A TREATISE OF JUSTIFICATION.  
BY GEORGE DOWNAME, DOCTOR OF DIVINITY and Bishop of Dery.  JEREMIAH 23. 5, 6. I will raise unto David a righteous branch, and this is his name whereby he shall be called, jehovah our righteousness. 2 CORINTH. 5. 21. Him that knew no sin God made sin for us that we might become the righteousness of God in him. 
LONDON, Printed by Felix Kyngston for Nicolas Bourne, and are to be sold at his shop, at the South Entrance of the Royal Exchange. 1633.   

REVERENDISSIMO IN CHRISTO PATRI AC DOMINO, D. GEORGIO ABBATO ARCHIEPISCOPO Cantuariensi dignissimo, totius Angliae Primati ac Metropolitae amplissimo  
GEORGIUS DOUNAMUS EPISCOPUS DERENSIS HOC QVICQVID EST VOLUMINIS DE JUSTIFICATIONE Peccatoris, ceu grati Animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summaeque observantiae & amoris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicat consecratque.   

A Preface concerning the Apostasy of the now Church of Rome.  
THis ensuing Treatise, as it cleareth the Doctrine of the Gospel in that high point concerning our title to the Kingdom of Heaven: so it helpeth to discover the Apostasy of the now Church of Rome from the faith. For though the Papists do vaunt that their Church, meaning especially the See of Rome, is so far from falling away from the faith, that it cannot fall into errors in matters of faith: yet they cannot deny, but that in the latter times, 
a In novissimis ●…emporib. i. reg●…ance Antichrist. Ansel●…. in 1 Tim. 4. 1. Vid. Diatrib. de Anti●…h. & part. 1. l. 3. c. 1. §. 3.  and namely in the time of Antichrist, there should be a great defection from the faith, and as it were a Catholic Apostasy, whereof Antichrist was to be the head. Of this Apostasy the holy Ghost hath prophesied in diverse places of the Scriptures, as, 1 Tim. 4. 1. 2 Thess. 2. 3. Mat. 24. 24. Apoc. 13. 12, 14, 15, 16. And hath also set down the notes and marks whereby they may be known who make this Apostasy from the faith:  

