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THe Second degree of Application which is here made on the behalf of God, is Iustification.
It is needefull that the verity of this Iustification bee declared two wayes: by Anotation of Words, wher∣of
there is vse in the explication of this doctrine: as also by definition of the thing it selfe, according to all the cau∣ses.
The Words, whose doubtfull signi∣fication is to bee taken away, lest they should in the doctrine it selfe breed a∣ny difficulty, are chiefly two; Iustice, and Iustification.
Iustice, (which indeede is of the Person) is two wayes vsually conside∣red: one way, in the manner of quali∣ty, or Inherence; and it is the obedi∣ence of the Law, which wee performe to it: the other, in manner of Relati∣on, or Imputation; and it is a gracious giving of another mans obedience for vs performed: that, is called the righte∣ousnesse of the law, or Works: this, of the Gospell, or Faith: that, is in the per∣son subjectiuely; this, of the Person by Grace of Imputation. It is needefull, that both bee distinguished, because there is a diverse vse of both; of this, in the Private, and inward court of the conscience before God: of that, in the
publicke, and outward Court of christi∣an profession before men.
Iustification generally considered, is the very application of righteousnes: but specially, if wee treate of righte∣ousnesse inherent, it is the effecting of a certaine habituall holines in man, which signification is most vnusuall, and vn∣proper: if wee treate of the righteous∣nesse of Imputation; it is a gracious Im∣putation of another mans righteousnes by faith; and so an absolving of a man before God.
And this signification, as most pro∣per, and vsuall, both the common cu∣stome of tonges,a & the proper phrase of the holy Scriptures doe confirme.
The common custome of tongues; for as with the Grecians, to justifie hath two significations, besides (or without) the doctrine of Iustification; the one, to judge and pronounce one just, by publicke judgement: the other, after the cause is judged, judiciously to pu∣nish one: so, that there is the same vse of the word with the Hebrewes; two
things doe most evidently proue: first, the direct and most frequent vse of that word in court, or pubilcke judgements, causes, and actionsb: secondly, the manifestc opposition of condemnation, and justification, as being contrariesd.
And in this signification the word to Iustifie, commonly importeth three thinges. To absolue a person accused;e to iudge one for righteous: to giue a testimony to one already Iustified; as also rewardes, which are due to the iust and innocent.
If you respect the proper phrase of the Scripture by iudiciall proceeding, it proposeth the whole doctrine of Iustifi∣cation: this the Phrases of speaking, which the Scripture vseth; as also that whole manner and course of our Salva∣tion, which it describeth, doe proue.
The Phrases, which in this point the Scripture vseth, do proue; some by way of deniall, that, hee which is iustified, is not condemned, not iudged: and that sinnes are not imputed vnto him: f some by way of affirmation doe proue, that
hee is made iust, is freede from the ac∣cusation, and condemnation of the law, that righteousnesse is imputed vnto him. &c.g
The whole course and manner of our Salvation is fully performed, as it were, by two degrees: by the knowledge of our misery, and the trust of Gods mercy. Of our misery, there are three partes: the Offence, the Guilt, and the Punish∣ment. Of Gods mercy, there are three opposite parts; the foregiuenesse of the fault, the absolving from the guilt, and the freeing from the punishment. That whole course or proceeding, frō our mi∣sery to Gods mercy, is caled Iustificatiō, by a signification taken from common pleadings:h or from the Lawyers.
Iustification therefore is properly a free iudiciall action of God, whereby hee iudgeth the elect in themselues subiect to the accusation and maledicti∣on of the Law, to bee iust by faith, through Christ by imputation of his righteousnesse, vnto the prayse of the glory of his Grace, and their owne sal∣vation.i
That this definition might be right∣ly vnderstoode, it is needefull that the Causes, which are orderly noted in the same, bee two wayes considered, ac∣cording as Iustification is taken, eyther Actiuely, in respect of God, who iusti∣fyeth; or Passiuely, in respect of man, who is iustified.
The Efficient cause of Iustification, taken actiuely, is God the Father, in the Sonne, by the holy Ghost:k for it is in him to absolue (or acquite) the guil∣ty person, by whose Iustice hee is made guilty: in him to pronounce one iust, whose will is a rule of Iustice: Lastly, in him to giue iudgement of life or death, who by nature, right, and office, is su∣preme iudge.l
Of this Efficient, there is a double Impulsiue cause; Outward, and Inward: the Inward, is the onely mercy of the father,m both in regard of his good ple∣sure, which predestinated vsn into the adoption of sonnes,o as also in regard of thep disposing, and dispensation,
which both ordained the Sonne for this end, and applyed the benefite obtayne•• by the Sonne vnto vsq. And this is the grace, which in Scripture if called the Grace of r Free gifts; in Schooles, the Grace that maketh one acceptable; and among the common sort, the Grace that freely giveth, and is alwayes opposed vnto workes, which are called the gifts by grace, or of grace freely givē; because God tooke not the first cause of Iustifica∣tion from vs, or our workes: but in him∣selfe, and from himselfe, for the vn∣searchable riches of the glory of his grace.
