A Treatise of Justification, Book 5 · Chapter 8
CAP. VIII. The rest of Bellarmines arguments against imputation ofDe iustif. l. 2. c. 7. §. Quart…. Christs righteousnesse, answered.
§. I.
IN the fourth argument, Bellarmine, whiles heeBellarmines fourth argument; that we are not by Christs righteousnesse formally iust. fighteth with an idle fancie, which like a man of straw hee hath set up against himselfe, hee yeeldeth, (such is the force of ever-prevailing verity) to the truth. The man of straw is, that Christs righteousnesse is so imputed to imputed to us, as that thereby wee are formally aSee Lib. 1. c. 5. §. 2.righteous: which never any of us (for ought I know) affirmed, who hold it an absurdi…y, that the righteousnesse, whereby we are formally and by consequent inheren…ly just, should be without us; as (indeed) the imputed righteousnesse of Christ is out of us in him. But against this larva Bellarmine fighteth, that if we being formally unjust by inherent unrighteousnesse, should also be formally just by Imputation of that righteousnesse which is without us: there wee ought not to bee called just, but unjust: as an Ethiopian clothed with white is to be called blacke: because the denomination is to be taken from the inward forme, rather then from the outward. I answere, that so many as are justified, are also sanctified: and that so many as are justified and sanctified are neither to be termed formally unjust by the remnants of originall sinne remaining in us, nor formally just by Christs righteousnesse imputed. For though it be true, that in respect of sinne remaining and inhabiting in us, wee are according to the sentence and rigour of the Law, sinners: yet we are, according to the doctrine of the Gospell, to bee called just, and that by a twofold justice. First and principally, by the perfect righteousnesse of Christ imputed, by which we are justified and doe stand perfectly righteous before God in Christ, being made, as the Apostle speaketh, b2 Cor. 5. 21.the righteousnesse of God in him. Secondly, by a righteousnesse begun, by which we are, not justified, but in some measure sanctified: which, though it be unperfect by reason of the flesh ever accompanying it (for the best of us are but partly Spirit, and partly flesh:) yet from it the denomination is to be taken, as from the better part: and so the Scriptures call Iob, and others just, who notwithstanding acknowledged themselves to be sinners. And indeed the more righteous a man is, the more doth he acknowledge cRom. 7. 24.and feele his owne sinfulnesse: which is a truth confessed by some of the Papists themselves, as I shewed before out of Cardinall Contarenus.
§. II. Now let us see what Bellarmine yeeldeth. If they did not hold, Bellarmines consession.saith he, that we are formally righteous by Christs righteousnesse, but their meaning onelyonly were, that Christs merits are imputed to us, because they are given unto us of God, and we may offer them to God for our sins, because Christ tooke upon him the burden of satisfying for us, and of reconciling us to God, recta esset eorum sententia, they should hold that which is right: Now I assume, but we doe not hold that wee are formally righteous by Christs righteousnesse imputed: but our meaning only is, that Christs merits, as namely his sufferings and obedience are imputed unto us, and that they are given and communicated unto us of God, namely by imputation, the Lord accepting of them in our behalfe, as if we had performed the same in our owne persons, &c. I conclude therefore, that by Bellarmines owne confession, wee hold the right. And yet, this is that, which he doth mainely oppugne in his whole disputation, by all the rest of his arguments. If the Papists would sincerely and constantly hold themselves to that, which Bellarmine here yeeldeth, there should not need to bee any controversie betweene us in this behalfe. For as they would confesse, that wee are justified by the merits of Christ imputed: so wee would professe, that by righteousnesse inherent received from Christ we are in some measure sanctified. But what soever confession the truth hath expressed from Bellarmine here, and in some other places: yet hee and all the rest of them mainely oppose the imputation of Christs righteousnesse, and wickedly deride it, stifly maintaining, that they are justified by righteousnesse inherent, by which also they hope to merit eternall life.B…llarmines fifth argument: that we should be as righteous as Christ himselfe.
§. III. In this fifth argument he doth againe deprave our assertion, as though wee held, that Christs righteousnesse were so imputed to justification, as if it were our inward and formall righteousnesse: and thereupon inferreth, that, if that be true, then ought we to be held and esteemed as righteous, as Christ himselfe: and therefore …, ought to be called redeemers and Saviours of the world: and such like. Answ. Wee doe not hold that we are justified by the righteousnesse of Christ as our formall justice: neither doth it follow upon our assertion, that we are as righteous as Christ h…mselfe, and much lesse that wee are redeemers and Saviours of the world. For wee doe acknowledge a great difference and disproportion betweene the Head, who is absolutely just of, in, and by himselfe, and the members, who are not just either of, in, or by themselves, but by his righteousnesse freely and undeservedly communicated to them, being sinners in themselves; who being justified and redeemed by imputation of Christs righteousnesse, are thereby proved not to be redeemers, but the redeemed of the Lord. But of this argument I have spoken sufficiently dLib. 1. c. 3. §. 9. Bell…rmines sixth argument that in Adam we did not lose imputed righteousnesse.heretofore.