As 1. 
c 1 Tim. 4. 1. 3.  to forbid marriage,  
2 To command abstinence from meats, both of them for religion and conscience sake.  
3 Idolatry, for that is by spiritual fornication to fall from God. Psal. 73. 27. Host 1. 2. 9 1. which by the Septuagint is thus expressed, Host 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. Ostentation of miracles, the proper badge of the Antichristian Apostasy in these latter times, 2 Thess. 2. 9 Mar. 24. 24. Apoc. 13. 14.   
All which notes I have proved in my Latin Treatise of Antichrist, properly to agree to the now Church of Rome, the forbidding of marriage, and commanding abstinence from meats, part. 1. lib. 3. cap. 2. & 3. Idolatry, ibid. cap. 3. §. 5. Miracles, lib. 6. cap. 1. §. 5. whereby it is evident, that the new Church of Rome, hath made this Apostasy. Now let us consider, in what respects the Church of Rome is revolted from the faith. By faith in this question we understand, not the habit or grace of faith, but the Doctrine of faith, Non id quo creditur, 
d This distinction is propounded by S. Augustine, de Trinit. lib. 13. c. 2. and by the master of the sentences. Sent. 3. dist. 23.  not that by which we believe, sed illud quod creditur, bu●… that which we do believe. In which sense the word faith is often used both in the Scriptures, and also in the monuments of Ecclesiastical writers. Now the Doctrine of faith is either general or special. The general are the whole canonical Scriptures, or the written Word of God in general, which is objectum fidei adaequatum, the even object, the rule and foundation of faith: so that whatsoever doctrine is contained in the Scriptures either expressly, or by necessary consequence, is to be received as a doctrine of faith, and whatsoever is not so contained in the Scriptures, is not dogma fidei.  
From the holy Scriptures, which God hath propounded to be the only rule of faith, they are revolted unto the doctrines & devices of men, by changing the rule of faith; which they have done diverse ways. For first, whereas the rule, the foundation, and chief principle of faith whereinto it is last resolved, is the authority of God speaking in the holy Scriptures; they have set up another rule, which is the authority of the Roman Church, and therein of the Pope; which they make the superior 
e Vid. Diatrib. de Antichristo. lib. 4. c. 6. & 7.  rule, from which the authority of the Scriptures themselves dependeth, and into which their faith is last resolved. For the Pope is, as they say, virtually the Church, and what they say in this kind to magnify the authority of the Church, is specially to be under stood of the Pope, who only for sooth hath an infallible judgement, and not subject to error, for, if you will believe them, a general or ecumenical Council without the Pope may err, but the Pope alone without a Council cannot err: yea, the authority of the Pope and Council together, is no greater than the authority of the Pope alone, from whom all Counsels have their authority, for ab arbi●… pontificis tota 
g Idem l. 3. 6. 49.  conciliorum authoritas pendet, quae tantam habent, quantam Papa indulget, and thus Bellarmine 
h De ●…ont. Rom. lib. 4. cap. 3.  denieth this assertion, aliquid majus est concilium cum pontifice, quam pontifex solus. If therefore the authority of the Church be greater than that of the Scriptures, as they teach, and if the authority of the Pope be absolutely above the Church universal, as 
i Bellar. de Concil. li. 2. c. 17. Conc. Trid. sess 4. Pari pietatis affectu & reverentia suscipiunt ei venerantur.  they also teach: then much more is the authority of the Pope above the Scriptures. Now whosoever taketh upon him authority above the Scriptures, which are the undoubted Word of God, he is undoubtedly Antichrist; whose judgement to make (as the Papists plainly do) the chief principle of faith, into which their faith is last resolved, is no better th●…n to revoli from Christ to Antichrist.  
Secondly, they change the rule of faith, by making their traditions, that is, such doctrines and observations as are taught and observed in the Church of Rome, having no ground nor warrant in the holy Scriptures, to be the Word of God, the word unwritten, and a rule of faith: which also they do not on●…ly match with the holy Scriptures, but even in many respects prefer before 
k Cesteri Enchirid. cap. 1. Hutus praestantia multis par tyb. ●…peral Scripturas.  them, and acknowledge them to be the more 
l Cesler▪ ibid.  entire and perfect rule of faith.  
Thirdly, they have changed the rule of faith, by making those books canonical, which all antiquity almost, yea, and all succeeding ages until the Council of Trent; following therein the judgement of Hierome, did hold Apocryphal, or at the most but eeclesiastical; which might be read in the Church for moral instruction, but not as rules of faith.  
Fourthly, they change the rule of faith, when in stead of the original Text of the old and new Testaments, which were penned by the Prophets and Apostles themselves, they make a corrupt, and that sometimes a barbarous translation of I know not whom, to be the authentic text, and the rule of faith; preferring the vulgar Latin translation before the original text, which the penmen of the holy Ghost did write.  
Fifthly, they change the rule of faith, when in stead o●… the true sense and m●…aning of the holy Scriptures expounded by the Scriptures according to the analog●…e of faith, they obtrude the sense given by the Church of Rome, and therein by the Pope, who is, as they say, the supreme and only authentical interpreter of the Word, from whom it is not lawful to descent: So that in his sense any portion of the Scriptures, though obscure, must be acknowledged the word of God; but urged in any other sense, it is the word 
m Hosius de expresso Dei verbo.  of the Devil rather than the Word of God. Now it is the sense of the Scriptures, which is the Word of God rather than the letter, the sense being the soul and life of the letter. Non enim in legendo Scripturae, sed in intelligendo consistunt, saith Hierome, 
n Contr. Luciferian. & in Gal. 1. neque enim in Scripturarum verbis, Evangelium est, sed in sensu  The words, saith Bellarmine, 
o De verbo non scripto. l. 4. c. 4.  are as the sheath, the sense is the sword of the Spirit.  
Thus hath the Church of Rome revolted from the general doctrine of faith, which is the written word of God, or the holy Canonical Scriptures.  
The special doctrines of faith are the several articles taught in the Scriptures; which are the special objects of faith, either quae justificat only, or qua justificat. The justifying faith belee●…h all the articles and doctrines of faith which are taught in the Word of God, but the peculiar object of faith, quatenus justificat, is the doctrine of the Gospel.  
As touching the special doctrines of Christian faith, there are diverse bundreds of errors wherein the Church of Rome hath revolted from the faith, not at once, but at dive●…s times and by degrees. The number whereof is so great, as that Popery, or the Catholicism of Papi●…ts may justly be called the Catholic Apostasy.  
But from the peculiar doctrine of faith, quatenus justificat, which is the doctrine of the Gospel concerning justification by faith in Christ alone, the Church of Rome chiefly erreth, as I have showed in this Treatise; and by their Antichristian doctrine in this point they are revolted from the Gospel, which is 
