A Treatise of Justification

CAP. XI. Of Fear, and Hope, being his second and third dispositions,

§. I.

H Is second disposition is fear: which he proveth to dispose unto justification, and to concur thereuntn in the same manner almost as faith doth. But first this discourse is impertinent. For we deny, and our denial we have made good, that just •… ying faith doth not justify by way of disposing. And therefore if it be proved, that fear doth dispose a man to justification: yet that doth not disprove justification by faith alone. For we have confessed, that ordinarily in adultis there are preparative dispositions going before faith and justification, whereof fear is one. But these preparatives do not justify: and therefore, for all them, faith may, and indeed doth justify alone. Secondly, you are to understand, that this fear, which goeth before grace, is no grace: neither is it that son-like fear, which is the daughter of faith and love, but the servile fear as he confesseth: which is an effect and fruit of the Law, working on those who are under the Law, and keeping them in some order for fear of the whip. Neither is it properly timor Dei the fear of God, but metus supplicii; the object whereof or the thing feared is not God, but punishment: or if it be of God, it is not to fear him, but to be afraid of him. From which our Savior hath redeemed those that believe, that they may worship God in some measure 〈 in non-Latin alphabet 〉 , without this fear. Neither doth it per se, and in its own nature tend to justification, which is the exaltation of a sinner, but rather to despair, which is the lowest dejection of a sinner. Notwithstanding as the Law by working this fear is a Schoolmaster unto Christ (for when 〈◊〉 by the paedagogie of the Law have learned to know their 〈◊〉 damnable estate in themselves, for fear of damnation they are forced to seek for salvation out of themselves:) so this fear which in it self tendeth to despair, and in it own nature affrighteth men from God (as we see in the example of our first parents, Gen. 3. 10.) is by God made a means to draw them unto him. But to say that fear doth concur unto justification in the same manner as faith doth, is against reason and against common sense, unless he speaketh only of the legal faith, which as it is wrought by the Law, so it worketh fear. For fear driveth to the humiliation, faith tendeth to the exaltation of the humbled soul, and by it indeed the soul is exalted. Therefore as humiliation goeth before exaltation; so fear before faith. Again, as fear goeth before faith, so sin goeth before fear. For sin maketh a man guilty, the Conscience being by the Law convicted of guilt, terrifieth the soul; the soul terrified, either sinketh in despair, being left to it self: or prevented by God according to the purpose of his grace, by which it was elected in Christ, seeketh to God, who is found of them that sought him not. So that by this reason sin it self may be said to be a necessary forerunner of justification, disposing a man to •… fear, more than fear doth to justification, for that is a cause, this but an occasion.

§. II. But as this discourse proving that fear is a disposition to justification is impertinent; and affirming that fear concurreth to justification in the same manner that faith doth, is false: so are some of his allegations also impertinent. Because they belong not to this servile fear which goeth before faith and and justification, but to the Sonnelike fear, which is a fruit both of faith and love and a consequent of justification. As namely, his first place i •… it were rightly alleged, Eccl. 1. 28. he that is without fear cannot be justified or reputed just. For the fear of God, which the Son of Sirach in that chapter from the tenth verse to the end doth so highly extol, is not this servile fear, but the filial fear: by which is meant true piety it self, which as he calleth it there the beginning, so also the Crown and fullness of Wisdom. But the place is not rightly translated in the Latin, which Bellarmine doth follow. For the Greek text is, 〈 in non-Latin alphabet 〉 the wrathful man cannot be justified, or as some editions do read, 〈 in non-Latin alphabet 〉 unjust wrath cannot be justified, according to that of S. James, the wrath of man doth not work the righteousness of God. And that the former part of the verse speaketh of wrath, is proved by the latter, which is the reason of the former, 〈 in non-Latin alphabet 〉 for the sway of his wrath is his ruin, and by the words going before: where the fear of the Lord is present, it turneth away wrath and represseth anger.

§. III. So his second, Psal. 111. 10. and third, Prov. 1. 7. where it is said, that the fear of the Lord is the beginning of Wisdom, and by Wisdom saith Bellarmine is meant perfect justification, he should say sanctification or godliness. For as the wicked man is Solomon's fool: so the godly man is the only wise man. And in this sense Moses prayeth, Psal. 90. 12. Teach us O Lord so to number our days that we may apply our hearts to Wisdom, that is, to true godliness, and to the same purpose Job speaketh, c. 28. 28. the fear of the Lord it self, is Wisdom, and so Eccl. 1. 27. Now in these places the Hebrew word Reshith which is translated 〈 in non-Latin alphabet 〉 beginning, may fitly, as in many other places, be translated the head, that is a chief or principal part, or the top: and the meaning is, that the fear of God is a principal part of godliness, and as you heard even now, Eccl. 2. 18. the Crown of Wisdom. Otherwise I cannot conceive how fear, which is a fruit both of faith and of love, should truly be said to be the beginning of godliness; which by consent of all is the prerogative of faith. And yet faith it self doth not justify, as it is the beginning of inherent righteousness, and much less fear which concurreth with it not to justification, but only to sanctification. Now that servile fear is not meant in these places, it is evident, not only because such commendations are given unto it, as belong not to servile fear; but also because they that are endued with this fear are pronounced blessed, Psalm. 112. 1. & 128. 1. Prov. 28. 14. whereas those who have the greatest measure of servile fear are accursed; and contrariewise they are happy who are most freed from it. The blessedness promised to Abraham and all the faithful in his seed, is by Zacharias expounded, Luk. 1. 73, 74, 75. to be this, that being redeemed from the hand of our enemies we should worship the Lord without fear. And Saint John testifieth that there is no fear in love, but perfect love casteth out fear, 1 John 4. 18.

Fourthly, the fear mentioned, Prov. 14. 27. where it is said, The fear of the Lord is a well-spring of life to avoid the snares of death, is the son-like fear of which Solomon speaketh in the words next going before. In the fear of the Lord there is strong confidence. Fifthly, the fear of the Lord mentioned; Eccl. 1. 21. is the son-like fear, which in that Chapter from the tenth verse is highly commended. Of this fear it is said among other things, that it is gladness, and a crown of rejoicing, that it maketh a merry heart, and giveth joy and gladness, verse 11, 12. which are things repugnant to servile fear.

§. IV. But let us see how he proveth his unlike likeness, that servile fear doth in a manner justify as faith doth, viz. by Scriptures, by Fathers, by Reason.

First, because as it is said of faith, Heb. 11. 6. so without fear we cannot please God. Answ. This is true of the son-like fear, which is an inseparable companion of justification: though Bellarmine's allegation of Eccles. 1. 22. proveth it not, as I have shown. But of the servile fear it may be truly said, that they who please God most, have the least of it. For the greater a man's love is, the less is his fear, and perfect love expelleth this fear, 1 John 4. 18. But though without the true fear of God we cannot please him; yet that doth not prove that fear doth justify. For the like may be said of the obedience of the Law, of humility, of charity, of repentance, of perseverance, Heb. 10. 38. and of the like. Neither doth faith justify, because without it no man can please God, but because by it alone we receive Christ, in whom God is well pleased and reconciled unto us, that is, because by it alone we are justified.

Secondly, because as faith is the beginning of justice, so sear is the beginning of wisdom. Answ. of this comparison neither part is to be understood of justification, but of sanctification or righteousness inherent. For as faith is the mother of grace; of all both internal graces and also of external obedience: so the true son-like fear of God is a principal part of true piety. But what doth this make for servile fear, which is found in them who have no grace?

Thirdly, because as faith doth justify by making us seek God and to come unto him: so also fear. Answ. If by seeking of God be meant the worship of God: then that which causeth it, is the cause of sanctification. But servile fear in it self serveth rather to drive men from God: though in the gracious dispensation of God's providence it be made sometimes a means to draw them to him. And this he proveth by Psal. 78. 34. when he he slew them they sought him; and Psalm. 83. 16. fill their faces with shame, and they shall seek thy name, and Ion. 3. 5. from the example of the Ninivit •… s. The thing I confess, that by servile fear men are often times forced to seek God: how beit that which is forced, many times is feigned: as we see in the example of the Israelites, Psal. 78. 36. who, though by the judgments of God were brought to make semblance of repentance; yet they did but dissemble, for their heart was not upright with God, neither were they steadfast in his covenant, verse. 37. But his proofs I allow not. For the first place speaketh of God's judgments: the second, of shame: the third, of the faith of the Ninevites, none of fear.

Fourthly, because as by faith Christ is formed in us, so by fear: the protasis he proveth, because Paul saith Gal. 4. 19. my little children of whom I travel in birth again, until Christ be formed in you. But Christ is not formed in us by justification, but by regeneration, whereby we are renewed according to his image: the ap •… dosis, because Isaiah saith, C. 26. 18. according to the Septuagint, from thy fear we have conceived, and have brought forth the Spirit of Salvation. But why doth he flee from the Latin translation, unto which he is bound? which maketh no mention of fear: but only saith, we have conceived, and have brought forth the Spirit of health as some editions read: which last words are not read together in the Greek, nor in the true editions of the Latin, but divided by a note of distinction: peperimus Spiritum: salutes non fecimns. Thus Bellarmine for his own advantage eiteth the fomer part out of the Septuagint, and the later out of the vulgar Latin, and that corrupted, when neither of both agreeth with the original. From which, if Bellarmine would argue, he should make himself very ridiculous. The words are, we have conceived, we have travailed, we have, as it were, brought forth wind (so Pagninus, Vatablus, Tremellius, &c.) Salutes non fecimus in terra, no salvations have we wrought on the earth: which words being a complaint, cannot import that they had from the fear of God (which is not here mentioned) brought forth the Spirit of salvation. So far is this place from proving that Christ by fear is formed in us.

Fifthly, as faith doth justify, because the just man shall live by his faith, Hab. 2. 4. so of fear it is written, that the fear of the Lord is the fountain of life, Prov. 14. 27. Answ. The former place speaketh both of the life of grace, which is our vivification, and the life of glory to which we are intitled by faith. The latter, as I have shown, speaketh of sonnelike fear, which, as all other habits of grace, may be called fountains of living well, which all arise from one common spring, which is faith, and are all not causes and much less preparations, but fruits of faith and consequents of justification.

Sixthly, as faith doth justify by purging of sins, so fear. Answ. To the proposition. Faith doth justify by absolving from sins, Act. 13. 38. Rom. 3. 25. and removing the guilt. And it purgeth also from the corruptions by sanctifying and purifying the heart, Act. 15. 9. To the reddiction; that fear which expelleth sin Eccles. 1. is as I have shown the fear of sons and not of slaves: neither doth it concur to justification, but to sanctification.

§. V. To the testimonies of the Fathers affirming (some of them) that fear serveth to prepare and to dispose men to sanctification; and likewise to his reason, that it is the nature osfeare to flee from evil, and to seek remedies whereby evil may be avoided, I willingly subscribe. But though fear be one means among many to dispose or prepare men for sanctification, or yet for justification: yet neither it nor any of the rest doth justify, and therefore doth not disprove justification by faith alone. Legal faith working fear is a preparative to the Evangelical justifying faith: but is so far it self from justifying, that it pronounceth accursed those that are endued therewith.

§. VI. His third disposition is Hope, which he saith ariseth of faith no otherwise than fear doth. But yet, by his leave, with this difference: that servile fear is the fruit of a legal faith, applying the threatenings of the Law to a man's self: but hope of salvation is the fruit of Evangelical faith apprehending the promises of the Gospel, and is therefore called the hope of the Gospel, Col. 1. 23. Neither can there be any sound hope of eternal life until a man doth truly believe, that the promise of salvation doth belong unto him: and that he cannot believe until he have the condition of the promise, which is justifying faith: and therefore of necessity justifying goeth before hope. As for that hope which goeth before justifying faith, it is evident that it doth not justify; neither is it an habit of grace infused, but a natural affection, such as is in all men who attempt anything. As the Apostle saith, he that ploweth, ploweth in hope: and he that thresheth, thresheth in hope. Although therefore this hope do dispose men to justification and sanctification, as after a sort it doth in animating of men to use the means of grace and salvation, in hope that their labor shall not be in vain: yet for all this hope which doth not justify at all, faith doth justify alone.

§. VII. But let us examine his proofs, which are a few testimonies of Scriptures and Fathers impertinent •… y alleged. His first testimony is Prov. 28. 25. qui sperat in Domino sanabitur. The second, Psal. 37. 40. Salvabit eos quia speraverunt in eo. The third, Psal. 91. 14. quoniam in me speravit liberabo eum. Answ. None of these three places, do speak either of justification or preparation thereunto: nor of hope otherwise than as it is included in affiance; which as it hath reference to the future time is all one with hope; nor of hope or affiance as it goeth before, but as it followeth justifying faith: what therefore could be more impertinently alleged? The first place according to the original is, but he that trusteth in the Lord ( 〈 in non-Latin alphabet 〉 ,) shall be made fat. The Latin in the next verse translateth the same words thus, qui confidit, and the Septuagint, 〈 in non-Latin alphabet 〉 . The second, Psalm. 37. 40. the word chasah is translated sometimes confidere, to trust; sometimes, and as I take it in that place only, sperare to hope in the same sense of affiance: those that thus trust or hope in God he delivereth them from the wicked and saveth them. But before they can either be saved or trust in God, they must be justified by faith. And therefore this hope or aff •… ance is no forerunner of justification, but a follower thereof.

The third, Psalm. 91. 14. the Hebrew chashak, which by some is translated sperare, by others valde or vehementer amare, amore in aliquem propendere; and might better have been alleged for love, than for hope, both which are consequents of justifying faith. The words then are, because he hath set his love upon me, therefore I will deliver him: he doth not say, I will justify him. But let us hear Bellarmine's commenting upon this place: the Hebrew word, saith he, doth signify to adhere, to love, to please: therefore not every hope, but that affiance which proceedeth out of a good conscience, and out of Love, and filial adhering to God, doth deliver a man, &c.

§. VIII. His fourth testimony, Matth. 9. 2. confide fili, have a good heart son (so the Rhemists translate) thy sins are forgiven thee. For our Lord faith Bellarmine did not as some falsely teach justify the man who had the palsy, before he said 〈 in non-Latin alphabet 〉 , be of good courage my son: but contrariwise as the Council of Trent (very learnedly) signifieth; first, he saith be confident my son: and when he saw him raised up in hope of health, he added, thy sins remittuntur tibi are forgiven thee. Whereby Bellarmine would signify, that by this hope or affiance the man was prepared for justification. Answ. First, the party, and those that brought him had faith as all the three Evangelists, note Matth. 9. 2. Mark. 2. 5. Luk. 5. 20. and therefore was justified before God, for if they who brought him had faith, much more he, who no doubt desired them to bring him, and had already his sins forgiven. Secondly, the Verbe is 〈 in non-Latin alphabet 〉 , in the time past, and ought to be translated, not as Bellarm. readeth, remittuntur, are now forgiven or in forgiving, but remissasunt, they are already forgiven. And by that argument our Savior putteth him in comfort that he should be cured, because his sins which were the meritorious cause of his sickness were forgiven. By which glad tidings he would have him to be assured by special saith of the remission of his sins, and in that assurance to be confident. So that although the word 〈 in non-Latin alphabet 〉 , be confident were uttered first; yet the words following contain the cause of that confidence. And therefore not only remission of sins, but assurance thereof by special revelation went before his confidence, which therefore could be no preparative disposition thereunto. And this is usual in such consolations: first, to bid the party to be confident, or not to fear, and then to set down the cause thereof, as Genes. 15. 1. Fear not Abraham I am thy shield and thy exceeding great reward. Isaiah. 43. 1. Fear not Israel, for I have redeemed thee. In the same ninth of Matthew, verse 22. Daughter be of good comfort, thy faith hath made thee whole. Luk. 1. 30. Fear not Mary, for thou hast found grace or favor with God. Luk. 2. 10. Fear not, for behold, I bring you good tidings of great joy; and so in other places. And these were his testimonies of Scriptures, in which he hath found no relief.

§. IX. Let us see what help the Fathers will afford him. No man saith Ambrose, can well repent him of his sins, who doth not hope for pardon. Answ. Hope of pardon is a motive to repentance, and to the use of other good means, whereby we may through God's grace attain both to justification and to sanctification. Howbeit repentance belongeth to sanctification, and not to justification.

Augustine, whatsoever thou declarest, so declare it, that he to whom thou speakest by hearing may believe, by believing may hope, by hoping may love. From whence nothing can be gathered, but that as faith, by which we are justified, cometh by the hearing of the word, as the Apostle also teacheth: so from faith proceedeth hope, and from both, faith and hope, love. So that here hope, which is a fruit of justifying faith, and a consequent of justification, is made a disposition, not to justification, but to love.