§. IV. His sixth argument is thus fr…med: what we lost in Adam we receive in Christ: which he proveth out of I…enaeus and Augustine.
Imputed righteousnesse wee did not lose in Adam, but that inward righteousnesse in which we are created according to Gods image in holinesse and righteousnesse:
Therefore imputed righteou…nesse wee doe not receive by Christ, but righteousnesse inherent.
Answ. This Syllogisme is a meere Paralogisme, the assumption thereof being negative in the fir…t figure, as they call it. As if I should argue thus: Every good Logician is, foreign, a reasonable creature:
Bellarmine is not a good Logician, because in the first figure hee assumeth negatively, therefore hee is not a reasonable creature:
But if hee would argue thus: what Adam lost wee receive in and by Christ, and what Adam lost not, wee doe not receive by Christ: Adam lost inherent righteousnesse, and not imputed: Therefore by Christ wee receive inherent righteousnesse and not imputed: Then would I deny the latter part of the proposition: for wee doe receive by Christ more than we lost …n Adam.
Adam was mutable, and the graces, which he had, were not without repentance: But Christ maketh the faithfull eProsper. de voc. beat. l. …. c. 24.inseparabiles, id est, usque in finem perseverantes, and the saving graces which wee receive by him fRom. 1…. 29.are foreign, hoc est, saith gDepraedest. 55. c. 16.Augustine, sine mutatione stabiliter fixa. Adam lost an earthly Paradise, but by Christ we receive an inheritance in heaven. Adam stood righteous before God in his owne righteo…snesse; but wee stand righteous before God in the righteousnesse of Christ, which farre surpasseth the righteousnesse of Adam, &c.
§. V. H…s seventh argument: If by the righteousnesse of Christ imputed Bellarmines seventh argument: if by imtation we bee iust then Christ is a sinner.unto us we may truly be said to be just, and the sonnes of God▪ then by our sinne imputed to Christ, hee may in like manner bee tr…ly called a sinner, and, which is horrible to thinke, the sonne of the devill: but the latter is blasphemous, therefore the former. Answ. The proposition containeth a double consequence: which is to be distinguished. The first, if by the righteousnesse of Ch…ist imputed to us, wee may truly bee said to bee righteous, then Christ by imputation of our sinne, may truly, though not formally bee called a sinner: but the consequent is fal…e, therefore the antecedent This proposition I grant, as being firmely grounded on, 2 Cor. 5. 21. hVid. supr. l. 5. c. 1. §. 4. &c.and I doe confesse, that Christ was so made sinne, that is, a sinner for us, as wee are made in him the righteousnesse of God; that is, righteous by the righteousnesse of him, who is God, that is to say, by imputation. But the assumption I doe deny. For it is most tr…e, and no dishonour to Christ our Blessed Saviour, but that which wonderfully setteth forth his unspeakable goodnesse and love towards us▪ that hee, which knew no sinne, but was in himselfe most holy and righteous and blessed for evermore; by taking upon him our sinne, and by undertaking, as our surety, our debt, was content to bee reputed, and by imputation made a sinner, that is, guilty of sinne, and accursed, and accordingly punished as a sinner, that we might be made righteous and happy in him. Thus the Hebrewes call them, that are punished, sinners, 1 King. 1. 21. and that those are freed from punishment, innocent, Gen. 44. 10. But the other part of the consequence (if we by imputation of Christs righteousnesse become the sonnes God, then, which I abhorre to speake, Christ by imputation of our sinnes should bee made the Sonne of the devill) I utterly deny. For though to bee made the childe of God, is a consequent of being made righteous by imputation, adoption going alwayes with justification: yet to become the childe of the devill is no consequent of being made a sinner by imputation, in respect of him who is most righteous and holy in himselfe. For to undertake the burden of others mens sinnes, and to bee willing to have them imputed to him, being himselfe most righteous, is the property of the immaculate Lambe of God iJoh. 1. …9.who tooke upon him the sin of the world; and for that cause is most worthy to be kApoc 5. 12.accounted just, and to bee acknowledged the Sonne of God. For hee that satisfieth for others, is most just, saith lDe iustif. l. 2. c. 10.Bellarmine.