* Rom. 10. 8.  Verbum fidei, the Word or Doctrine of faith, they are fallen from the comfortable doctrine of this grace, and to them Christ is made of none effect, as I have 
p See lib. 7. c. 3. §. 9, 10, 11, 12.  proved.  
This assertion concerning the Apost●…sie of the now Church of Rome, I ●…ppose as an antidote against the poison of their impudently depraved article concerning the Catholic Church, wherein there is a double imposture or poyso●…, both in respect of the object, and also of the act of faith; which two in every article of the Creed are to be considered. For first, in respect of the object, whereas the Apostles Creed hath The holy Catholic Church, they understand the Catholic Roman 
q See the learned work called the Grand imposture.  Church, the mother, for so●…th, and mistress of all Churches; which they call ●…atholike, not as it is one particular Church, as every Orthodox Church was wont to be called, as the Catholic Church of 
r Apud Euseb. lib. 4▪ cap. 15.  Smyrna, etc. but as it comprehendeth all particular Churches which live in Communion with, and in subjection to the See of Rome, all which are, as they say, but one Church, because they are subject to one visible head the Pope of Rome. And they add that out of this communion with the See of Rome, and without this subjection to the Pope of Rome, as the universal Bishop, there is no salvation. With this one n●…t they co●…y-catch those seduced souls, which either they draw to their side, or detain in Communion with them. Howheit, it is a most shameless imposture.  
For first, can it be imagined, that the Apostles by Catholic understood the Roman Church, which, when they composed the Creed, was not extant, nor for diverse years after. No doubt the Apostles meant that Church which then had a being, and whereof themselves were members, which also had been from the beginning of the world, and was to continue for ever, viz. the universal company of the Elect: and that is the meaning of the word Catholic.  
Secondly for the first six hundred years the Bishop of Rome did not challenge unto hims●…lse the Title or authority of universal Bishop, but was only the Archbishop or Patriarch of Rome, unto whom the four other patriarchs of Constantinople, Alexandria, Antioch, and jerusalem, were no more subject, than he to them, every one of them having the primacy within their several patriarchical jurisdictions. And although after the grant of the Tyrant Phocas in the year six hundred seven, the Pope challenged for himself to be the universal Bishop, and for his See to be the head of all Churches: yet by the Greek, and other Churches, which were, and are the better and greater part of Christendom, this claim never was, nor is at this day acknowledged. All which Churches notwithstanding wherein were innumerable Saints and Martyrs, and the most holy Fathe●…s of the Church, by this Romish article are most wic●…edly and schi●…matically excluded from Salvation, because they acknowledged no subjection to the See of Rome. But if the now Church of Rome be the Apostatical Church, having revolted from the ancient Religion of Christians by their id●…latry, will-worship, and supers●…ition, and from the Ancien●… faith of Christians contained generally in the holy Canonical Scriptures, and more particularly in the Gospel, as by other almost innumerable errors of Popery, so more especially by those which I confute in this book: and if the head of this Catholic Apostasy, that is to say, the Pope, be Antichrist; then let all Christians, who have any care of their souls, consider, whether it be safe for them to live in the Communion of that Sect, and in subjection to that See, where they must have the apostatical Church, even the whore of Babylon to be their mother, from whom they are commanded to separate, Apoc. 18. 4. and the Antichrist to be their father, their head, their universal Bishop, who prevaileth in them only that perish, 2 Thes. 2. 10.  
2. As touching the act of faith, their cozenage in respect thereof is worse, if worse may be. For where the Apostles Creed hath Credo sanctam Ecclesiam Catholicam, they understand this article, as if the words were not, Credo Ecclesiam, I believe that there is a Catholic Church, and that there is a Communion of Saints the members of that Church, &c, but credo Ecclesiae, or in Ecclesiam, I give credit to the Church, or I believe in the Church, making the Church (whereby they understand the now Church of Rome) not only the material, but also formal object of faith, in which they believe, and for which they believe whatsoever it believeth, or propoundeth to be believed. And in this exposition they are grown so impudent, as that they say, 
s Gerdon. contrv. 1. c. 27.  that the Church Catholic, (meaning the now Roman Church) is the very principle of our faith for which we are to believe the holy Scriptures, and all other articles; that it is the chief pri●…ciple, whereon the authority of the Scriptures dependeth, and the last principle into which their faith is to be resolved: that 
t Ibid.  in this article is summarily contained the whole Word of God, not only written, but also unwritten: that Christ propounded unto us the whole Word of God, when he commanded us to hear the Church, Mat. 18. 17. Luk. 10. 16. and (which surpasseth all impudency) that the Fathers 
u Ibid. ●…. 3.  sometimes in this sense do say, that all the doctrines of faith are contained in the holy Scriptures, to wit, as in a general principle, quatenus illae monent credendum esse Ecclesiae, in that they admonish that the Church is to be b●…leeved in all things. And further that the implicit faith, which is implied in this one article, I believe the Roman Church, and wh●…tsoever that Church believeth, or propoundeth to be believed, is the most 
* Hosius de authorit. Scripturae. lib. 3.  entire faith and most safe, not only for the lay people, though they know or believe no more, but also for the learned. For whom it is not so safe, when Satan contendeth with them, to defend their faith by the Scriptures, as to profess only that they believe as the Church believeth.  
But indeed this implicit faith, whereby men do believe or profess themselves to believe as the Church of Rome, and therein the Pope believeth or propoundeth to be beleev●…d acknowledging him to be the principle, yea the chief, and last principle into which there is ultima resolutio fidei, upon which the authority of the Scriptures dependeth, is to take upon them the very mark of the beast, 
x Vid. Diatrib. de Antichristo. part. 1. lib. 6. c. 4. §. 9  and to revolt from Christ to Antichrist: which is the miserable condition of all resolute Papists. For Antichrist prevaileth in them only that perish, whose names are not written in the book of life. See Mat. 24. 24. 2 Thess. 2. 10. Apoc. 14. 9, 10, 11. and 17. 8.  
Let not therefore the popish priests and jesuits, the Emissaries of Antichrist, like egregious impostors terrify any longer the people with these bugbears, that there is no salvation but in the communion with the Church of Rome, and in subjection under the Pope; until they have proved, which they will never be able to do, that their Church is not Apostatical, and that their Pope, who is the head of the Catholic Apostasy, is not, as about twelve years' ago●… I proved him to be, Antichrist. To conclude, let the popish Rabbins either vindicate their Church from Apostasy, and their Pope from Antichristianisme, or else for ever hereafter hold their peace.   