Wherefore, there can bee from vs no disposition, and preparation, which of the Popelings is surmised to be necessa∣ry for the bringing in of the forme of Iustifications: for albeit there bee two speciall degrees of preparation, if not in time, at leastwise in nature, go∣ing before Iustification; to witte, the feeling of our misery, and a confused knowledge of Gods mercy: yet none of these maketh for the manner of the
Efficient Cause, not onely concerning the condigne, but not so much as con∣cerning the congruent.
The outward impulsiue cause is Christ, God-man, both in respect of his merit, as also of his efficacy and operation.
Of his merite, because both by obey∣ing and suffering in his life and death, he purchased for vs the benefite of Iu∣stification.t
Of this Efficacy, because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word, & conferring it by the inward and effectuall operation of his spirite.u
On mans behalfe, that, which is, & is called reductiuely the Efficient cause of the Passiue Iustification, is wholy Instrumentall; and it is saith, by which, not, for which, we are sayde to bee iusti∣fied, both in respect of her Correlatiue, as also in respect of her cōtrary, the law and good works.
Of her Correlatiue, because the whole forme of saith, as it is justifying, con∣sisteth in relation: neyther is it sayde,
to justifie vs, as it is a quality, but as it is occupied relatiuely, in the applying of her Correlatiue.u
Of her contrary: because the good workes, which are required in the per∣son of him that is justified, are excluded from the merit of Iustification; as in the place concerning Earth and Workes shall be spoken more at largex.
The matter of Iustification, which on Gods behalfe is considered actiuely, is two fold, according as there are two parts of Iustificatjon; the Remission of sinnes, and the obedjence of Christ.
For, because wey procured vnto our selues both the bond of death, and the deprjuation of righteousnesse, and life, both were needful for our Iustificatjon, that both our sinne might bee abolished by Remission, that wee might be freed from death, which is the wages of sinne, and that righteousnesse might bee com∣municated vnto vs, to the end we might attaine vnto lifez.
By the name of Remission of sinnes, we vnderstand that gratious act of God,
whereby hee perfectly forgiueth and remitteth the fault, and the punishment, for the merit and satisfaction of Christ:a The foundatiō hereof is the righteous∣nesse of Christ, not his Essentiall and Di∣uine,b nor yet his habituall, which was his originall righteousnesse opposite vn∣to our originall righteousnesse, or spot of nature; but his actuall righteousnesse, which is the effect of both: namely a most perfect obedience, performed to the Father, both by satisfaction for sin, and by fulfilling of the Law. For the obedience of Christ is two fold; oppo∣site to the double bond of man after his fall; actiue, for the fault; passiue, for the punishment: or both, for both.
The Actiue obedience is a perfect performance of Gods law, which Christ fully and perfectly executed even to the vtmost titlec of the law: the necessitie hereof, in the worke of our Redempti∣on, and Iustification, three things doe prooue: the Iustice of God, the office of a Mediatour, and our Salvation.
The iustice of God: for if you eyther
respect his nature, wherby he is infinitly iust, he ought not to saue man, but by the same manner of iusticed; eyther proper to vs, or freely imputed; or (if we respect) his will revealed in the law, which is an vnmoueable 〈◊〉〈◊〉 of Iustice, he hath prescribed none other way vn∣to life, than obedience.
The office of Christ the Mediatour: for, wheras he, as our surety was bound, by a voluntary dispensation, to vnder∣goe, and performe those things, which we our selues were necessarily bound to vndergoe and performe; it was needfull that he should not onely suffer death for vs, but also performe the law, because we were bound vnto bothe.
Our Saluation: for, whereas two things are necessary for the same, a free∣ing from death, and a giuing of life; it was needfull, we should obtaine the one by the purging of sinne, and the other by the gift of righteousnessef
Hence it is, that Christ is said to be the end, and presection of the law vnto Sal∣uation, to every one that beleeveth; and
the actuall obedience of Christ, whereby we are made just, is in the Scripture, op∣posed to the actual disobedience of A∣dam, whereby wee are made sinnersg.
Adde further, that in the very passiue obedience, the actiue neverthelesse doth of right challenge vnto it selfe the chief∣ty; for the suffering doth not simply ju∣stifie, but as it is the suffering of Christ voluntarily presenting himselfe to God the Father, by his Eternall Spirit: wher∣vpon the same Christ, by offering him∣selfe, as a sacrifice suffered; as a Sacrifi∣cer performed it.
The Passiue obedience of Christ, is the sacrificing, or suffering of Christ; very necessary in respect of God, of Christ the Mediator, and of vs. Of God, because his justice must haue beene sa∣tisfied by punishment. Of Christ, be∣cause he, being our surety, ought to haue payde our debt. Of vs, because it was needefull, that we should be freed from death by deathh.
