A Treatise of Justification, Book 6 · Chapter 15
CHAP. XV. Bellarmines fourth principall argument, taken from the manner how faith doth justifie: and the fifth from the formall cause of justification.
De iustif. l. 1. cap. 17.§. I IF Faith, saith hee, doth justifie, as a cause, as the beginning, Bellarmines first reason; because faith is a cause.as the merit of justification, then faith doth not justifie alone, for love and penance and other good acts doe the like: but the antecedent is true, therefore the consequent. I deny first the consequence of the proposition and the proofe thereof. For neither love, or penance, nor other good acts, doe either cause, begin, or merit justification. And therefore though faith did justifie, as a cause, as the beginning, as the merit whereby justification is obtained, it might, for all them, justifie alone. This were sufficient to overthrow his whole Dispute. But all his care is to prove the assumption, which hee endeavoureth in all the parts thereof. And first, that faith is a cause of justificatition; which we doe not deny: yea, we affirme, that nothing in us doth concurre to the act of justification, as a cause thereof, but faith onelyonly. But you will aske, what cause? We say the instrumentall onelyonly. If Bellarmine meane 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, His first reason that faith is a cause; because the prepositions ex and per are attributed unto it.by and through, attributed to faith: whereto I answere, that these particles sometimes are used to signifie the instrumentall 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. Ioh. 17. 20. 1 Cor. 1. 21. & 15. 2. Faith commeth by hearing, Rom. 10. 17. Preachers are Ministers by whom you doe beleeve, 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 signifie a true cause. But he should have done well to have set downe what cause; for an instrumentall cause is also a true cause. The preposition per, saith aDe justif. l. 2. c. 3. §. deinde praepositio.B…llarmine in another place, is not fitly accommodated to the favour of God (which is the efficient cause of justification) but either to the formal as per gratiam, or meritorious, as permeritum filii, or instrumentall, cause as per fidem & Sacramenta: where you see, by Bellarmines confession, per is attributed to faith as to the instrumentall 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 bee understood by a metonymy, faith being put for the object of faith, which is Christs righteousnesse. And this manifestly appeareth, when justification by the preposition is attributed both to Christ and to faith, as Rom. 3. 24. 25. wee are justified foreign by the redemption which is in Christ, foreign by faith in his blood, by Christ we have accesse to God, foreign by faith in him, Eph. 3. 12. By the name of Christ we have remission of sinnes, by faith in his name Act. 10. 43. & 26. 18. As it is said of the cure of the creeple, Act. 3. 16. that the name of Christ, by faith in his name had healed him. Thus I have shewed 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 selfe worketh them, but the object, which it, as the instrument, apprehendeth.
§. III. But Bellarmine will prove, that in these, and such like placesHis first instance from the contrary. the prepositions by and through doe signifie 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 workes, nor by the Law: without doubt he excludeth the force and efficacie of workes 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 justifie by apprehending righteousnes relatively. And therfore the saying of the Apostle had been very foolish, if his meaning had beene, that justice is apprehended by faith, and not by the Law or workes. Even as a man should speake foolishly, who should say, that the almes is received by the hand and not by the heele. Neither did they, whom the Apostle confuteth, looke to be justified by their workes relatively, but by the merit of them. And therefore that which the Apostle denyeth to works, he ascribeth to faith. Answ. This manifestly proveth that the question of justification by faith or by workes, is thus to bee understood, whether wee are justified by the righteousnesse of Christ alone apprehended by faith (which is the righteousnesse of the Gospell, the righteousnesse of faith) or by a righteousnesse inherent in our selves which is the righteousnesse of the Law, or of workes. For if the question should bee understood of faith it selfe, there would be no more opposition betweene faith and workes, than is betweene the first and second justification of the Papists which are so farre from opposition, that they are sub-alternall, the one proving the other. For if we be justified by righteousnesse inherent, wee must bee justified both by habituall and actuall righteousnesse, neither of them alone sufficing in adultis: and therefore if by the one, then by the other also.
