeserved mercie of God who crowneth his owne graces in us So if wee sowe to our selves in righteousnesse wee shall reape in mercie as the Prophet speaketh § IX His fifth argument concludeth nothing to the purpose Eternall life saith hee is a certaine supernaturall action in respect of the Object and of the principles bâ—…th efficient and formall But merit which consisteth in love is also a supernaturall action in respect of the Object and of the principles both efficient and formall therefore they have aproportion betweene themselves and the one leadeth to the other as the right way to the end Answ. I grant that the grace of sanctification is the right way to glorification but no meritorious cause thereof That there is a proportion of likenesse in the respects mentioned but no proportion of equality And
Bellarm. reason 1. 2. 3. i â—… Tim. 1. 12. The wickednes of the doctrine concerning implicite faith How the Papists understand the Article of the Catholike Church k Gordon câ—…ntr 1. cap. 27. l Bulla Pij 4. super forma iuramenti professionis fiâ—…ci How the Apostle understood the Article 1 2 Thes. 2. 10. Mat. 24. 24. Apoc. 17. 8. D. Morton Bishop of Lichfield and Covenâ—…y The second part of their cozenage m Thom. 2. â—…â—… â—… 9. 2. 6. Minores qui significantur per asinos de bent in credendis adhâ—…rere maioribus qui per boves signi fican tur n Turrecrem sum â—… 3. c. 41. o Hosius de express Dei verbo The doctrine os implicite faith pernicious p Rhemists in Luk. c. 12. 11. q Ibid. in Marg. r Luk. 1. 79. s Ephes. 2. 12. 4. 18. b Rom. 10. 14. u Prov 14. 22. Mat. 22. 29. * Concil Tolet. 4. c. 24. Conc. Arelat 4. can 3. y Iob. 17. 3. z 〈◊〉 l. 1. cap. 1. 1 Cor. 14. 38. vulg a Can 8. b 〈◊〉 chard decâ—…et lib. 2. c. 62 c Ad Sextum 〈◊〉 pisl 105. d Prâ—…em ad Eustoch in commenâ—… in Esai e In Num. hom 27. They detaine the people in ignorance and why f Luk 11. 52. g Mat. 23. 23. h Ioh. 12. 35. i Iud. 16. 21. k In Ioan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 1 Cor. 14. 35. 1 Pet. 3. 7. In the true Church plenty of Knowledge m Theodoret. Therapeut serm 5. pag. 81. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Ier. 9. 23. 24. Our first reason because he that hath true faith is regenerate Our second reason because he hath the Spirit of Christ. a Gal. 5. 22. b Heb. 10. 29. c Rom. 8. 11. 1 Cor. 3. 16. 6. 19. 2 Tim. 1. 14. d 2 Cor. 13. 5. 1 Ioh. 3. 24. Eph 3. â—…7 e Gal. 3 26. Ioh. 1. 12. 13. 1 Ioh. 3. 24. 4. 13. Our third reason because he is sanctified f Luk. 1. 73 74 75. Five other reasons Seven other Arguments out of Iam. 2. 24 c. g 1 Ioh. 3. 18. h In epistolam Joan. tract 10. Sixe other arguments defended against Bellarmine First out of 1 Tim. 5. 8. i Tit. 1 16. k Homil. 29. in Evang. l Homil. 38. m Iâ—… Matth. 22 hom 41. n 1. Ferus in Matib 22. o Rom. 13. 14. Gal. 3. 27. p Cum tuis peccat is supâ—…r in duis Câ—…risti iâ—…stitiam tu is demerit is ipsius merita tuae in obedientia ipsius obedientiam The second out of Iohn 6. 64. q Vers. 6â—… The â—…hird out of 1 Iohn 2. 4. r In Ezek. hom 22. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t C. 1. v. 6. u Cap. 1. S. 4. The fourth out of 1 Joh. 5. 1. * Tract 10. in epist. Ioan. The fifth out of Jam. 2. 17. 20. x Respons ad obiect 4. The sixth out of Hâ—… 2. 4. Testimonies of Fathers first Chrysostome y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. de side lege t. 6. 838. 1 De side operib c. 23. 2 In epist. Ioan. tract 10. De fide operib c. 16. 3. Aug. in Ioan. tract 9. Sent. lib. 3. dist 23. August in Psal. 130. epist. 85. 4. De paenitent dist 2. c. 14. De verbis Dominum serm 61. a Lib. 3. epist. 73. b In Jac. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d In evangel hom 29. e Ibid. f Tit. 1. 16. g Hom. 22. sup Ezek. Sent. dist 25. C. h In Gal. 5. i Ibid. k Serm. ad pastâ—…res in synâ—…do De iustif l. 1. c. 15. His first proofe out of Ioh. 12. 42 43. a Ioh. 19. 38. His second proofe out of 1 Cor. 13. 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarmiâ—…s instances c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two other instances d Sup. Ezek. bom 22. e De Trinit l. 5 â—… 18. His third testimony Iam. 2. 14. f Cap. 2 â—… 5 g 2 Thes. 3 2. h Tit. â—… 1. i In evang hom 29. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Theoph. Oecum Theod. in 1 Cor. 12. 9. Gennad apud Oecum in 1 Cor. 13. 2. l Chrysoft de fide lege m 1 Ioâ—… 3. 18. His fourth proofe because in the Church there are both good and bad n 2 Thâ—…s 3. 2. Tit. 1. 1. o Contr. Crescon l. 1. c. 29. p Mat. 17. 17. His fifth proofe from the nature of faith and charity Whether Charity doth necessarily follow faith q Ioh. 5. 35. Luthers similitude r Prafat in Ep. ad Rom. Bucers similitude s 1 Ioh. 4. 19. t Lib. 3. c. 2. §. 8. Calvins similitude u 1 Cor. 1. 30. * Gal. 3. 26. Ioh. 1. 12. 1 Ioh. 5. 1. x Gal. 4. 6. Rom. 8. 11. y Rom. 8. 