The Subiect of this righteousnesse, is Christ alone, in whom subiectiuely that
habituall Iustice is inherent, and from whom, that both actiue, & passiue obe∣dience proceeded, which wee called a∣ctuall righteousnesse.
The matter of Iustification, which is considered Passiuely, are men elect;i Of this matter, there is commonly had a double notion; the one according to Nature; the other, according to Grace supernaturall; according to nature, they are sinners, and therefore subiect to the accusation and malediction of the law:k according to grace supernatural, they are beleevers, or ingraffed by faith into Christ.
The forme of Iustificatiō, taken actiue∣ly, is a feee imputation of Christs actu∣all righteousnesse, whereby the merits and obedience of Christ are applied vn∣to vs by vertue of that most strait com∣munion, whereby hee is in vs, and we in him.
The forme therfore consisteth in Re∣lation; in which the vnity that ariseth thereout, hath between both boundes, the manner of a forme: and consisteth
rather in the issuing forth, and the ha∣bite, then in the inherence. Hence it is also, that Relation is saydem not to bee his, but to be in respect of another. Now, it is receyved by right of the gi∣ving, and acceptance of the merites of Christes obedience: for this imputed righteousnesse is grace, and not nature; the communicating of a benefite, not a Real, or habitual possession of the righ∣teousnesse, or substance of Christ: Last∣ly, an Imputation, not a passible quality inherent in vs.
In this Imputation we consider two things: the truth thereof in it selfe, and the manner of the truth thereof in vs.
Of the truth in it selfe there are two bounds, Righteousnesse, and the Im∣putation thereof: between these there is a relation, because Christ hath perfect righteousnes, for no other end, then that hee might impute it; nor imputeth any other thing then righteousnesse; nor is our righteousnesse any otherwise then by Imputation.
The manner of the truth thereof in
vs, is in the Scripture two wayes limit∣ted: whereof, the former teacheth vs, that wee are iust, not in our selues, not in our owne righteousnesse; but by the righteousnesse of Christ, which being out of vs, is made ours, by right of gi∣ving. Hence wee are sayde to be made the righteousnesse of God in himn: the second teacheth vs, that we haue righte∣ousnesse, as Christ hath our sinne: now he hath it, not subiectiuely, or inherent, but by imputation. Hence is thato op∣positiō made by the Apostle in the place already cited, to wit, of Christ, whome God made sinne for vs; and of vs, who were made the righteousnesse of God in him.
And according to this forme of Iusti∣fication; there is one and alike Iustifica∣tion in all men, though in diverse accor∣ding to the measure of him that appre∣hendeth, it be after a divers maner mo∣dified.
The former ••efore of Iustification is not an ha•••• ••al sāctity inherent in vs; for, albeit Iustification & Sanctification
agree in the Efficient causes, (as well Gods grace, as Christs merit:) in the Instrumentall (cause) to wit, faith, by re∣ceyving that of the one, and by effec∣ting that of the other. Lastly, in the scope and end, (for they tend to one end, saue that the one is as the cause, the other, as the way,) yet they much differ, both as touching the substance, and as touching the Adiuncts.
As touching the substance; that is, as touching all the causes: for the matter of Iustificatiō, is the obedience of Christ; of Sanctification, our owne obedience; the one perfect, the other vnperfect; the forme thereof that, is the Imputation of Christs obedience; but of this, the drawing backe of our minds from vn∣pure, to pure qualities. Of Iustification, there is no neerest, and inward efficient cause; but of this (Sanctification) the wil of man is, being the beginning of human actions: the end of that is the peace of conscience; but of this, an open testifying of the reconciling of our selues with God.
As touching the Adiuncts; because they differ, first in the maner of effecting; for that is effected by right of donation; this by maner of alteration: secondly by the Effects: that absolveth vs in the iudge∣ment of God, This doth not. Thirdly, and lastly, in continuance; for, That shall haue an end with this life; This shall endure for ever.
The Forme of Iustification, taken passiuely, is the application of Faith. Hence it is, that wee are sayde to bee savedp by faith, through faith, of faith; of which wee haue spoken in the cause Instrumentallq.
The End of Iustification, taken actiue∣ly, is the glory of God, in the won∣derfull tempering of his Iustice, and mercyr. Of his iustice, that he would haue his Sonne to satisfie it: of his mercy, that he would impute his sonnes satisfaction vnto vs.s
The End of Iustification taken passiuely, is peace of Conscience, and e∣ternall salvation.
IN the searching out of the interpre∣tation of a Word; the derivation and composition of the Word, is not sim∣ply to bee looked vnto, but the vse, and the propriety of the same.
THe vse of the Word Iustification, is vsually two-fold: for eyther Iustification is taken properly; or in a signification translated from the spe∣ciall to the generall, by an abuse of speech; it importeth all those thinges, which follow Iustification.
