A Treatise of Justification, Book 7 · Chapter 5
CAP. V. That good Workes are not necessary by necessity of Efficacie.
De ius…if. l. 4. c. 7.§. I.
ALL this while Bellarmine, as we have seene, hath wandred from the question; but now, he saith, he will come neerer unto it. For now hee will prove the necessity of good workes, not onelyonly by way of presence, but by w…y of efficacie. But to what will he prove them necéssary? to justification? no such matter. But yet that is the question, which hee ought to prove if hee will disprove justification by faith alone; that good workes doe concurre to justification, as causes thereof. For though they were (as they are not) causes of Salvation: yet it is manifest, that they are consequents, and therefore no causes of justification. So that Bellarmine, though hee be come neerer the question, yet he is not come home to it. But perhaps it will be said, that Bellarmine prevented this objection, when he firstaDeiustif. l. 1. c. 18. §. Simile. propounded this, as his fifth principall argument to prove, that faith doth not justifie alone, because good workes are necessary to Salvation. His argument may thus be frarned. If faith did justifie alone, then it would save alone: but faith doth not save alone without good workes, which are necessary to Salvation in those that are come to yeares. Therefore faith doth not justifie alone without good workes, which are so necessary to Salvation etiam hominibus justificatis, even to them that are justified, that without them faith alone doth not save. Answ. The proposition is denied; first, by Bellarmine himselfe: who teacheth, though falsely, that not all who are justified shall bee saved; when notwithstanding the Apostle saith,bRom. 8. 30. …hom the Lord hath justified, he also hath glorified. And further he holdeth, that they who are justified may utterly and finally lose their justification, though they lose not their faith: and farther, that they may also lose their faith (which as he absurdly teacheth, is lost by any act of infidelity) and consequently, both their justification and Salvation. Yea but saith Bellarmine, their justice cannot be lost, nor their Salvation, whiles they have faith, if they be justified by faith onelyonly. But Bellarmine himselfe saith (though falsely) that the faith of them, who are justified, may be lost, and with it their Salvation: and therefore by his doctrine a man bee justified by faith, and yet not be saved by it. Secondly, it is denied by some of the Fathers, who, though they teach, that faith alone sufficeth to justification (as you have heard:) yet deny that it alone sufficeth to Salvation, because some other things, as namely good workes are thereunto required. To the assumption, that saith alone doth not save: If such a faith be meant, as is alone, severed from Charity and void of workes: I doe confesse, that it neither saveth, nor yet justifieth, I doe not say, alone, but not at all. But if he speake of a true lively faith in Christ, which purifieth the heart and worketh by love, (of which onelyonly we speake) and understand it relatively, as we doe: then I constantly affirme, that faith in Christ alone, that is, Christ alone received by faith, is the onelyonly meritorious cause of our Salvation: and that neither workes, nor any other graces, are causes of salvation, unlesse hee meane caussas sine quibus non, which are no causes.
§. II. But for the further proofe of his consequences, Bellarmine Bellarmines proofe of his consequence.saith, that we cannot deny them, because Luther teacheth, that a Christian man cannot lose his salvation, unlesse he will not beleeve; and that the L…therans affirme, that salvation, as well as justification, is to bee ascribed to faith alone. Answ. Wee can deny, what either Luther, or those that are called Lutherans doe affirme without warrant of Gods word: therefore this was but a slender proofe. Howbeit, we doe not deny that assertion of Luther, nor the like; which, though full of true comfort, yet are most maliciously calumniated by the Papists, as if hee taught men not to care what sinnes they commit, so that they can say, they have faith. Whereas Luther delivereth speeches of that kinde to comfort, the distressed consciences labouring under the burden of sinne; assuring them, that although their sinnes bee many and great, yet they ought not to despaire, if they can finde in their heart to beleeve in Christ. Which is most true. For though our sinnes be many, the mercies of God are more; though great, yet the merrits of Christ are greater. And though the Lutherans doe say, that salvation as well as justification is to bee ascribed to faith alone; yet that is no proofe of Bellarmines consequence, but a flat deniall of his assumption, which it behoveth him to prove. Upon these things thus premised, Bellarmine inferreth, that all the testimonies, which afterwards (namely in his fourth Booke) he was to alleage out of Scriptures, and Fathers, to prove, that good workes are so necessary to salvation, even to men that are justified, that without them faith alone doth not save them: doe also prove, that faith alone doth not justifie, which is the thing saith hee, which wee have undertaken to prove: which notwithstanding wee doe constantly deny, protesting against this inference of Bell…mine, and affirming, that although good workes be so necessary to salvation, as that that faith which is without them doth not save a man; yet that doth not hinder our assertion, that faith doth justifie alone, because they doe not concurre to the act of justification at all, and much lesse as the causes thereof, for they follow justification, though ordinarily they goe before salvation; and howsoever that faith, which is alone, severed from charity and destitute of good workes doth neither justifie, as I have shewed heretofore, nor save: yet notwithstanding faith relatively understood, that is, Christ received by faith doth save alone.
