A Treatise of Justification, Book 6 · Chapter 8
CHAP. VIII. Whether we be justified by Faith alone: The state of the Controversie, and some reasons on our part.
§. I.
NOw I come to the third question, which is theThe state of the Controversie. principall concerning faith, whether we be justified by faith alone, as wee with all antiquity doe hold: or not by faith alone, but also by other habits of grace, as charitie, and the rest, and by the workes of grace, which the Papists hold to concur in us to the act of justification, as the causes thereof. Where first, we are to explaine our assertion; and afterwards, both to prove, and to maintaine it. And great reason there is, that wee should explaine it, because the Papists most wickedly, against their owne knowledge, calumniate our doctrine in this point. I will therefore explaine all the three termes, Fides, justificat, sola, Faith, doth justifie, alone: for by Faith wee doe not understand,What wee meane by faith. as I have shewed before, neither the profession of faith, or faith onelyonly professed, which S. Iames doth deny to justifie: nor that faith which is a bare assent, which is the faith of Papists, and is common to them with the Divels, and with other hypocrites and wicked men; for such a faith we deny to justifie, either alone, or at all: but a true, lively, and effectuall beleefe in Christ, being a speciall apprehension or receiving and embracing of Christ, and of the promises of the Gospell, joyned with application, or at least with a true desire, will and endevour thereof. The which faith also wee deny to be true, if in some measure, it doe not purifie the heart, if it doe not worke by love, if it cannot be demonstrated by good workes.
§. II. Now for the word justifie: shall I need to tell you, that byWhat is meant by the word justifie. justifying we doe not meane sanctifying? And yet such is the blinded malice of the papists, as that because they wickedly confound justification and sanctification, which we carefully, according to the Scriptures, distinguish: they beare the world in hand, that our assertion is this in effect, that faith alone doth sanctifie, and that nothing concurreth to sanctification, but faith onelyonly: and consequently, that wee teach the people, so they can perswade themselves, that they have faith, they need not take care either for other graces or for a godly life. But howsoever we hold, that faith doth justifie alone, yet wee doe not hold that it doth sanctifie alone: but that our sanctification is partly habituall, unto which, with faith, concurre the habits of other sanctifying graces, as hope, charity, &c. and partly actuall, which is our new obedience in the practice of good workes.
§. III. But the word sela alone doth most displease the Papists, whoOf the exclusive particle alone. will needs part stakes with Christ in their justification. This therefore is to be explaned. And first, when we say, that faith alone doth justifie, we doe not meane fidem solitariam that faith which is alone, neither doe we in construction joyne sola with fides the subject, but with justificat the predicate: meaning, that true faith, though it bee not alone, yet it doth justifie alone. Even as the eye, though in respect of being, it is not alone, or if it be, it is not a true and a living, but a dead eie which seeth neither alone nor at all: yet in respect of seeing, unto which no other member doth concurre with it, it being the onelyonly instrument of that faculty, it is truely said to see alone: so faith, though in respect of the being thereof it is not alone, or if it bee, it is not a true and lively but a counterfeit and dead faith: yet in respect of justifying, unto which act no other grace doth concurre with it, it being the onelyonly instrument of apprehending and receiving Christ, it is truely said to justifie alone: wherefore as the brazen Serpent, which was a figure of Christ, was life up and set on high in the wildernesse, that whosoever was bitten by the fiery serpents, might, by looking onelyonly upon it, be cured. And although their eye could not properly bee said to cure them; yet because it was the onelyonly instrument to apprehend that object, which God had ordained, as the onelyonly remedy to salve them; it is truely said, that by onelyonly looking upon that object they were cured. Even so our Saviour Christ was lifted up upon the Crosse (it is his owne similitude, Ioh. 3. 14, 15.) that whosoever being stung by the old serpent doth but looke upon him with the eye of faith (Ioh. 6. 40.) may be justified and saved, for although this eye of the of the soule, which is faith, cannot be said properly to justifie them who are sinners: yet because it is …he onelyonly instrument to apprehend that object, which God hath ordained as the onelyonly remedy and propitiation for our sinne, it is truely said, that by beleeving onelyonly in Christ we are Iustified.
§. IV, Secondly, whereas faith it selfe doth not justifie properly,That the object of faith doth justifie properly. but the object which it doth apprehend, which is Christ and his righteousnesse, our meaning therefore when wee say that faith alone doth justifie, can be no other but this, that the righteousnesse of Christ alone, which is onelyonly apprehended by faith, doth justifie us. And forasmuch as this is a necessary disjunction, that wee are justified either by that righteousnesse which is inherent in our selves, or by that which is out of us in Christ (for by some righteousnesse wee are justified, and a third cannot be named:) it followeth therefore necessarily, that if we be not justified by inherent righteousnesse, then by Christs righteousnesse alone: because a third righteousnesse, by which we should bee justified, cannot be named.