Againe, Faith being but one grace among many, cannot as it is an habit inherent in us, by it owne worthinesse or merit justifie or sanctifie 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 yeares, unlesse they bring forth the fruits of obedience: neither are the fruits of obedience (called good works) of any account before God, unlesse they proceed from the inward habits of faith and love. But faith considered relatively, as the instrument apprehending Christs righteousnesse, it self alone sufficeth to justification, as the Fathers before have testified. This is the worke bJoh. 6. 29.of God, which with God is in stead of all workes, that wee beleeve on his Sonne. For hee that truely beleeveth is reputed as if he had fulfilled the whole Law, cRom. 10. 4.Christ being the end of the Law for righteousnesse to every one that beleeveth, Rom. 10. 4. dPhotius apud Oecumen. in Rom. 10 4.foreign, he therefore, saith the Apostle, that beleeveth in Christ fulfilleth the Law, because Christ hath fulfilled it for him, Christs obedience being imputed to him, and accepted of God in his behalfe, as if hee had performed the same in his owne 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 signifie a cause, why should it not betoken a cause, when a man is said to be iustified by or through faith? I answer, first, that the preposition is often used to signifie no cause at all, as where it is attributed to wayes and meanes occasions and times, waies: as foreign Mat. 2. 12. by another way, foreign Mat. 12. 1. through the corne foreign through dry places vers. 43. so through windowes, Gen. 26. 8. 2 Cor. 11. 33. dores, Mat. 7. 13. Ioh. 10. 1. walls as Act. 9. 25. tiles Luk. 5. 19. Sea, 1 Cor. 10. 1. afflictions, Act. 14. 22. meanes, as foreign by word Act. 15. 27. 32. by parable Luk. 8. 4. by vision, Act. 18. 9. through a glasse 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 sinne, Rom. 7. 5, 13. for so it is said, verse 8, 11. it tooke occasion by the Commandement, &c. infirmity laid upon Lazarus, that by it the Sonne of God might be glorified. Ioh. 11. 4.
Time, whether all time, as foreign. Act. 18. 10. & 2. 25.
Or set times, as three dayes, Mat. 26. 61. fortie dayes, Act. 1. 3. by night, Luk. 5. 5. Mat. 5. 19.
Secondly, that the preposition is often used to signifie the instrumentall 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. Levit. 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. Iesse sent by the hand of his sonne 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 himselfe speaketh. foreign by his ministery, Act. 21. 19. Rom. 15. 18. foreign by me.
Thirdly, that faith is no such cause of justification, as is usually meant by the preposition, joyned 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 wee are justified by or through Christ, and by or through faith: or by or through the bloud, the death, the obedience of Christ and by or through faith: that faith, though the same preposition be prefixed before it, should signifie 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 formall cause of our justification, confounding Gods grace and our charity: freely, that is, saith he, by the bounty of God, noting the efficient by the redemption wrought by Christ Iesus, 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 formall, for there is but one, and that one is charity, as they teach; nor the efficient foreign, for that is Gods bounty and justice, nor the foreign or the meritorious cause, for thath onelyonly is the merit of Christ. It remaineth then, that it is the instrumentall, which is plainely 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 notedWhat cause Bellarmine maketh faith to be. to be the dispositive cause, which I have allready disproved. The truth is, that for all this flourish which Bellarmine here maketh, hee maketh faith to be no cause at all of justification; but a remote disposition, which disposeth to justification, no otherwise th…n servile feare doth which is farre enough from being a cause of justification. If it bee said, that he maketh it a part of the formall cause of justification; I answer, that, according to the Councell of Trent, they constantly hold, eBellarm. de grati… & lib. arb. l. 1. c. 6.that there is but one formall cause of justification, and that is charity, which being lost, justification is lost, though faith remaineth. The habit of faith infused …s indeed a chiefe 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 Christs righteousnesse which faith, as the hand doth receive.
§. VI. For the better understanding the manner how faith dothThe difference of the acts of faith justifying and sanctifying. justifie, wee are to distinguish the acts of faith both in justifying and sanctifying. The act of faith in justifying is the elicite and immediate act of faith, which is credere & credendo Christum recipere & amplecti: to beleeve, and by beleeving to receive and embrace Christ. The acts of faith in sanctifying and producing morall dueties, are immediate acts or imperati, which faith produceth by meanes of other virtues commanded by faith, such are sperare, confidere, amare, timere, obedire, pati, &c Of justification the man indued with faith is not the efficient, but the subject and the patient, who receiving by faith (which is his onelyonly act) the righteousnesse of Christ, is thereby justified, God imputing to the beleever the righteousnesse of his Sonne: and therefore though to beleeve bee his owne act, yet hee is not said in the active to justifie himselfe by faith, but in the passive to bee justified by faith, Rom. 3. 24. 28. & 5. 1.