§. III. But (to returne to his fourth Booke) though Bellarmine stillBellarm. proofes sor necessity of efficiency. doe wander yet I must be content to follow him. To prove therefore that good workes are necessary to salvation by necessity of efficiency,De Iustif. Lib. …. Cap. 7. as causes thereof, hee useth three kindes of proofes: testimonies of Scriptures, sentences of Fathers, and reason. Out of the Scriptures hoe produceth tenne testimonies, besides some whole Epistles. The first testimony Heb. 10. 30. For patience is necessary for you, that doingHis first testimony. Heb. 10. 36. the will of God ye may receive the promise. Here first, saith he, wee have the terme necessary, and that unto salvation, contrary to the Lutherans, who deny good workes to be necessary to salvation; and againe we have, that patience is necessary not onelyonly in respect of presence, but also of relation to salvation, that they may receive the promise. Answ. Hee hath not here the terme Necessary, but in the vulgar translation: the phrase in the originall is foreign opus habetis, you have need of patience, which phrase is often used in the Scriptures to signifie things usefull or needfull, without any shew or colour of signification implying the necessity of efficiency, as Matth. 6. 8. Your father knoweth whereof foreign you have need, the Lord foreign hath need of the Asse and her colt, Matth. 21. 3. Buy those things foreign whereof we have need against the feast, Ioh. 13. 29. &c. But wee grant, that patience is a necessary vertue, and that also to salvation; yea, but It is necessary, saith he, with relation to salvation, for so he saith; that you may receive the promise. Ridiculous: for how can it bee necessary to salvation without some relation to it? But every relation is not causall, or importing a cause, as in those examples which he alleageth. Meate is necessary, that we may be nourished, &c. But many times the relation is of other arguments, as of meanes and helpes and such other things without which the thing desired cannot well be had: as the Asse and her colt were needfull for Christ going to Ierusalem. Shooes or bootes are needfull for him that travaileth. And such is the relation of the way to the journies end. Hee therefore that would goe to heaven, had need to goe the way which leadeth to it, that is, the way of good workes, which God hath prepared for us to walke in them. And that is the meaning of this place: yee have need of patience, as of a necessary fruit of faith, that having by faith runne the race cHeb. 12. 1.that is set before you, viz. Of patience, you may come to the end of your faith, which is the salvation of your soules.His second testimony. 1 Tim. 2. 14, 15.