Cyprian, to those, who had fallen in time of persecution, giveth this advice▪ that they should acknowledge their grievous crime, neither despairing of the Lord's mercy, nor as yet challenging pardon, viz. until they had truly repented thereof: which was indeed wholesome counsel. For no man can be assured of the pardon of any crime, until he have truly repented of it: Upon which words of Cyprian, Bel. larmine though he can gather nothing out of them for his purpose, but that those who desire pardon must not despair of God's mercy: yet as a notable bragger he insulteth over us, as if he had us at some advantage; when, God knoweth, he hath scarce brought anything worth the answering. By which words, saith he, our adversaries are plainly refuted, who begin not to repent before they are fully assured that they are highly in God's favor, and are confident, that they are to be ranked with the Cherubin and Seraphin: which is an impudent and yet a witless slander, as though we were either so arrogant as the Papists who assume to themselves perfection, which we do not; or so senseless, that we should teach, that men are tied to begin their repentance when they have attained to perfection, and not till then. If it be said, that we make repentance to be the fruit of faith, which we define to be a full assurance of God's favor, &c. I answer that that definition agreeth only to special faith. Not that all special faith is a full assurance, but that every virtue is to be defined according to the perfection of it, and as it is in it self considered in the abstract. Otherwise we acknowledge degrees of assurance. And if any of our Divines have held the special faith to be the only justifying faith, they are to be understood as speaking of justification in the court of conscience, and as judging them only to be justified and to have remission of sins, who are in their own consciences persuaded, and in some measure assured thereof. But besides and before the special faith, whereby we are justified in our own conscience applying the promise of the Gospel to ourselves, a formal degree of faith is to be acknowledged being the condition of the Evangelical promises, by which we aprehend, receive, and embrace Christ, as hath been shown, and by which we are justified before God. This degree of faith in order of nature goeth before repentance, though in time repentance seemeth to go before faith, as being sooner discerned. But in order of nature, as well as of time, repentance goeth before special faith. Because no man can be assured of God's favor in remitting his sins, who hath not repented thereof.

CAP. XII. Of four other dispositions: viz. love, penitency, a purpose and desire to receive the Sacrament, the purpose of a new life.

§. I.

H Is fourth disposition is Love, for so soon as a man doth hope for a benefit from another, as namely justificacation from God, he beginneth to love him from whom he doth expect it. In which words there is some show, that hope disposeth to love; but that love doth dispose to justification, not so much as a show. But that some love goeth before justification, and disposeth thereto, he endeavoreth to prove, which if he could perform, were to little purpose: •… or so long as this love doth not justify, his assertion doth not disprove justification by faith alone, but indeed he proveth it not, though to that purpose he produceth, besides four testimonies of Scripture, the authority of the Council of Aurenge. His first testimony is a supposititious senrence of an Apocryphal Book. For neither is the sentence in the original Greek, nor the Book canonical; neither is the sentence it self to the purpose: Ye that fear the Lord love him, and your hearts shall be (he doth not say, justified, but) enlightened; that is, as Jansen expoundeth, comforted. For they that fear God and love him are already justified by faith, from which both fear and love do spring.

§. II. His second testimony, Luk. 7. 47. Many sins are forgiven her, because she loved much, therefore love is the cause of forgiveness. I answer by denying the consequence. For here in the Papists are many times grossly mistaken: who think, that in every aetiologie, the reason which is rendered is a cause, so properly called, when as indeed it may be any other argument or reason, as well as the cause. For 〈 in non-Latin alphabet 〉 the cause in a large sense, doth not only fignifie that which causeth the effect, which properly is called the cause of a thing or action, but also any reason, which proveth the thing propounded, which is a cause 〈 in non-Latin alphabet 〉 not of the action or thing it self, but of the reasoning or conclusion; or as we use to say, cons •… quentiae, non consequentis, of the consequence not of the consequent. Thus it is called the fallacy 〈 in non-Latin alphabet 〉 non causa pro causa, when that is brought for any argument which it is not. So the word 〈 in non-Latin alphabet 〉 which is translated redditio causae is the rendering of any reason from any argument whatsoever. For in any syllogism, that which is the medium, though it be the effect of the thing, is the cause of the conclusion; because it is the reason which proveth it, and in this sense 〈 in non-Latin alphabet 〉 for which cause, and wherefore, is all one. Thus the Papists prove Christ's humiliation to have been the cause of his exaltation, as we heard before, because •… he Apostle saith, therefore God exalted him &c thus they prove the works of mercy to be the cause of salvation, because our Saiour saith, for I was hungry, &c: so here, that love is the cause of forgiveness, because it is said, for she loved much: when indeed our Savior argueth not from the cause to the effect but from the effect to the cause, as is most evident. First, by the parable of a creditor who having two debtors, whereof the one owed him five hundred pence, the other fifty, and neither of them having anything to pay, he freely forgave them both their debt. Our Savior there •… fore demanding of the Pharisee, who had invited him, which of these debtors would love the creditor most; the Pharisee truly answered, I suppose he, to whom he forgave most: which answer, approved by our Savior, plainly proveth that love was not the cause of forgiveness, but forgiveness of love, and the forgiveing of more the cause of greater love, and the forgiveness of less the cause of less love: and consequently, that the greater love was not the cause of greater forgiveness, but the effect of it. This parable our Savior applying to the Pharisee that invited him as the less debtor, and to the woman, which had been a notorious sinner, as the greater debtor, to both which he had forgiven their debts, they having nothing to pay, showeth, that her grea •… er love was an evidence of her greater debt forgiven. Secondly, by the antithesis in the same verse, but to whom little is forgiven, he loveth but a little. It is therefore plain that the forgiveness is the cause of love, and the forgiving of more, of more love, and the forgiving of less, of less love. And as less love is a token of the less debt forgiven, so greater love of more forgiven: he speaketh therefore of her love, not as the cause going before, but as the effect following after justification.

§. III. And such is Bellarmine's argument out of 1 John. 3. 14. we are translated from death to life, that is, we are justified because we love the brethren, therefore the love of the brethren is the cause of justification. I deny the consequence: the love of the brethren is not the cause, but the fruit of our justification, whereby it may be known. And this appeareth manifestly out of these words which Bellarmine hath fraudulently omitted. Nos scimus quia translati sumus, &c. we know that we are translated from death to life, because we love the brethren. Our love then is not the cause of justification, but a manifest sign and evidence whereby it is known, that we are already justified: for so he saith speaking in the time past, 〈 in non-Latin alphabet 〉 that we are already passed or translated from death to life. And to the like effect our Savior speaketh Luk. 7. 47. as if he had said, hereby it appeareth, that many sins are forgiven her because she loved much. But that it was not her love, that justified her, but her faith, our Savior, who had so highly commended her love doth in express terms testify: thy faith hath saved thee, go in peace, upon which words of our Savior she, who was formerly justified before God by a true justifying faith, which our Savior professeth, and which she testified by her love and by her repentance, departed home justified in the Court of her own conscience by special faith, and being justified by faith, had peace with God.

4. As for his allegation out of Gal. 5. 6, that faith worketh by love: it hath no color of proof that love disposeth unto justification, but rather the contrary. For he that is endued with faith working by love, is already justified.

§. IV. The Council of Aurenge he allegeth against himself. For if God do first inspire faith and love (it speaketh of those who are adult •… ) that we may faithfully require the sacrament of Baptism; then are we first justified by faith, and afterwards receive the sacrament, as Abraham did circumcision, as the sac •… ament and seal •… of justification by faith. And this is generally to be understood of Sacraments received by them, who are come to years of discretion; that they must be endued with justifying faith when they come to receive the Sacraments; otherwise they receive no benefit by them. For as touching Baptism, our Savior saith, he that believeth and is baptized shall be saved; but he that believeth not (whether he be baptized, or not bapti •… ed,) he shall be condemned. And as touching the Eucharist, it is certain, that no man can receive Christ therein without faith: which is both the hand of the soul to receive him: and as it were the mouth of the soul to eat his body and to drink his blood. And further, Sacraments are seals anne •… ed to the letters patents of God's promises in the Gospel, and therefore confirm or assure nothing, but what is contained in the promise, and upon the same conditions. The condition is faith.

Object. But you will say, if a man must be justified before he receive the Sacrament, to what end doth he then receive it? Answ. that he who is justified before God by the former degree of faith, may by special faith, confirmed by the Sacrament, be justified in his own conscience, that is, that he may in some measure be assured thereof.

§. V. Bellarmine, having produced his own arguments, he cometh now to answer such, as he saith, are ours. The first, out of 1 John. 4. 19. we love God, because he first loved us. Now God loveth no man actually whom he doth not justify, and reconcile unto himself in Christ; for until then we are in the state of enemies. Neither doth any that is not justified nor reconciled to God in Christ, love him: or if he do then doth he love God before God loveth him. God's love therefore goeth before our justification, and our justification goeth before our love of God. Neither is this only true, that God loveth us before we love him, but before we can love him aright, we must be persuaded of his love towards us, which persuasion is faith, from which love proceedeth, 1 Tim. 1. 5. Bellarmine answereth, that God indeed loveth men first, and by loving them maketh them just but by little and little and by certain means. For whom he loveth, he first calleth to faith, then he inspireth into them hope and fear and love inchoated, lastly, he justifieth and infuseth perfect charity. Reply, First, that which he speaketh of making just by little and little may agree to sanctification, but to justification it agreeth not; for thereof there are no degrees. Secondly, It would be known, whether this beginning of charity, which he saith goeth before justification, be the same which in justification is infused, differing only in degree, If it be not the same, how is it charitas inchoata and if it be not infused, as well as that in the act of justification, why doth he say it is inspired? If it be the same, then gratia gratum faciens is inspired before regeneration, before which we are nothing but flesh, and in our flesh there is no good thing. And by this reason justification shall be nothing else but the perfecting of that charity which before was begun: neither can a man be truly said to be justified by charity, who is not endu •… d with perfect charity, perfectly and fully expelling all sin: which in this life is never perfect (much less in incipients ) nor ever doth so expel sin, but that always whiles we are in our mortal bodies sin remaineth in us. Wherefore the Papists do never attain to that which they call justification, which indeed is not justification, but the perfection of sanctification. Or if they say they do attain unto it, and that they have no sin, they are liars, and there is no truth in them.

§. VI. Our second argument: no man can love God in any acceptable measure, unless he have the Spirit of God dwelling in him: for love is a fruit of the Spirit, Gal. 5. 22. to this purpose he citeth for us, Rom. 5. 5. which allegation he cannot answer, because he understandeth the place of our love of God, which is shed abroad into our har •… s by the holy Ghost. Now no men have the Spirit of God, but they who are regenerated and justified: for the Spirit of truth the world cannot receive. John. 14. 27. Bellarmine saith, this is true of perfect love, but imperfect love and inchoated which even now out of the Counsel of Aureng he confessed to be inspired of the holy Spirit, may be had without the Spirit; but not without God's special help. Which words discover unto us one of the depths of Satan in the mystery of iniquity. For the Papists, as they do wonderfully extenuate original sin, so do they use to magnify the strength of nature corrupted. They do not acknowledge that, which the Scriptures plainly teach, that by nature we are dead in sin: only they say that we are diseased with sin, and entangled and bound with the chains of sin, so that if we be not holpen of God, we are not able to do that which is good. But if God do afford u •… his special help, then we can have faith, and fear, and hope, and love, and the other preparations. And further the privative corruption which they cannot deny to be in original sin, they confess by the halves, or not so much: for the privation which is in original sin is not only of the act, which they do not wholly confess but of the power and the habit it self. So that in us by nature there is a mere impotency to that which is spiritually good, in respect whereof we have lost bonum possibilitatis as Augustine teacheth. Wherefore that we may be enabled to believe, to hope, to love, to fear God, to purpose amendment of life, &c. it is necessary that we should be not holpen, or loosed, but renewed, regenerated, created a new, and raised from the grave of sin.

§. VII. And here I am to mention two things, both for the comfort of true though weak Christians, and also for the detestation of popery. These beginnings of faith, of hope, of love, of amendment of life, the Papists do not acknowledge to be graces infused, but the fruits of nature assisted with God's special help, by which, they being holpen of God do prepare and dispose themselves to the grace of justification, which is given to man according to their own preparative dispositions. But forasmuch as these beginnings of faith and other virtues 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 weak Christians therefore; though the graces of God in them are weak and small, even as a grain of Mustard-seed: yet if they be true and unfeigned, they are to be persuaded, that the Lord, who in his children accepteth the will for the deed, will accept of them, as the fruits of his spirit; seeing he professeth, that he will not quench the smoking flax, nor break the bruised reed. And surely, if the Spirit of God be the author of no charity, but that which is perfect, then is he author of none in this life, wherein we receive but the first fruits of the Spirit.

2. The Papists do not hold themselves to be justified until perfect charity be infused into them, by infusion whereof all sin is expelled. So that in any one of them being justified no sin remaineth. And therefore whiles sin remaineth in them (as it doth always even in the best, during this life) they are not justified. No marvel then that Papists cannot be assured of their justification, seeing they may be assured that they are never justified because they never attain to perfect righteousness in this life, and because sin doth always remain in them.

§. VIII. Our third argument I propound thus:

But until 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 God's children, who are justified and reconciled unto him; but the question is, whether those that are not yet reconciled and justified, can love God: we know that God's anger may stand with reconciliation. For God is angry with his dearest Children when they sin against him, and in his anger he doth also correct them, with whom notwithstanding he is reconciled for he doth correct them in love and for their good. God's children therefore may love God, where they know him to be justly angry with them: but they that are enemies, as all are until they be reconciled, do 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 sorrow for sin 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 natural men, which is a sorrow conceived, not so much for the punishment deserved, as for the offense of God, whom they have displeased and dishonored being so gracious a God unto them. This proceedeth from faith and from love. Of this it is said, 2 Cor. 7. 10. that 〈 in non-Latin alphabet 〉 godly sorrow worketh repentance never to be repented of. As for that sorrow, which is conceived not for the offense of God, but for the shame and punishment which follow sin, which some call attrition, it is of the same nature with servile fear •… : which, though in it own nature it rather driveth from God than draweth to him, as we see in Judas; yet God is pleased sometimes to use it as a means 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 justify: and therefore, for all them, faith alone doth justify.

§. X. But let us examine his proofs: wherein, though his premisses be very weak, yet his conclusion (as always) is very confident. His proofs 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 turn himself from his wickedness, he shall quicken his soul. What can be more clear? if penance be given of God unto life, that is, to obtain life, if sorrow for sin undertaken for God work penance to salvation, if he which doth penance doth quicken his own soul: how doth faith alone justify, or how doth penance not justify? Answ. When I consider your arguments, I wonder at your confidence. The word which in the vulgar latin is in the two first places translated poenitentia, and by the Rhemists penance, in the original is 〈 in non-Latin alphabet 〉 , which is not sorrow for sin, but repentance it self, which importeth a change of a man's 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 be 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 faithful not to be repented of. The third Bellarmine readeth thus: when a wicked man shall turn himself from his wickedness, he shall make alive his soul, as if a wicked man could either turn himself from his wickedness, or quicken his own soul, or as if a dead man could restore himself to life. But then is the wicked turned, when God doth turn him: and then is his soul quickened, when God doth quicken him. The words are, when the wicked turneth from his wickedness, he shall preserve his soul 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 self, which in order of nature never goeth before justification, though many times it be discerned before it, as the cause many times is known by the effect. But not whatsoever is necessary to salvation, doth justify. All the graces of sanctification, and namely repentance, have their necessary use: But justification is ascribed only to faith, because it is the only instrument ordained of God to receive Christ, who only is our righteousness.

§. XI. His sixth disposition is a purpose and desire to receive the Sacrament: by which, as he conceiveth, justification is conferred. Answ. If we did hold with them (as we do not) that the Sacraments do confer 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 partakers of the Sacrament: yet what would this hinder the justification by faith alone? which if Bellarmine disprove not, all that he saith is impertinent. How much more, if neither the Sacraments do confer grace according to the Popish conceit, nor the desire of the Sacrament be a disposition to justification. All that in this case can truly be said is, that forasmuch as God in his great mercy hath ordained the Sacraments, as effectual means to confirm our faith, and to seal unto us our justification, that it is a sign of a profane 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 commandments of God, without which we ought not to be made partakers of the Sacraments. Answ. This purpose of a new life, is that which the Scriptures call 〈 in non-Latin alphabet 〉 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 seal of that righteousness which is by faith. So that this purpose; though it be necessary to salvation, yet neither doth justify, nor dispose to justification. The place, which he 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 anywhere exhorted thereto, or to the parts thereof, which are not our acts, but the actions of God himself, who only remitteth our sins and accepteth of us as righteous in Christ by imputation of his righteousness. Thus much of his first principal argument taken from the seven dispositions.

CHAP. XIII. Bellarmine's second principal argument, that faith doth not justify alone, because being severed from Love, &c. it cannot justify.

§. I.