§. VI. VponUpon this Syllogisme Bellarmine inferreth another. If therfore Bellarmines second syllogisme, that after iustification we are called iust.Christ, saith he, because in himselfe hee was holy, was called not a sinner but just, though our sinne was imputed to him: then by the like reason we, i… after our justification we were indeed sinners and uncleane in our selves, should not be called just, but unjust, though Christs righteousnesse be imputed to us. But the Scriptures after the l…ver of regenerati…n (hee might better have said after regeneration it selfe) calleth us righteous and holy and the sonn…s of God, as appeareth by many places. These are the premisses. The conclusion should be this; Therfore after our justification we are not indeed sinners and uncleane in our selves. But in stead of that Pharisaicall conclusion, he concludeth thus: therefore we are not justified by imputation of Christs right…ousnesse, but by that righteousnesse it selfe which is inherent and abiding in us: which conclusion is neither it selfe deduced from these premisses, neither is it a consectary of that which ought to have beene the conclusion. For although, after our justification wee be, as before we were not, righteous, and that by righteousnesse inherent, as Abraham was, and all the faithfull are; yet it doth not follow, that wee are justified thereby. For our inherent righteousnesse is a consequent of our justification, and not a cause thereof, not going before justificandos, but following justificatos. But to this Syllogisme, first, I returne the like. If Christ, though most righteous in himselfe, was not onelyonly accounted, but really punished as a sinner, yea made m2 Cor. 5. 21.a sinner and a nGal. 3. 13.curse for us, by taking upon him our sinne, which as our debt was laid upon him, as our surety, and imputed to him: then by the like reason wee, though sinners in our selves, are by imputation of his righteousnesse made righteous before God in him: as before hath evidently beene proved oSupr. c. 1. §. 4. &c.out of 2 Cor. 5. 21.
§. VII. Secondly, as Christ, though ou… sinnes were imputed toHow we are called iust. him, was called holy and just, because hee was so in himselfe: So wee though Adams transgression was imputed unto us, and the corruption, which hee contracted was derived unto us, and ever dwelleth in our mortall bodies: yet being once justified by Christ, are notwithstanding that habituall sinne inhabiting in us, and these actuall transg…essions which through humane frailty we daily commit, in regard whereof we are by the verdict of the Law, sinners; we are, I say, termed just, and that in two respects: first, and principally in respect of our justification, wher…in we were made just by imputation of Christs righteousnesse: secondly, in respect of our regeneration, whereby inherent righteousnesse is begun in us. And howsoever in the regenerate man there is both the flesh and the Spirit, the Old man and the New, in regard whereof he may in divers respects be termed, either a sinner in respect of the flesh and the fruits thereof, according to the sentence of the Law, or a righteous man in respect of the Spirit and the fruits thereof, according to the doctrine of the Gospell: yet the denomination is taken from the better part, as an heape of wheat and chaffe, wherein perhaps is more chaffe than wheat, is called an heape of wheat; and a wedge of gold, wherein perhaps there is more drosse than pure mettall, is called a wedge of gold, as I have said. And whereas upon his premisses this conclusion is inferr'd, therfore after the laver of regeneration we are not verè and indeed sinners, nor uncleane in our selves, you may see what Pharisaicall conceit the Papists have of themselves, that being once ex opere operato justified by their Sacraments, though they neither have knowledge, nor faith, nor repentance, nor any sanctifying grace in them: yet they are not truely and indeed sinners in themselves, neither is there any sinne in them. And therefore, unlesse they will play the hypocrites and dally with God, they ought not to pray, as Christ taught his owne Apostles to pray, forgive us our sinnes. But by saying there is no sinne in themselves, it is evident, that there is no truth in them, 1 loh. 1. 8.His eighth argument out of the Canticles: the S pouse of Christ beautifull in herselfe.
§. VIII. His eighth argument is taken out of the Canticles, where Christ is compared to the Husband or Bridegrome, the Church or justified soule to the Spouse: which Spouse is said to bee most faire and beautifull, yea, tota pulchra, viz. by beauty inhere…t in her selfe, and not by the beauty of her Husband imputed to her. Answ. From allegoricall Scriptures no sound argument can bee drawne; especially, when they are not understood. But be it, that by the Spouse is meant the Church of Christ. Is it the Church triumphant, as it mayseeme, when she is said to be tota pulchra? then is it to no purpose alleaged. As for the Church militant, that commendation cannot be verified of it, by reason of many deformed members, which be alwayes in the visible Church, besides which the Papists acknowledge no other. But if the Church militant bee meant, then of what time? for it may not be thought, that what is spoken in the Canticles doth agree to the Church at al times. The Spouse, which somtimes is said to be tota pulchra, in other places is said to be blacke: sometimes She enjoyethher Beloved, somtimes She is at a losse: sometimes she adhereth to her Love, sometimes She neglecteth him. But suppose, she be alwaies and altogether beautiful, (which me thinks should hardly be verified of the Church of Rome, besides which they acknowledg no other true Church; especially, when the visible Head therof, the Popes, have beene monsters of men, their Clergie Sodomiticall, their Laity void of all truth and power of Religion, their whole Church in respect of her faith hereticall, in regard of her religion idolatrous, and in respect of both, apostaticall,) but suppose, I say, the true universall Church, which is the company of the elect, to be wholly beautifull? This totall beauty cannot be understood of her inherent righteousnesse which is stayned and unperfect, but of that righteousnesse which her husband hath imputed and imparted to her, as we heard beforepSnpr. c. 4. n. 3. Bellarmines proofes that the Spouses beauty is her owne. out of Gregory Nyssen.