§. IV. His second testimony 1 Tim. 2. 14, 15. The woman being deceived was in the transgression. But shee shall be saved by bearing of children, if shee continue in faith, and love and sanctification with sobriety. Where, saith hee, perseverance not onelyonly in faith, but in faith, love, sanctification and sobriety is put as necessary to salvation, and as a certaine condition without which the woman cannot bee saved. Answ. All this we grant: but Conditio, sine qua non, is no cause, nor doth import any efficiency. If hee would have taken hold of any thing in this Text, as implying efficiencie, hee should rather have urged the phrase foreign per filiorum generationem, by childe-bearing, (as it is better translated than by bearing of children, to avoid ambiguity, because it is said in the words following, if they shall continue, which is not to bee understood of the children, but of the woman, that is to say, the sexe, which being a word collective, signifying a multitude, is per synthesin joyned to a verbe of the plurall, as turbaruunt. As if childebearing were a cause, or had some relation of efficiency to salvation, which notwithstanding is so farre from being in it selfe a cause of salvation, that it was inflicted upon that sexe, as a curse. Howbeit to the faithfull the nature of it, as of all other afflictions, which in themselves be evill, is changed and they sanctified to them, as the strait way (or as the word dMatth. 7. 14.foreign signifieth a way of affliction) by which eAct. 14. 22.they are to come to heaven. In such places therefore, though the preposition foreign, which many times importeth a cause, bee used: yet not the cause, but sometimes the way is signified, and sometimes the estate: The way, as Acts 14. 22. Paul and Barnabas confirming the soules of the Disciples, and exhorting them to continue in the faith, affirmed foreign by or through many aflictions wee must enter into the Kingdome of God. Not that afflictions, or the patient bearing of them is the cause of salvation, as the Papists would collect out of some other places: but that afflictions patiently borne are the way to it. The estate: as Rom. 4. 11. Abraham the father of all that beleeve foreign being in uncircumcision. So in this place, as Beza hath well observed, where foreign is put for foreign. And him doth Bellarmine follow. This is to bee noted, saith hee, fDe Sacrament. matrim. cap. 2. §. & confirmatur.that per by the bearing of children is put for in. For it was not the Apostles meaning that procreation of children is a cause of salvation, but that a woman in the state of marriage or in the state of childebearing shall bee saved, if shee abide in the faith. &c.
§. V. His third Testimony Phil. 2. 12. With feare and tremblingHis third testimony. Phil. 2. 12. worke your salvation. Surely, saith hee, if good actions worke salvation, they are necessary, not onelyonly by way of presence, but also of efficiency. Answ. Very true. But where doth the Apostle say, that good actions doe worke salvation? Hee exhorteth indeed the Philippians, that they should worke, or rather worke out their salvation, not that they are the Authours or Workers of it: for salvation and every degree thereof is the worke of God. We are his workemanship, gEphes. 2. 10.even in respect of our spirituall life: hPsal. 100. 2.He hath made us and not we our selves: iEsay 26. 12.He worketh all our workes in us: k2 Cor. 3. 5.wee are not able to thinke a good thought, as of our selves: but as it followeth in the next words, lPhil. 2. 13.God worketh in us both to will and to doe according to his good pleasure. And we are to observe, that this exhortation is directed to themPhil. 1. 1, 6: Saints at Philippi, in whom God had begun this good worke. As therefore God himselfe having begun this worke, would as the Apostle saith, finish it,nPhil. 1. 6. or bring it to perfection: so the Apostle exhorteth them, who had entred into the course of salvation, that they should goe on in the same course cooperating with God, and accomplishing their sanctification in the feare of God, as the Apostle elsewhere o2 Cor. 7. 1.speaketh.
§. VI. His fourth Testimony. 2 Cor. 7. 10. For the sorrow thatHis fourth testimony, 2 Cor. 7. 10. is according to God, worketh penance unto salvation that is stable. Here also wee see, saith hee, the respect of efficiency. For sorrow worketh penance, penance worketh stable salvation. For sorrow doth truly worke in a man penance, that is, detestation of sinne, and a purpose to avoid sinne. Therefore penance also it selfe d…th truly worke stable salvation, and is therefore necessary, not one… in regard of presence, but as a cause. Answ. It is true, that godly sorrow, or the Spirit of God by it, worketh foreign repentance never to be repented of, even repentance unto salvation. But it is not said, that either godly sorrow or repentance doth worke salvation. But the Apostle saith, that godly sorrow worketh repentance, even such repentance as is a forerunner unto salvation; or as the faithfull speake, Act. 11. 18. That God had given the Gentiles repentance unto life, and therefore such a repentance as was not to bee repented of. For the Apostle seemeth to have relation unto his owne words, verse 8. that he had repented, that hee had made them sorry. But when hee understood that their sorrow had brought forth in them repentance, he did not repent thereof. Repentance therefore which is unto salvation, is indeed a necessary and undoubted forerunner of salvation, and salvation a certaice consequent of repentance: necessary I say, because without it a sinner cannot bee saved, Luke 13. 3. Undoubted, because to whom God hath given grace truely to repent, it is an infallible token, that such an one shall be saved, Acts 11. 18. but a cause of salvation it is not, neither can bee, unlesse hee meane Causa sine qua non.