B ELLARMIN •… second principal argument is this: If Faith be severed from Hope and Love and other virtues, without doubt it cannot justify: therefore faith alone doth not justify. Answ. If the meaning of his consequent be this, therefore that faith which is alone doth not justify: I grant the whole: for though faith do justify alone, yet that, which is alone, s •… vered from Charity and other graces doth not justify, as heretofore hath been shown. But though true justifying faith be never alone, but is always 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 he laboreth to prove thus: If the whole force of justifying were in faith alone, insomuch that other virtues though present, confer nothing to justification: then faith might justify as well in the absence, as in the presence of the rest: but that it cannot do: therefore the force of justifying is not wholly in faith, but partly in it, and partly in the rest. Answ. This consequence also I do deny, and do refer 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, confer nothing to the act of sight: then the eye might see as well in the absence as in the presence of the rest. But everybody knoweth the inconsequence of this proposition. For though to the act of seeing other members do not concur 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 organical eye and instrument of sight, that hath not union with the other parts, and is not animated by the same soul. Even so I answer concerning faith: that although to the act of justifying other graces do not concur 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 effectual by the Spirit of regeneration.

§. II. Now he cometh to prove the antecedent of his argument, viz. that conditional proposition: if faith may be separated from hope and love and the other virtues, witho •… t doubt it cannot justify. But he unskilfully troubleth both himself and his reader with his conditional proposition, which as it is not fitly made the antecedent of an Enthymeme: so is it not easily concluded. An Enthymeme is an imperfect Syllogism, which is to be made up or perfected by adding that part of the Syllogism which is wanting. In this Enthymeme, though the antecedent be a conditional proposition; yet the proposition or Major of the Syllogism, which also is conditional, is wanting, and ought thus to be supplied:

If faith alone doth justify, then it may justify being severed from hope and love and other virtues.

But it cannot justify being severed from hope and love and other virtues:

Therefore faith doth not justify alone:

Instead 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 justify.

This assumption he endeavoreth to prove by three arguments, but to no purpose. For though w •… e do constantly hold, that faith doth justify alone: yet we deny that faith being alone and severed from all other virtues, doth justify either alone or •… t all: and therefore to that faith, which is alone, we attribute less than the Papists themselves. But he will needs prove it: first, because faith according to our doctrine doth justify relatively, and consequently faith and justice are relatives: there fore where faith is, there must needs b •… j •… stice (he m •… neth justice inherent) for one relative cannot be witho •… t the other. This, saith he, o •… r adversaries will admit willingly, who teach that by every sin •… faith is lost.

§. III. Answ. We do indeed teach that faith doth not justify, as it is an habit or gift inherent in us, or in respect of its own worthiness, but relatively, or in respect of the object which it doth receive. As the hand which receiveth the alms, releeveth the poor man in respect of the alms, which it doth receive. And yet I do not conceive that therefore the hand and the alms be relatives. But we confess, that justifying faith is not without his object: yet that object, by apprehen •… ing whereof it 〈◊〉 justify rel •… tively, is not righteousness inherent (as here Bellarmine against his own conscience doth suggest) but the righteousness of Christ by which we are justified: between which, and faith there is such a relation; that as justifying faith is called the faith of Christ, or faith in Christ, faith in his blood: so the righteousness of Christ by which we are justified is called the righteousness of faith. And further I confess, that whosoever is justified by righteousness imputed, is also in some measure just by righteousness inherent, though he be not justified before God thereby. But whereas he saith, that we will easily admit this argument, that where faith is, there is also inherent justice, and consequently that justifying faith cannot be severed from other virtues, because we teach, that by every sin faith is lost: I do much marvel at his impudency: for though he and his consorts do wickedly teach, that by every act of infidelity faith is lost: yet we are so far from granting, that faith is lost by every sin, that we confidently hold, that true justifying faith is never totally or finally lost, by any sin whatsoever that is incident to the faithful and regenerate man. Some indeed have taught that by heinous offenses, which do vastare conscientiam, waste the conscience, faith is lost: yet that is far from saying, it is lost by every sin.

Secondly, again, saith he, if faith doth justify relatively, then it cannot be in a man's mind, but justice also must be there, and without love there is no justice. Answ. Without love there is no justice inherent, but that is not it to which faith when it justifieth hath relation, but that which faith having justified us bringeth forth in us as a consequent of justification.

Thirdly, moreover, saith he, if faith severed from all other virtues do justify alone, then it may also justify being accompanied with those vices which are contrary to those virtues. But this cannot be imagined, that a man should be justified, and yet remain a wicked man. Answ. If by vices he understand certain vicious dispositions, which though they do not reign in the faithful, yet remain in them as their infirmities: I confess, that justifying faith may and doth stand with such. But if he mean the contrary habits of sin, which reign in the hearts of the wicked and impenitent sinners; I profess, that justifying faith cannot stand with such. For where these do reign the man is wholly unregenerate: and where regeneration is not, there faith, which by regeneration is wrought, cannot be. It is therefore against the nature and being of a true justifying faith, to harbor in a soul unregenerate.

§. IV. To this argument he saith we answer, that they assume that which is impossible, viz. that faith may be alone: which I believe not to have been the answer of any of our Doctors, for a man arguing 〈 in non-Latin alphabet 〉 , may suppose that which is impossible, and yet the argument be of no less force. But our assertion that faith cannot be alone, which before I have made good in the second Chapter of this book, and defended against Bellarmine's objections, Chap. 3. he laboreth here to take away by three reasons: first by cavilling with Luther, and Calvin. First, Luther saith, that faith justifieth both before and without Charity. I rejoyne: it justifieth before, because in order of nature it goeth before: without, because, though Charity be present with it, yet it justifieth without it: even as the eye, though the ear be with it, yet seeth without it. Secondly, Calvin saith, that the seed of faith remaineth in the greatest falls of the faithful, and therefore without Charity. I rejoyne: Calvin saith no more than S. John doth, that the seed of God doth always remain in those that are borne of God: which seed of God is, as well the seed of Charity, as of Faith, and both the one and the other remain in the greatest falls of God's children; as we see in Peter, in whom, though he fell most grievously, in denying and sorswearing his Lord, yet the seeds, yea the habits of faith and love did remain, as I have proved elsewhere.

Secondly, saith he, because our argument assumeth, not that faith may be alone: but that if faith did justify alone, it would do so though it were alon •… : this reason doth not confute our assertion, that faith cannot be alone, but taketh away that answer which he falsely, I think, assigneth to us. But this consequence of his, I have denied and disproved.

His third reason, which is but the second to disprove our assertions, if it be true, saith he, that true faith is never alone, then it is because faith begetteth those other graces, even as a good Tree bringeth forth good fruit. And if this were so, then faith should go before love and other graces, if not in time, yet in nature. But faith cannot be conceived to be in nature before justification, or justice infused, or those graces wherein justification consisteth, because these are relatives, as they say, God justifying and faith receiving justification: for relatives are simulnatura, &c. Answ. The relatives that we mean, are Christ's righteousness imputed of God, and faith apprehending, or receiving it, which though they be simul natura in respect of the one to the other, yet both of them are before the other graces in order of nature. But if justifying faith be before charity, and there be no righteousness without charity, then (saith he) the same man may be just, and not just at the same time. Answ. It followeth not. For though in order of nature faith be before love, 1 Tim. 1. 5. yet in time they go together. Neither is that such an absurdity as he imagineth, that the same man, at the same time, should be a sinner in himself, and righteous in Christ: a sinner according to the Law, because he hath broken it; but righteous according to the G •… spell, because in Christ he hath fulfilled the Law. Christ being the end of the Law to everyone that believeth: Insomuch that everyone that believeth in Christ, is reputed as if he had fulfilled the Law. Lastly because saith he, it is false which they hold, that faith cannot be severed from Charity and other virtues: and this he taketh upon him to prove in the next Chapter: unto which I have fully answered in the second question concerning the nature of faith.

CHAP. XIV. Bellarmine's third principal argument, from the removal of those causes which may be given, why faith doth justify alone.

§. I.

H His third principal argument is taken from the removal of those causes (he meaneth reasons) which may be given why faith alone doth justify. All which, as he saith, may be reduced to three heads. The first, is the authority of God's word. For if the Scriptures anywhere expressly say, that faith alone doth justify, it must he believed, though no other cause could be rendered.

The second is the will of God justifying: namely because it hath pleased God to grant justification upon the only condition of faith.

The third is the nature of faith it self, because it is the proper •… y of faith alone to apprehend justification, and to apply it unto us and to make it ours. Besides these I have rendered other causes; the chief and principal whereof is this: because we are justified not by any righteousness inherent in ourselves, but only by the righteousness of Christ which being out of us in him is imputed only to them that believe, and is received only by faith.

§. II. But these three causes or reasons which he mentioneth, will not easily be removed: the first the authority of the Scriptures, this being the main doctrine of the Gospel. Yea, (but saith Bellarmine) it is nowhere said in express terms that faith alone doth justify when we, saith he, have express terms, that a man is justified by works, and not by faith only, I am. 2. 24. Answ. To the place in the Epistle of James, I shall answer fully in his due place. Only here I say thus much. That Saint Iame •… speaketh not of the justification of a sinner before God, by which he is made or constituted just, (of which our question is:) but of that, whereby a just man already justified before God, may be approved declared and known both to himself and others to be just. And that the Apostle James speaketh not, either of works as causes, but as signs of justification; or of the habit of true faith: but of the profession of faith, or faith professed only: and concludeth, that a man is justified, that is, known and approved to be just, not only by the profession of the true faith, but by works also: a godly conversation being, as it were, the life and soul of the profession, and without which it is dead. But though in express terms it be not said in so many words and Syllables, that faith doth justify alone: yet this doctrine is by most necessary consequence deduced from the Scriptures. And what may by necessary consequence be deducted out of the Scriptures, that is contained in the scriptures, as all confess. Wherunto may be added, that the Fathers so conceived of the doctrine of the scriptures, who with one consent, as you have heard have taught according to the scriptures, that by faith we are justified alone. And the Papists must remember, that by oath they are bound to expound the scriptures according to the consent of the fathers.

§. III. Now that this doctrine is contained in the Scriptures, I have plentifully proved before, and something here shall be added. There are but two righteousnesses only mentioned in the Scriptures, by which we can be justified, either that which is prescribed in the Law, which is a righteousness inherent in ourselves, and performed by ourselves; or that which is taught in the Gospel, which is the righteousness of Christ inherent in him and performed for us. The former is the righteousness of the Law, or of works: the latter, is the righteousness of faith. A third righteousness by which we should be justified cannot be named. And between these two there is such an opposition made in the Scriptures, that if we be justified by the one, we cannot by the other. If therefore the Scriptures teach that we are justified, by faith and not by works, it is all one, as if they said, that we are justified by faith alone. If it be all one to say, by faith and not by the works of the Law, or by faith alone: then saith Bellarmine, I demand, whether all works and every Law be excluded, or not. For if all works be excluded, then faith it self, which John. 6. 29. is the work of God, and if every Law, then the Law of faith, and consequently faith it self; and so to be justified by faith, shall be nothing else, but to be justified without faith. Answ. it is plain, that by the Law is meant the Law of works, and by the works of the Law all that obedience which is prescribed in the Law. Now in the Law, which is the perfect rule of righteousness, all inherent righteousness is prescribed. Then, saith Bellarmine, faith it self and the act of faith is excluded from the act of justification. I answer, first in this question the Apostle opposeth faith to works, and therefore faith is not included under works. Secondly, faith, as it is either an habit or an act, and so part of inherent righteousness, doth not justify, but, as hath been said, relatively, in respect of the object, which being received by faith doth justify, as it was the br •… sen serpent apprehended by the eye which did heal, and not the eye properly.

§. IV. Again the Scriptures teach, that we are justified, gratis gratiâ per sanguinem Christi per fidem. Gratis, that is, freely, without respect of any good works done by us, no not by the works of righteousness which we have done, Tit. 3. 5. but by his mere grace and favor when we had deserved the contrary, through the blood and alone satisfaction of Christ, received only by faith. To the word gratis, Bellarmine answereth, that it excludeth our own merits, (which indeed can be none) but not the free gifts of God, as love, and penitency, and the like: for then faith also should be excluded. That followeth not; for when we are justified by faith only, we are justified gratis: gratis saith the Apostle, freely, by his grace through the merits of Christ by faith bringing only faith to justification as the Fathers have taught, and that not to be any essential cause of our justification, but only to be the instrument and hand to receive Christ, who is our righteousness and therefore it is the condition required on our part in the covenant of grace. The rest, as love, and hope, and repentance, &c. being not the conditions of the covenant, but the things by covenant promised to them that believe. Upon the condition of faith (which is also the free gift of God) the Lord promiseth remission of sins and justification, and to those who are redeemed and justified by faith, he doth by oath promise the graces of sanctification. So that faith only on our part is required to the act of justification, besides which we bring nothing else thereunto: but love, and the rest of the graces, as Augustine saith of works, non precedunt justificandum, sequuntur justificatum, and therefore we are justified by faith alone.

§. V. And by this the second head is also proved: namely, that it is the good pleasure of God to grant justification upon the condition of faith alone. If ye look into all the promises of the Gospel, ye shall find that they interpose only the condition of faith. See Act. 8. 37. & 10. 43. & 13. 38, 39. Ro. 4. 5. Gal. 2. 16. and so everywhere. Before the incarnation of Christ, it was the good pleasure of God, by faith only to justify the faithful, as Bellarmine himself hath confessed. And doth he require any other condition of us? are not we justified as they were? By his knowledge, that is, by faith in him, my righteous servant shall justify many.

Yea, but the Scriptures (saith Bellarmine ) much more plainly exact the condition of Penance, and of the Sacraments to justification, than of faith, as Ezek. 18. 27. The wicked if he repent of his sins shall live. Luk. 13. 4. unless ye repent, ye shall likewise perish. John. 3. 5. unless a man be borne a-new of water and the holy Ghost, he shall not enter into the Kingdom of God. Answ. Many things are required to salvation, which are not required to justification: which as they be necessary forerunners of glorification, so are they the fruits of faith and consequents of justification viz. repentance and newness of life, which is the thing mentioned in these places. Again happiness (which consisteth partly in justification or remission of sins, which is beatitudo viae and partly in eternal life which is beatitudo patri •… ) is oftentimes attributed to those things which are not the causes of happiness, but the notes and marks of them that be happy. There is but one happiness properly, and that is to be in Christ, who is eternal life, whom whosoever hath, hath eternal life. Of this happiness Christ alone is the foundation and the cause, and faith the instrument of our union and communion with Christ. All other virtues and graces are but the fruits, and consequently the signs and marks of faith, or of our being in Christ by faith. And therefore are not so many beatitudes (though they are blessed that have them) but so many notes of one and the same happiness. It is true, that if we be sorry for our sins, because by them we have displeased him who hath been so gracious a God unto us, if we confess them, crave pardon for them, and forsake them, all which are duties of repentance, the Lord hath promised to forgive them. And yet these are not causes of our justification before God, but fruits of faith by which we come to be justified in our own conscience. By faith we obtain remission of sins, and by these duties of repentance which are the fruits of justifying faith we attain to the assurance of it. That prayer which so much prevaileth with God, is the prayer of faith. That repentance which is to life is caused by faith, without which it is impossible to please God: and therefore the Disciples, when they understood that the Gentiles were brought to believe in Christ, conclude, that God had given them repentance unto life, Act. 11. 18. As for the Sacraments: the justification which is assigned to them, doth not hinder justification by faith only, but serveth to seal and to assure it.

§. VI. The third cause or reason proving that faith doth justify alone is, because it is the property of faith to apprehend and to apply the promise of justification to ourselves. For the clearing whereof I desire the reader to call to mind what hath been said concerning the two degrees of justifying faith. For by the former we apprehend, receive and embrace Christ who is our righteousness offered in the promises of the Gospel to our justification before God. By the other we apply the promises of the Gospel to ourselves, that we may be justified in our own consciences. Both which actions of receiving and applying the promises to our •… elves, cannot be ascribed to any other grace, but are proper to faith only.

To this argument Bellarmine shapeth two answers, the former whereof is a mere cavil at the word apprehension, which we make proper to faith: as if by apprehending we did mean the first act of the understanding, when it conceiveth the object. But this point I cleared before in the first question concerning the nature of faith: where I shown, that this apprehension whereof Bellarmine speaketh, goeth before all judgment of the mind. And that the understanding having first conceived and apprehended the object, judgeth of it either by withholding the assent, if it be doubtful, which is called doubting; or by giving assent, either weakly, which is opinion; or firmly which is knowledge: this firm assent or knowledge is grounded either upon the evidence of the thing; which is either manifest in it self, and that is 〈 in non-Latin alphabet 〉 , the clear intelligence; or manifested by discourse which is 〈 in non-Latin alphabet 〉 , or science: or else the thing being not evident, either to sense or reason, upon the infallible authority of God speaking in his word, which is Faith. By this belief we receive Christ, not only in our judgments by assent; but also, if this assent be lively and effectual, we receive, embrace and lay hold upon him, as our Savior, with all our souls: acknowledging him, in our judgments, in our hearts desiring to be made partakers of him, in our wills resolving to profess him to be our Savior, and to obey him as our Lord, &c.