9. z Cap. 2. §. 2. a Rom. 3. 24. b De justis l. 1. cap. 15. §. Accedat septimò Gregor in Evang homil 29. No iustifying faith but that which layeth hold on Christ. a Heb. 11. 3 c. b Ioh. 3. 16 18. 36. 6. 29 40 47. Act. 8. 37. 16. 30 31. c Ioh. 3. 14 15. d Ioh. 6. 40. e Sent. lib. 3. dist 19. â—… f Act. 20 21. 24. 24 26. 18. Gâ—…l 3. 26. g Rom. 3. 22. 16. Gol. 2. 16. 20. 3. 22. Phil. 3 9. h Esâ—…y 53. 11. To beleeve in Christ is to re ceive him i August in Ioan tract 50. k In epist. Ioan. tract â—…0 l In Iam. 2. The degrees of faith l 1 Ioh. 5. 1. Ioh. 1. 12 13. m Eph. 1. 13. n Act. 16. 14. o Rom. 4. 11. p Ioh. 5. 10. The use of this distinction q Covenant of grace cap. 8. The former degreâ—… The speciall faith The speciall receiving of Christ necessary to justification Without it Christs merits availe us not to justification The Papists objections against speciall faith r Rom. 5. 5. Their objections concerning fiducia By a lively assent men beleeve in Christ. s Act. 8. 37 38. That asâ—…iance is not faith t Covenant of grace cap. 8. The Subject of faith 1. The parties a De justiâ—… li. 3. cap. 14. 2. The part b Therapent li. 1. pag. 18. c Rom 10. 14 17 d Act. 16. 14. Testimonies that to beleeve is an act of the Will as well as of the Vnderstanding e Stromat lib. 5. pâ—…g 251. f Therapeuâ—… l. 1. pag. 16. g In 2 Cor. 1. 24. o â—…n Rom. 4. i De bono persever l. 2. cap. 16. k De Spirit litera cap. 31. l Ibid. c. 3â—… m Ibid. c. 33. n Epist. 23 de Baptism parvulorum o In Ioan. tract 26. p De predestin sanct lib. 1. c. 5. in sine Schoole-men q In Sent. 3. dist 23. art 1. q. 2. in resâ—…l r Ibid. s In Rom. 10. lect 2. t 2. 2. q. 2. art 1. ad 3 um u Ibid. art 9. c. * 2. 2. q. 4. art 2. c. x Ibid. art 2. adâ—… â—… um y Iâ—… Sent. 3. dist 23. q. 2. art 1. z In Iâ—…an Doctors of the Rom.
God in true holinesse and righteousnesse Of this grace of sanctification there is more frequent mention in the Fathers who wrote against the Pelagians than of the other Because the Pelagians acknowledging the grace of God in forgiving sinnes which is indeed the justifying and saving grace they had not the like occasion to insist upon the declaration and proofe thereof as they had of the other which the Pelagians denyed § II. Of whose errors in this point there were foure degrees For first they acknowledge no other inward grace of God but bonum naturae the possibility of nature and the power of free-will which because it is freely given of God without any precedent merits of ours they acknowledged to bee Gods grace In the second place they acknowledged the grace that is the gracious favour of God in forgiving sinnes but the inward vertue avoid sinnes and to walke in obedience they ascribed to the power of nature Thirdly for our direction and instruction how and what sinnes to avoid and how and what duties to performe they acknowledged Gods grace in teaching and instructing us by his word and by his law Fourthly they acknowledged after a sort the helpe of grace for the more easie performance of their duties but they denied the necessity thereof because without grace they being directed by the word were able of themselves though not so easily to fulfill the Law § III. These three latter degrees are condemned by so many decrees of the Councell of Milevis among which this is one denouncing Anathema against such as shall say that the grace of God whereby wee are justified through our Lord Iesus Christ doth availe onely to remission of sinnes which are already committed and not for a helpe that we may not commit them unto which rightly understood we doe subscribe acknowledging that by the same grace of God by which we were elected redeemed called reconciled adopted justified wee are also sanctified For wee professe that our blessed Saviour was given unto us of God not onely to bee our justification and redemption but also to be our Sanctification And we doe acknowledge that in the Covenant of grace the Lord hath not onely promised remission of sinnes to those that beleeve in Christ but hee hath also sworne that he will give us being redeemed and having remission of sinne to worship him in holinesse and righteousnesse before him all the daies of our life And therefore we do also willingly subscribe to those sentences of Augustine which Gratian hath transcribed into the third part of his decree No man taketh away sinnes but Christ alone who is the Lambe of God taking away the sinnes of the world Now he taketh them away both by forgiving those that are already committed among which originall sinne is contained and also by helping that they bee not committed and by bringing us unto life where they cannot bee committed at all And againe the grace which by our Lord Iesus Christ is given is neither the knowledge of the divine Law neither nature nor remission of sinnes alone but it felfe also causeth that the