But in the duties of sanctification and in all morall duties, the faithfull man is the efficient of them, and his faith (as it is said of arts & other habits) is the principium agendi, the principle wherby he worketh and of them faith under God is the prime cause, and as some call fArist. Physic. l. 2. c. 3.that, which is principium agendi, foreign 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 efficiencie of faith, in Greeke and Latine is oftner signified without the prepositions, than with, (As Heb. 11.) though the sence be the same. Of justification therefore faith is but the instrumentall cause, justifying relatively, that is in respect of the object which it doth receive; being the onelyonly instrument to receive that object which alone doth justifie. But of the dueties of sanctification and other morall actions, such as for the most part are mentioned, Heb. 11. whereof the faithfull 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, wherby Bellarmines dispute out of Heb. 11. is confuted. For there it is said, saith hee, that by faith the Saints overcame Kingdomes, wrought righteousnesse, obtained the promises, stopped the mouths of Lyons, &c. Where the particle by doth not signifie apprehension, but the true cause. For faith was the cause of Abels religious offering, of Noahs preparing the Arke, of Abrahams obedience, &c. All this I confesse: but that which he would inferre therupon, that faith therefore doth not justifie relatively by way of apprehending the object, I have already answered, for that which hee spake before of apprehending relatively, was idle and frivolus.
§. VII. The second part of his assumption was, that saith is the beginning His second reason; because faith is the beginning of Iustice.of justice and consequently the inchoated formall cause of justification. So that now belike the seven dispositions shall be the inchoated formes of justification, the entire forme being but one, viz. charity; and consequently, the disposing faith, and the disposing feare, and so of the rest, shall be inchoated charity, which is ridiculous. Bellarmine in this argument as allwayes, by justification understandeth sanctification; whereof and of all inherent righteousnesse, wee acknowledge faith to bee the beginning, and consequently the beginning of that righteousnesse, 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 doe we by faith lay hold upon the righteousnesse of Christ, which is most perfect, but wee 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. Hierome and Sedulius in Rom. 10. 10. & in Gal. 3. 6. Chrysost. in Gal. 3. 6. in Tit. 1. 13. Augustin. 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 onelyonly begin, but also perfect and accomplish it. For Rom. 5. 1. Being justified by faith wee have peace with God. But Bellarmine endeavoureth to prove his assertion, by authority of Scriptures, and testimonies of Fathers. His first testimonyBellarmines first proofe out of Rom. 4. 5. out of the Scriptures, is Rom. 4. 5. to him that beleeveth in him that justifieth the ungodly, his faith is counted for righteousnesse: Where saith he, faith it selfe is counted righteousnesse: and consequently, faith doth not apprehend the righteousnesse of Christ, but faith in Christ is it selfe justice. And if it be lively and perfected by Charity, it shall be perfect justice: if not, it shall at the least be unperfect 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 unperfect in it selfe, as righteous. As the zealous act of hPsal. 106. 30, 31.Phinehas was counted unto him for righteousnesse throughout all generations. But the Apostle speaketh of the justification of the person, who cannot by one habit, and much lesse by one act of faith be formally just. But forasmuch as by faith in Christ the beleever receiveth the perfect righteousnesse of Christ: this faith, in respect of the object doth fully justifie the beleever; and is therefore counted to him for righteousnesse, not that it selfe is his righteousnesse, nor that he is righteous in himselfe, (who still in himselfe remaineth a sinner) but in Christ. And such was the faith of Abraham, and of all the faithfull, that, not in themselves, but in the promised seed, all that beleeve in him should be blessed, that is, justified. The Greeke word used sometimes by the Septuagint, as Gen. 18. 18. & 28. 14. and retained by the Apostle, Gal. 3. 8. is very significant, viz. foreign, to signifie, 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 justifie the heathen through faith, preached before the Gospell unto Abraham: saying, in thee (that is in thy seed) shall all nations be blessed. This blessednesse therefore, this justification is obtained by faith: and therefore is faith counted righteousnesse, because it receiveth it. As for faith it selfe, 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 untill it be, as they speake, formed with Charity it cannot justifie: nor in the act, for charity alone is the formall cause of justification, and then only are we formally justified when Charity is infused; or else there are more formall causes of justification than one: which Bellarmine according to the doctrine of the Councill of Trent, doth utterly deny.