A Table of the places of Scriptures alleged, expounded, or vindicated in this Treatise.  

Genesis 15. 6.  
ABRAHAM believed God, and it was imputed to him for righteousness. Lib. 7. Cap. 8. §. 11.   

Exodus.  
28. 36. 38. Lib. 1. Cap. 4. §. 22. Lib. 4. Cap. 3. §. 11. Of ●…he golden plate which the high priest did wear on his forehead.   

deuteronomy.  
30. 6. And the Lord thy God will circumcise thine heart— to love the Lord thy God with all thine heart, etc. Lib. 5. Cap. 7. §. 7.   

joshuah.  
11. 14, 15. He left nothing undone of all that the Lord commanded Moses. Lib. 7. Cap. 6. §. 13.   

1. Chronicles.  
21. 8. Take away the iniquity of thy servant. Lib. 2. Cap. 8. §. 2.   

job.  
1. 22. In all this job sinned not. Lib. 4. Cap. 4. §. 1. & 2.   

Psalms.  
4. 4. Sin not. Lib. 4. Cap. 4. §. 7. 7. 4. 9 & 16. 1, 2, 3. & 18. 21. & 261. 119. 121. in which David pleadet●… his own innocenci●…. Lib. 4. Cap. 4. §. 5.  
10. 15. And he shall not be found. Lib. 2. Cap. 8. §. 5.  
32. 1▪ 2. Blessed is he whose transgression is forgiven and whose sin is covered: Blessed is the man to whom the Lord imputeth not 〈◊〉. Lib. 5. Cap. 3. §. 2. 3. etc. ad 14. 37. 40. He sh●…ll save th●…m because they trust in him. Lib 6. Cap. 11. §. 7.  
51. 2. 7. Wash me throughly from mine iniquity— purge me with bysope and I shall be clean▪ etc. L. 2. C. 8. §. 4.  
62. 12. To thee O Lord mercy. Lib. 8. Cap. 2. §. 1. for thou rendrest to every man according to his work. Lib. 8. Cap. 5. §. 13.  
78. 34. When he sl●…w them, they sought him. Lib. 6. Cap. 11. §. 4. n. 3.  
91. 14. Because he hath loved me, therefore I will deliver him. Lib. 6. Cap. 11. §. 7.  
111. 10. The fear of the Lor●… is the beginning of Wisdom. Lib. 6. Cap. 11. §. 3.   

Proverbes.  
1. 7. The fear of the Lord ●… the beginning of Wisdom. Lib. 6. ●…ap. 11. §. 3.  
14. 27. The fear of the Lor●…●… a sountaine of Life. Lib. 6. Cap. 1. §. 4. n. 5.  
28. 25. He that putteth his trust in the Lord shall be made ●…at. Vulg. lat. qui sperat in Domino salvabitur. Lib. 6. Cap. 11. §. 7.   

Ecclesiastes.  
7. 20. There is not a just man upon earth that doth good and ●…inneth not. lib. 4. cap. 3. §. 12.   

Esay.  
7. 9 If you will not believe, you shall not be established. Lat. cited by Bellarm. non intellig●…tis. l. 6. ●…. 1. §. 6.  
26. 18. From thy ●…eare (as Bellarmine readeth) we have conceived and brought forth the Spirit of salvation. lib. 6. c. 11. § 4. n. 4.  
53. 11. My righteous servant by his knowledge shall justify many. lib. 2. cap. 5. § 7 8 9 10.  
55. 1. Buy without money and without price. lib. 8. c. 2. §. 4.  
64 6. Our righteousn●…sses are like menstruous clouts. l. 4. c. 3. §. 4 5, etc.   

jeremy.  
23. 6. This is his name wher●…by he shall be called, I●…HOVAH, our righteousness. lib. 1. cap. 3. §. 5. lib. 4. cap. 2. §. 2.   