Law be fulfilled that nature be freed that sinne raigne not And this I presume is as much as can truely bee alleaged out of the Fathers For seeing they doe hold as wee shall hereafter shew justification by faith onely it cannot bee imagined that they held justification properly understood by inherent graces unlesse wee can imagine that they thought there is no inherent grace but faith onely § IV. But howsoever the Fathers may be excused who opposing the errors of the Pelagians which oppugned the sanctifying grace did much insist upon the declaration the proofe and the amplification thereof oftner speaking of this gift of grace which was oppugned than of the gracious favour of God in forgiving of sinnes which the Pelagians did confesse yet the backsliding posterity cannot bee excused and that in three respects For first they leave out altogether the proper signification of grace which is most frequent in the holy Scriptures as if there were no other grace to bee acknowledged but that which is inherent Secondly they take away that grace of remission which the Pelagians did confesse and in the roome thereof they have brought in an utter deletion or abolition of sinne caused by the infusion of grace Thirdly that grace which they would seeme so much to magnifie is not much better acknowledged by them than it was by the Pelagians For first they doe not acknowledge it to be a quickning and reviving grace to them that are dead but an healing grace to the sicke and a helping grace to the weake And by how much they extoll the power of nature and lessen the foulenesse of originall sinne so much they extenuat the benefit of grace and are as well as the Pelagians worthily termed the enemies of Gods grace Secondly there seemeth to be little or no difference betweene the Pelagians bonum Naturae which they acknowledged to bee Gods grace and that sufficient grace which the Papists hold to be common to all Thirdly neither is there any great difference betweene them in respect of that grace whereby men are called For the Pelagians acknowledged the great grace of God in revealing his will unto us and in directing us what to doe and what to beleeve and withall confessed that God doth worke in us to will by revealing his will to us And what doe the Papists acknowldge more but that God having called us by his word and moved us to turne unto him it is in the power of our free-will either to accept Gods effectuall grace or to refuse it But this belongeth to another controversie A TREATISE OF IV STIFICATION THE FOVRTH BOOKE Of the Matter of Justification CAP. I. The state of the question concerning the matter of justification it being the principall point in controversie § I. THE third Capitall errour of the Papists in the question of justification is concerning that righteousnesse whereby we are justified where for prevention of Popish calumniations I must desire the Reader to remember three things First that the controversie is not concerning our Sanctification but concerning our Iustification For wee confesse that our habituall sanctification consisteth in our righteousnesse inherent and actuall in our new obedience Secondly that the question is not of our justification before men but before God For we acknowledge that we are justified that is declared and knowne to be just not onely by profession of the faith but also by good workes as Saint Iames teacheth Thirdly that wee doe not deny that there is a righteousnesse in the faithfull as Bellarmine falsly chargeth us For we professe that there is no faithfull or justified man in whom there is not inherent righteousnesse more or lesse according to the measure of grace received And further we professe that this righteousnesse which we have from God and is inherent in us is graciously both
avoid the force of the Apostles arguments as if he concluded not against them we conclude that a man is justified by faith without workes but thus wee conclude that a man is not justified by workes without faith neither the Iewes by the workes of the Law nor the Gentiles by their morall workes without faith as if with faith they did justifie And this he maketh to be the Apostles meaning that workes done before or without faith doe not justifie but proceeding from faith they doe justifie and so is not ashamed to make the Apostle to contradict himselfe But the Apostle doth constantly teach that a man is justified by faith without the workes of the Law by faith and not by workes and maketh such an opposition betweene faith and works in the question of justification that if we bee justified by the one we are not justified by the other for if by faith then of grace and if of grace then not by workes or if by workes then not of grace It is therefore a most shamelesse and Antichristian perverting of the Apostles doctrine to make him teach that works proceeding from faith doe justifie and that we are justified both by faith and by workes when hee plainely teacheth the contrary CHAP. III. Bellarmines answers to the forenamed places of Scripture refuted § I. FRom these three things thus premised Bellarmine saith it will bee easy to answere all those places which were alleaged And first to Rom. 3. 