§. VII. His fifth Testimony. 2 Cor. 4. 17. For that our tribulation,His fifth testimony, 2 Cor. 4. 17. which presently is momentany and light worketh above measure exceedingly an eternall weight of glory in us. What could bee spoken more plainely? If patience in tribulation doth worke a weight of eternall glory, who can deny, but that there is some relation betweene patience and salvation? Vnlesse perhaps to worke salvation be not to worke something, or that upon the working, there followeth no relation. Answ. If the Apostle had said, that patience in affliction doth worke an eternall weight of glory, hee might from thence have had some colour, that patience hath a relation of efficiency to salvation, and yet but a colour. But when the Apostle doth not once mention patience, how could hee bee so confident, as to aske, what could bee spoken more plainely? The Apostle speaketh of affliction, both light and momentany, and saith, that it foreign worketh unto us an eternall weight of glory. Here then wee are to consider, in what sence affliction, which in it selfe is evill and miserable, should worke glory and happinesse; being light, should worke that which is most ponderous; being momentany, should worke that which is eternall, whether as a cause, properly and in it owne nature causing or working: or as an occasion, which besides, or rather contrary to it owne nature, which is evill, is to us sanctified of God to be a meanes and occasion of our so great good. And to this purpose let us consult with other places of holy Scripture: as Rom. 5. 3, 4. and Iam. 1. 12. In the former place, the Apostle saith, wee rejoyce in afflictions, knowing that affliction foreign worketh patience, and so Saint Iames 1. 3. Not that affliction in it selfe worketh patience, but rather the contrary, as appeareth in men unregenerate, whom it maketh to murmure, and sometimes to blaspheme God, which the Divell by experience well knew, when hee moved God to …fflict Iob, Chap. 1. 11. & 2. 5. Doe but touch all that he hath (saith he) and againe, touch his bone and his flesh, and hee will curse thee to thy face. But afflictions are said to worke patience in the faithfull, because the holy Ghost sanctifieth their afflictions to them, and excercising them thereby worketh in them patience: and what followeth? Patience worketh foreign probation, that is, as I have formerly expounded, it maketh him that by affliction is tryed, foreign. Not that patience maketh him foreign, but that by patient bearing of affliction hee is found and knowne to be foreign, that is a sound, approved, and upright Christian. For therefore God sendeth tryals of all sorts, that those who are p1 Cor. 11. 19.foreign may bee knowne. Now when men have beene by patient bearing of afflictions found to bee foreign, they are crowned with eternall life, as Saint Iames saith, Chap. 1. 12. Blessed is the man who patiently beareth temptation, that is, affliction: for when hee shall bee found to bee foreign, hee shall receive the Crowne of life, which the Lord hath promised to them that love him. The meaning therefore of this place is, neither that affliction causeth patience, nor patience salvation: but that when the godly are afflicted, the holy Ghost by affliction, where with they are exercised, worketh patience in them, and patience worketh probation, because by patience, when they are tryed, they are knowne to bee sound and approved, and probation worketh hope of salvation. For when upon try all men are found to bee approved, they shall receive the Crowne of life, which God hath freely promised to give them. And it is to be observed, that the word foreign, which is translated to worke, is given not onelyonly to causes, but also to occasions. And therefore in such places foreign doth signifie, it occasioneth, as when it it said, Rom. 4. 15. the Law foreign worketh anger.