§. VII. This is the apprehension whereof we speak, and which is peculiar to fai •… , as it is evident. Be it, saith Bellarmine, that justification after a sort is apprehended by faith. Surely it is not so apprehended, that indeed it is had, and doth inhere: but only that it is in the mind after the manner of an object apprehended by an action of the understanding and will, and so saith he, love and joy apprehend.

In these things Bellarmine showeth himself to be a diviner rather than a divine: we do not say that in our justification before God, justification is apprehended by faith, but the righteousness of Christ unto justification. And that this righteousness of Christ, though not inherent in us, is as truly and really made ours by imputation; as our sins, though not inherent in him, were made his, when he truly and really suffered for them. By this hand of faith we receive Christ, John. 1. 12. by it we receive and embrace the promises, Heb. 11. 16. by it we receive remission of sins, Act. 10. 43. & 26. 18. By this mouth, as it were, of the soul we eat the body of Christ and drink his blood. That, which he speaketh of justification being in the mind after the manner of an object apprehended by an action of the understanding and the will; may in some sort be verified of the apprehension of special faith, applying justification to the believer. But to say, that after this manner love and joy apprehend it, is against sense. For faith apprehendeth it by a persuasion, yea, by a firm persuasion, upon which follow, love and joy, not apprehending, but loving and rejoicing at that, which faith doth apprehend. But these two are not incident unto a Papist, who renounceth special faith. For canst thou love Christ, and rejoice in him as thy Savior, if thou be not by special faith persuaded, that thou shalt be saved by him? Seeing then unto our justification before God we are to receive Christ, as hath been said, by a true and lively assent: and unto justification in the court of our own conscience, by a plerophory or assured persuasion we are to apply the promises to ourselves; which are the peculiar acts of faith, and cannot be attributed to any other grace: it followeth therefore from the proper nature of faith, that by it alone we are justified.

§. VIII. His second cavil is taken from the Sacraments, which by our confession, as he saith, do apply the promises, and justification it self to the receiver: therefore saith he, faith doth not justify alone, after the manner of an instrument applying. In this argument he greatly pleaseth himself, but without cause. For first, when we say, that faith alone doth justify, we mean, that in us nothing concurreth to the act of justification with faith; but without us, we acknowledge many things to justify. Secondly, faith justifieth alone, ut manus accipientis; the Sacraments, ut manus dantis. Thirdly, faith, doth actually justify before God; the Sacraments do not justify before God, but serve to seal our justification to our own consciences, neither do they actually confer grace, but confirm it, as the seals of that righteousness which is by faith. When as therefore the terms of washing, cleansing, sanctifying, saving, are attributed to Sacraments, these phrases are to be understood Sacramentally. And this is our answer: as for those, which Bellarmine frameth for us, he hath good leave to make or to mar them at his pleasure.

CHAP. XV. Bellarmine's fourth principal argument, taken from the manner how faith doth justify: and the fifth from the formal cause of justification.

§. I I F Faith, saith he, doth justify, as a cause, as the beginning, as the merit of justification, then faith doth not justify alone, for love and penance and other good acts do the like: but the antecedent is true, therefore the consequent. I deny first the consequence of the proposition and the proof thereof. For neither love, or penance, nor other good acts, do either cause, begin, or merit justification. And therefore though faith did justify, as a cause, as the beginning, as the merit whereby justification is obtained, it might, for all them, justify alone. This were sufficient to overthrow his whole Dispute. But all his care is to prove the assumption, which he endeavoreth in all the parts thereof. And first, that faith is a cause of justificatition; which we do not deny: yea, we affirm, that nothing in us doth concur to the act of justification, as a cause thereof, but faith only. But you will ask, what cause? We say the instrumental only. If Bellarmine mean any other cause, as no doubt but he doth; he should have done well to have named it, and to have proved it.

§. II. He proveth faith to be a cause by the prepositions ex and per, by and through, attributed to faith: whereto I answer, that these particles sometimes are used to signify the instrumental cause. As namely, when we are said to be justified or saved, through or by the word or the Sacraments, Rom. 6. 4. Tit. 3. 5. John. 17. 20. 1 Cor. 1. 21. & 15. 2. Faith cometh by hearing, Rom. 10. 17. Preachers are Ministers by whom you do believe, 1 Cor. 3. 5. Ephes. 3. 6. And first for those plàces wherein it is said, that we are justified by faith or saved by faith, Rom. 3. 28. 30. & 5. 1. Ephes. 2. 8. In these and the like places saith he, the preposition by or through, doth signify a true cause. But he should have done well to have set down what cause; for an instrumental cause is also a true cause. The preposition per, saith B •… llarmine in another place, is not fitly accommodated to the favor of God (which is the efficient cause of justification) but either to the formal as per gratiam, or meritorious, as permeritum filii, or instrumental, cause as per fidem & Sacramenta: where you see, by Bellarmine's confession, per is attributed to faith as to the instrumental cause. It is also attributed to the matter and merit, as Rom. 5. 10, 19. When as therefore it is also attributed to faith, it cannot be attributed in the same sense, as to the death and obedience of Christ in propriety of speech; but of necessity it is to be understood by a metonymy, faith being put for the object of faith, which is Christ's righteousness. And this manifestly appeareth, when justification by the preposition is attributed both to Christ and to faith, as Rom. 3. 24. 25. we are justified 〈 in non-Latin alphabet 〉 by the redemption which is in Christ, 〈 in non-Latin alphabet 〉 by faith in his blood, by Christ we have access to God, 〈 in non-Latin alphabet 〉 by faith in him, Eph. 3. 12. By the name of Christ we have remission of sins, by faith in his name Act. 10. 43. & 26. 18. As it is said of the cure of the cripple, Act. 3. 16. that the name of Christ, by faith in his name had healed him. Thus I have shown before, that the same benefits of justification and salvation, which properly we receive from the death and obedience of Christ are attributed to faith, not properly, but relatively and metonymically. Not that faith it self worketh them, but the object, which it, as the instrument, apprehendeth.

§. III. But Bellarmine will prove, that in these, and such like places the prepositions by and through do signify a true cause, first by the contrary. For when the Apostle, Rom. 3. &. 4. Gal. 2. & 3. and elsewhere doth prove, that a man is not justified by works, nor by the Law: without doubt he excludeth the force and efficacy of works and of the Law in justifying, and not a relative apprehension alone. For no man could doubt, but that the Law and works did not justify by apprehending righteousness relatively. And therefore the saying of the Apostle had been very foolish, if his meaning had been, that justice is apprehended by faith, and not by the Law or works. Even as a man should speak foolishly, who should say, that the alms is received by the hand and not by the heel. Neither did they, whom the Apostle confuteth, look to be justified by their works relatively, but by the merit of them. And therefore that which the Apostle denieth to works, he ascribeth to faith. Answ. This manifestly proveth that the question of justification by faith or by works, is thus to be understood, whether we are justified by the righteousness of Christ alone apprehended by faith (which is the righteousness of the Gospel, the righteousness of faith) or by a righteousness inherent in ourselves which is the righteousness of the Law, or of works. For if the question should be understood of faith it self, there would be no more opposition between faith and works, than is between the first and second justification of the Papists which are so far from opposition, that they are sub-alternal, the one proving the other. For if we be justified by righteousness inherent, we must be justified both by habitual and actual righteousness, neither of them alone sufficing in adultis: and therefore if by the one, then by the other also.

Again, Faith being but one grace among many, cannot as it is an habit inherent in us, by it own worthiness or merit justify or sanctify alone; but there must be a concurrence of charity and of other graces, neither can the habits of grace suffice to the sanctification of one come to years, unless they bring forth the fruits of obedience: neither are the fruits of obedience (called good works) of any account before God, unless they proceed from the inward habits of faith and love. But faith considered relatively, as the instrument apprehending Christ's righteousness, itself alone sufficeth to justification, as the Fathers before have testified. This is the work of God, which with God is instead of all works, that we believe on his Son. For he that truly believeth is reputed as if he had fulfilled the whole Law, Christ being the end of the Law for righteousness to everyone that believeth, Rom. 10. 4. 〈 in non-Latin alphabet 〉 , he therefore, saith the Apostle, that believeth in Christ fulfilleth the Law, because Christ hath fulfilled it for him, Christ's obedience being imputed to him, and accepted of God in his behalf, as if he had performed the same in his own person.

§. IV. Secondly Bellarmine, by other places where the preposition is used, indevoureth to prove, that faith is deciphered as a true cause. For if, saith he, in all other places the preposition by or through doth signify a cause, why should it not betoken a cause, when a man is said to be justified by or through faith? I answer, first, that the preposition is often used to signify no cause at all, as where it is attributed to ways and means occasions and times, ways: as 〈 in non-Latin alphabet 〉 Mat. 2. 12. by another way, 〈 in non-Latin alphabet 〉 Mat. 12. 1. through the corn 〈 in non-Latin alphabet 〉 through dry places verse. 43. so through windows, Gen. 26. 8. 2 Cor. 11. 33. doors, Mat. 7. 13. John. 10. 1. walls as Act. 9. 25. tiles Luk. 5. 19. Sea, 1 Cor. 10. 1. afflictions, Act. 14. 22. means, as 〈 in non-Latin alphabet 〉 by word Act. 15. 27. 32. by parable Luk. 8. 4. by vision, Act. 18. 9. through a glass 1 Cor. 13. 12. by Epistle, 2 Th •… s. 2. 15. by faith and not by sight, 2 Cor. 5. 7.

Occasion, as our corruption by the Law worketh sin, Rom. 7. 5, 13. for so it is said, verse 8, 11. it took occasion by the Commandment, &c. infirmity laid upon Lazarus, that by it the Son of God might be glorified. John. 11. 4.

Time, whether all time, as 〈 in non-Latin alphabet 〉 . Act. 18. 10. & 2. 25.

Or set times, as three days, Mat. 26. 61. forty days, Act. 1. 3. by night, Luk. 5. 5. Mat. 5. 19.

Secondly, that the preposition is often used to signify the instrumental cause: as in that Hebrew phrase, by the hand of his servants, Gen. 32, 16. as God commanded by the hand of Moses, Exod. 9. 35. & 35. 29. Levite. 8. 36. & 10. 11. & 26. 45. Numb. 4. 37, 45, &c. By the hand of Moses and Aaron. Psal. 77. 20.

1 Sam. 16. 20. Jesse sent by the hand of his son David.

So God speaketh by the hand of his Prophets, 1 Sam. 28. 15. 2 Sam. 12. 25. 2 Chr. 29. 25. By the mouth of his Prophets, Luk. 1. 70. So by his Prophets, viz. as his instruments. Mat. 1. 22. & 2. 15.

Thus God wrought miracles by the hands of Paul. Act. 19. 11. or as himself speaketh. 〈 in non-Latin alphabet 〉 by his ministry, Act. 21. 19. Rom. 15. 18. 〈 in non-Latin alphabet 〉 by me.

Thirdly, that faith is no such cause of justification, as is usually meant by the preposition, joined either with other causes of justification, or with faith upon other occasions. And first to mention those which Bellarmine saith he will here omit, as that we are justified by Christ, by his blood, by his death, by his obedience: it may not be thought, that when it is said that we are justified by or through Christ, and by or through faith: or by or through the blood, the death, the obedience of Christ and by or through faith: that faith, though the same preposition be prefixed before it, should signify the same kind of cause. When the Apostle saith Rom. 3. 24. that we are justified by the grace of God; there Bellar. noteth the formal cause of our justification, confounding God's grace and our charity: freely, that is, saith he, by the bounty of God, noting the efficient by the redemption wrought by Christ Jesus, which noteth the meritorious cause, by faith in his blood: we must needs conceive that faith is a distinct cause from the rest. For neither is it the formal, for there is but one, and that one is charity, as they teach; nor the efficient 〈 in non-Latin alphabet 〉 , for that is God's bounty and justice, nor the 〈 in non-Latin alphabet 〉 or the meritorious cause, for thath only is the merit of Christ. It remaineth then, that it is the instrumental, which is plainly signified, when it is said, that we are justified through the redemption or satisfaction of Ghrist, by faith, or when the preposition is attributed both to Christ and to faith, as I noted before §. 2.

§. V. Bellarmine saith. that in that place, Rom. 3. 24. faith is there noted to be the dispositive cause, which I have already disproved. The truth is, that for all this flourish which Bellarmine here maketh, he maketh faith to be no cause at all of justification; but a remote disposition, which disposeth to justification, no otherwise th •… n servile fear doth which is far enough from being a cause of justification. If it be said, that he maketh it a part of the formal cause of justification; I answer, that, according to the Council of Trent, they constantly hold, that there is but one formal cause of justification, and that is charity, which being lost, justification is lost, though faith remaineth. The habit of faith infused •… s indeed a chief part of our sanctification, as a mother grace and root of the rest; but of justification it is no part, but an instrument. For justification consisteth wholly upon imputation of Christ's righteousness which faith, as the hand doth receive.

§. VI. For the better understanding the manner how faith doth justify, we are to distinguish the acts of faith both in justifying and sanctifying. The act of faith in justifying is the elicit and immediate act of faith, which is credere & credendo Christum recipere & amplecti: to believe, and by believing to receive and embrace Christ. The acts of faith in sanctifying and producing moral duties, are immediate acts or imperati, which faith produceth by means of other virtues commanded by faith, such are sperare, confidere, amare, timere, obedire, pati, &c Of justification the man endued with faith is not the efficient, but the subject and the patient, who receiving by faith (which is his only act) the righteousness of Christ, is thereby justified, God imputing to the believer the righteousness of his Son: and therefore though to believe be his own act, yet he is not said in the active to justify himself by faith, but in the passive to be justified by faith, Rom. 3. 24. 28. & 5. 1.

But in the duties of sanctification and in all moral duties, the faithful man is the efficient of them, and his faith (as it is said of arts & other habits) is the principium agendi, the principle whereby he worketh and of them faith under God is the prime cause, and as some call that, which is principium agendi, 〈 in non-Latin alphabet 〉 Such actions are the most of those which Heb. 11. are so highly commended, which though they were the fruits of justifying faith; yet were the acts of faith, not as it justifieth, but as it sanctifieth, fortifieth, or otherwise qualifieth them who are endued with it, and this efficiency of faith, in Greek and Latin is oftener signified without the prepositions, than with, (As Heb. 11.) though the sense be the same. Of justification therefore faith is but the instrumental cause, justifying relatively, that is in respect of the object which it doth receive; being the only instrument to receive that object which alone doth justify. But of the duties of sanctification and other moral actions, such as for the most part are mentioned, Heb. 11. whereof the faithful man is the efficient; justifying faith, which purifieth the heart and worketh by love, and other virtues, as affiance, &c. is the prime cause, working them not relatively, by apprehending the object, but effectually producing them as principium agendi, whereby Bellarmine's dispute out of Heb. 11. is confuted. For there it is said, saith he, that by faith the Saints overcame Kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, &c. Where the particle by doth not signify apprehension, but the true cause. For faith was the cause of Abel's religious offering, of Noah's preparing the Ark, of Abraham's obedience, &c. All this I confess: but that which he would infer thereupon, that faith therefore doth not justify relatively by way of apprehending the object, I have already answered, for that which he spake before of apprehending relatively, was idle and frivolus.

§. VII. The second part of his assumption was, that saith is the beginning of justice and consequently the inchoated formal cause of justification. So that now belike the seven dispositions shall be the inchoated forms of justification, the entire form being but one, viz. charity; and consequently, the disposing faith, and the disposing fear, and so of the rest, shall be inchoated charity, which is ridiculous. Bellarmine in this argument as always, by justification understandeth sanctification; whereof and of all inherent righteousness, we acknowledge faith to be the beginning, and consequently the beginning of that righteousness, by which we are formally just. But of justification, not the beginning only but the accomplishment and perfection is to be attributed unto faith because no sooner do we by faith lay hold upon the righteousness of Christ, which is most perfect, but we are perfectly justified thereby. And therefore the Fathers, as you heard before, •… acknowledge faith alone to suffice unto justification. So Origen in Rom. 3. lib. 3. Jerome and Sedulius in Rom. 10. 10. & in Gal. 3. 6. Chrysost. in Gal. 3. 6. in Tit. 1. 13. Augustine. de tempore Serm. 68. Chrys •… log. ser •… . 34. Primasius in Gal. 2. Oecumen, in Col. 2. Theophylact in Gal. 3. Anselm. in Rom. 4. If faith alone sufficeth unto justification, then doth it not only begin, but also perfect and accomplish it. For Rom. 5. 1. Being justified by faith we have peace with God. But Bellarmine endeavoreth to prove his assertion, by authority of Scriptures, and testimonies of Fathers. His first testimony out of the Scriptures, is Rom. 4. 5. to him that believeth in him that justifieth the ungodly, his faith is counted for righteousness: Where saith he, faith it self is counted righteousness: and consequently, faith doth not apprehend the righteousness of Christ, but faith in Christ is it self justice. And if it be lively and perfected by Charity, it shall be perfect justice: if not, it shall at the least be imperfect and inchoated justice. Answ. If the question were concerning the approbation or justification of the act of faith, or the habit, I would acknowledge that the Lord doth accept the same, though imperfect in it self, as righteous. As the zealous act of Phinehas was counted unto him for righteousness throughout all generations. But the Apostle speaketh of the justification of the person, who cannot by one habit, and much less by one act of faith be formally just. But forasmuch as by faith in Christ the believer receiveth the perfect righteousness of Christ: this faith, in respect of the object doth fully justify the believer; and is therefore counted to him for righteousness, not that it self is his righteousness, nor that he is righteous in himself, (who still in himself remaineth a sinner) but in Christ. And such was the faith of Abraham, and of all the faithful, that, not in themselves, but in the promised seed, all that believe in him should be blessed, that is, justified. The Greek word used sometimes by the Septuagint, as Gen. 18. 18. & 28. 14. and retained by the Apostle, Gal. 3. 8. is very significant, viz. 〈 in non-Latin alphabet 〉 , to signify, that not in themselves, but in the promised seed they should be justified and blessed, for so the Apostle, Rom. 4. 5, 6, 7. useth these words promiscuously, as also Gal. 3. 8. The Scripture foreseeing, that God would justify the heathen through faith, preached before the Gospel unto Abraham: saying, in thee (that is in thy seed) shall all nations be blessed. This blessedness therefore, this justification is obtained by faith: and therefore is faith counted righteousness, because it receiveth it. As for faith it self, absolutely considered without relation to its object, we, according to the Popish doctrine, are justified by it neither in the act of justification, nor before. Not before, for until it be, as they speak, formed with Charity it cannot justify: nor in the act, for charity alone is the formal cause of justification, and then only are we formally justified when Charity is infused; or else there are more formal causes of justification than one: which Bellarmine according to the doctrine of the Council of Trent, doth utterly deny.