27. he shapeth an answere unto which I have sufficiently replyed before saving that here hee addeth that not all glorying is excluded but only that which ariseth from such workes as are only done by the strength of â—… mans owne freewill And that hee proveth because the Apostle saith Ubi est gloriatio tua Where is thy boasting that is that boasting whereby thou gloriest in thy selfe and not in the Lord. Whereunto I reply that the word tua thine is not in the originall And if it were yet that glorying whereby thou dost glory though it bee in the Lord though in the grace and favour of God though in thy workes proceeding from grace is thy glorying As the Apostle saith this is our glorying even the testimony of our conscience c. 2 Cor. 1. 12. and 1 Cor. 9. 15. it were better for mâ—… to dye than that any man should make my glorying void 1 Cor. 15. 31. By our rejoycing which I have in Christ Iesus our Lord. § II. The second testimony recited by Bellarminâ—… was from the example of Abraham Rom. 4. For if Abraham who was a most excellent precedent of faith and obedience and is propounded as a patterne for the matter and forme of justification was not justified by his works which proceeded from his faith but notwithstanding that he abounded with workes of grace hee was justified by faith without workes then all the faithfull in like manner though abounding with workes of grace proceeding from faith are not justified by their workes of grace but are justified by faith without workes but the antecedent is evident by the testimony of the Apostle therefore the consequent is a certaine truth Bellarmine answereth that Abraham was justified by faith not by workes going before faith because they could not bee truely just unlesse it were in respect of externall righteousnesse and therefore if he had beene justified by them which he could not have beene unlesse they were truly just hee should have had glory but with men not with God But when we reply that Abraham at that time whereof the Apostle speaketh that he was justified by faith and not by workes and that righteousnesse was imputed unto him without workes was a man regenerate excelling in the grace of faith and abounding in good workes which he wrought by faith And therefore when hee denieth him to bee justified by workes he plainely teacheth that the faithfull are not justified by workes proceeding from faith but although they abound with workes of grace proceeding from their faith yet they are justified by faith without workes To this unanswerable argument taken from the example of Abraham Bellarmine frameth two answeres but such as men use to make when they are brought to a meere non-plus First he saith that Abraham indeed at that time whereof the Apostle speaketh was regenerate and through faith wrought many good workes Notwithstanding the Apostle when hee saith that hee was justified by faith and not by workes doth not reject his workes wrought by faith but affirmeth that they were not wrought without faith because if they had beene such they would not have justified him Therefore he excludeth the workes which Abraham might have wrought not by faith § III. Where Bellarmine first taketh that for granted which the Apostle professedly disputeth against and concludeth the contrary namely that Abraham was justified by workes As if the meaning of the Apostle when he argueth that Abraham was justified by faith without works had beene this that he was justified by workes but yet such as were not without faith Secondly he inverteth the question and perverteth the disputation of the Apostle for the mainetenance of his owne errour As if the question were not whether faith doe justifie without workes which the Apostle affirmatively concludeth but whether works doe justifie without faith which question the Apostle doth not once mention which I desire the readers to take notice of For if the question which the Apostle disputeth be not this whether works doe justifie without faith but this whetheâ—… faith doth justifie without workes then are the Papists evidently confuted by the disputation of the Apostle 3. He supposeth that faithfull Abraham endued with abundant grace might doe good workes without faith and without grace and that the Apostle excludeth such workes not which Abraham did but such as the might have done but did not For it is certaine that the faithfull as when they sinne through infirmity doing that evill which they would not doe may say with the Apostle Rom. 7. 