§. V. Thirdly, where wee say, that Christs righteousnesse alone,That nothing in that kind doth justifie, but the righteousnesse of Christ, as the matter, and Faith as the onelyonly instrument on our part. which is apprehended by faith alone, doth justifie, wee doe not meane absolutely that nothing else doth justifie, but nothing in that kind viz. that the righteousnesse of Christ is the only matter of our justification; and faith the onelyonly instrument on our part, by which wee are justified. For otherwise, as hath before beene shewed, wee confesse that many things else doe justifie, viz. God, as the Author and principall efficient of our justification, who imputethunto us the righteousnesse of his Son. The holy Ghost also doth justifie us by working in us the grace of faith hy which he applyeth Christs righteousnesse unto us. The Ministers also doe justifie, as the instruments of the holy Ghost, both by the ministry of the Gospell, by which faith is begotten in us, and of the Sacraments, whereby the promises of the Gospell are sealed unto us. And lastly, good workes doe justifie, as the signes and evidences, whereby our faith and justification is manifested. But as the matter, nothing doth justifie but Christs righteousnesse, and as the instrument on our part nothing but faith. And in this sense wee doe constantly affirme, that by Christs righteousnesse alone, apprehended by faith alone, wee are justified.
§. VI. For the demonstration of our assertion, I shall not need toOur prooses. bring many new proofes, seeing that all those arguments, which before I have produced, but especially those which concerne the matter and forme of justification doe invincibly prove that wee are justified by the righteousnes of Christ alone, being apprehended by faith alone, and imputed to them that beleeve. For if we be justified by the imputed righteousnesse of Christ alone, and if in us there bee nothing which receiveth or maketh us partakers of Christs righteousnesse, but faith onelyonly: then there is nothing in us, by which we are justified, but onelyonly faith. But because the Papists object heresie and novelty against us in this point; I will, besides some few places of Scripture, and some other reasons, briefly propounded, produce the testimonies of the Fathers, and others, who have in all ages lived in the Church before these times.
§. VII. First, therefore, Rom. 3. 24. the word gratis freely, being an exclusive particle, doth import, that we are justified by the grace of God and merits of Christ through faith without righteousnesse in us; and therefore by faith alone.
Secondly, Gal. 2. 16. We know that by the workes of the Law (that is, the righteousnesse and obedience prescribed in the Law, in which all inherent righteousnesse is fully and perfectly described) a man is not iustified foreign no otherwise but by faith, non nisi per fidem, as Bishop Iustinian, aIn Gal. 2. 16.or by faith onelyonly, as Henry Steven, who well understood the Greek, translateth it, sed tantùm per fidem.
Thirdly, Rom. 4. 5. the exclusive is implyed. To him that worketh nor, but hath beleeved, that is, hath onelyonly beleeved in him who justifieth sinners, his faith is imputed unto righteousnesse, and so the Syriack Paraphrast readeth; but hath onelyonly beleeved.
Fourthly. Mar. 5. 36. Luk. 8. 50. OnelyOnly beleeve.
To this Bellarmine bDe justif. l 1. cap. 20.answeareth, That Christ speaketh of the miraculous raising of a dead body, and not of the justification of a sinner, for, as for the obtaining of a miraculous cure, he confesseth, that faith doth suffice alone. Thus Bellarmine in that place, to serve his present tume. But in the seventeenthc§. Consirmat. Chapter of the same booke, where hee would prove, that faith doth justifie, not relatively in respect of the Object, but by its owne efficacie: hee alleageth, that the woman ofdMat. 15. 28. Mar. 7. 29. Canaan procured her daughters health by the efficacie of her faith; and rejecteth his owne answere in the other place. Neither may it bee answered, saith he, that it is one thing to speake of justification, and another of the curing of a bodily disease. For our Lord by the very same words attributeth Vtramque sanitatem, the health both of the body and the soule to faith. For as he said to the woman who was a sinner, Luk. 7. 50. thy faith hath saved thee: so to the woman which had the bloudy issue, Mat. 9. 22. thy faith hath saved thee: and to the blinde man whom he restored to sight, Mar. 10. 52. thy faith hath saved thee. And further it is to bee thought that our Saviour, when he telleth them, whom he cured, that their faith had saved them, that is, himselfeeAct. 3. 16. his name through faith in his name. through faith had saved them, looked higher than to the cure of their bodies, as Mat. 9. 2. sonne, be of good cheere thy sinnes are forgiven thee: for sinne being the cause of their maladies, the Lord to cure them tooke away the cause thereof, which was the guilt of sinne.