§. VIII. His second testimony, 1 Corinthians. 3. 11. anotherHis second proofe out of 1 Cor. 3. 11. foundation can no man lay, besides that which is laid, which is Christ Iesus. By foundation, saith hee, Augustine and other interpreters understand faith in CHRIST. But Paul himselfe (say I) in expresse termes saith, that this foundation is Christ himselfe; who most properly is called the foundation of his Church. If therefore saith bee but the beginning and a part of justification, because in Bellarmines conceit it is called the foundation; then Christ himselfe the author and finisher of our faith, and our perfect Saviour, who most properly is the foundation, iEsai 28. 16. Ephes. 2. 20.shall afford us but a beginning and a part of our justification. But be it that faith is called the foundation: yet I would rather thinke, that it is called the foundation relatively, because Christ, whom it apprehendeth, is the foundation, than that Christ should bee called the foundation, because faith is. Sometimes faith is put for the object of it, and so is hope: and thus some understand, Gal. 3. 23, 25. But that Christ should bee put for faith, I suppose is not usuall. But whereof is it the foundation? it is the foundation, the beginning, the root, the fountaine of Sanctification, and of all inherent righteousnesse: yet of justification it is not, but Christ onelyonly, who alone is the foundation of all our happinesse. Augustine indeed by foundation understandeth kDe fide & operibus c. 16.not onelyonly Christ himselfe, but faith also working by love; which as Bellarmine said in the last argument, is not (as here he speaketh) the beginning, but the perfection of justice. Chrysostome and Theophylact, whom hee quoteth speake not of faith but of Christ onelyonly. Howbeit if faith must be held to be this foundation, I doubt not, but that according to the Scriptures, lHeb. 6. 1.we are to understand the doctrine of faith concerning Christ, which often times is called faith, which foundation the Apostle laid, when hee preached the Gospell, and whereupon other preachers are to build. This argument therefore was farre fetched, and cannot be brought to conclude the point. The foundation is Christ, and not faith. Or if faith, then either the habit of faith working by love, which is not the beginning or foundation of justification, but of sanctification: or the doctrine of faith, of which the question is not understood.
§. IX. His third testimony is Act. 15. 9. purifying their hearts by faith:His third testimony, Act. 15. 9. which plainely speaketh not of justification, but of sanctification. For we having received Christ by faith, hee dwelleth in our hearts by faith and by his Spirit, applying unto us not onelyonly the merit of Christ his death and resurrection to our justification; but also the virtue and efficacie of his death to mortifie sinne in us, and of his resurrection to raise us to newnesse of life.
The testimonies of the Fathers serve all to prove, that saith is the foundation and beginning of a godly life, which because we doe freely confesse he might have forborne to prove.
§. X. The third part of his assumption was, that faith doth obtaineHis third reason because faith doth obtaine, and after a sort merit iustification. remission of sinnes, and after a sort merit justification, and therefore justifieth not by receiving and apprehending the promise. Answ. In the antecedent of this reason Bellarmine contradicteth the Councill of lSess. 6. cap. 8.Trent which hath decreed, nihil eorum quae justificationem precedunt, sive fides, sive opera ipsam justificationis gratiam promeretur. None of those things which goe before justification, whether faith, or workes, doe merit the grace of justification. But here Bellarmine ought to have proved three things, which because he could not prove, he taketh for granted. The first is, that by other things, besides faith, we doe merit justification: which notwithstanding God doth grant us gratis, that is freely, and without merit. For if faith did merit it, which nothing else in us can doe, it would follow, that faith doth justifie alon…. The second, that faith doth not obtaine remission of sinnes by receiving and apprehending the object which is Christ. But the Scriptures say plainely, mAct. 10 43 Act. 13. 38, 39.that by beleeving in Christ, that is by receiving of him, we receive remission of sinne. The third, that impetrare est quodammodò mereri, to impetrate, is after a sort to merit: for then, what by faithfull prayer we begge of God, we should be said to merit: and in like manner the beggar, should by begging merit his almes. But what saith Bellarmine elsewhere? nDe bo…is ope… … … l. …. c. 9. § sciendum.Multum inte…esse inter meritum & impetrationem, that there is great difference betweene merit and impetration: and o1. …. 2. ae. q. 114. art. 9.Thomas, Impetramus ea qu… non meremur. Meritum nititur justitia Dei, impetratio benignitate; wee impetrate those things which we doe not merit. Merit relieth upon Gods justice; Impetration on his bounty. But let us examine his proofes.