17. Not I but sinne that dwelleth in me so when they performe any good worke they may say with the same Apostle 1 Cor. 15. 10. Not I but the grace of God which is with me 4. It is against sense to make the Apostle dispute that Abraham was not justified by such works as he might have done but did not but more senselesse when he maketh the Apostle to dispute that Abraham was not justified by his sinnes For how doth he prove that they who have faith may worke sometimes without faith by two instances as namely first when they sinne As if the Apostle had said though Abraham were a faithfull man yet some workes he might doe not of faith as namely when he sinned for sinnes are not of faith and by such workes hee was not justified And the like is his second instance when they doe workes purely morall without relation to God for such if they be not of faith are sins But
these morall duties in the faithfull because they are not workes of the flesh must needs bee the fruits of the Spirit Gal. 5. 19. 21. and although perhaps performed to men yet are done in obedience to God 5. Neither doth the Apostle distinguish betwixt Abrahams workes as if hee were justified by some and not by others but in generall denieth him to have beene justified by any workes at all And that hee proveth because his faith was imputed for righteousnesse As if hee had said to whom faith is imputed for righteousnesse he is not justified by workes to Abraham faith was imputed for righteousnesse therefore Abraham was not justified by workes The proposition is thus proved to him that worketh that is to him that fulfilleth the Law righteousnesse is not imputed or reckoned of Grace but of debt But to him that worketh not that is that doth not fulfill the Law but beleeveth on him that justifieth a sinner as all are and as hee acknowledgeth himselfe to be who therefore can merit nothing but punishment his faith is counted or imputed for righteousnesse 6. By this example of Abraham Bellarmine is notably confounded in two other respects § IV. For first whereas justification before God is but one wherein the Lord by imputation of Christs righteousnesse to a beleeving sinner doth absolve him from his sinnes and also accepteth of him as righteous in Christ not onely in the first moment of justification wherein being a sinner in himselfe he was first constituted righteous in Christ but also in the continuance of justification wherein the beleever being still a sinner in himselfe is continued in the favour of God by the merits and intercession of Christ and though a sinner in himselfe yet beleeving in him that justifieth a sinner is made the righteousnesse of God in Christ. Bellarmine notwithstanding maketh two justifications the first wherein a sinner is made righteous by infusion of habituall righteousnes the second when a just man maketh himselfe more just by the practise of actuall righteousnesse that is to say of good works which two are degrees of sanctification and not of justification and saith that the Apostle in the Epistle to the Romans speaketh only of the former wherein workes going before faith are excluded from the act of justification So that in Bellarmines conceit when the Apostle saith that a man is justified by faith without workes his meaning is without workes going before justification But what the Apostle speaketh of other men hee affirmeth of faithfull Abraham at what time he was a man regenerate as Bellarmine consesseth and abounded with good workes which as the same Apostle testifieth Heb. 11. 8. c. he wrought by faith And yet of him the Apostle saith that he was justified by faith and not by works that the Lord imputed unto him righteousnesse without workes that hisâ—… justification or blessednesse consisted in the remission of his sinnes and imputation of righteousnesse and being a sinner in himselfe as all mortall men are hee was in Christ the promised seed made blessed through faith By the example of Abraham therefore we learne first that that distinction of justification is forged For Abraham as when hee first beleeved was justified by faith without workes so afterwards when hee abounded with good workes hee was justified by faith and not by workes And undoubtedly if ever any man attained to the second justification which the Papists ascribe to workes Abraham had it then when the Apostle affirmeth that he was justified without workes Secondly that workes are excluded from justification not onely those which goe before faith but also those that follow and are wrought by it § V. The second respect when Bellarmine endeavoureth to reconcile the seeming difference betweene the Apostle Paul Rom. 3. 