Ezechiel.  
18. 21. If the wicked shàll turn from all his sins he shall live. lib. 7. c. 4. §. 17.   

Daniel.  
9 18. We do not present our supplications before thee for our righteousnesses, but for thy great mercies. lib. 8. cap. 2. §. 4.  
12. 3. They that justify m●…y. lib. 2. cap. 5. §. 6.   

Habakuk.  
2. 4. The just by faith shall live. lib. 1. c. 1. §. 1. & l. 6 c. 2. §. 11.   

Malachy.  
3. 4. The offerings shall be pleasant to the Lord. lib. 4. cap. 4. §. 8.   
Apochrypha.  

Ecclesiasticus.  
1. 28. Lib. 6. cap. 11. §. 2.  
Lib. 6. cap. 12. §. 1.  
16. 14. Lib. 8. cap. 1. §. 1.  
18. 21. Lib. 2. cap. 4. §. 2. 3.  
47. 8. Lib. 5. cap. 7. §. 7.   

Matthew.  
5. 16. That they seeing your good works. lib. 4. cap. 4. §. 9  
5. 20. Except your righteousness exceed the righteousness of the Scribes, etc. lib. 7. cap. 4. §. 14.  
5. 48. Be you therefore perfect, etc. lib. 5 ●…p. 7. §. 9  
6. 10. Thy will be done, etc. lib. 7. cap. 7. §. 12.  
6. 22▪ If thine eye be single, the whole body shall be full of light. lib. 4. 〈◊〉. 4. §. 4.  
9 2. Be of good cheer thy sinn●…s are f●…rgiven thee. lib. 6. cap. 11. §. 8.  
11. 30. My yoke is easy and my burden is light. l. 7. c. 6. §. 8.  
15. 28. O Woman, great is thy faith, etc. l. 6. c. 15 §. 12.  
16. 27. He shall reward every man according to his works. l. 8. c. 5 §. 13.  
19 17. If thou wilt enter into life, keep the Commandments. l. 7. c. 4. §. 15. etc. 6. §. 12.  
19 21. If thou wilt be perfect, go●… sell all, etc. l. 7. ●…. 7. § 3.  
20. 1. ad 16. The parable of the workmen in the vineyard. lib. 8. cap. 5. §. 6, 7.  
Matth. 25. 21. Well done thou good and faithful servant, etc. lib. 8. cap. 5. §. 15.  
25. 34. 35. Come ye blessed of my Father inherit, etc. lib. 7. c. 4. §. 12. and c. 5. §. 11. and lib. 8. c. 5. §. 14 15, 16.   

Mark.  
7. 29. For this saying, go thy way, & ●…. 6. c. 15. §. 12.   

Luke.  
1. 6. Righteous before God, etc. lib. 2. cap. 3. §. 1.  
6. 38. With what measure you meet, etc. lib. 8. cap. 5. §. 13.  
7. 47. Her sins which are many are forgiven, for she loved much. lib. 6. cap. 12 §. 2. 3.  
7. 55. Thy faith hath saved thee. lib. 6. cap. 15. §. 11.  
10. 7. The labourer is worthy of his hire. lib. 8. cap. 5. §. 22.  
17. 5. Increase our faith. l. 6. c. 3. §. 3.  
17. 7. 8, 9 10. When you have done all, say that ye are unprofitable servants. lib. 8. cap. 2. §. 5. 6, etc.  
20. 35. They that shall be accounted worthy to obtain that world, etc. lib. 8. cap. 5. §. 22.   

john.  
1. 12. To so many as believed he gave power to be the sons of God, etc. lib. 6. cap. 10. §. 9  
1. 29. Behold the Lamb of God which takes away the sin of the world. lib. 2. cap. 8. §. 2.  
6. 64. jesus knew from the beginning who believed not. lib. 6. cap. 2 §. 7.  
12. 42▪ 43. Many of the Rulers believed on him but did not confess him, etc. lib. 6. cap. 3. §. 8.  
14. 23. If a man love me he will keep my words, and my Father will love him. lib. 7. cap. 6. §. 22.  
15. 13. Greater love hath no man than this, that a man lay down his life for his friends. lib. 5. cap. 7. §. 3.   