§. XI. The first, out of Luk. 7. 50. where our Saviour telleth theHis first proofe Luk. 7. 50. Woman, to whom he had said, thy sinnes are forgiven thee, that her faith had saved her: for saith he, it could not wel be said, that her faith had saved her from her sinnes, that is, justified her, if it conduced no more to justification, than onelyonly to receive the pardon. For who would say to a poore man, who onelyonly put forth his hand to receive the almes, thine hand hath releeved thee: or to a sicke man, who received a medicine with his hand, thy hand hath cured thee. Answ. Bellarmine before, Chap. 13. alleaged this place to prove, that the great love of this Woman towards Christ had procured the remission of sinnes, which, if it had beene true, would have proved, that not her faith, but her love had saved her. Secondly, when our Saviour saith, thy faith, namely in me, hath saved thee; his meaning is, that himselfe being received by faith had saved her. As for the similitude of the hand: I say thus, that if releefe by almes, or cure by Phy…cke were promised upon this condition onelyonly, that whosoever would but put forth his hand to receive the almes, or the Physicke, should be releeved or cured; it might truely be said, that by the hand, as the instrument, …elatively, the party is releeved, or cured. For such gracious promises hath God made to us, that if we shall but put foorth the hand of faith to receive Christ, wee shall bee justified and saved from our sinnes. And such is the accompt that he maketh of this instrument by which onelyonly we receive Christ, that for our comfort he may say unto any true beleever, as hee did to the woman, thy faith hath saved thee. For as when the people of Israell pIoh. 3. i4, 15.were bitten by the fiery Serpents, the Lord having promised safely to all that should but li…t up their eyes to behold the brasen Serpent, which Moses had set on high to that purpose: it might then have beene said of those that were saved, that their eye had cured them: So our Saviour was lift up, upon the crosse, that whosoever doth but looke upon him with the eye of faith, shall be saved. Not that the hand absolutely doth releeve or cure, but relatively in respect of the almes, or of the medicine, which it doth receive. Nor that the eye of the body did cure those who were stung, but the brasen Serpent which was a figure of Christ, beheld with the eye: Nor the eye of the soule, which is faith, doth absolutely and by it selfe justifie or save, but relatively in respect of the object, which it doth behold, that is to say, the Lord Iesus, whom God hath propounded to be a Saviour to all that see qIoh. 6. 40. His second proofe out of Mat. 15. 28. Mark 7. 29.him, and receive him by faith.
§. XII. His second proofe 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, goe thy way, the Devill is gone out of thy daughter, for here plainely, saith he, the efficacie of obtayning health is attributed to faith. Neither may it be answered, that it is one thing to speake of justification, and another to speake 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 hee said to the woman, which was a sinner, Luk. 7. 50. thy faith hath saved thee; so in like manner, to the woman, whom hee cured of a bloudy issue. Matth. 9. 2…. and to the blind man, whom hee 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 Iames calleth it, which was effectuall and prevailed with Christ, Iam. 5. 16. and therefore to faith, I confesse, the efficacie is to be ascribed. And although it may well be thought, that our Saviour, when hee used the same words, thy faith hath saved thee, to the woman which had the issue of bloud, and to the blind man, which hee used to the sinner, whose sins he had forgiven: that he, being the Physitian of the soule, used them in the same sence, to assure them of a greater blessing, than the bodily cure: Matth. 9. 2. yet I doe not deny, but that by faith and by the prayer of faith, the health both of the body and soule is obtained, for as by beleeving, or apprehending by faith the righteousnesse of Christ, which hee had and performed for us, wee are justified: so by beleeving the divine power and goodnesse of Christ many were cured of their bodily diseases. And yet as it was not their faith apprehending the power and goodnes of Christ, which did heale them, but the power and goodnesse 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 wee apprehend the righteousnesse of Christ, which doth justifie us, but the righteousnesse of Christ apprehended by faith. And whereas Bellarmine will have the like efficacie 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 justifie, for our Saviour for the obtaining of bodily health required faith onelyonly. Luk. 8. 50. Mar. 5. 36. Bee not affraid, Only beleeve: and the like may bee gathered out of Matth. 9. 28, 29. Mark. 9. 23. Iohn 11. 40.