4. and Saint Iames Chap. 2. hee saith that Paul speaking of the first justification saith that a man is justified by faith without workes namely going before justification but Saint Iames speaking of the second justification saith that a man is justified by workes and not by faith onely But both the Apostle use the example of Abraham for the proofe of their assertion Paul proving that a man is justified before God by faith without workes demonstrateth his assertion by the example of Abraham who though hee were most fruitfull of good workes yet he was justified by faith without workes And as Abraham was justified so are all the faithfull Saint Iames concluding that a man is justified that is declared and knowne to be just by workes and not by profession of faith onely proveth also his assertion by the example of Abraham who demonstrated his faith by his workes By which though he were declared and knowne to be a just man as Saint Iames saith yet by them he was not justified before God but by faith only as Saint Paul teacheth This example therefore of Abraham doth prove that the Apostle Paul doth not speake of the first justification which is habituall nor of workes onely going before justification for Abraham was a man long before regenerated and justified and his workes were such as hee wrought by faith But that this is a false and counterfeit distinction of justification it may further be proved For if this be true that the Apostle excluding workes from justification speaketh of the first justification which they say is meerely habituall then the Apostle must bee thought toâ—… have taken all these paines to prove that to habituall righteousnesse good workes doe not concurre or that habituall righteousnesse is not actuall which needeth no proofe And againe if onely workes going before grace be exculded from justification then the Apostle must be thought to have â—…boured seriously to prove that we are not justified by such workes as are not good which needeth no proofe for how should a man be justified by that which is not just This example therefore of Abraham is as Chrysostome speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant matter of much victory wherein we may truely and seriously triumph § VI. Bellarmine second answere is that the Apostle speaketh with condition if Abraham was justified by workes not proceeding from the grace of faith as they thought who to their owne strength attributed righteousnesse then surely he had glory but not with God And because it is evident enough that Abraham had glory even with God thence hee gathereth that hee was not justified by workes without faith but by faith from which good workes truly proceed hee should have said by workes which proceed from faith if he meant to contradict us for we doe confesse that he was justified by faith from which good workes did proceed but withall we say that he was justified by his faith and not by his workes But in this senselesse answere of Bellarmine there are many absurdities for first by incredible impudencie hee taketh for granted that which the Apostle disputeth against namely that Abraham was justified by workes viz. such workes as proceeded
the necessity of good workes though they bee impertinent to the maine Question because they prove not that which is in controversie betwixt us yet are not impertinent to his purpose which was to calumniate us and to beare the world in hand that wee are such as deny the necessity of good workes But if the question were tryed by voices of the Fathers innumerable testimonies might bee produced out of their writings wherein they teach that wee are justified by faith and not by workes yea in direct termes affirming that which is the question betweene us that we are justified by faith alone But that workes are necessary as causes either to salvation or which is the question to justification not any one pregnant testimony out of the ancient Fathers is or as I suppose can bee produced But to prove the necessity of good workes by way of presence I shall not need to recite the severall testimonies seeing I have my selfe delivered more to prove and to urge the necessity of good workes than can be gathered out of all these testimonies put together § XV. In the third and last place he bringeth a reason like to that which he framed l. 1. cap. 14. that faith alone doth not justifie But doth he not dispute the same question here did he not propound five principall arguments to prove that faith doth not justifie alone the fifth and last wherof was from the necessity of good works the handling whereof hee put off to this place Should he not then from the necessity of good workes prove that faith doth not justifie alone But in stead of proving that hee endevoureth to prove that faith doth not save alone Thus craftily hee glydeth from one question to another for his owne advantage because hee knew that more is required to salvation than was required to justification For sanctification commeth betwixt justification and salvation And although we are justified without works going before justification