§. VIII. His sixth Testimony. Rom. 8. 13. If by the Spirit yee mortifie the deeds of the flesh, you shall live: whence hee would prove, That the mortification of carnall conc…piscence is necessary to salvation, as a condition and cause (and therefore hath relation to salvation) from the conditionall particle If, and from the antithesis of the words going before, if you live according to the flesh, you shall die. Answ. The conditionall particle used in conditionall or connexive propositions alwayes pretendeth a necessity of consequence; insomuch that the connexion, if it bee not necessary, is not absolutely true, but the necessity of efficiency it implyeth none. And as for the necessity of consequence, that ariseth not onelyonly from causes, but from all other arguments. And whereas from the Antithesis hee would prove, that as to live according to the flesh, causeth death: so to mortifie the deeds of the flesh by the Spirit, causeth life: I answere, that in both the parts the connexion or consequence is equally, that is, necessarily true: for if it were not necessary, it were not absolutely true, but it is absolutely true because of the authority of the Scriptures which are infallible; which is sufficient to make good the Antithesis. But hence it followeth not, that the condition of either part should be taken from the same arguments; seeing it may bee taken from any other. This sufficeth for the Antithesis, that if by the Spiri… ye mortifie the deeds of the flesh, it is an evident argument, that you shall live: but if you live according to the flesh, it is an evident argument, that you shall dye: therefore though the condition of the latter part bee the cause of the consequent: yet it is not so in the former, for sinne is the meritorious cause of damnation; but our obedience being a duety, and yet but unperfect, cannot merit salvation. A servant not doing his duety, but the contrary, is punished. A servant doing, or rather but endeavouring to doe his duety, is rewarded. In these two the arguments are not the same. A servant that doth not his duety deserveth punishment, and his disobedience is the meritorious cause of his punishment. But by doing his duety, especially if it bee done unperfectly (which is alwayes our case) he doth not deserve reward, and therefore if hee bee rewarded, it is to be ascribed to his masters bounty, and not to his desert. Such an Antithesis the Apostle maketh betweene the reward of sinne, and of godlinesse, Rom. 6. 23. Death is the due wages of sinne, but eternall life (which is the reward of godlinesse) is the free gift of God. And further, as I said before, when I formerly answered this allegation: In this and many other such conditionall speeches, the antecedent is not the cause, but a signe, token or presage of the consequent. If God have given you grace to mortifie the deeds of the flesh, it is an evident token, that you shall live. If God hath adorned you with his grace, it is to be presumed, that he will crowne his owne grace with glory.
§. IX. And such is his seventh testimony, p as before I have shewed,His seventh testimony, Rom. 8. 17, 18. p Lib. 7. cap. 4. §. 11. Rom. 8. 17, 18. The Spirit beareth witnesse with our spirits that we are the sonnes and heires of God and coheires with Christ, if we suffer with him, that wee may also bee glorified with him: where is no relation at all of efficiency, betwixt our sufferings and glory. But Bellarmine will prove it, first, by the conditionall particle, (of which I spake in answere to the last argument) which doth not, as hee saith, point out the cause, but the evidence by which the holy Ghost doth assure us, that wee are the sonnes and heires of God, and coheires of Christ, who shall bee glorified with him; namely, if we suffer with him. Secondly, from the reason which is added concerning the excesse of glory to our sufferings which to my understanding doth plainly confute it. For if the sufferings of this life be not condigne (as the Vulgar readeth it) to the glory that is to come; how should they merit it ex condigno, as they arrogantly speake? But the scope of the Apostle in this place, is to encourage the faithfull to suffer for Christ; which he doth by two arguments: the one from the happy event, which is assurance of glorification, testified by the holy Spirit; who testifieth unto us, that if we have grace from God to suffer with Christ, that we are the sonnes and heires of God and coheires of Christ, who shall bee glorified with him. Not that ou… sufferings doe make us the sonnes and heires of God, &c. but that they are the signes and evidences by which the holy Ghost doth assure us, that we are so. The other from the disproportion betweene our sufferings from him, and the glory which we shall have with him. For the Apos…le having weighed both, resolveth, for so hee saith, foreign, that all the sufferings of this life are not comparable to that glory, but of this place more hereafter.qLib. 8. c. 2. §. 18, &c.
§. X. His eighth testimony: Rom. 10. 10. with the heart wee beleeveHis eighth testimony. unto righteousnesse, and with the mouth confession is made unto salvation. We see here, saith he, that faith sufficeth not to salvation, because it is not Rom. 10. 0.true and entire in the heart, unlesse thereto be added externall confession. And it seemeth that the Apostle alludeth to that speech of our Saviour, Matth. 12. 32, 33. Him that confesseth me before men, will I confesse before my Father: and him that denyeth me before men, will I deny before my Father that is in heaven.
Answ. All this we confesse, that besides faith, confession, and many other graces and duties are necessary to salvation, not as causes, but as causae sine quibus non, as I have often said, which are no causes.