§. VIII. His second testimony, 1 Corinthians. 3. 11. another foundation can no man lay, besides that which is laid, which is Christ Jesus. By foundation, saith he, Augustine and other interpreters understand faith in CHRIST. But Paul himself (say I) in express terms saith, that this foundation is Christ himself; who most properly is called the foundation of his Church. If therefore saith be but the beginning and a part of justification, because in Bellarmine's conceit it is called the foundation; then Christ himself the author and finisher of our faith, and our perfect Savior, 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 think, that it is called the foundation relatively, because Christ, whom it apprehendeth, is the foundation, than that Christ should be 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 be put for faith, I suppose is not usual. But whereof is it the foundation? it is the foundation, the beginning, the root, the fountain of Sanctification, and of all inherent righteousness: yet of justification it is not, but Christ only, who alone is the foundation of all our happiness. Augustine indeed by foundation understandeth not only Christ himself, 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. Chrysostom and Theophylact, whom he quoteth speak not of faith but of Christ only. 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 he preached the Gospel, and whereupon other preachers are to build. This argument therefore was far 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 plainly speaketh not of justification, but of sanctification. For we having received Christ by faith, he dwelleth in our hearts by faith and by his Spirit, applying unto us not only the merit of Christ his death and resurrection to our justification; but also the virtue and efficacy of his death to mortify sin in us, and of his resurrection to raise us to newness 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 do freely confess he might have forborne to prove.

§. X. The third part of his assumption was, that faith doth obtain remission of sins, 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 Council of Trent which hath decreed, nihil eorum quae justificationem precedunt, sive fides, sive opera ipsam justificationis gratiam promeretur. None of those things which go before justification, whether faith, or works, do 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 do 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 do, it would follow, that faith doth justify alon •… . The second, that faith doth not obtain remission of sins by receiving and apprehending the object which is Christ. But the Scriptures say plainly, that by believing in Christ, that is by receiving of him, we receive remission of sin. The third, that impetrare est quodammodo mereri, to impetrate, is after a sort to merit: for then, what by faithful prayer we beg of God, we should be said to merit: and in like manner the beggar, should by begging merit his alms. But what saith Bellarmine elsewhere? Multum inte •… esse inter meritum & impetrationem, that there is great difference between merit and impetration: and Thomas, Impetramus ea qu •… non meremur. Meritum nititur justitia Dei, impetratio benignitate; we impetrate those things which we do not merit. Merit relieth upon God's justice; Impetration on his bounty. But let us examine his proofs.

§. XI. The first, out of Luk. 7. 50. where our Savior telleth the Woman, to whom he had said, thy sins are forgiven thee, that her faith had saved her: for saith he, it could not well be said, that her faith had saved her from her sins, that is, justified her, if it conduced no more to justification, than only to receive the pardon. For who would say to a poor man, who only put forth his hand to receive the alms, thine hand hath relieved thee: or to a sick man, who received a medicine with his hand, thy hand hath cured thee. Answ. Bellarmine before, Chap. 13. alleged this place to prove, that the great love of this Woman towards Christ had procured the remission of sins, which, if it had been true, would have proved, that not her faith, but her love had saved her. Secondly, when our Savior saith, thy faith, namely in me, hath saved thee; his meaning is, that himself being received by faith had saved her. As for the similitude of the hand: I say thus, that if relief by alms, or cure by Phy •… cke were promised upon this condition only, that whosoever would but put forth his hand to receive the alms, or the Physic, should be relieved or cured; it might truly be said, that by the hand, as the instrument, •… elatively, the party is relieved, or cured. For such gracious promises hath God made to us, that if we shall but put forth the hand of faith to receive Christ, we shall be justified and saved from our sins. And such is the accompt that he maketh of this instrument by which only we receive Christ, that for our comfort he may say unto any true believer, as he did to the woman, thy faith hath saved thee. For as when the people of Israel were bitten by the fiery Serpents, the Lord having promised safely to all that should but li •… t up their eyes to behold the brazen Serpent, which Moses had set on high to that purpose: it might then have been said of those that were saved, that their eye had cured them: So our Savior was lift up, upon the cross, that whosoever doth but look upon him with the eye of faith, shall be saved. Not that the hand absolutely doth relieve or cure, but relatively in respect of the alms, or of the medicine, which it doth receive. Nor that the eye of the body did cure those who were stung, but the brazen Serpent which was a figure of Christ, beheld with the eye: Nor the eye of the soul, which is faith, doth absolutely and by it self justify or save, but relatively in respect of the object, which it doth behold, that is to say, the Lord Jesus, whom God hath propounded to be a Savior to all that see him, and receive him by faith.

§. XII. His second proof is from the speech of Christ to the woman of Canaan, who had earnestly prayed unto him, and would take no repulse, Matth. 15. 28. O woman great is thy faith, and Mar. 7. 29. for this saying, go thy way, the Devil is gone out of thy daughter, for here plainly, saith he, the efficacy of obtaining health is attributed to faith. Neither may it be answered, that it is one thing to speak of justification, and another to speak of the cure of a bodily disease. For our Lord in the very same words attributeth to faith both the one and the other. For as he said to the woman, which was a sinner, Luk. 7. 50. thy faith hath saved thee; so in like manner, to the woman, whom he cured of a bloody issue. Matth. 9. 2 •… . and to the blind man, whom he restored to sight. Mark. 10. 52. Answer. Though the woman of Canaan, and the blind man by prayer obtained their desires; yet it was the prayer of faith, as Saint James calleth it, which was effectual and prevailed with Christ, I am. 5. 16. and therefore to faith, I confess, the efficacy is to be ascribed. And although it may well be thought, that our Savior, when he used the same words, thy faith hath saved thee, to the woman which had the issue of blood, and to the blind man, which he used to the sinner, whose sins he had forgiven: that he, being the Physician of the soul, used them in the same sense, to assure them of a greater blessing, than the bodily cure: Matth. 9. 2. yet I do not deny, but that by faith and by the prayer of faith, the health both of the body and soul is obtained, for as by believing, or apprehending by faith the righteousness of Christ, which he had and performed for us, we are justified: so by believing the divine power and goodness of Christ many were cured of their bodily diseases. And yet as it was not their faith apprehending the power and goodness of Christ, which did heal them, but the power and goodness of Christ which by faith they apprehended, as it is said Act. 3. 16. his Name, by faith in his name, hath made this man strong: so is it not our faith absolutely, whereby we apprehend the righteousness of Christ, which doth justify us, but the righteousness of Christ apprehended by faith. And whereas Bellarmine will have the like efficacy to be ascribed in justifying unto faith, as in obtaining bodily health, I take him at his word, for hereby it is evidently proved, that faith alone doth justify, for our Savior for the obtaining of bodily health required faith only. Luk. 8. 50. Mar. 5. 36. Be not afraid, Only believe: and the like may be gathered out of Matth. 9. 28, 29. Mark. 9. 23. John 11. 40.

§. XIII. His third proof is from the example of Abraham; Rom. 4. 20, 21, 22. In the promise also of God he staggered not by distrust, but was strengthened in faith giving glory to God, most fully knowing, (or being fully persuaded) that whatsoever he promi •… ed he also is able to perform, therefore it was also reputed to him for righteousness. Here, saith Bellarmine, the Apostle rendereth t •… e cause, why faith was reputed to Abraham for righteousness, because by believing he gave glory to God. Therefore that faith pleased God, by which he was glorified, and therefore by the m •… rit of that faith which notwithstanding was the gift and grace of God, he justified Abraham. His reason may thus be framed.

The proposition is to be denied, for before men can please God, they must be reconciled unto him and justified by faith, therefore our pleasing of God is not a cause, but a fruit of our justification, and it is evident, that before that promise was either made to him by God, or believed by him, Abraham was justified, and therefore not by the merit of that belief. Again, where men or their actions do please God, not in and for themselves, but in and for Christ in whom alone he is well pleased, there mercy is to be ascribed unto God, but not merit to them.

Yea, but the Apostle inferreth, therefore it was reputed to him for righteousness. That argueth God's acceptation, not his merit. Howbeit that place may be understood, as that I am. 2. 23. that this was an evidence of the true faith of Abraham which was imputed to him for righteousness, not that Abraham did then first believe, or was then first justified, and much less that he merited by that act of faith his justification, which he had long before.

§. XIV. His fourth proof is out of Rom. 10. 13, 14. to which I answered before the thing which here he would, but doth not prove, though indeed it needs no proof. is, that faith by invocation obtaineth justification. Howbeit the Apostle doth not there set down the order of our justification, but the series and order of the degrees of salvation beginning at our vocation, unto which three degrees are referred, viz. hearing of the word, which presupposeth preaching, and that sending, upon which followeth faith and justification thereby, faith bringeth forth the duties of •… anctification, and namely invocation, which sometimes, and namely in that place of Joel is put for the whole worship of God, which is the forerunner of salvation, but here is no snch thing, ▪either mentioned or meant, that by invocation faith obtaineth justification, and therefore little reason had he from thence to infer, that therefore faith doth not justify relatively by receiving for sooth justification offered, but by seeking, knocking, as •… ing, and finally by invocating and imp •… rating it, doth justify. but passing by the weakness of his argument, I answer to that which he inferreth, that faith beggeth justification, no otherwise, but with relation to Christ and his merits by it received. For as God forgiveth no sins, for which Christ hath not satisfied, nor accepteth any man to life, for whom Christ hath not merited it: so are not we to beg justification at the hands of God, but in the name and mediation of Christ beseeching God for Christ his sake, that forasmuch as Christ hath satisfied the justice of God for the sins of all that believe in him, and hath merited salvation and all spiritual blessings in heavenly things for them: that it would therefore please God to accept of Christ's satisfaction and merits in our behalf, imputing unto us both his sufferings for the remission of sins, and his obedience for the acceptation unto life, of us who receiving him by faith, desire to be made partakers of his merits to our justification. For as in our minds we receive Christ by a lively assent or belief, as hath been shown: so in our hearts we receive him by an earnest desire, expressed in our prayers to be made partakers of him and his merits. Neither doth it follow, that if by faith we imp •… trate or obtain remission of sins, that therefore faith is the meritorious cause of justification, unless it be understood relatively, in respect of Christ: who is the only meritorious cause, both of our justification, and salvation, whom faith, as the instrument, doth apprehend.

§. XV. His fifth and last reason is out of Heb. 11. Where the Apostle by many examples teacheth, that by faith men do please God: and consequently, that faith is of great price and merit with God. Answ. That faith doth please God and is of high account with God, I mean a true lively justifying faith (not the faith of Papists hypocrites and Devils) we freely acknowledge to the honor of God the giver of it, and to the shame of the Papists, who, for all their fair pretences here, do much vilify it. Howbeit merit we ascribe none to it, unless it be relatively, by apprehending Christ's merits to our justification and salvation. That Abel, Enoch, and others mentioned Heb. 11. did please God by faith, doth not disprove our justification relatively, but proves it. For God is pleased with none but in Christ, in whom he is well pleased. He is pleased with none in Christ, but with them only, that by faith receive him.

§. XVI. To these places of Scripture, Bellarmine addeth ten testimonies out of Augustine, nine whereof do testify, that by faith righteousness is impetrated, that is, by request obtained: and the righteousness which he speaketh of, is not the righteousness of justification, but of sanctification. Neither do they prove anything in this point but what we confess; that by faith, which purifieth the heart, and worketh by love, we obtain (for that Augustine meaneth by merits) both the graces, that is, the habits and the fruits, that is the acts of sanctification, which we call good works, The testimonies are these fides inchoat meritum, ut per munus Dei been oper •… tur, where by merit he understandeth the grace of living well. that faith doth merit that is obtain the grace of working well. Lex adducit ad fidem, fides impetrat Spiritum largiorem, diffundit Spiritus charitatem, charitas implet legem. Quod factorum lex minando imperat hoc fidei lex credendo impetrat. Per legem cognitio peccati, per fidem impetratio gratiae contra peccatum, per gratiam sanatio animae. Violentia fidei Spiritus sanctus impetratur, per quem diffusa charitate in cordibus nostris lex non timore poenae, sed justitiae a more completur. In nov •… testamento fides impetrat charitatem. Ex fide ideo dicit Apostolus justificari hominem, non ex operibus; quia ipsa prima datur, ex qua impetrentur caetera, quae proprie opera nuncupantur, in quibus, juste vivitur. Fides & non potita conceditur, ut ei potenti alia concedantur. His tenth testimony which in order is the second, Nec ipsa remissio peccatorum sine aliquo merito est, si fides hanc impetrat. neither is the remission of sins it self without any merit, if faith do obtain it. Neither is there no merit of faith, by which faith he said, O God be merciful to me a sinner: and worthily did that faithful man being humbled go home justified, because he that humbleth himself shall be exalted. Where Augustine abusively useth, as other Latin Fathers often do, the word merit in the sense of obtaining and that by request: and that appeareth by Bellarmine's own confession, that Augustine doth use to call merit any good work, in respect whereof we obtain some other thing: and by the place it self. In which sense, he saith, the Publican by his humble and faithful prayer, having obtained remission of sins, went home justified. For if merit, properly so called, did go before remission of siune, then men should merit before they be in state of grace, which Bellarmine denieth; then should we not be justified, either gratis, that is, as all, even Bellarmine himself, expound it, sine meritis, or by the grace, that is, the gracious and undeserved favor of God, when we deserved the contrary. Again, be •… ore remission of sins and justification all men be sinners and unjust. Now, as Augustine saith in the very next words going before, quid habere boni meriti possunt peccatores? What good merit can sinners have? and a little before that, meritis impii non grattam, sed poena debetur: To the merits of a wicked man not grace, but punishment is due. Finally, the Papists themselves ordinarily confess, that their first justification cannot be merited which is grace only, and not reward. Though some of them sometimes do talk of merits of congruity, which properly are no merits: or if they be, Pelagius his main error must take place, gratiam secundum merita dari, that grace is given according to merits. Bellarmine here saith that he hath proved elsewhere, that faith, and contrition, and other dispositions do merit the grace of justification: which the Council of Trent expressly denieth.

§. XVII. His fifth principal argument to prove that faith alone doth not justify, consisteth of two arguments drawn from two principles, which he will but point at now, but hereafter demonstrate. The one is from the formal cause of justification: the other, from the necessity of good works unto salvation. For if the formal cause of our justification be a righteonsness •… infused, and really inherent in us, and not the righteousness of Christ apprehended by faith; then faith alone doth not justify: but the former is true: therefore the latter.

The consequence of the proposition we grant, for unto sanctification faith alone doth not suffice: but there must be a concurrence, not only of other habitual graces thereunto, but also of actual obedience. But justification is not to be confounded with sanctification. Neither do we say, that the righteousness of Christ is the formal cause of justification, but the matter, by imputation whereof we are justified.

The assumption, namely, that we are justified by a righteousness infused, and really inherent in us, he saith, he will fully prove in the next book But all his proofs I have already fully answered and confuted in the third and fourth controversies concerning the matter and form of justification, and have by necessary arguments, both disproved the negative, to wit, that we are not justified by any righteousness inherent in us, or infused into us: and proved the affirmative, viz. that we are justified only by the righteousness of Christ imputed unto us. From whence I have also demonstrated the truth of this assertion, that we are justified by faith alone, that is, by the righteousness of Christ alone, apprehended only by Faith.