§. XIII. His third proofe is from the example of Abraham; Rom. His third proofe from the example of Abraham.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, rforeign(or being fully perswaded) that whatsoever he promi…ed he also is able to performe, therefore it was also reputed to him for righteousnesse. Here, saith Bellarmine, the Apostle rendreth t…e cause, why faith was reputed to Abraham for righteousnesse, because by beleeving 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, hee justified Abraham. His reason may thus be framed.
Whatsoever pleaseth God meriteth justification.
Abrahams faith pleased God, because he was glorified thereby.
Therefore Abrahams faith merited justification.
The proposition is to bee denyed, for before men can please God, they must bee 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 beleeved by him, Abraham was justified, and therefore not by the merit of that beleefe. Againe, where men or their actions doe please God, not in and for themselves, but in and for Christ in whom alone hee is well pleased, there merciemercy is to bee ascribed unto God, but not merit to them.
Yea, but the Apostle inferreth, therefore it was reputed to him for righteousnesse. That argueth Gods acceptation, not his merit. Howbeit that place may bee understood, as that Iam. 2. 23. that this was an evidence of the true faith of Abraham which was imputed to him for righteousnesse, not that Abraham did then first beleeve, or was then first justified, and much lesse that he merited by that act of faith his justification, which he had long before.
§. XIV. His fourth proofe is out of Rom. 10. 13, 14. to which I answeredHis fourth proofe out of Rom. 10. 1…, 14. before sCap. 10. §. 8.the thing which here hee would, but doth not prove, though indeed it needs no proofe. is, that faith by invocation obtaineth justification. Howbeit the Apostle doth not there set downe 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 dueties of …anctification, and namely invocation, which sometimes, and namely in that place of Ioel tIoel 2. 32.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 inferre, that therfore faith doth not justifie relatively by receiving for sooth justification offered, but by seeking, knocking, as…ing, and finally by invocating and impe…rating it, doth justifie. but passing by the weakenesse of his argument, I answere to that which hee inferreth, that faith beggeth justification, no otherwise, but with relation to Christ and his merits by it received. For as God forgiveth no sinnes, 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 sinnes of all that beleeve in him, and hath merited salvation and all spirituall blessings in heavenly things for them: that it would therefore please God to accept of Christs satisfaction and merits in our behalfe, imputing unto us both his sufferings for the remission of sinnes, 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 mindes we receive Christ by a lively assent or beleefe, as hath beene shewed: 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 obtaine remission of sinnes, that therefore faith is the meritorious cause of justification, unlesse it bee understood relatively, in respect of Christ: who is the onelyonly 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 His fifth proofe out of Heb. 11.by many examples teacheth, that by faith men doe 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 meane a true lively justifying faith (not the faith of Papists hypocrites and Devils) wee freely acknowledge to the honour of God the giver of it, and to the shame of the Papists, who, for all their saire pretences here, doe much vilifie it. Howbeit merit wee ascribe none to it, unlesse it be relatively, by apprehending Christs merits to our justification and salvation. That Abel, Henoch, 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 tenne testimonies out of Augustine, nine whereof doe testifie, that by faithTen testimonies out of Augustine. righteousnesse is impetrated, that is, by request obtayned: and the righteousnesse which hee speaketh of, is not the righteousnesse of justification, but of sanctification. Neither doe they prove any thing in this point but what wee confesse; that by faith, which purifieth the heart, and worketh by love, wee obtaine (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 workes, The testimonies are these 1Retract. l. 1. c. 33fides inchoat meritum, ut per munus Dei bene oper…tur, where by merit he understandeth the grace of living well. 2Epist. 