THere are two orders of Testimoni∣es concerning Iustification: the one Legall, the other Evangelicall: the testimonies of the Legall Iustice, do teach what manner of iustice standeth before the Tribunall of God: the te∣stimonies of the iustice of faith, or those, which are Evangelicall, doe, some per∣taine to the causes of Iustification; some to the outward signes, and testimonies of the person iustified: Lastly, some to the comprobation of the worke done by faith.
Rom. 5.16.18.19. Ans. First, there is a manifest opposition of condemna∣tion, and justification. Now, whereas thinges opposite are vnder the same kinde; it must needes be, that iustifica∣tion, as well as condemnation, is a ju∣diciall
Act. Secondly, as condem∣nation is never taken out of that signifi∣cation, which belongs to places of judg∣ment, and pleading: so justification which is made before God, is never ta∣ken from the effect of infused grace. Thirdly, the judgement of God, is ac∣cording to truth as well, when hee pro∣nounceth vs just, for the imputed righ∣teousnesse of Christ, as, when hee ma∣keth vs just by the power and vertue of his Spirite: both truely, though diver∣sly: the one perfectly, the other vn∣perfectly.
Dan. 12.3. Ans. Iustification in the signification, belonging to courts of pleading, is two-fold: the one imme∣diate, the other mediate: of this spea∣keth the Prophet, whereby God by his Ministers absolveth sinners, as by the same hee bindeth, and holdeth sinners: and it is a Figure familiar in the Scrip∣ture, to attribute that to the Instrument, which is proper to the cause.
Esa. 53.11. Answ. First, the He∣brew word, in the third conjugation,
signifieth to pronounce one just, as in the first, it signifieth to be just positiue∣ly. Secondly, the Text hath not (in his Knowledge,) but, (in the knowledge of himselfe,) whereby is declared not the manner of Iustification, but the Instrument, or faith expressed by a cir∣cumlocution.a Thirdly, it is one thing to treate of Christs righteousnes, which in him is inherent subjectiuely; and a∣nother thing of that, which by Grace is imputed vnto vs. Fourthly, Christs satis∣faction, is the meritorious cause of Iusti∣fication, which is become onely ours by benefite of Imputation.
Apoc. 22.11. Ans. Iustification in the iudicial signification, noteth out two things, according as there is a two-fold Court; the one of Conscience before God, the other of holinesse before men: for it importeth to bee absolved eyther before God, by the righteousnesse of faith; or before men, by the righteous∣nesse of workes. In the first significati∣on, the sense is thus; Hee that is iust, let him be iustified still: to witte, by ap∣plying
vnto himselfe, the continuall re∣mission of his sinnes, and the imputati∣on of Christs righteousnesse. In the se∣cond, the sense is thus; Hee that is iust, let him bee iustified still; that is, he that desireth to bee iust, let him bee in∣formed more and more, vnto Iustice and holinesse; eyther of both wayes, the iu∣diciall (or law) signification remay∣neth.
1. Cor. 6.11. Answ. First, there is a fallacy of conioyning: for these three are not ioyned together, as if they wereb of one signification; but as subordi∣nate, and opposite to the three-folde accusation going before: for to those corruptions, whereof hee treated; he op∣poseth washing: to defiling, or vnrigh∣teousnesse, fornication, covetousnesse; hee opposeth Sanctification: but to Guilt, which hee expresseth in these wordes; They shall not inherite the king∣dome of God: hee opposeth Iustificati∣on. Secondly, hee treateth of Iustifica∣tion, which is made in the name of Christ, and not of that, which is by a
certaine infusion, or inherent righteous∣nesse.
THat Faith alone doth not iustifie, Bellarmine proveth by fiue Argu∣ments.
First is, That the Fathers and Scriptures doe attribute the power of Iusti∣fying, not onely to Faith, but also to other vertues. Chap. 13.
FAITH, in the Scriptures, and with the Fathers, is wont two wayes to be considered; one way, properly, accor∣ding to the Nature of Faith simply; the
other may figuratiuely, that is, by ah transumption, & correlatiuely, where∣by faith apprehendeth her obiect: after the first manner, Faith is sayde not to be alone, after the latter, it is sayde alone to iustifie.
Iustification, which is the actiō of faith is considered two wayes; eyther ge∣nerally, for that whole missery of our re∣conciliation, with God; or particular∣ly, for the principall, and speciall part thereof, which consisteth in the appli∣cation and imputation of Christes righ∣teousnesse. The ground of the one, is Generall; the Instrument of the other, is particular.
FAith is considered one way in the person of him that is iustified; ano∣ther way in iustification it selfe; & ano∣ther way in the effect of Iustification. In the person of him that is iustified; it is the roote, and beginning of all vertues:
In the act of Iustification, it is the in∣strument; in the effect, it is the dore of life, the gate, and way into life.