§. XI. His ninth testimony: Matth. 25. 34, 35. Come yee blessedHis ninth testimony, Mat. 25, 34, 35. of my Father, possesse the kingdom prepared for you before the beginning of the world. For I was hungry and you gave mee to eate, &c. Surely, saith hee, the reason, which is rendred, doth plainely shew, that good workes are aliquo modo some way causes of salvation, and that for them the kingdome of heaven is given. Answ. Of this place I have spoken before: rSupr. Cap 4. §. 12.when I shewed that the causes of salvation were noted, vers. 34. Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world. And the reason, which is rendred, is taken from good workes, not as the cause, for which salvation is given, but as the evidence according to which our Saviour judgeth.
§. XII. His tenth testimony is out of the Epistle of Saint Iames, andHis tenth testimony, Iam. 1. 25. & 2. 14. it is twofold, the former Iam. 1. 25. He that is not a forgetfull hearer, but a doer of the worke, this man shall bee blessed in his deed: the latter, Iam. 2. 14. what will it profit my brethren, if a man say that he hath faith, and have not workes, will faith save him? But how, saith hee, out of the former, is a man blessed in his deed, if his deeds have no relation to happin…sse, but affo…diheir idle presence. Answ. Wee confesse, that good works have relation to happinesse as they are necessary unto it, as the way, as the causa sine qua non. Neither doe I conceive how good works can be idle, where they are present, though they doe not merit that which infinitely exceedeth their worth. And as touching the other place Iam. 2. We confesse also, that that faith which is in profession onelyonly, and is void of good workes, doth not save a man, because it is an idle and dead faith. This therefore proveth good workes to be necessary necessitate praesentiae but for necessity efficioncie there is no shew, nor colour.
§. XIII. After those severall testimonies he appealeth to the whole The Epistles by him vouched.Epistles of Peter, Iohn, Iames, and Iude, whose chiefe intention was to prove, that to justified men good workes are necessary to salvation, and that faith alone doth not suffice as some in these times out of the Epistles of Paul, not well understood, began to preach. I answere, that as the Apostles, whom he nameth, urge the necessity of good workes, so doe all true preachers of the Gospell at this day; yea Paul himselfe did urge it, sRom. 6. Tit. 3. 8. 14. Heb. 1… 14.as much as any of them, if not more. But the necessity of efficiencie he may as soone prove out of our sermons, as out of the writings of the Apostles.
§. XIV. To the Scriptures hee addeth the testimonies of the Fathers,Testimonies of Fathers. De justif. l. 4. c. 8. who, as they censured for heretickes those which denyed workes to bee necessary unto salvation: so themselves taught, that they bee necessary. To which both censure and doctrine of the Fathers, wee doe most willingly subscribe. And wee should greatly wonder, how this great Master of Controversies, could bee so idle, so impertinent, so frivolous a disputant; but that, as I said before, these his discourses, proving the necessity of good workes, though they bee impertinent to the maine Question, because they prove not that which is in controversie betwixt us: yet are not impertinent to his purpose, which was to calumniate us, and to beare the world in hand, that wee are such as deny the necessity of good workes. But if the question were tryed by voices of the Fathers, innumerable testimonies might bee produced out of their writings; wherein they teach, that wee are justified by faith and not by workes; yea in direct termes affirming, that which is the question betweene us, that we are justified by faith tSee Lib. 6. c. 9.alone. But that workes are necessary, as causes, either to salvation, or (which is the question) to justification; not any one pregnant testimony out of the ancient Fathers, is, or as I suppose, can bee produced. But to prove the necessity of good workes by way of presence, I shall not need to recite the severall testimonies, seeing I have my uLib. 7. cap. 1.selfe delivered more to prove and to urge the necessity of good workes, than can be gathered out of all these testimonies put together.