§. IX. Yea, but Bellarmine will prove that this beauty is inherent, first, because her beauty is described as that which is proper to women; and his as that which is proper to men: and therefore that his beauty is one, and hers another. Secondly, because it is absurd to imagine (hee absurdly chargeth us) that the Spouse of Christ is deformed in herselfe, being on…ly adorned outwardly with her Husbands garment. But this labour Bellarmine might have spared. For wee doe acknowledge, that the true Church is beautifull, and that by a twofold beauty; the one, the perfect beauty of her Husband communicated to her by imputation; the other unperfect and inherent; which being but begun in this life is to be perfected in the life to come: but howsoever this inward beauty be unperfect, yet because it is upright, her Husband is delightedqPsal. 51. 6. 45. 11. 13, therewith, and in regard of this inward uprightnesse and integrity, she is said to be glorious within. In which respect the Tabernacle of the Congregation was a fit type of the Church militant, which in outward appearance is black and brown like the tents rCant. 1. 5of Kedar, but within, faire and beautifull like the hangings of Salomon; even as the tabernacle, which outwardly made but a homely shew, being covered with Rams skinnes and Badgers skins, was inwardly glorious: wee acknowledge therefore, that there is inherent righteousnesse in the true Church and in all the true and lively mem…ers thereof. In regard whereof, in the Creed we professe our selves to beleeve, that she is holy, and that the communion of her members among themselves, and with their head, is the communion of Saints. But that by this inherent righteousnesse, either the Church or any member thereof is justified before God, we doe utterly deny.
§. X. His ninth and tenth arguments I will put together: becauseHis ninth …rgument: … the heart must be cleane before it can ice God. tenthly, because Christ redeemed us that we might be holy. one answere may serve for both. His ninth reason is this: by justification the heart is cleansed, that it may be prepared for the vision of God; for untill it be cleane, it cannot see God. The tenth, Christ suffered and gave himselfe for his Church, that he might sanctifie it, Heb. 13. 12. Ephes. 5. 26. Tit. 2. 14. loh. 17. 19. which is not done by imputation, &c.
Both those objections arise from the wilfull ignorance of the Papists, who will not distinguish justification from sanctification. The righteousnesse of sanctification, of which these places speake, wee acknowledge to be inherent, though that of justification be imputed: and that, (which I have shewed heretofore) as wee are by justification entitled to the kingdome of heaven; so by sanctification we are fitted and prepared for it. We confesse, that the heart must be cleane and pure before it can see God: and that by sanctification begun in this life the heart is prepared, but never fully cleansed untill it come to see God: wee acknowledge, that our sanctification is the end, not onelyonly of our redemption, but also of our Election, Ephes. 1. 4. of our creation, and recreation according to Gods image, Ephes. 4. 24. of our vocation 1 Thes. 4. 7. of our justification and reconciliation, Col. 1. 22. Luk. 1. 74. 75. That sanctification is the way wherein men being elected, called, justified, are to walke to their glorification. But though it bee via regni, yet it is not causa regnandi: that our Saviour by his Spirit, doth truly, really, and inherently worke the worke of sanctification in all those that are justified. But I beseech you what is the force of both these arguments? Our hearts must be cleansed by inherent purity; therefore we are not justified by imputed righteousnesse. Christ dyed and gave himselfe for us, that wee might bee sanctified with true inherent grace: therefore we are not justified by righteousnesse imputed. Christ gave himselfe for us sTit. 2. 14.that he might redeeme and justifie us, that being reedeemed tLuk. 1. 74. 75.and justified wee might worship him in holinesse and righteousnesse before him.
Finally, Bellarmine telleth us, that many other arguments might bee produced; but these, he saith, were the principall, which notwithstanding for the most part were such as deserved with scome to bee rejected, rather than to bee in good earnest refuted: which neverthelesse argueth not the insufficiencie of the disputant, but the badnesse of the cause, which admitteth no better proofes.