THe feare of the Lord, in the Scrip∣tures, and with the Fathers, is ta∣ken aequivocally: for it signifieth ey∣ther the fore-goer, (or antecedent) of Faith, or faith it selfe, or the consequent of Faith: the Antecedent of Faith, be∣cause feare is the first degree of faith vnto Iustification; First, not in time, but in order of nature: Faith it selfe, because the feare of God in Scriptures very often signifieth the whole worship of God, knowledge, and trust, that is Faith it selfe. The consequent of Faith, because the feare of God, or that desire to avoyde sinnes, and to performe righ∣teousnesse followeth faith, as the fruite, the good tree. Now, whatsoever things are attributed to the feare of God by the Fathers, or in the Scripture, they are attributed eyther in the second signi∣fication, by a Synecdoche; or in the third
by a Metonymy.
THe Word (Hope) is sometimes ta∣ken for trust it selfe, according as the same Verbe signifyeth, sometime to trust, sometime to hope. In which signi∣fication it is taken of the Fathers, and in the Scripture, in the places cited by Bel∣larmine: sometimes it is taken oppo∣sitely, so that faith is of things past, and present; hope, onely of things to come.
TRue loue, which in this world can never be perfect, is neyther in time, not nature, before Iustification: seeing that it, beeing, as it were, the effect by is∣suing forth followeth faith, as the nee∣rest cause; neyther doe the places of Scripture, which are alleadged, point out the cause of the remission of sinnes, or of Iustification, but the Adiunct, and the necessary consequent thereof.
THere is a two-fold repentance pro∣pounded in the Scriptures, a true and an hypocriticall. Faith defineth and limitteth the true; but the want of faith the hypocriticall: and therefore those things which are attributed in the scrip∣tures, and by the Fathers, to the true re∣pentance, they are attributed, not in re∣spect of it selfe simply, but in respect of faithd after a sort. Adde further, that by a frequent and vsuall Metonymy in the Scripture, that is attributed to the Effect, which is proper to the cause.
THe Purpose, and desire truely to receaue the Sacrament, as also a purpose and desire of a new life, and o∣bedience, are excluded from Iustificati∣on, but not from the person justified for the cause of Iustification is one thing, & the quality of the person justified, is an other thing: neyther are the effectes to be confounded with the causes, or the
causes with their effects.
IT is one thing to treate of Faith, as it is considered absolutely, as a quality; but another thing, as it is considered relatiuely, as an Organ, and Instrument; being absolutely considered, it cannot be separated from good works; but con∣sidered relatiuely, it justifieth without workes: because it alone is the Instru∣ment of Iustification, and not workes: & so it is never alone, yet it alone wor∣keth in the worke of Iustification.
ANd yet it followeth not, that faith justifieth with vices as it justifieth without workes: because Faith onely
is cōsidered exclusiuely without works, as it iustifieth, and not what it is iusti∣fying.
WHerefore that third point also, is in cōsequent, that faith if it be alone, shall also alone iustifie vs, because as Iustification is never separated from faith, so neyther is faith from workes. As also, that is an Inconsequent, if the eye alone seeth, therefore it shall see al∣though it bee alone.
BVt that, which the Adversary pro∣veth, that true faith may in very deed, bee separated from loue and other vertues, leaneth vpon no ground: and first, as touching the places in Iohn. 15. there is speech of faith historicall, in 1. Cor. 13. Of faith, of miracles. In Iames, 2. Of faith temporall, or hypocriticall. Secondly, as touching the argument taken from the state of the Church, hee
playeth with the doubtfull signification in the word (Faithfull,) who in the places now cited, are so called, for the outward profession of faith, and the communion of the Churches, and not according to the inward truth, and for∣mall manner of faith, and the Church. Thirdly, as touching the argument, ta∣ken from the proper manner of faith, and loue, it leaneth both vpon a false consequent, and a false supposition: for this is a false consequent, in that albeit there bee two vertues, yet they may mutually be separated the one from the other. This also is a false supposition, in that loue springeth not necessarily from faith: for God hath given Faith, as the mother, & begetter of loue. Fourth∣ly, as touching the absurdity, there is none: for Iustification shall not there∣fore depend vpon workes, because it is not without workes: whereas these are two divers propositions, to bee without workes, and to iustifie without workes.
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.
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.
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 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 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.
THere is one Iustice Create, and ano∣ther Increate; the one is of God, & of Christ, as hee is God: the other of the Creature, and of Christ, as hee is a creature.
THe Create righteousnesse, is eyther of the Person, or of the cause: by that, some person is judged just; by this, a righteousnesse of the Cause of some controversie is vnderstoode: the righteousnesse of the Person, to speake properly, is in Christ.
OF the person, there is one inherent; another Imputatiue: that was in
Christ; this is in vs, by the worke of the Spirite, for Christ.
INherent righteousnesse, is eyther ori∣ginall, or habituall; or else actuall: both of these were in Christ, yet pro∣perly, he imputeth this onely.
ACtuall righteousnesse, is eyther perfect or imperfect; this is in vs; that in Christ.
PErfect actual righteousnesse of Christ consisteth in a double obedience; whereof the one is called the obedi∣ence of the Law, the other obedience vnto death.