§. XV. In the third and last place, he bringeth a reason like to that His reason. De justif. l 4 c. 9.which he framed. l. 1. cap. 14. that faith alone doth not justifie. But doth he not dispute the same question here? did he not propound five *De justif. l. 1. cap. 13.principall arguments to prove, that faith doth not justifie alone; the fifth and last wherof was from the necessity of good works; the handling whereofxDe justif. l. 1. c. 18. hee put off to this place. Should he not then from the necessity of good workes prove, that faith doth not justifie alone. But in stead of proving that, hee endevoureth to prove, that faith doth not save alone. Thus craftily hee glydeth from one question to another for his owne advantage: because hee knew, that more is required to salvation, than was required to justification. For sanctification commeth betwixt justification and salvation. And although we are justified without works going before justification: yet we are not saved without workes going before salvation; they being the way, which God hath prepared for them that are justified to walke in towards their glorification. I might therefore, according to the Lawes of disputation, hold him to the question, or refuse to give him answere. But he is so farre from proving, that faith doth not justifie alone, that hee is not able to prove, that it doth not save alone, disputing in that sence, according to which we doe hold, that faith doth justifie alone. Now, for the understanding of our sence and meaning certaine distinctions heretofore propounded, must for avoiding of calumniations bee here repeated. First, that wee doe not meane that faith is the onelyonly grace which doth sanctifie, as the Papists will needes misunderstand us: but that to sanctification not only other graces doe concurre with faith, but good workes also. And consequently, that besides faith, the said graces and good workes be forerunners of our salvation. Secondly when wee say, faith alone, wee doe not meane that faith which is alone, being a solitary, an idle, a counterfeit and dead faith severed from charity and other graces and destitute of goodworks; but we meane a true and lively …aith which purifieth the heart and worketh by love, which cannot be severed from charity and other graces, as I have heretofore proved. And therefore wee hold, that although in respect of the act of justifying or saving it alone: yet in respect of the being thereof, it never is, nor (if it be a true justifying and savingfaith) can be alone. Thirdly, when we doe say, that faith alone justifieth and saveth, wee speake with relation to the object, or relatively, meaning, that the object, which faith alone receiveth, doth justifie and save us, when wee say therefore, that we are justified or saved by faith alone, our meaning is, that we are justified only by the righteousnesse of Christ which is apprehended by faith alone, and not by our owne righteousnesse: and that wee are saved by the merits of Christ alone received by faith, and not by our owne workes or merits: and consequently, that Christ received by faith is the onelyonly meritorious cause of our salvation.
§. XVI. Now let us heare Bellarmines dispute. Iffaith alone did Bellarmiues reasons that faith doth not, save alone.save, and that workes were not otherwise …ecessary than in respect of presence as the fruits and signes of faith: then it would follow, that faith could save, though it wanted all maner of good workes, and were joyned with all maner of vices and sinnes: but the consequent is false: therfore saith hee faith alone doth not save, and good workes are necessary not onelyonly in regard of presence, but also of some efficiencie. To the proposition I answere first, that it is senselesse, and implyeth a contradiction. For if good workes must necessarily be present with saving faith (which hee confesseth wee doe hold) how can it be supposed without implying a contradiction, that it can save, being not onelyonly destitute of all good workes, but also accompanied with all maner of sinne: this is sufficient to overthrowe his whole dispute. Secondly, I deny the consequence of his proposition. For justifieing and saving faith, though it justifie and save alone, yet it never is nor can be alone. Even as the eye in respect of his being, cannot (if it be a true living eye) be alone, severed from other parts of the body: yet in respect of the act of seeing, unto which no other part doth concurre, it seeth alone. Even so faith, which is the spirituall eye of the soule, in respect of its being, cannot (if it be a true lively faith) be alone, severed from the other graces, which are with it fellow members of sanctification: but yet in respect of the Act of justifying and saving, unto which no other graces concurre with it as any causes therof, it justifyeth and saveth alone; because it alone, and no other grace doth receive Christ unto justification and salvation. Thirdly, we do not say that the presence of good workes is necessary to salvation onelyonly as they are the fruits and signes of faith: but also as necessary forerunners, as causa sine qua non, as the way to salvation; and as the evidence, according to which the sentence shall be pronounced. Which consideration disproveth the proofe of his consequence: which is, that according to our doctrine good workes are required to the act of saving onelyonly by accident, whose presence addeth nothing to the virtue of faith in justifying and saving, and so their absence detracteth nothing from it, and therefore being taken away, faith never the lesse saveth.