yet we are not saved without workes going before salvation they being the way which God hath prepared for them that are justified to walke in towards their glorification I might therefore according to the Lawes of disputation hold him to the question or refuse to give him answere But he is so farre from proving that faith doth not justifie alone that hee is not able to prove that it doth not save alone disputing in that sence according to which we doe hold that faith doth justifie alone Now for the understanding of our sence and meaning certaine distinctions heretofore propounded must for avoiding of calumniations bee here repeated First that wee doe not meane that faith is the onely grace which doth sanctifie as the Papists will needes misunderstand us but that to sanctification not only other graces doe concurre with faith but good workes also And consequently that besides faith the said graces and good workes be forerunners of our salvation Secondly when wee say faith alone wee doe not meane that faith which is alone being a solitary an idle a counterfeit and dead faith severed from charity and other graces and destitute of goodworks but we meane a true and lively â—…aith which purifieth the heart and worketh by love which cannot be severed from charity and other graces as I have heretofore proved And therefore wee hold that although in respect of the act of justifying or saving it alone yet in respect of the being thereof it never is nor if it be a true justifying and savingfaith can be alone Thirdly when we doe say that faith alone justifieth and saveth wee speake with relation to the object or relatively meaning that the object which faith alone receiveth doth justifie and save us when wee say therefore that we are justified or saved by faith alone our meaning is that we are justified only by the righteousnesse of Christ which is apprehended by faith alone and not by our owne righteousnesse and that wee are saved by the merits of Christ alone received by faith and not by our owne workes or merits and consequently that Christ received by faith is the onely meritorious cause of our salvation § XVI Now let us heare Bellarmines dispute Iffaith alone did save and that workes were not otherwise â—…ecessary than in respect of presence as the fruits and signes of faith then it would follow that faith could save though it wanted all maner of good workes and were joyned with all maner of vices and sinnes but the consequent is false therfore saith hee faith alone doth not save and good workes are necessary not onely in regard of presence but also of some efficiencie To the proposition I answere first that it is senselesse and implyeth a contradiction For if good workes must necessarily be present with saving faith which hee confesseth wee doe hold how can it be supposed without implying a contradiction that it can save being not onely destitute of all good workes but also accompanied with all maner of sinne this is sufficient to overthrowe his whole dispute Secondly I deny the consequence of his proposition For justifieing and saving faith though it justifie and save alone yet it never is nor can be alone Even as the eye in respect of his being cannot if it be a true living eye be alone severed from other parts of the body yet in respect of the act of seeing unto which no other part doth concurre it seeth alone Even so faith which is the spirituall eye of the soule in respect of its being cannot if it be a true lively faith be alone severed from the other graces which are with it fellow members of sanctification but yet in respect of the Act of justifying and saving unto which no other graces concurre with it as any causes therof it justifyeth and saveth alone because it alone and no other grace doth receive Christ unto justification and salvation Thirdly we do not say that the presence of good workes is necessary to salvation onely as they are the fruits and signes of faith but also as necessary forerunners as causa sine qua non as the way to salvation and as the evidence according to which the sentence shall be pronounced Which consideration disproveth the proofe of his consequence which is that according to our doctrine good workes are required to the act of saving onely by accident whose presence addeth nothing to the virtue of faith in justifying and saving and so their absence detracteth nothing from it and therefore being taken away faith never the lesse saveth Answ. Things whose presence is necessary cannot be said to bee present by accident For such may be present or absent but that which is necessary cannot be otherwise the thing being safe But we hold the presence of workes not to be contingent but necessary both in respect of salvation as the way to it and as Causa sine qua non and of faith as the unseparable fruits of it without which it is said to be dead