CAHP. I. To avoid Popish calumniations, it is shown, that we do hold the necessity of good works, and do urge the same by better arguments, than the Popish religion doth afford.

§. I.

A S touching his last argument, which he bringeth to prove, that faith doth not justify alone, drawn from the necessity of good works, I am now to treat. For this is the sixth capital Error of the Papists in the controversy of justification, in that they stiffly hold, that good works 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 we by denying the necessity of good works as being neither causes of justification, nor merits of Salvation, do dis •… ourage the people from well. doing; and by teaching that by saith alone we are justified and saved, do animate and encourage them, to the practice of all sin and iniquity.

I answer, that we do not deny the necessity of good works, and that w •… use better arguments to deter the people from sin, and to encourage them to well doing, than the Papists by their doctrine can do. For to teach men to do good works with an opinion either of satisfaction, propitiation, or of merits, which are the three chief 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 der •… gating from •… he alone and all-sufficient merit and satisfaction of Christ. Neither can they encourage men to well doing by these arguments, that by their good works they are justified, and for them shall be saved; whiles t •… eir conscience must needs tell them, that besides the guilt of their manifold sins, their good works 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 despair of justification by their works, and of salvation by their merits; cannot by these arguments receive true encouragement to well doing, but rather discouragement there from. But although we deny good works to be either causes of justification, or merits of Salvation: yet we affirm them to be not only 〈 in non-Latin alphabet 〉 , good and profitable, but also 〈 in non-Latin alphabet 〉 , necessary. The which I will show to prevent both the malicious slanders of the Papists, and also the profane abuse of carnal Gospellers, who turn the grace of God into wantonness. 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 rewa •… ded both beatitudine vice, with the blessedness of this life, and beatitudine patriae with the blessedness 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 only privative (if I may so speak) but also positive. Privative, because without them the profession of faith is not only vain and unprofitable, but also hurtful and pernicious: Vain, because such a •… aith is dead and counter •… eight, justifying neither alone nor at all. Hurtfull, because being planted in the vineyard of God, that we might become trees of righteousness; if we bring not forth good fruit, we must look to be cut down, or stocked up; or like the fig tree which having green leaves, but no fruit Christ accursed. Such professors are like the barren ground, which receiving the rain often falling upon it, and bringi •… g forth thorns and briars, is rejected, and nigh unto cursing, whose end is to be burned. Like to the foolish Virgins, who having a lamp of an external profession, but wanting the oil of saving grace, when the Bridegroom cometh, are to be shut out. Like the chaff in the floor, which is to be winnowed from the wheat. Like goats in Christ's flock, which are to be separated from the sheep. Like bondservants in God's house which are not there to abide, but with the bondwoman and her son are to be cast out: who having a formal profession of religion , but denying the power of it, which is the faith of hypocrites, must look to have their portion with hypocrites, 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 God's

• Decree,
• Word,
• Oath.

In respect of of his decree. For whom God hath predestinated to salvation, he hath predestinated unto sanctification; that they may be conformable to the image of his Son. And therefore whosoever doth hope to become like unto Christ in glory, he must endeavor, in some measure, to resemble him in grace. We exhort therefore our hearers, that they do not abase the doctrine of predestination, with those who were called predestinatiani, as to think, that either because they suppose they are elected, they shall be saved, howsoever they live: or because they think, that they are not elected, they cannot be saved, though they should live never so godly: as if godliness, if they be elect, were needless, or if not, bootless. But forbearing to prye into God's secret counsels, (which are to be adored and not searched into) to have recourse to God's word. For the secret things belong unto the Lord our God; but the revealed things to us, that we may do them. For there we shall find these two things: first, that where God hath ordained the end, he hath also ordained the means. 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 achieved by the same means 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 he justifieth by faith, them he sanctifieth by his Spirit▪ whom he calleth, justifieth, and sanctifieth, them, and no other, he glorifieth. Therefore as it is necessary in respect of God's decree, that those who are elected shall be saved: so it is as necess •… ry in respect of the same decree, that they should attain to salvation by these degrees: that is, first they must be called and converted unto God, they must be justified by a true faith, they must in some measure be sanctified by the holy Spirit. The second thing is, that in the word the Lord revealeth his purpose concerning those that live well or ill. Thou thinkest, because thou hast a conceit that thou art elected, thou canst not be damned, though thou live never so wickedly. But be not deceived, for God hath revealed his purpose concerning impenitent sinners, who live and die in sin unrepented of , that there is no inheritance for them in the kingdom of God. As for example, thou art a drunkard and wilt not be reclaimed from this sin, 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 kingdom 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 plain, that whosoever truly believeth in Christ, whosoever unfeignedly repenteth him of his sins, whosoever walketh uprightly before God making Conscience of his ways, he shall be saved. Therefore whatsoever thy conc •… it may be, concerning thine election, or not election, if thou doest truly believe in Christ, and repenting of thy sins doest endeavor to lead a good life, as sure as God is true, thou shalt be saved.

§. IV. Secondly, in respect of God's Word which is infallibly true. Now the word plainly 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 Christ's, do crucify the flesh with •… he lusts thereof: that Christ was made unto us, not only righteousness and redemption, but also sanctification: that Christ came not with water alone, or blood alone, but with water and blood: the blood of redemption to cleanse us from the guilt of sin: and the water of ablution to purge us from the pollution of sin: that in whom Christ dwelleth by faith, he 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 be where the Spirit of grace and regeneration is not, and that unless men be regenerate and borne a-new, they cannot see the Kingdom of God.

§. V. Thirdly, in respect of God's Oath, in which it is impossible that he should lie. Now God hath sworn, that whom he redeemeth from the hand of their spiritual enemies, he will give them to worship him in holiness and righteousness before him all the days of their life. For redemption is as well from the dominion of sin, as from the guilt of it. As for those, who commit sin, that is, in whom sin reigneth, they are the servants of sin, and therefore not actually redeemed by Christ; for whom the Son freeth, they are free indeed. Those that are freed from sin become the servants of righteousness. Those that are delivered from the hand, that is, the power of their spiritual enemies, are ipso facto made the servants of God whose service is true freedom. Thus much of the necessity of infallibility.

§. VI. Secondly, they are necessary necessitate pracepti, imposing a necessity of duty, towards

• God.
• Our Neighbor.
• Our Selves.

Towards God: that we may be not only obedient, obsequious and well pleasing unto him: but also (which ought to be the chief respect of all our actions) that we may show ourselves thankful unto him, who hath been so gracious unto us. First, by loving him again, 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 persuaded of God's infinite and unspeakable love towards us: it cannot be, but that our hearts should reflect some love towards him; which is to be shown in a willing observation of his Commandments. Secondly in bringing forth those fruits, which God expecteth, and in achieving that end, which God propoundeth to himself in all his benefits bestowed upon us. This is the will of God even our sanctification: that fruit, which he expecteth, that end, wh •… ch he aimeth at in all his blessings. This is the end of our el •… ction that we may be 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 temporal benefits, Psal. 105. 45▪ Thirdly, by adorning the doctrine of God our Savior, 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, John. 15. 8.

§. VII. Secondly, towards our Neighbor: first, for avoiding of offense, 1 Cor. 10. 32▪ Phil. 1. 10. making straight paths unto our feet, that others treading in our steppes need not stumble or fall, providing things honest in the sight of all men, laboring and endeavoring to have a good con •… cience void of offense towards God and towards men. Secondly that we may edify our neighbors by a godly example and provoke them to good works, and win them unto Christ, 1 Pet. 3. 1. Thirdly, that we may stop the mouths of the adversaries, which otherwise would be open to blaspheme •… the truth, Tit. 2. 5. Fourthly, that we may cause them also to glorify God, Matth. 5. 16. Fifthly, that we may do them good in exercising judgment, and in practicing the duties of charity and mercy towards them.

Thirdly, towards our Selves. First, that we may avoid those judgments which are threatened against all sins both of omission and commission. Deut. 28. 15▪ &c. Matth. 3. 10 & 25. 41, 42. Secondly, that we may be made partakers of those blessings which are promised to those who a •… e obedient to the will of God, Psal. 84. 11.

§. VIII. Thirdly, they are necessary, necessitate signi, as necessary signs and evidences, whereby we are to gather assurance to ourselves of our justification, whereby our faith is to be demonstrated, whereby we are to make our calling, and our election sure. Our election cannot be known à priori, by any foregoing thi •… 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 John. 3. 7. ( •… n respect whereof the faithful are said to be justified by their works, I am. 2. 21, 25.) being justified, it is certain, that they are called according to his purpose: and i •… so called, then elected: are they elected? then undoubtedly they shall be saved. They are the cognizances of them that are to be saved; for by faith we receive the inheritance among them that are sanctified. They are the evidences, by which we shall be judged at the last day: at which time God will judge men according to their works. For we must all appear before the judgment seat of Christ, that we may receive according to those things which we have done in the body, whether it be good or evil. Those that have done good, shall go into everlasting life: and they that have done evil, into everlasting punishment. For good works, though we are not justified by them, nor saved for them: yet they are the evidence, according to which our Savior will pronounce the sentence of salvation Matth. 25. 34, 35. According to that Psal. 62. 12. And to thee Lord, mercy, for thou rewardest a man (meaning the godly man) according to his works.

§. IX. Lastly, they are necessary necessitate medij, and as that, which though it be no cause, is called causa sine qua n •… n. And thus they are necessary, first, as the way, which leadeth to life eternal, via qua nos perducturus est ad finem itsum quem promisit, the way by which he will bring us unto that end which he hath promised, saith Augustine. For those that are justified, and by justification entitled to the Kingdom of heaven, they are to go in the way of sanctification towards their glorification, E •… h. 2. 10. good works therefore though they be not the cause of reigning yet they are the way to the Kingdom. And so saith Bellarmine •… himsel •… e, that although God in predestination hath determined to give the Kingdom of heaven to certain men whom he loved without any prevision of works: notwithstanding he did withal ordain that in respect of the execution, the way to come to his Kingdom, should be good works. I say then with the Prophet Isaiah, this is the way let us walk in it. Secondly, as necessary fruits of our election, for we are elected to that end that we should be holy, Ephes. 1. 4. as necessary fruits of faith, without which it is judged to be dead, •… am. 2. 26. as inseparable 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 we are fitted for God's Kingdom, because no unclean thing can enter into the Kingdom 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 works are occulia predestinationis jndicia, futur •… f •… licitatis presagia, via regni, non ca •… saregnandi, tokens of our secret predestination, presages of our future happiness, the way to the Kingdom, but not the cause of our obtaining that Kingdom. For howsoever good works are necessary in many respects, as I have shown, necessitate presentiae; yet they are not necessary necessitate efficientiae, as causes of our justification.

§. X. Secondly, the Papists calumniate us, as if we taught that good works are not necessary to sanctification, which slander, as all the rest, ariseth from their willful and pernicious error in consounding justify •… tion and sanctification. In the question of justification we hold, according to the Scriptures, that if our own works or righteousness should be obtruded unto the Lord as the matter or merit thereof, whereby we should be both acquitted from our sins and so delivered from hell and also entitled to the Kingdom of heaven, they are not only to be rejected, but also detested as menstruous clouts, as dung, as loss. But in the question of sanctification, where they are considered, both as fruits of faith and the Spirit, as consequents of justification, whereby we testify our thankfulness to God, gather testimonies to ourselves of our justification, benefit and edify our brethren •… and also as necessary forerunners of glorification, whereby we are fitted and prepared for God's Kingdom (unto which by justification we are entitled) and as the way wherein we are to walk towards our heavenly country, and as the evidences according to which our Savior will judge us at the last day, &c. we do acknowledge they are highly to be esteemed of, as those things wherein our sanctification doth in good part consist. For we do teach, that our sanctification is partly habitual, consisting in the habits of sanctifying graces, faith, hope, charity, humility, the fear of God, &c. which is the first justification of the Papists: and partly actual consisting in our new obedience, or, which is all one, in good works; which is their second justification. This then is that which we do hold, that although good works do not concur with faith unto the act of justification, as any cause thereof: yet of necessity they must concur 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 himself often citeth out of Augustine: Bona opera accedunt justificato, non praecedunt justificandum: or thus, bona opera non praecedunt justificandum sed sequantur justificatum, good works do not go before, but follow after justification, which is a pregnant proof, that they are no causes thereof.

CAP. II. That we are not justified by Works.

§. I.

H Aving thus avoided the calumniations of the Papists, we are now to dispute the question: which is to be understood, not of justification before men, whereby we are declared or known to be just: but of our justification before God, whereby he maketh us just: nor of works, as fruits and consequents, but as of causes of justification. For we do confess, that men are justified declarative, that is declared and known to be just to themselves or others by good works, as the proper fruits of faith, and undoubted consequents of justification: but we deny that we are justified before God by good works, as any causes thereof. 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 several points already handled. For first, if justification is not to be confounded with sanctification, as if it consisted in a righteousness inherent in ourselves, or performed by ourselves; then are we not justified before God by works, But the former hath been clearly proved; therefore the latter is to be confessed.

.2 If we be justified by the mere grace of God, and that freely, without respect of any works done by us; then are we not justified before God by works. For the holy Ghost maketh such an opposition between grace and works, that if we be justified by the one, we cannot be justified by the other. But the antecedent hath been formerly proved, therefore the consequent cannot be denied.

3. If we be not justified before God by righteousness inherent in, or performed by ourselves, but only by the righteousness of Christ through f •… ith, then are we not justified by works. But the first I have demonstrated by many undeniable arguments: therefore the second must be granted.

4. If we be justified by imputative righteousness, that is to say by the righteousness of Christ imputed to them that believe, the Lord imputing righteousness unto them without works; then it is evident, that we are not justified by works, but that is most true, as hath plentifully been proved; therefore this.

5. If we be justified by faith alone, then not by works. But we are justified by faith alone, as hath been proved; therefore not by works. The arguments reduced to these five heads, which were very many, and impregnable, might satisfy any reasonable man, who is not willfully addicted to his own erroneous conceits, though I should add no more: but because we have to deal with men unreasonable I will add some.

§. III. And first out of Rom. 4. 4, 5, 6. He that worketh not, is not justified by works: he that believeth, worketh not, as the Apostle there showeth. And again, to whom faith is impured unto righteousness without works, they are not justified by works: to all the faithful faith is imputed unto righteousness without works, therefore none of the faithful are justified by works. The assumption is thus proved: If to Abraham his faith was imputed for righteousness without works, then are all the faithful justified without works: for Abraham is by the Apostle propounded as a pattern: therefore as he was justified so are we, Rom. 4. 22, 23. 24.

But to Abraham his faith was imputed for righteousness, as the Apo stle teacheth, Rom. 4. 3, 4, 5. Therefore all the faithful are justified without works.

2. The true doctrine of justification is taught in the Scriptures: justification by works is not taught in the Scriptures: for the justification taught in the Scriptures, is an action of God justifying a sinner, but this by works, is neither an action of God, neither is it the justification of a sinner, but the action of the justitiary himself, who by the exercise and practice of good works increaseth his inherent justice, or fanctification: which hath no affinity with that justification, which is taught in the Scriptures.

3. None that are justified by faith are justified by works; all the faithful are justified by faith, therefore none of the faithful are justified by works. The proposition is evidently proved by that opposition which the Apostle constantly maketh between faith and works in the question of justification: asfirming that men though abounding with works of grace, are justified by faith without works, and saved by faith and not by works, Rom. 3. 28. & 4. 3, 4, 5. Ephes. 2. 8, 9. Tit. 3. 5.

4. If any be justified by works, then either the regenerate man or the unregenerate: but neither the unregenerate, as the Papists confess: nor the regenerate, for they are justified already. Neither do the Scriptures acknowledge any sorts or degrees of justification before God.

§. IV. 5. All that are justified by works, are justified by that obedience which they perform to the Law: But none are justified by the obedience which they perform to the Law: therefore none are justified by works.

The proposition is manifest. Because the Law being a perfect rule of all inherent righteousness, there neither are nor can be any good works, which are not prescribed in the Law. Yea, whatsoever work is not conmable to the Law is sin.

The assump •… ion may be proved by many undeniable arguments. First, by all those places, which plainly testify, that by the works of the Law, that is, by obedience done to the Law, no man living shall be justified, Rom. 3. 20, 28. Gal. 2. 16. For by the works of the Law we understand all duties prescibed, and all that obedience which is required in the Law.

2. Those that are accursed by the Law are not justified by their obedience of it. For to be justified, is to be blessed, Rom. 4. 6. and therefore to be justified, and to be accursed, are things repugnant.

But all men whatsoever, even those which seek to be justified by their obedience to the Law, are by the Law accursed. Therefore no man is justified by his obedience performed to the Law. And this is the Apostles argument, Gal. 3. 10. as I have shown before . All transgressors of the Law, are by the Law accursed.