Answ. Things whose presence is necessary, cannot be said to bee present by accident. For such may be present or absent; but that which is necessary cannot be otherwise, the thing being safe. But we hold the presence of workes not to be contingent, but necessary; both in respect of salvation, as the way to it, and as Causa sine qua non; and of faith, as the unseparable fruits of it, without which it is said to be dead. For what will it profit a man, saith St. Iames, yIam. 214.if hee shall say, that hee hath faith, and hath not workes, will that faith save him? For as the body without the Spirit is dead, zIam. 2. 26.so that faith, which is in profession onelyonly, and is without workes is dead.
§. XVII. But this reason of his hee doth illustrate by two unlikeBellarmine his unlike likenesses. similitudes. For, saith hee even as fire, because by its heat alone it heateth, if from the fire were taken away all other qualityes, which are by accident joyned with heat, it would still without doubt heat. And as a father, because by the onelyonly relation of paternity hee hath reference to his sonne, if from him, who is a father, all other attributes were removed, as knowledgen, …bility, power, health, beauty, and in stead os them there should succeed ignorance, basenesse, weaknes, sicknes, deformity; and among all these attributes paternity should remaine: yet still that father should have relation to his sonne: Even so because a Christian apprehendeth salvation by faith alone, and unto it is referred by our adversaryes; surely it followeth, that faith remayning, hee may be saved, although hee have no good workes, and have many ill.
Answ. In the former similitude hee compareth a Christian man to fire, faith to heat, and other graces and good workes to such other qualityes as in fire by accident concurre with heat. In which similitude nothing is like. For neither doth a Christian man justifie or save others by faith, as fire by his heat doth heat other things, neither is hee justified or saved by his faith, as it is a quality inherent, but as it is the hand to receive Christ… neither are other graces or duetyes of sanctification which wee call good workes, to be compared with, I know not what, accidentall qualityes concurring with heat; but to those unseparable qualityes of fire, viz, light and drynes. For even in the fire that is inflamed, there doe concurre necessarily with heat drynesse and light, neither were it a true fire without them: and yet the act of heating is to be ascribed to the heat of the fire properly, and not to the light or drynesse of the element: so in a true Christian that is justified, there doth concurre necessarily with faith, both other sanctifying graces answerable to the drynesse of the fire, and also the light of a Christian conversation, without which hee is not to be held a true Christian, or truely justified; and yet the act of justifying or saving is not to be ascribed, either to other graces, or to good workes, but onelyonly to faith receiving Christ, or rather to Christ onelyonly received by faith. In the other similitude he compareth the reference which faith hath to salvation, unto that relation with is betweene father and sonne. But faith and salvation are no such relatives. Neither are the graces of the sanctification or good workes to be compared to those accidentall adjuncts attributed to a father, which may come and goe, as being not necessary to the being of a father; but rather to those properties of the humane nature, as reason, will, understanding, wit &c. For although a man cannot become a father without these: yet his being a father is not not to be ascribed to these.
§. XVIII. And whereas hee would seeme to take away the answeare of his adversaties, (who alleage, that his supposition is impossible,) both because in his first booke he had proved, that saith may truely and indeed be severed from charity and good workes: and also because at least in conceit, it may be severed from them; which he saith is sufficient for the confirmation of an hypotheticall pr…position: neither can his adversaries deny it, who teach thah faith and workes have that relation, which is betweene the cause and the effect: Hereunto I reply First, that I have formerly not onelyonly answered his arguments which hee produced to this purpose; aLib. 6. Cap. 2. & 3.but also proved by unanswereable arguments that true justifying faith cannot be severed from charity and good workes. Secondly, as I said even nowe, his supposition implyeth a contradiction, and therefore is impossible. Impossible, I say, that workes being supposed to bee present necessitate presentiae, should in the same speech be truely supposed to be absent. Thirdly, If Bellarmine can conceive, that true justifying and saving faith may be without charity and good workes, then hee may also conceive, that that faith may save which is severed from charity, and destitute of good workes.
His assumption I grant: for wee teach, according to the Scriptures, that that faith, which is alone severed from charity and good works, doth justify or save, neither alone nor at all, and doe ascribe lesse to such a faith, than the Papists themselves doe. But his conclusion is faulty, as contayning more than can be inferred upon the premisses: that good workes are necessary not onelyonly in regard of presence, but also of some Efficiencie, which was not so much as mentioned in the antecedent of the proposition, which the conclusion should gainsay, and say no more. Thus much of the necessity of good workes.