106. ad Paulinum.that faith doth merit that is obtaine the grace of working well. 3Epist. 144. ad Anastasium.Lex adducit ad fidem, fides impetrat Spiritum largiorem, diffundit Spiritus charitatem, charitas implet legem. 4De Spiritu & litera, c. 13.Quod factorum lex minando imperat hoc fidei lex credendo impetrat. 5Ibid. …. 30.Per legem cognitio peccati, per fidem impetratio gratiae contra peccatum, per gratiam sanatio animae. 6De fide & operibus c. …1.Violentia fidei Spiritus sanctus impetratur, per quem diffusa charitate in cordibus nostris lex non timore poenae, sed justitiae a more completur. 7Depr…destin. ss. c. 7.In nov… testamento fides impetrat charitatem. 8De grati… & lib. arbitr. c. 14.Ex fide ideo dicit Apostolus justificari hominem, non ex operibus; quia ipsa prima datur, ex qua impetrentur caetera, quae proprie opera nuncupantur, in quibus, justè vivitur. 9Epist. 105. ad Sixtum.Fidès & 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 sinnes it selfe without any merit, if faith doe obtaine it. Neither is there no merit of faith, by which faith hee said, uLuk. 18. 13.O God bee mercifull to mee a sinner: and worthily did that faithfull man being humbled goe home justified, because hee that humbleth himselfe shall be exalted. Where Augustine abusively useth, as other Latine Fathers often doe, the word merit in the sence of obtaining and that by request: and that appeareth by *Bellar. deg…atia & lib. arbitr. lib. 1. cap. 14. §. hanc esse Solet Augustinus meritum appellare quemlibet actum bo▪ num, ratione cu ius aliquid aliud accipimus.Bellarmines owne confession, that Augustine doth use to call merit any good worke, in respect whereof we obtaine some other thing: and by the place it selfe. In which sence, hee saith, the Publican by his humble and faithfull prayer, having obtained remission of sinnes, went home justified. For if merit, properly so called, did goe before remission of siune, then men should merit before they bee in state of grace, which Bellarmine denyeth; then should wee not bee justified, either gratis, that is, as all, even Bellarmine himselfe, expound it, sine meritis, or by the grace, that is, the gracious and undeserved favour of God, when wee deserved the contrary. Againe, be…ore remission of sinnes and justification all men bee 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 confesse, that their first justification cannot be merited which is grace onelyonly, and not reward. Though some of them sometimes doe talke of merits of congruity, which properly are no merits: or if they be, Pelagius his maine errour must take place, gratiam secundum merita dari, that grace is given according to merits. Bellarmine here saith that hee hath proved xDe poenit. l. 2. c. 12.elsewhere, that faith, and contrition, and other dispositions doe merit the grace of justification: which the Councill of yJoss. 6. cap. 8.Trent expressely denieth.
§. XVII. His fifth principall argument to prove that faith aloneDe justis. l. …. cap. 18. doth not justifie, consisteth of two arguments drawne from two principles, which he will but point at now, but hereafter demonstrate. The one is from the formall cause of justification: the other, from the necessity of good workes unto salvation. For if the formall cause of our justification bee a righteonsness… infused, and really inherent in us, and not the righteousnesse of Christ apprehended by faith; then faith alone doth not justifie: 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 onelyonly of other habituall graces thereunto, but also of actuall obedience. But justification is not to be confounded with sanctification. Neither doe we say, that the righteousnesse of Christ is the formall cause of justification, but the matter, by imputation whereof we are justified.
The assumption, namely, that we are justified by a righteousnesse infused, and really inherent in us, he saith, hee will fully prove in the next booke zDe justif. l. 2.But all his proofes I have already fully answered and confuted *Lib. 4. & 5.in the third and fourth controversies concerning the matter and forme of justification, and have by necessary arguments, both disproved the negative, to wit, that wee are not justified by any righteousnesse inherent in us, or infused into us: and proved the affirmative, viz. that we are justified onelyonly by the righteousnesse 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 righteousnesse of Christ alone, apprehended onelyonly by Faith.