Acts of the Apostles.  
13. 38▪ 39 Through this Man is preached un●…o you remission of sins; and by him all that believe are justified, etc. Lib. 4. cap. 6. §. 1. 2, etc. ad 9  
15. 9 Purifying their hearts by faith. Lib. 6. cap. 15. § 9  
15. 10. A yoke which neither we nor our Fathers were able to bear. lib. 4. cap. 5. §. 9   

Epistle to the Romans.  
1. 16, 17. The Gospel the power of God, etc. in it is revealed the righteousness of God, etc. Lib. 1. cap. 1. §. 1.  
3. 24. Being just●…fied freely by his race through the redemption, etc. l. 3. c. 3. & 4.  
3. 27. Boasting ex●…luded, by what Law? etc. lib. 7. cap. 3. §. 2.  
4. 2. If Abraham were justified by works he hath whereof to glory, but not before God. lib. 7. cap. 3. §. 2.  
4. 5 6. 11. The Lord imputeth righteousness. lib. 1. cap. 3. §. 10.  
4, 4. 5. To him that worketh the reward is not reckoned of grace but of debt, but to him that worketh not, but believeth, &c, lib. 1. cap. 3. §. 6. lib. 6. cap. 15. §. 7.  
4. 20. 21, 22. Abraham being strong in faith gave glory to God, therefore it was imputed to him for righteousness. lib. 6. §. 13. cap. 15.  
4. 25. Who was delivered for our sins, and rose again for our justification. lib. 4. cap. 12. §. 2.  
5. 3, 4. Tribulation worketh patience, and patience probation, etc. l. 7. c. 5. §. 7.  
5. 5. The love of God shed abroad in our hearts by his holy Spirit. lib. 3. cap. 5.  
5. 17, 18▪ 19 For as by one man's offence, etc. lib. 2. cap. 5. §. 1. 2, etc. lib. 4. cap. 10. §. 1. 2▪ etc. ad 7.  
5. 19 As by the disobedience of one many were made sinners, so by the obedience of one many shall be made righteous. lib. 1. cap. 4. §. 8. lib. 2. cap. 5. §. 1. 2. lib. 2. cap. 8. §. 10. lib. 5. cap. 2. §. 1.  
5. 21. As sin reigned unto death, even so grace, etc. lib.. 4. cap. 12. §. 5.  
6. 4 6. We are bur●…ed with him by baptism into death, lib. 8. cap. 10. §. 17.  
6. 13. Neither yield your members as instruments of unrighteousness, etc. lib. 4. cap. 12. §. 6.  
6. 19 As ye have yielded your members servants to uncleanness, etc. l. 7. §. 19 c. 8.  
6. 22. Ye have your fruit unto holiness and the end everlasting life. lib. 4. c. 12. §. 11.  
6. 23. For the wages of sin is death, but the gift of God is eternal life, etc. lib. 8. cap. 2. §. 13▪ etc.  
7. 18. To will is present with me, but how to perform that which is good I find not. lib. 4. cap. 5. §. 10.  
8. 3. The impossibility of the Law, in that it was weak through the flesh, etc. lib. 4. cap. 5. §. 11.  
8. 4. That the justification of the Law might be fulfilled in us. lib. 7. cap. 7. §. 10. 11.  
8. 10. The body is dead by reason of sin, but the Spirit is life because of righteousness. lib. 3. cap. 5. §. 7. 8. lib. 4. cap. 12. §. 7▪  
8. 13. If through the Spirit you mortify the deeds of the body, ye shall live. lib. 7. cap. 4. §. 11. 16. cap. 5. §. 8.  
8. 10. 15. 23. Lib. 4. cap. 10. §. 18.  
8. 15. Ye have received the Spirit of adoption, etc. lib. 3. c. 5. §. 6.  
8. 17. If ye suffer with him that ye may be glorified with him. lib. 7. cap. 4. §. 11. 17.  
8. 16. 17, 18. lib. 7. cap. 5. §. 9  
8. 18. The sufferings of this present time are not worthy the glory which shall be revealed. lib. 8. cap. 2. §. 18, etc. ad 22.  
8. 29. Conformable to the image of his son. lib. 4. cap. 10. §. 12.  
8. 30. Whom he hath called them he hath justified. lib. 2. cap. 3. §. 5.  
8. 33, 34. Who shall lay any thing to the charge of God's children, it is God that justifieth, etc. lib. 1. cap. 1. §. 4.  
10. 4. Christ the end of the Law for righteousness to every one that believeth. lib. 1. cap. 4. § 9  
10. 10. With the heart manbeleeveth unto righteousness, etc. lib. 7. cap. 5. §. 10.  
10. 13, 14. Whosoever shall call upon the name of the Lord shall be saved, how then shall they call upon him in whom they have not believed, etc. lib. 6. cap. 10. § 8. cap. 15. §. 14.   