All men since the fall are transgressors of the Law, Christ only 〈◊〉 excepted; this assumption the Apostle omitteth, because he taketh it for granted, as being a truth received among the faithful in those times, though in these days denied by the justitiaries of Rome, but elsewhere it is by the Apostle expressed, as Rom. 3. 23. all have sinned. Wherefore as God hath concluded all under sin, Rom. 11. 32. Gal. 3. 22. so the Law hath concluded them under the curse.

3. All that are justified by their obedience to the Law do perfectly fulfill it, by a total, perfect, and perpetual obedience: for he that doth not so fulfill it, by doing the things commanded, though he did nothing that is forbidden; by doing all, though he did the most; by continuing in doing all, and in that measure and degree, which the Law requireth, though he sinned but once in all his life, and that either by omission, or coming short of his duty, is a transgressor of the Law, and therefore subject to the curse of the Law, because he hath not continued in all things which are written in the book of the Law to do them. And he that offendeth in one is guilty of all, I am. 2. 10.

To whom the perfect fulfilling of the Law is impossible by reason of the flesh, they cannot be justified by their obedience performed to it.

To all, even the most regenerate, the perfect fulfilling of the Law is impossible by reason of the flesh, Rom. 8. 3. Gal. 5. 17. as elsewhere I prove at large. Therefore none though regenerate can be justified by their obedience performed to the Law.

§. V. Sixthly, That Doctrine which is repugnant to the Scriptures is false.

The Doctrine of justification by works, is repugnant to the Scriptures.

Therefore it is false.

The assumption is thus proved, because the Scriptures in all places where they treat of justification before God, do from the act of justification exclude works. The places of Scripture which we produce to this end, Bellarmine reciteth (at least some of them) with purpose to answer them.

Rom. 3. 27. Where is boasting then? It is excluded. By what Law? Of works? No, but by the Law of faith.

Verse 28. Therefore we conclude that a man is justified by faith without the works of the Law; to which he might have added, verse 20. Therefore by the deeds of the Law there shall no flesh be justified.

Rom. 4. 2. If Abraham were justified by works, he hath whereof to glory, but not before God. To which he might have added verse. 5. & 6. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness: even as David also describeth the blessedness of the man, unto whom God imput •… h righteousness without works.

Gal. 2. 16 Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ: to which add the words following in the same verse, for by the works of the Law shall no flesh be justified: add also, Chap. 3. verse. 10. & 11. as many as are of the works of the Law, that is, who seek justification by the works of the Law are under the curse. For it is written cursed is everyone that continueth not in all the things which are written in the Book of the Law to do them. But that no man is just •… 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 ye saved through faith, not by works, lest any man should boast.

Phil. 3. 8, 9. I account all things but loss, and dung that I may gain Christ, and may be found in him, not having mine own righteousness which is of the Law, (as all inherent righteousness is,) but that which is through the faith of Christ, the righteousness, which is of God by Faith.

Tit. 3. 5. Not by works of righteousness, which we have done, but according to his mercy he saved us.

§. VI. Bellarmine, before he maketh answer to these testimonies, noteth three things. First, what the Apostle meaneth, by the Law of works, 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 works, when he saith a man is justified without works. For the first: he cavilleth with Calvin and Chemnitz and others, as though they understood simply by the Law of works, that which requireth works, and by the Law of faith, which requireth faith: as if the Law of faith did not also require works, and the Law of works did not also require faith: whereas our writers distinguish the two covenants of God, that is, the Law and the Gospel, whereof one is the covenant of works, the other, the covenant of grace: do teach, that the Law of works is that, which to justification requireth works, as the condition thereof: the Law of faith that, which to justification requireth faith, as the condition thereof. The former saith, do this, and thou shalt live, Rom. 10. 5. Gal. 3. 12. Mat. 19. 17. the latter, believe in Christ, and thou shalt be saved, John. 3. 16. Act. 16. 31. But the Papists, whiles they teach that in the Gospel perfect righteousness is required in us to justification and salvation as the condition thereof, as much or rather more than in the Law: they do either confound the Law and the Gospel, making either of them to be the Law of works; or else as the Apostle speaketh of the false teachers of the Galatians, they teach another Gospel than that which Christ and his Apostles taught: which whosoever doth, though he were an Angel from heaven, he ought to be held accursed. But you will say, is not obedience to the Law required in the Gospel? I answer, 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 believe. And therefore our new obedience is required, as the fruit of our redemption, and as the way wherein we being justified are to walk towards our glorification, and as the cognizance of them that shall be saved.

§. VII. Bellarmine having rejected our exposition, setteth down his own, the sum and effect whereof in plain terms is thus. That the Law of works is the letter or the doctrine, whether of the Law or of the Gospel prescribing what is to be done, but affording no help to perform the same. And that the Law of faith is the Spirit, or the grace of the New testament promised to those that believe, whereby they are enabled to perform that which is commanded. Which distinction between the letter and the Spirit, as it is propounded by Saint Augustine, is true, but cannot be applied 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 works signifying the Moral Law, which unto justification requireth works: the Law of faith, signifying the Gospel, which to justification requireth faith only, and is therefore called the word of faith, and the Law of faith. For although Bellarmine elsewhere seemeth to make this to be a principal difference between the Law and the Gospel: that the Law is the letter commanding: the Gospel is the Law of faith, meaning thereby the grace of the New Testament, which is the Law written in our hearts, whereby we are enabled to perform obedience to the Law: yet he confesseth, that the Gospel in the Scriptures doth ever signify the doctrine of the Gospel, and withal confesseth, the doctrine of the Gospel, as it commandeth anything, to be a Law of works. So that lex fidei (the Law of faith) according to this exposition, is as well opposed to the Gospel, as it signifieth the doctrine thereof, as to the Law. But the difference between the Law of works, which is the moral Law, and the Law of faith which is the Gospel, in the question of justification, whereof the Apostle treateth, is to be fetched from that righteousness, which either of them requireth to justification. For both of them require righteousness thereunto. The Law requireth the righteousness of works: the Gospel, in which without the Law is revealed the righteousness of God (by which we are justified) teacheth the righteousness of faith, 〈 in non-Latin alphabet 〉 : saith Chrysostom upon this place, 〈 in non-Latin alphabet 〉 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 Gospel, 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 works, that is, that doctrine which teacheth justification by works doth not exclude all boasting. See Rom. 4. 2. which the Law of faith doth, teaching that we are justified by remission of sins, and saved by grace, therefore that doctrine, which teacheth justification by works, is not the true doctrine, but that which teacheth justification by faith without works.

§. VIII. As touching the difference which he putteth between the justice of the Law, or that which is in it, or by it. I have spoken before in the third question of this controversy: where I shown, that if it be admitted, according to Augustine's meaning, who was the Author of it, it maketh wholly against Bellarmine. For though a man could perform justitiam legis considered in the abstract, (as it is described in the doctrine of the Law, and as Bellarmine himself, De justif. lib. 1. cap. 1. doth consider it,) would justify him, because it is perfect: yet considered in the concrete for that righteousness, which men attain unto in or by the Law, doth not justify, because it is imperfect. And therefore that righteousness which men have in or by the Law, doth not fulfill the righteousness of the Law, which the Apostle calleth 〈 in non-Latin alphabet 〉 . These two distinctions Bellarmine hath devised to shift off only two of the places cited, viz. Rom. 3. 27. and Phil. 3. 8, 9. both which, distinctions being rightly understood, make against himself, as I have shown.

§. IX. Now he cometh to the third thing, viz. what is meant by works. For saith he, our adversaries by works, which the Apostle excludeth from justification, understand all works, whether done before or after faith; yea; faith it self considered as a work, which opinion to be most absurd, and proceeding from the ignorance of the Scriptures, Augustine, saith he, teacheth. Men not understanding what the Apostle saith, we make account that a man is justified by faith without the works of the Law, have thought, that he had said, that faith is sufficient to a man, though he live wickedly, and have no good works, which, be it far from that Vessel of Election to think. And far be it also from us so to think. But although faith alone doth not suffice unto the perfection of a Christian who is to be saved, yet it alone sufficeth unto justification: wherein we have had the consent of many of the Fathers. And although to the act of justifying nothing in us concurreth with faith, but it alone sufficeth: yet in the party justified, there must concur with faith, both inward graces and also outward works. But here the Papists are divided among themselves. Some of them think that by the works of the Law, are excluded, not the works of the moral but of the ceremonial Law: others, that the works of the moral Law are also excluded; not all, but such as go before faith, such as are done by the strength of nature without grace and without faith. I answer first to both jointly, that not only the works of the Law are expressly excluded, but all works whatsoever indefinitely, Rom. 4. 2, 6. & 11. 6. Eph. 2. 9. and more specially, the works which we have done in righteousness, Tit. 3. 5. the works which God hath prepared for the regenerate, that they should walk in them. Ephes. 2. 9, 10. Again, in him that is said not to work, works are not to be distinguished, but all are understood to be excluded: but he that is justified by fai •… h, is said not to work, Rom. 4. 4, 5. and to have righteousness imputed to him without works, verse 6. Therefore his works are not to be distinguished but all are understood to be excluded.

§. X. To the former severally, I answer, first, that when the holy Ghost nameth the Law indefinitely, he meaneth either the whole Law which is called Mishmereth the observation of the Lord or his charge, containing three branches, the moral; the ceremonial and the judicial Law, or the chief part, which is the moral Law. And that the Apostle meaneth it especially, because he speaketh of that Law, by which cometh the knowledge of sin, and which was common both to Jews and Gentiles, unto which the whole world was subject. Rom. 3. 19, 20. whatsoever the Law saith, it saith to them who are under the Law, that every mouth may be stopped, and all the world may become 〈 in non-Latin alphabet 〉 obnoxious to the judgment of God. Therefore by the deeds of the Law there shall no flesh, that is, neither Jew nor Gentile be justified in his sight: for by the Law cometh the knowledge of sin. Moreover it is evident, that the Apostle in that place speaketh of that Law, which forbiddeth moral offenses mentioned from the tenth verse to the nineteenth, and by which all both Jews and Gentiles are convicted to be under sin, ver. 9. & 19. Secondly, it is unreasonable to be thought, that any man, who was a transgressor of the moral Law, should look to be justified by the observation of the ceremonial Law which was but a by-law, being but an appendice of the first table of the moral Law, as the judicial was an appendice of the second table. And further, the Apostle professeth, that whosoever would be circumcised, was bound to the performance of the whole Law. Therefore the observer of the ceremonial law, could not be justified, without the observation of the moral law. Thirdly, this answer which is given by some of the Pontificians, is rejected by Bellarmine and the greater part of learned Papists, who with us following the interpretation of Augustine and other of the ancient Fathers, do confess that by the works of the law, which the Apostle excludeth from justification, are meant the works of the moral law, as well as of the rest.

§. XI. But then say I, all good works whatsoever are excluded. For in the Law, which is the perfect rule of all inherent righteousness, all good works are prescribed: and therefore those which proceed from faith. For if charity, which is the fulfilling of the law, proceedeth from faith unfeigned, 1 Tim. 1. 5. then do those good works which the law prescribeth, proceed from faith also, or else they are not such as the law requireth. And therefore frivolous is the distinction of Bellarmine and other Papists, who by the works of the law excluded from justification, under •… tand works done before or without faith by the strength of nature, not works proceeding from faith, or works of grace. The absurdity of wh •… ch distinction being applied to the question in hand, may further appear.

• 1. If works going before justification be excluded from being any cause thereof; then much more those works which follow justification: for causes do not use to follow after, but to go before their effects, at least, in order of nature.
• 2. The question concerning justification by works, must of necessity be understood of good works: for of those which are not good, no question ought to be made. But works done before or without faith are not good. For whatsoever is not of faith is sin: and without faith it is impossible to please God. Neither can the fruit be good, whiles the Tree is bad. Neither can it be imagined that a man should be justified by the works of the law going before faith, unless it be presupposed, that a man without faith and before grace, is able to fulfill the law. For he that doth not fulfill the law transgresseth it, and he that transgresseth it, is cursed, not justified by it.
• 3. When the Apostle termeth those works which he excludeth from the act of justification, the works of the Law, the word Law is added not by way of extenuation, as if he spake of such as are not good, or devised by men, but of those good works which God himself hath commanded, and to the perfect performance whereof he hath promised justification, Rom. 2. 13. And life, Gal. 2. 12. Rom. 10. 5.
• 4. The holy Ghost speaketh generally of all men, whether regenerate or unregenerate, and of all works, whether going before faith, or follo •… ing it, that a man, that is, everyone, who is justified, is justified by faith without the works of the law, Rom. 3. 28. that a man is not justified (that is, that no man is justified) by the works of the Law, but by the faith of Jesus Christ, for by the works of the Law no flesh, that is, as the Psalmist speaketh, no man living shall be justified. Gal. 2. 16. For as in the first act of justification we are justified by faith without respect of works; so our justification is continued unto us without respect of our works. And this appeareth most plainly in the examples of Abraham, of Job, of David, of Paul, &c. as I shown before who, though they abounded with good works which they wrought by faith, yet were not justified by them, but by faith only. For that which Chrysostom saith of Abraham, is also verified of all the godly: for, saith he, that a man having not works should be justified by faith, it is no unlikely thing: 〈 in non-Latin alphabet 〉 , but this, that a man flourishing in good works, should not thereby be justified, but by faith, it was wonderful, and very much setteth forth the force of faith.
• 5. When the Apostle excludeth works from justification, he cannot be understood to exclude them from the first justification only of the Papists, for that as themselves teach is merely habitual, consisting in the habits of grace. Now it is a senseless thing to imagine, that the Apostle would so seriously labor to prove, that habitual Justice is not actual, or that good works are no part of habitual righteousness, nor do concur to habitual justification.

§. XII. Notwithstanding Bellarmine will prove that good works only going before faith are excluded, first, out of Rom. 4. 4. To him that worketh the reward is not reckoned of grace, but of debt. N •… w, saith he, such only are those which are wrought by the strength of free-will: for to works done by grace, that which is given is not simply merces, wages, but grace also, yea grace rather than wages.

Answ. First, the meaning of the Apostle is this, to him that fulfilleth the Law whether it be by strength of nature, or by help of grace, if any such were, to him the reward of justification and salvation would be due by God's covenant, Do this, and live. But to him that fulfilleth not the Law (which was the case of Abraham, and still is the case of the best) but believeth in him that justifieth the ungodly (such as he doth judge himself to be in himself) he is justified gratis, or of grace, his faith being imputed unto him for righteousness without works: this place therefore proveth justification by faith without works.

Secondly, this assertion of Bellarmine is confuted both by other Papists, and by himself also in other places. For first there is no rewards due to him that fulfilleth the condition of the covenant, that is, to him that fufilleth the whole Law, for he that doth not fulfill the Law doth transgress it, and to him that transgresseth, not reward but punishment is due. But to hold that a man before or without grace is able to fulfill the Law, is mere Pelagianismes. Again, all men before or without grace are wicked sinners, and to such no reward is due but punishment. M •… ritis impii (saith Augustine) non grati •… , sed poena debetur. Secondly, the Papists and namely Bellarmine himself teach, that to works of grace proceeding from Charity the wages of eternal life is as due, as the promised hire to the workman; and that by works of Charity men do merit, and that condignly, not only ration pacti by reason of the covenant, sed etiam ipsius operis for the worth of the work it self: and yet forsooth the wages of their merit must be counted grace when the very place alleged doth teach that the wages which is of debt is not of grace.

§. XIII. Secondly, from the scope of the Epistles to the Romans and to the Galatians, which was to persuade men, that without the faith of Christ neither the Jews by the Law, nor the Gentiles by their Philosophy could be justified or saved. Which is untrue. For the Apostle writeth not to unbelieving either Jews or Gentiles, but to Christians, who were already persuaded of that truth. Neither was there ever any believing Jew, who held, that they might be justified by the works of the Law without faith, neither any believing Gentiles, who thought that by their moral works they might be saved without faith. That question therefore the Apostle doth nowhere dispute. But whereas many of the believing Jews being zealous of the Law, and many of the believing Gentiles being miss-led by the Jews were persuaded, that they were to be justified not only by faith in Christ, but also by the observation of the Law that is to say by a righteousness inherent in themselves, and to be performed by themselves: The Apostle therefore showeth, that the righteousness, whereby we are justified, is the righteousness of God, and that neither Jews nor Gentiles are justified by inherent righteousness wich is prescribed in the Law, to which end he proveth at large in the three first chapters of the Epistle to the Romans, that both Jews and Gentiles were sinners, and therefore were not to be justified by inherent righteousness, which is the observation of the Law, but were to be justified freely by the grace of God through the redemption which is in Christ, by or through faith that is to say, by the righteousness of Christ both active and passive apprehended by faith. This righteousness of Christ is that righteousness of God by which we are justified which is revealed in the Gospel as being the principal argument thereof, Rom. 1. 17. for so the Apostle saith, that we are justified through the redemption that is in Christ: that we are justified by his blood, Rom. 5. 5. reconciled to God by his death, verse. 10. and constituted or made just by his obedience, Rom. 5. 19. Of the scope of the Epistle to the Galatians I am shortly to speak. But Bellarmine in his whole disputation impudently perverteth the Apostles scope, as if the question, which he disputeth, were not this: Whether faith do justify without works, which everywhere he affirmatively concludeth; but whether works do justify without faith, which the Apostle never mentioned nor meant; though Bellarmine makes him to conclude it negatively, viz. that works without faith do not justify. And to this scope he maketh the whole discourse of the Apostle to aim. By this Sophisticall trick Bellarmine seeketh to avoid the force of the Apostles arguments, as if he concluded not against them, we conclude that a man is justified by faith without works; but thus, we conclude that a man is not justified by works without faith, neither the Jews by the works of the Law, nor the Gentiles by their moral works without faith as if with faith they did justify. And this he maketh to be the Apostles meaning, that works done before or without faith do not justify; but proceeding from faith, they do justify: and so is not ashamed to make the Apostle to contradict himself. But the Apostle doth constantly teach, that a man is justified by faith without the works of the Law; by faith, and not by works, and maketh such an opposition between faith and works in the question of justification, that if we be 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 works; or if by works, then not of grace. It is therefore a most shameless and Antichristian perverting of the Apostles doctrine, to make him teach that works proceeding from faith do justify, and that we are justified both by faith and by works: when he plainly teacheth the contrary.

