A briefe institution of the common places of sacred divinitie. Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.

The third Argument is taken from the re∣moval of the Causes, whereas Faith a∣lone Iustifieth: which causes are of Bellarmine referred to three heades, cap. 16.

The first is the authority of the word, wher∣vnto the Adversary answereth; That it is no where taught in the scrip∣ture, That wee are iustified by faith onely.

Answ. Though the Particle (a∣lone) be not expressed in the Scripture, yet the signification of that word is ex∣pressed by Synonimall formes of spea∣king, which are these: 1. Without Workes. 2. Of Grace, freely by Grace. 3. The exclusiue Particles, which are two particulars, Galat, 2.16. but by Faith. Luc. 8.30. By beleeving onely: by which formes of speaking, as all works aswell Ceremoniall, as Moral, are exclu∣ded; so faith alone is included, as the on∣ly Instrument of Iustification.

The second head is the will of God, who will haue vs iustified with the alone condition of faith. The Adversary answereth; that it contradicteth the Scripture, which layeth downe also the condition of Repentance.

Answere, 1. Repentance is the condition of faith, and of the person justified, but not properly of Iustifica∣tion. 2. It is one thing to treate of the condition of Iustification, but another thing of the cause, and Instrument ther∣of: for a condition noteth a conse∣quent, or effect: but a cause, the An∣tecedent, or Efficient. 3. Neyther is our Iustification, with the condition of Faith, as Faith is a habite in vs, but as it apprehendeth Christ out of vs.

The third is the nature of faith, which alone hath that property, that it appre∣hendeth Iustification. The Adversary answereth, that Faith doth not pro∣perly apprehend.

Answ. There is a double apprehen∣siō, the one of knowledge in the vnder∣standing, the other of trust in the Will: both these Faith includeth, which in re∣spect of the vnderstanding, and the will apprehendeth Christ: but the nature of the Sacramentes is otherwise, which were instituted, not that they might iu∣stifie, but that they might confirme the party iustified in the feeling of his Iusti∣fication.

The fourth Argument, is from the maner of Iustifying: for we affirme that faith Iustifieth not by the maner of cause, wor∣thinesse, or merite, but by relation onely: which Bellarmine denyeth, and proveth by three arguments, that faith iustifieth by the manner of merite, and cause, cap. 13.

The first is taken from testimonies, which teach that faith is the cause of iu∣stification.

Rom. 3. Rom. 5. Ephes. 1. Answer. First, for Faith is one thing, and by

Faith is another thing. The one is of the cause, the other of the Instrument. Secondly, neyther is the maner of works the same, with that of faith in oppo∣sition: because workes haue the nature of righteousnesse inherent in vs, but faith the nature of righteousnesse imputed vn∣to vs. Thirdly, nor doe the places, which are alleadged, note the cause of Iustification, but eyther the Instrument thereof, or the quality, and state of a man iustified.

The second, is taken from those testimoni∣es, which testifie, that faith is the be∣ginning of righteousnesse, and hereby the formall cause of Iustification.

Rom. 4. First, there is a two-fold im∣putation, as in that very place the A∣postle noteth: the one of debt, the o∣ther of grace: and the Apostle trea∣••eth of this, and not of that. Secondly, ••••th Faith is the instrumēt, it is no strange ••hing, if (as it is vsually the manner of ••nstruments,) the name and the office

of the thing, whereof it is but the In∣strument, bee attributed vnto it.

1. Cor. 3. First, A foundation is vsually considered two wayes; properly, or by a Metalepsis: properly, Christ is so; but by a Metalepsis Faith, which hath re∣spect to Christ. For distinctions sake, the one may bee calledi 1.1 the first; the other to the first. Secondly, a foundation is eyther vnderstoode to bee, as a part of a building, or a ground of a building. Christ and Faith are sayd to be the foun∣dation of the Church, not properly, as they are a part thereof; but as they are the Ground, and Base of the same.

Act. 15. First, the hearts are justi∣fied by faith, not as the cause, but as the Instrument; not by effecting, but by affecting or applying. Secondly, the place it selfe doth manifestly distin∣guish Faith, which is onely the inner in∣strumētal cause, from the cause properly Efficient, to witte, the Father, in the Sonne, by the holy Ghost.

The third, is taken from those Testimo∣nies,

which teach that Remission of sinnes is obtayned by Faith.

Luke. 7. Ans. First, men are sayde to bee saved both properly of God, our onely Saviour; and figuratiuely, by the meanes, which it hath pleased God to vse, eyther inward as faith; or outward, as the voyce of the Gospell, and the signes thereof. Secondly, the efficacy of faith, wholy dependeth vpon the ob∣ject, which it apprehendeth: and it is sayde to saue, for that it is the effectu∣all, and necessary Instrument of Salva∣tion, like as the Gospell is called the power to every one that beleeveth vnto salvation.

Rom. 4. Ans. First, The Particle, (wherefore) noteth not the cause of the Consequent, but of the Conse∣quence. Secondly, it is there shewed, not what the habite of faith deserveth, (sith faith and merites are opposites) but what is the vse, and effect of true & naturall faith.

Rom. 10. Answ. First, the Apostle

doth neyther make preaching the cause of faith, nor faith the cause of invoca∣tion, and salvation: but teacheth, that, as that is the Instrument of the one; so this is of the other. Secōdly, the degrees of Salvation are reckoned vppe by the Apostle, which are badly confounded with the causes thereof. Thirdly, those things, which Faith obtayneth by In∣vocation; it obtayneth as an Instrument, and not as a Cause, because all the po∣wer of Faith, consisteth in Relation.

Heb. 11. Ans. First, men please God by faith, not for faith. Secondly, whatsoever examples are cited; they note not the merite of Faith, but the vse, and effect thereof.

The Fift Argument, is fee from two prin∣ciples; the first whereof, is the Formal Cause of Iustification, which the Ad∣versary affirmeth to bee righteousnesse inherent in vs: The second is the merite, and necessity of good workes. Of the former, wee shall treate in the explication of the Formall Cause, of the

latter, in the place concerning good workes.

Notes

• i 1.1

  Primum, ad primū.