The first to the Corinthians.  
1. 30. Christ made unto us righteousness. lib. 4. cap. 9 §. 3. 4. 5. 6. 7.  
2. 6. We speak wisdom among them that are perfect▪ lib. 5. cap. 7. §. 10.  
3. 8. Every one shall receive his own reward according to his own labour. lib. 8. c. 5. §. 13.  
3. 11. Other foundation can no man lay than that is laid which is jesus Christ. lib. 6. cap. 15. §. 8.  
3. 12. If any man build upon this foundation gold, silver, etc. lib. 4. cap. 4. §. 5.  
4. 4. I know nothing by myself, yet am I not thereby justified. lib. 4. cap. 4. §. 17.  
6. 11. But ye are washed, but ye are sanctified, but ye are justified, etc. lib. 2. cap. 3. §. 4 lib. 4. cap. 10. §. 7.  
12. 9 To another, faith. lib. 6. cap. 1. §. 6.  
13. 2 Lib. 6. cap. 1. §. 6. & cap. 3. §. 2. 3, 4.  
13. 13. Now abideth faith, hope and charity, etc. lib. 6. cap. 3. §. 4.  
15. 49. We shall also bear the image of the heavenly. lib. 4. cap. 10. §. 12. 16.   

The second to the Corinthians.  
4. 17. Lib. 7. cap. 5. §. 7. lib. 8. cap. 2. §. 21.  
5. 21. Him that knew no sin he made sin for us, that we might be made the righteousness of God in him. lib. 1. cap. 3. §. 10. lib. 5. cap. 1. §. 4. etc. ad finem capitis.  
7. 1. Perfecting holiness in the fear of God. lib. 7. cap. 8. §. 20.  
7. 10. Godly sorrow worketh repentance, etc. lib. 7. cap. 5. §. 6.  
9 10. He that ministereth seed, multiply your seed, and increase the fruits of your righteousness. lib. 7. cap. 8. §. 21.   

The Epistle to the Galatians.  
1. 8▪ 9 If we or an Angel from heaven preach any other Gospe●…l, etc. lib. 1. cap. 1. §. 1.  
2. 16. Knowing that a man is no●… justified by the works of the Law but by the faith of jesus Christ, etc. lib. 7. cap. 3. §. 8, etc. ad 13.  
3. 21. If there had been a Law given which could have given life, verily righteousness should have been by the Law. lib. 4. cap. 12. §. 8.  
5. 5. 6. We wait for the hope of righteousness by faith which work●…th by lo ve. lib. 4. cap. 11. §. 2 3, 4. cap. 12. §. 3. in fine. lib. 6 cap. 12. §. 3. ●…. 4.  
6. 7. Whatsoever a man soweth that he shall reap. lib. 8. cap. 5. § 13.   

The Epistle to the Ephesians.  
2. 8. 9 By grace ye are saved through faith not of works, etc. lib. 7. cap. 3. §. 13.  
5. 8. Now we are light in the Lord. lib. 2. cap. 8. §. 6.  
5. 26▪ 27. That he might sanctify and cleanse it, that he might present it unto himself, etc. lib. 2. cap. 8. §. 6.   

The Epistle to the Philippians.  
1. 9 Wherhfore God hath exalted him, lib. 1. cap. 4. §. 11. 12.  
2. 12. Work out your salvation in fear. lib. 7. cap. 5. §. 5.  
3. 8, 9 I account all things dung that I may win Christ, and may be found in him not having mine own righteousness, etc. lib. 7. cap. 3. §. 15. lib. 8. cap. 2. §. 22.  
3. 15. Let so many as perfect be thus minded. lib. 5. cap. 7. §. 10,   

The second to the Thessalonians.  
1. 5, 6. That ye may be counted worthy of the Kingdom of God seeing it is a righteous thing with God to recompense, etc. lib. 8. cap. 5. §. 20. 22.   

The first to Timothy.  
2. 14▪ 15. Notwithstanding s●…e shall be saved in child bearing, if they continue in faith, etc. lib. 7. cap. 5 §. 4.  
5. 8. If any provide not for his own he hath denied the faith and is worse than an infidel. lib. 6. cap. 2. §. 6.   

The second to Timothy.  
2. 11, 12. If we be dead with him, we sh●…ll also live with him, if we suffer, we shall also reign. l. 7. c. 4. §. 11. 16.  
2. 21. If a man purge himself from these he shall be a vessel unto honour sanctified and meet●… for the Master's us●…. lib. 8. cap. 2. §. 9  
4. 7, 8. I have fought a good fight, henceforth is laid up for me a crown of righteousness, etc. lib. 8. cap. 5. §. 20.   

To Titus.  
2. 14. That he might redeem us from all iniquity, and might purge unt●… himself a peculiar people zealous of good works, lib. 4. cap. 4. §. 19  
3. 5 6▪ 7. Not by works of righteousness w●…n we have done, but according to his mercy he saved us by the l●…ver of regeneration, that being justified, etc. lib. 4. cap. 10. §. 8. lib. 7. cap. 3. §. 14.   