CHAP. III. Bellarmine's answers to the forenamed places of Scripture refuted.

§. I.

F Rom these three things thus premised, Bellarmine saith, it will be easy to answer all those places which were alleged. And first to Rom. 3. 27. he shapeth an answer, unto which I have sufficiently replied before; saving that here he addeth, that not all glorying is excluded, but only, that which ariseth from such works as are only done by the strength of •… man's own freewill. And that he proveth, because the Apostle saith, Ubi est gloriatio tua, Where is thy boasting? that is, that boasting whereby thou gloriest in thyself, and not in the Lord. Whereunto I reply: that the word tua thine is not in the original. And if it were, yet that glorying whereby thou dost glory, though it be in the Lord, though in the grace and favor of God, though in thy works 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 m •… to die, than that any man should make my glorying void. 1 Cor. 15. 31. By our rejoicing which I have in Christ Jesus our Lord.

§. II. The second testimony recited by Bellarmine •… , 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 pattern for the matter and form of justification, was not justified by his works, which proceeded from his faith; but notwithstanding that he abounded with works of grace, he was justified by faith without works: then all the faithful in like manner, though abounding with works of grace proceeding from faith, are not justified by their works of grace, but are justified by faith without works: but the antecedent is evident by the testimony of the Apostle, therefore the consequent is a certain truth.

Bellarmine answereth, that Abraham was justified by faith, not by works going before faith, because they could not be truly just, unless it were in respect of external righteousness: and therefore if he had been justified by them (which he could not have been, unless they were truly just) he 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 works, and that righteousness was imputed unto him without works, was a man regenerate excelling in the grace of faith and abounding in good works which he wrought by faith: And therefore when he denieth him to be justified by works, he plainly teacheth, that the faithful are not justified by works proceeding from faith, but although they abound with works of grace proceeding from their faith, yet they are justified by faith without works.

To this unanswerable argument taken from the example of Abraham, Bellarmine frameth two answers, but such as men use to make when they are brought to a mere non-plus. First, he saith, that Abraham indeed at that time, whereof the Apostle speaketh, was regenerate, and through faith wrought many good works: Notwithstanding the Apostle, when he saith that he was justified by faith and not by works, doth not reject his works wrought by faith; but affirmeth, that they were not wrought without faith, because if they had been such, they would not have justified him. Therefore he excludeth the works 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 works. As if the meaning of the Apostle, when he argueth, that Abraham was justified by faith without works, had been this; that he was justified by works, but yet such, as were not without faith.

Secondly, he inverteth the question, and perverteth the disputation of the Apostle for the maintenance of his own error. As if the question were not, whether faith do justify without works, which the Apostle affirmatively concludeth: but whether works do justify 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 do justify without faith; but this, whethe •… faith doth justify without works, then are the Papists evidently confuted by the disputation of the Apostle.

3. He supposeth that faithful Abraham endued with abundant grace, might do good works without faith, and without grace: and that the Apostle excludeth such works, not which Abraham did, but such as the might have done, but did not. For it is certain that the faithful, as when they sin through infirmity, doing that evil, which they would not do, may say with the Apostle Rom. 7. 17. Not I, but sin that dwelleth in me: so when they perform any good work 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 senseless when he maketh the Apostle to dispute that Abraham was not justified by his sins. For how doth he prove that they who have faith may work sometimes without faith? by two instances, as namely, first, when they sin. As if the Apostle had said, though Abraham were a faithful man, yet some works he might do not of faith, as namely when he sinned (for sins are not of faith) and by such works he was not justified. And the like is his second instance, when they do works purely moral without relation to God, for such, if they be not of faith, are sins. But these moral duties in the faithful, because they are not works of the flesh, must needs be 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 Abraham's works, as if he were justified by some, and not by others; but in general denieth him to have been justified by any works at all. And that he proveth because his faith was imputed for righteousness. As if he had said: to whom faith is imputed for righteousness, he is not justified by works: to Abraham faith was imputed for righteousness, therefore Abraham was not justified by works. The proposition is thus proved: to him that worketh, that is, to him that fulfilleth the Law, righteousness 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 believeth on him that justifieth a sinner (as all are and as he acknowledgeth himself to be) who therefore can merit nothing but punishment, his faith is counted or imputed for righteousness.

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 Christ's righteousness to a believing sinner, doth absolve him from his sins, and also accepteth of him as righteous in Christ, not only in the first moment of justification, wherein being a sinner in himself he was first constituted righteous in Christ: but also in the continuance of justification; wherein the believer, being still a sinner in himself, is continued in the favor of God by the merits and intercession of Christ: and though a sinner in himself, yet believing in him, that justifieth a sinner, is made the righteousness of God in Christ. Bellarmine notwithstanding maketh two justifications, the first, wherein a sinner is made righteous by infusion of habitual righteousness: the second, when a just man maketh himself more just by the practice of actual righteousness, 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 works going before faith are excluded from the act of justification. So that in Bellarmine's conceit, when the Apostle saith, that a man is justified by faith without works, his meaning is, without works going before justification. But what the Apostle speaketh of other men, he affirmeth of faithful Abraham, at what time he was a man regenerate, as Bellarmine consesseth, and abounded with good works, 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 righteousness without works; that his •… justification or blessedness consisted in the remission of his sins, and imputation of righteousness: and being a sinner in himself, as all mortal men are, he was in Christ the promised seed made blessed through faith. By the example of Abraham therefore we learn first, that that distinction of justification is forged. For Abraham, as when he first believed was justified by faith without works: so afterwards, when he abounded with good works he was justified by faith and not by works. And undoubtedly if ever any man attained to the second justification which the Papists ascribe to works, Abraham had it then, when the Apostle affirmeth that he was justified without works. Secondly, that works are excluded from justification, not only those which go before faith, but also those that follow, and are wrought by it.

§. V. The second respect: when Bellarmine endeavoreth to reconcile the seeming difference, between the Apostle Paul Rom. 3. & 4. and Saint James Chap. 2. he saith, that Paul speaking of the first justification, saith, that a man is justified by faith without works, namely going before justification: but Saint James speaking of the second justification, saith, that a man is justified by works and not by faith only.

But both the Apostle use the example of Abraham for the proof of their assertion: Paul proving that a man is justified before God by faith without works, demonstrateth his assertion by the example of Abraham; who, though he were most fruitful of good works, yet he was justified by faith without works. And as Abraham was justified, so are all the faithful. Saint James, concluding that a man is justified, that is declared and known to be just by works, and not by profession of faith only; proveth also his assertion by the example of Abraham, who demonstrated his faith by his works. By which though he were declared and known to be a just man, as Saint James 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 speak of the first justification which is habitual, nor of works only going before justification, for Abraham was a man long before regenerated and justified, and his works were such as he 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 works from justification, speaketh of the first justification, which they say is merely habitual, then the Apostle must be thought to •… have taken all these pains to prove, that to habitual righteousness good works do not concur, or that habitual righteousness is not actual, which needeth no proof. And again if only works going before grace be exculded from justification, then the Apostle must be thought to have •… boured seriously to prove, that we are not justified by such works, as are not good: which needeth no proof, for how should a man be justified by that which is not just? This example therefore of Abraham is as Chrysostom speaketh 〈 in non-Latin alphabet 〉 , abundant matter of much victory, wherein we may truly and seriously triumph.

§. VI. Bellarmine second answer is, that the Apostle speaketh with condition; if Abraham was justified by works not proceeding from the grace of faith, as they thought who to their own strength attributed righteousness: then surely he had glory, but not with God. And because it is evident enough, that Abraham had glory even with God: thence he gathereth, that he was not justified by works without faith, but by faith from which good works truly proceed: he should have said, by works which proceed from faith, if he meant to contradict us: for we do confess, that he was justified by faith from which good works did proceed; but withal we say, that he was justified by his faith and not by his works.

But in this senseless answer of Bellarmine, there are many absurdities: for first by incredible impudency he taketh for granted, that which the Apostle disputeth against, namely that Abraham was justified by works, viz. such works as proceeded from faith: secondly, he perverteth the question, as if the Apostle disputed, that Abraham was not justified by works without faith, or not proceeding from the grace of faith, as they forsooth thought, who to their own strength attributed righteousness. As though either Abraham had any good works which did not proceed from grace, or the Apostle would busy himself to prove that he was not justified by such as he had not, or as if the justitiaries among the Jews did attribute righteousness to their own strength, when the Pharisee himself, Luk. 18. 11. gave thanks to God for it, or as if they thought that Abraham's righteousness proceeded from his natural strength; when they knew, that God did choose Abraham, and by his preventing grace called him out of Ur of the Chaldeans, where they served other gods. Thirdly, he doth again contradict the Apostle, in saying that Abraham had glory with God, which the Apostle plainly denieth: the word in the original is 〈 in non-Latin alphabet 〉 , which signifieth not glory, but glorying or boasting. If Abraham, saith the Apostle, was justified by works, then had he whereof to glory or to boast: but he had no cause to glory or to boast before God. Fourthly, his contradicting of the Apostle maketh against himself. For if Abraham had been justified by works done without grace, he had more cause to glory and that before God, than if his works proceeded from grace. For in that case it might have been said to him: what hast thou, which thou hast not received? And if thou hast received it, why dost thou glory or boast, as if thou hadst not received it? whereas therefore the Apostle denieth, that Abraham had whereof to glory before God, he is to be understood, as speaking of his works proceeding from grace; by which if Abraham had been justified, he had whereof to glory, but not before God. But being justified by faith without works, all matter of glorying was taken away. By what Law? of works? No, but by the Law of Faith, Rom. 3. 27. For by grace we are justified and saved, not by works, lest any man should boast, Ephes. 2. 8, 9. And that this contradiction maketh against himself, appeareth further by that which himself saith in the same Chapter out of Rom. 4. 4. But unto him that worketh the reward is not imputed according to grace, but according to debt. Whence he proveth, that by works which the Apostle excludeth from justification, he meaneth such works, whereto not grace is given but wages rendered. And such are only those, saith he, which are wrought by the only strength of free-will. For to the works which are wrought by grace, that which is rendered is not simply merces wages, but it is also grace, yea grace rather than wages. If therefore Abraham had been justified by works done by the power of his own free-will, and not by grace, he might have gloried, that he had made God a debtor unto him. But to Abraham his faith was imputed unto righteousness, and therefore his reward was of grace and not of debt. For to him that worketh, that is, fulfilleth the Law of God, the wages is not reckoned of grace, but of debt, as being due ration pacti in respect of the covenant, Do this and thou shalt live. But to him that worketh not, that is, that fulfilleth not the Law, (which the Apostle maketh to have been Abraham's case) but believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4. 4, 5.

§. VII. And this also confuteth the doctrine of the Papists concerning the merit of good works proceeding from grace: unto which Bellarmine here saith the reward is not rendered as of debt, but only to such as are wrought by strength of nature. But he and his fellows, when they treat of merit, ascribe to works of grace merit of condignity. In respect whereof the reward of eternal life is due unto them in justice, not only in respect of God's promise or covenant, but even in respect of the works themselves. For every good work proceeding from charity absolutely deserveth, as they teach, eternal life: insomuch that heaven is no less due to the good works of the faithful, than hell to the sins of the wicked.

§. VIII. As to the example of Abraham, so to these three places, Gal. 2. 16. Ephes. 2. 8, 9. Tit. 3. 5. wherein all works of all men are generally excluded from the act of justification, Bellarmine answereth that in them all those works only are excluded, which are done before faith. But we will speak of them severally.

And first to that Gal. 2. 16. Bellarmine saith, that in that Epistle there are two questions handled: the former special, whether the ceremonies of the Law do belong to Christians, so that without them they cannot be saved. The other general, whether by the Law and strength of Nature justification can happen to any man without grace and without the faith of Jesus Christ. Unto both which the Apostle answereth negatively. And afterwards he saith, that the state of the Question in that Epistle is, whether works do justify without faith.

Whereunto I reply, that no such question is mentioned in that Epistle, nor the contrary concluded; as being altogether heterogeneous, and besides the purpose of the Apostle, which was to reclaim the Galatians from their error: who thought that besides faith the works of the Law must concur to justification. For both the false teachers, who seduced them were Christians, who, lest they should suffer persecution for the Cross of Christ, persuaded them to be circumcised, Gal. 6. 12. and the Galatians themselves, who were seduced, did not cease to be Christians, neither were they persuaded to renounce the faith of Christ, but were made to believe, that unto their faith in Christ they were necessarily to join the works of the Law, that by them both they might be justified. Against this assertion the Apostle disputeth directly, proving that a man is justified by faith, and not by the works of the Law. But if he had disputed against the other, that works without faith in Christ do justify, or that works done by the knowledge of the Law only by the strength of nature do justify without faith in Christ; his disputation had been to no purpose. For the Galatians and their Teachers would in their own defense have answered, that they did not from justification exclude faith in Christ, (God forbid!) but did add unto faith the observation of the Law, desiring (as the Papists now do) to be justified not by faith alone, but both by faith and works together. And therefore as in the Epistle to the Romans, so here, the question is not, whether we be justified by works without faith in Christ (which asser •… ion never any Christian held) but whether by faith without works, which the Galatians and their teachers would have with faith to concur unto the act of justification. To which purpose call to mind the words in the very place alleged. We saith the Apostle, speaking of himself and Saint Peter knowing that a man is not justified by the works of the Law, but only by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law. For by the works of the Law shall no flesh be justified. For if the faithful, such as Peter and Paul, be justified by faith, and not by works: then are they justified without works: Neither do the works of the faithful concur unto their justification.

§. IX. But for all this Bellarmine will prove, that in the Epistle to the Galatians, the works only done without faith are excluded from justification, by certain consequences, which the Apostle inferreth, which, saith he, are most strong against works done without faith but most weak against works wrought by faith.

〈1 page duplicate〉 〈1 page duplicate〉 That they are strong against the works of nature, I do confess: but that they be weak against justification by works of grace, they being equally strong against all, I do deny. For the Apostle when in the question of justification he excludeth works, doth not distinguish of works, whether proceeding from nature, or from grace, as if by the one we were justified, and not by the other; but generally excludeth all even those, which are commanded in the Law of God, thereby meaning all inherent righteousness whatsoever, even charity it self which is the end of the Law, and proceedeth from faith unfeigned. For the Law is a perfect rule of all inherent righteousness, whencesoever it proceedeth. Neither are the Papists able to produce any one place of Scripture, wherein the Apostle, either affirmeth, that we are justified by works proceeding from grace; or propoundeth this question to be disputed, whether works do justify without faith: but even whether faith doth justify without works; always concluding the affirmative, that we are justified by faith without works; thereby, teaching, that works do justify before God, neither without faith, nor yet with it,

§. X. For the better understanding of this needful point worthy to be insisted upon, and for the satisfying of Bellarmine's objections, wherein he pleaseth himself; we are to take notice, that there are two ways to life eternal, which God hath propounded to man: the one in the state of innocence: the other, after his fall. The former, was the covenant of works, or of inherent righteousness to be performed by himself; the Sacrament whereof was the Tree of life. But when man had broken this covenant and was fallen from the state of integrity, into the state of disobedience and corruption, it being now not possible that he should be justified or saved by inherent righteousness, according to the covenant of works: the Lord therefore in his infinite mercy and love of mankind made with man, being now a sinner, the covenant of grace in the promised seed; that whosoever truly believeth in him (though in himself a sinner, as since the fall all are) should be justified and saved by his righteousness. The faith in this covenant concerning the justification of sinners and salvation by Christ, was professed from the beginning after the promise was once made, by all the Patriarchs and ancient believers, who had testimony that they pleased God, and by faith in the Messias wrought those things which were pleasing to God, which without faith in Christ they could not have done. And it was represented and figured in the sacrifices, which were types and figures of Christ's sacrifice, even from the