THe obedience of the law, which is truely and properly the effect of the person, being the mediator; neyther
ought, nor can bee called, eyther a part making the person; or a quality pertay∣ning to the making of that person.
THe places of Scripture which treat of Christes death, are not to bee taken exclusiuely, or oppositely, but fi∣guratiuely, or Synecdochically, for the last accomplishment of the whole o∣bedience.
The Arguments, which Bellarmine bringeth against the truth of this cause, are of two sorts: for first, hee endea∣voureth to proue by certaine reasons, that our inherent righteousnesse, is the formall cause of our righteousnesse. Se∣condly, he impugneth the imputation of Christs righteousnesse.
The first he endeauoureth to perform by 8. Testimonies. Cap. 3. Lib. 2. De Iustificatione.
The first is in Rom. 5. Of which wee haue treated in the explication of those places, which were alleadged a∣gainst the true nature of the name, or word.
The second, is in Rom. 3. Answ. First, the Grace of God is taken in Scripture aequivocally: First, for the free and eternall favour of God, wher∣by hee made vs acceptable to him selfe, in his beloved Sonne: and this is the Grace that maketh acceptable. Second∣ly, for the giftes, by Grace, whether outward, or inward, whether generall, or particula; and that, in the place ci∣ted, it is taken in that signification, and not in this, three thinges doe proue. First, because the Apostle excludeth the righteousnesse of the law, which is of works; to the end hee might esta∣blish the righteousnesse of faith, the causes whereof, hee reckoneth vp. Se∣condly, because, what hee called free∣ly, hee expounded by grace, that not onely the workes that goe before; but also those that follow, after faith might
bee excluded. Thirdly, because the A∣postle opposeth the very same Grace, cap. 4.2.4. against Abrahams works, howsoever proceeding from the re∣nuing of the Spirite. Secondly, neyther in deed, doth the conjoyning of those two words, Freely, and by Grace; (sith the one expoundeth the other accor∣ding to the Scripturall Phrase of spea∣king:) nor doth the force of the Pre∣position (by,) which is not found in the originall Text, and very often in the Scripture, noteth the efficient; nor doth the Efficacy of Gods grace, the effect whereof ought necessarily to be distin∣guished from the Cause: nor lastly doth it, because loue in Scripture is called any Grace (whereas both the loue of God towards vs, is a grace ma∣king acceptable, and ours towardes God is a grace freely given,) any way infringe that interpretation.
The third, 1. Cor. 6. To this wee haue aboue answered.
The fourth. Titus 3. Answ. First, the Effect is badly confounded with the
cause, to witte; Iustification, with Re∣generation, and Renovation; for the matter of that, is the righteousnesse of Christ; but of this, our Inherent righ∣teousnesse. Secondly, neyther doth the Apostle call Renovation, Iustification; sith hee expresly distinguisheth the one from the other. Thirdly, the Apostle sheweth not the cause, but the vse of Renovation, or good workes, when he sayeth; that being justified by the grace of God, wee might bee heyres, accor∣ding to the hope of everlasting life.
The fift, Heb. 11: Ans. First, there is a two-folde righteousnesse, Imputed, and Inherent: by both they are called Iust, (or righteous) but after a divers manner: by that, by way of Relation, and perfectly before God: by this, In∣choatiuely, Subjectiuely and vnperfect∣ly. Secondly, the perfection, which is ascribed vnto the faithfull, in the Scrip∣ture, hath a three-fold respect; the first, of Gods councell from everlasting: Se∣condly, of the foundation in Christ; last∣ly, eyther of comparison, and oppositi∣on
vnto other mēs vnrighteousnes, or of the end, or tearme of perfection, vnto which it tendeth: besides these respects, there is no perfection of the faithfull in this world. Thirdly, the nearest cause, in deede of a righteous worke, is inhe∣rent righteousnesse; but the chiefe, and principall cause, is the Spirit of Christ; imputing his righteousnes to vs, and by the power of that imputed righteous∣nesse, working this inherent righteous∣nesse in vs.
The Sixt, Rom. 8. 1. Cor. 15. Ans. first, our Conformity with the Image of Christ, whereof mention is made in the Scripture, is threefold: the one, vnto the image of glory, being opposite to that, which is vnto the image of Christs afflictions: And of this the Apostle treateth in the cited places. The se∣cond, vnto the image of Christs obedi∣ence, which, in deede, in this world, we performe vnperfectly: but Christ ap∣plyeth the same to vs, as perfectly per∣formed for vs. The third, is of the death, buriall, and resurrection of Christ. Se∣condly,
of Christs righteousnesse, there is a double vse: the one principall of satisfaction, and merite: the other, ex∣emplary, and of document: as touch∣ing satisfaction, Christs righteousnesse is imputed to vs; as touching example, it is the rule of our inherent righte∣ousnesse. Thirdly, the opposition, which is made betweene the image of the first Adam, and the second, accor∣ding to the sense of the Apostle, in both places, hath respect vnto the mortali∣ty, and immortality, the earthly, and heavenly qualities of the body; & not properly vnto sinne, and Christs impu∣ted righteousnesse.