§. VIII. All those places, which exclude workes from justification,Reasons 1. Rom. 8. 28. Gal. 2. 16. Eph. 2. 8. doe by necessary consequence teach justification by faith alone. For, that we are justified by some righteousnesse, is confessed of all. This righteousnesse, is either the righteousnesse of faith, or of workes; that is, either the righteousnesse of Christ apprehended by faith; and that is the righteousnesse of God, which without the Law is revealed in the Gospell; or that righteousnesse, which is inherent in our selves, prescribed in the Law. For neither can a third righteousnesse bee named, by which we should be justified, neither can wee be justified by both; the holy Ghost perpetually making such an opposition betweene them, as that they cannot stand together. If therefore we be not justified by the righteousnesse of workes prescribed in the Law, as all inherent righteousnesse is; then we are justified by the righteousnesse of faith alone. Or thus: The righteousnesse, whereby wee are justified, is either inherent in our selves, and performed by our selves, which the Scriptures call the righteousnesse of workes; or that, which being out of us, is inherent in Christ, and by him performed for us, which is the righteousnesse of faith. A third cannot be named, and by both wee cannot be justified. If therefore we be not justified by the former, which I have sufficiently, or rather abundantly proved heretofore: then are we justified by the latter alone. For if of two and no more but two, you take away one, you leave the other alone. So is it in all dis-junctions consisting of two opposites sine medio. The one being removed, the other only remaineth.The second Reason, containing a threesold argument.
§. IX. That, by which alone the promise of justification, by which alone justification, by which alone Christ himselfe who is our righteousnesse is received, that alone justifieth. By faith alone the promise, by it alone justification, by it alone Christ himselfe is received. For that is the proper office of faith. For if faith receive the Promise, and justification, and Christ himselfe, which no other grace in us can doe, then it is the proper office of faith. But faith receiveth the promise wherein justification is offered, Gal. 3. 22. it receiveth remission of sinnes or justification, Act. 10. 43. & 26. 18. & 13. 39. it receiveth Christ himselfe Ioh. 1. 12. which no other grace can doe, as it is evident: therefore faith alone doth justifie.The third reason, because faith is the condition of the Covenant.
§. X. That which is the onelyonly condition of the Covenant of Grace, by that alone we are justified, because to that alone justification is promised.
Faith is the onelyonly conditionfIoh. 3 16. Act. 10. 43. Gal. 3. 9. of the Covenant of grace, which is therefore called lex gRom. 3. 27.fidei: therefore by faith alone we are justified.
If against the assumption it be objected, that charity, and obedience, and other virtues are also required: I answere, that these are not the conditions of the Covenant, but the things by Covenant promised to them that beleeve. If we beleeve, God hath promised to justifie us; and being justified, or redeemed, to sanctifie and to save us. See Luk. 1. 73, 74, 75. Ier. 31. 33, 34. Heb. 8. 10, 11, 12. Gal. 3. 9. & 14. 22. Charity, obedience, &c. are the conditions of the Covenant of workes, Doe this, and thou shalt live: but the condition of the Covenant of grace is, Beleeve, and thou shalt bee inabled to walke in the obedience of the law, thou shalt receive the gift of the Spirit, and finally, thou shalt bee saved. For being by faith freed from sinne, and become Servants to God, you have your fruit unto holinesse, and the end everlasting life, Rom. 6. 22.
§. XI. The holy Scriptures wheresoever they speake of that byThe fourth reason, because faith only in the question of justification is mentioned in the Scriptures. which wee are justified, mention nothing in us, but faith; not workes, nor other graces, unlesse it bee to exclude them from the act of justification. Which is a plaine evidence that faith doth justifie alone. Bellarmine answereth, that it doth not follow, that because faith onelyonly is mentioned, therefore it justifieth alone. For sometimes, other things, as not only other virtues, but the Sacraments also are mentioned, which notwithstanding doe not justifie alone. Whereunto I answere, first, that, in the point of justification, faith is mentioned alone, and no other grace with it, even where the holy Ghost treateth ex professo of justification, and of the causes thereof. Secondly, that to no other grace mentioned, either alone, or with others, is justification any where ascribed. Neither are the Papists able to produce any testimony out of the holy Scriptures to prove it. As for those which Bellarmine hDe justif. l. 1. c. 20. §. Quod attinet.alleageth out of Tit. 3. 5. Ephes. 5. 26. they are not to the purpose, as speaking of the outward meanes; which we deny not to concurre with faith. That out of Luk. 7. 47. hath already beene cleared,iL. 6. c. lz. § 2, …. that love there noteth not the cause, but the signe of forgivenesse. That out of Rom. 8. 24. sheweth that in this life we are not saved re, but spe, not in fruition, but in expectation. Which hope or expectation as it is termed, vers. 23. is no cause, either of justification, or of salvation. Thirdly, that the justification attributed to Sacraments doth not hinder justification by faith alone. For when wee say, that faith doth justifie alone, we meane, that nothing in us doth concurre to the act of justification, as any cause thereof; but faith onelyonly, as hath beene shewed. As for the Sacraments, we acknowledge them to be externall meanes, and as it were manus offerentis, as faith is manus recipientis. And that the Sacraments bee so farre srom hindering justification by faith alone, as that they doe confirme it, as being the seal…s of that righteousnesse which is by faith.