The seaventh, Rom. 6. Ans. The word Iustification is taken two wayes; properly, and improperly: Properly, when wee are sayde to bee justified by the cause; Improperly, when wee are sayde to bee justified by the effects. Se∣condly, the Apostle treateth of our Sanctification, and the two parts ther∣of; the mortifying of the old man, and the quickning of the new of both which
partes, hee giues vs an example in the death and resurrection of Christ. Third∣l••, to bee justified, signifieth to bee freede, according to the proper phrase of the Hebrewes, who comprehend the Consequent with the Antece∣dent.
The eight, Rom 8. Answere: First, the degrees of our Salvation, Adopti∣on, and Iustification, are badly con∣founded together. Secondly, of Adop∣tion, there are two considerations; the one, according to the truth, and foun∣dation thereof, in the eternall counsell of our Election: the other, according to the fruition, and accomplishment thereof in the other life. In that sig∣nification, Adoption goeth before Iu∣stification: but in thi, Adoption is the bound, and end of Iustification. Third∣ly, it is one thing to call Iustification Putatiue, and another Imputatiue: that, as being false, is falsely also faigned vnto vs: this, is no lesse true, then if we our selues had it subiectiuely, because of the truths sake, both of Gods pro∣mise,
and our coniunction with Christ.
IT is false; for whereas there are two sorts of testimonies, some expressed, and some by consequent: the thinges that follow, proue, that both are found in the Scripture, and with the fathers, concerning the imputation of Christs righteousnesse. there are two expresse testimonies, (among the rest) in Scrip∣tures. Rom. 4.6. 1. Cor. 1.30. And by Consequent, these are speciall: first, That the remission of sinnes, which is the second Part of Iustification, is ex∣pressed in Scriptures, by the name of not Imputing. Rom. 4.7. & 8. Second∣ly,
that the Apostle denyeth any pro∣per, or inherent righteousnesse, to the end, hee might establish that, which is of Imputation by faith. Phil. 3.8. Thirdly, because looke what the maner of our sinne is in Christ; the same is al∣so the manner of Christs righteousnes in vs; to wit, in both by imputation. 2 Cor. 5.21. The testimonies of the fa∣thers, are also frequent.
FIrst, whether you respect Gods truth, Imputation of righteousnesse is conjoyned with the Remission of sinnes. Dan. 9.24. Rom. 4.6. & 7. Or whether you respect our Salvation, it was behouefull also, that the two parts of Iustification should bee oppo∣sed to a double evill, wherevnto wee were subiect: to punishment, remission of sinnes, to offence, imputation of righteousnesse. Or lastly, whether you respect the satisfaction of the Law, two things were necessary; the first, that
wee might bee freed from the punish∣ment, which the law threatneth: second∣ly, that wee might fulfill the law, and so might bee made like vnto Christ. Se∣condly, neyther doe the places, which are cited, concerning the Remission of sinnes, take away the Imputation of Christs righteousnesse, sith the thinges, which put themselues one with ano∣ther, cannot duely be put one against another. Thirdly, the opposition, which is made in Rom. 5 hath not respect to the manner of inherence, or imputati∣on, but to the Causes, Effects, and Sub∣iects of salvation, & condēnarion: The Causes of salvation being the obedience of the second Adam; but of Condem∣nation. the disobedience of the first: The Effects, that by the one, wee are made iust; by the other, Sinners. The Subiects, on both sides, there are many men found, to witte, in the cause of condemnation vniversally, but in the cause of Salvation generally.
FIrst, there is a double vse of the Im∣putation of Christs righteousnesse: the one is, to absolue vs before God; the other, to cover the imperfection of our righteousnesse: that is Primary, this Secondary. Secondly, the perfection, which is attributed to Faith, Hope, and Charity, is tearmed so aequivo∣cally, and is to bee expounded, accor∣ding to that three-fold respect thereof; of which, we haue before spoken.
FIrst, wee are sayde to be Formally iust, eyther subiectiuely, or by relati∣on: subiectiuely, by righteousnesse inherent in vs, which is vnperfect: re∣latiuely, by Christs righteousnes, which is perfectly imputed vnto vs. Secondly, it is false, that a thing should alwayes haue a name outwardly from the qua∣lities, which may bee inwardly sith, e∣ven in naturall thinges, the bodies of the starres shine not with their owne,
but with ab borrowed light, that is, by the benefite of the Sunne. Things sub∣ordinate, doe not disagree, neyther are they two contrary formes; to wit, the outward, and the inherent, sith that is both the fore-going, and forming cause of this.
IF you respect the truth of righteous∣nesse imputed vnto vs, wee are ac∣counted truely righteous before God, no lesse then Christ; but, if you respect the quantity and subiect, Christ is more righteous then wee: because hee is so actually, wee imputatiuely, hee subiec∣tiuely, wee relatiuely in him, vnto him: and therefore wee cannot, nor ought to bee accounted Redeemers, and Savi∣ours; for that, of Christs actions there are two sorts, the one is of them, which being named in the Abstract, (or devi∣ded) do not so much signifie the office of Christ, as his benefite obtayned for vs: the other of them, which in the
Concrete (or conjunction,) doe not so much note out to vs, the benefite, as his personall office. The names of those are wont to be changed; but the names of these, are bounded in the person of Christ.
OF the restoring of Gods image in vs by Christ, there are two parts: the abolishing of the depraved Image, and the renuance of the same; That is performed by the Imputation of Christs righteousnesse, This is by the benefite of sanctification, or inherent righte∣ousnesse; and both wee haue of Christ.
FIRst, there is a double considerati∣on of Christ; the one as touching himselfe, the other as touching vs; whose person hee tooke vpon him: in respect of the former, Christ is sayd to be just, holy, &c. In respect of the latter,
hee is saide to bee made sinne, the curse &c. Secondly, albeit it sinne bee called a sacrifice, according to the Hebrewes proper forme of speech, yet the man∣ner of opposition, in the cited place re∣quireth, that hee bee rather sayde to be made sinne, that is, a sinner, not in himself but by the guilt of all our sinnes imputed vnto him: a figure of which thing, the two he Goates were, whereof mention is made. Leu. 16.
FIrst, there is a two-fold fairenesse of the Bride: the one, which shee hath of her Spouse, by perfect imputation; the other, which shee bath in her selfe, by a beginning in this life Secondly, the beauty of Christ, and of his church dif∣fer not in Forme, but in the Subj ct, and manner of propriety: for, in Christ is fayrenesse, by manner of inherence; in the church, by manner of imputation. Thirdly, shee is sayd to bee faire among women, not opposed to Christ, but to o∣ther
women.
FIrst, the Purenes, wherewith wee are prepared for the seeing of God, is, as well that, which we haue by Impu∣tation, as that, which is in vs subiectiue∣ly in this life. Secondly, neyther is im∣putation a vaine thing onely, which may seeme, or onely be thought to be; for it is in very deede applyed vnto vs: & whereas Relation is not an idle thing, but an application vnto the bound thereof; it must needes bee, that this Imputation is some what, which wholy consisteth in Relation.
HEb. 9. Ephes. 5. Tit. 2. Ioh. 16. Ans. First, the word Sanctifica∣tion, isc of divers significations: for it signifieth Iustification it selfe, or the effect of Iustification: and in the first signification it is taken in the cited pla∣ces,
but not in the second. Secondly, these wordes Truely, and Imputatiuely, are badly opposed the one to the other: sith those things also, which are impu∣ted vnto vs, are as truely ours, as if they were in vs subiectiuely.
Idiotis∣mus.
2. Kin. 15.4. Deut. 25.1 Esa 43.9.
Pro. 17 15. Esa. 50.8 Rom. 8.33 ••4.
Antithe∣sis.
Esa 5.23 Exod. 23. Luc. 7.29.
Rom. 5.18. & 8.33
Forensi.
Rom. 3.24.25.
2. Cor. 5.19. 2. Cor. 6.21.
Esa. 59 1 Psal. 5••.4. Esa. 43.21. Mar 27.
Rom. 3.23.
Ephe. 1.5
Rom. 3.23.
Oecono∣miae.
Coloss. 1.12.
Eph. 2.8.9. Tit. 3.5. Eph. 2.4
Esa. 83.3. 1. Tim. 2.6. 1. Ioh 1.7 Rom. 8.30 31.
Rom. 1.16. 2. Cor. 5.19.
Gal. 3.8. Heb. 2.4. Rom. 1.17
Rom. 5.15. & 11.6 Ephes. 2.8.9.
Asiequu∣ti sumus.
Dan. 9.24. Gal. 3.13.
2. Cor. 5.19. Rom. 8.1. & 4.7.
Esa. 42.8
1. Cor. 1.30. Rom 5.19 2. Cor. 5.21.
Prou 17 Exod. 20.5
Rom. 8.3 Gal. 4 45.
Rom. 10 4 Rom. 5 19 20.
Heb. 10.14. Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7. Gal. 3.13.
Num. 8.33.
Rom. 5.8 10. Tit. 3.3. Eph. 2.12.13.
Rom. 8.30. Eph. 5.30. Ioh. 17 20.
Non esse eius, sed esse ad ali∣ad.
Cot. 5.21.
Autithe∣sis.
Per fidē, fide, ex fide.
Mar. 5.39. Rom. 3.7. Gal. 1.16. Eph. 2.8.9 Tit 3.5.
Eph. 1.5.6.7. Rom. 3.••6.
Rom. 5.1 Tit. 3.7.
Genere.
Per Peri∣phrasm.
Synony∣ma.
Metalep∣tice.
Secundū quid.
Quae, iusti∣ficans est.
Primum, ad primū.
Ascititio
Homony∣ma.