To the Hebrews.  
5 9 He became the author of salvation eternal to them that obey him. lib. 7. cap. 7. §. 12.  
6. 10. God is not unrighteous to forget your work. etc. lib. 8. cap. 5. §. ●…0.  
9 28. Christ was once offered to bear the sinn●…s of many. lib. 2. cap. 8. §. 2.  
10. 36. Ye have need of patience. lib. 7. cap. 5. §. 3.  
11. 4. 7, etc. lib. 4. cap. 10. §. 9  
11. 6. He that comm●…th to God must believe that God is, and that he is a rewarder, etc. lib. 6. cap. 10. §. 7. cap. 15. §. 15.  
13. 16. With such sacrific●…s God is well pleased. lib. 8. cap. 5. §. 2.   

james.  
1. 25. Being a doer of the word, this man shall be blessed in his deed. lib. 7. cap. 5. §. 12.  
2. 14. 17. If a man say he hath faith and have not works, etc. lib. 6. ca●…. 2. §. 5. 10, etc. cap. 3. §. 5. lib. 7. cap. 5. §. 12.  
2. 24. Ye see then how that by works a man is justified and not by faith only. lib. 2. cap. 4. §. 4.  
2. 14. etc. ad finem, capitis. lib. 7. ●…. 8. §. 2, etc.  
2. 26. As the body, without the Spirit is dead, etc. l. 4. c. 11. §. 7.   

The second of Peter.  
1. 1. Who have obtained like precious faith with us in the righteousness of God and our Saviour JESUS CHRIST. lib. 4. c. 2. §. 2.   

The first of john.  
2. 4. He that saith I know him, and keepeth not his Commandments is a liar. lib. 6. ●…. 2. ●…. 8.  
2. 5. He that keepeth his word in him the love of God is perfected. lib. 5. cap. 7. §. 6.  
3. 14. We know that we are passed from death unto, life, because we love the brethren. l. 6. c. 12. §. 3.  
4. 19 We love him, because he first loved us. l. 6. c, 12. §. 5.  
5. 1. Whosoever believeth that jesus is the Christ is borne of God. lib. 6. cap. 2. §. 9  
5. 3. And his Commandments are not grievous. l. 7. c. 6. §. 8.   

The Revelation.  
7. 14, 15. These are they that came out of great tribulation— therefore are they before the throne of God. lib. 8. cap. 5. §. 16.  
19 8. The fine linen is the righteousness of Saints. lib. 2. c. 2. §. 5.  
22. 11. He that is righteous, let him be righteous still. l. 2. c. 4. §. 5. etc. 5. §. 10. l. 7. c. 8. §. 23.  
22. 12. I come quickly and my reward is with me, to give to every man as his work shall be.   
The end of the Table of the places of Scriptures expounded in this Treatise.   

A Table of things contained in this Treatise of justification.  

A  


Abraham.  
THough he abounded with good works yet he was justified by faith without works. lib. 4. cap 8. §. 15. lib. 7. cap. 3. §. 2, 3. & ●…. ad 8.  
As be was justified, so are we, lib. 5. cap. 2. §. 6.    


Adam.  
Whether his sin be imputed. lib. 4. cap. 10. §. 1, 2.  
Whether original sin be traduced from ●…im. l. 4. c. 10. §. 3.  
Whether the transgression and the corruption be communicated after the same manner ibid. §. 4.  
The comparison between the first and the second Adam. ibid. §. 5.    


Adoption.  
That it is true. lib. 4. cap. 10. §. 18.  
Such as is our adoption; such is our justification. ibid. §. 19  
Adoption according to Bellarmi●…es 〈◊〉 is twofold, of the soul●… and of the body. ibid. §. 20.  
No real change in adoption, but it is relative and imputative. ibid. §. 21.    


Affiance.  
Whether it be faith. lib. 6. cap. 4. §. 9 11.    


Assent.  
It being fir●…e lively and effectual is faith. l. 6. c. 1. 2. §. etc. 4. §. 10.     

B  


Bellarmine.  
His contradictions. l. 3. c. 4. §. 3. ●…. 3. l. 4. c. 2. § 5. ad literam o l. 4. c. 9 §. 7. l. 4. c. 10. § 1 2. l 5. c. 6. §. 7. l. 5 c. 8. §. 2. in fine. l. 6. c. 3. §. 7. ●…. 6. c. 8. §. 7. ●…. 4. l. 6. c 9 sub finem, ad literam *. l. 6. c. 10. §. 11 l. 6. c. 15. §. 10. l. 8. c. 2. §. 11. l. 8. c. 9 §. 3. ●…. 2. & § 4.     

C  


Causal particles.  
Not always nor for the most part notes of causes. l. 8. c. 5. §. 14. 16. 17.    


Cause.  
The Causes of justification. l. 1. c. 2.  
The Causes efficient; principal, God. l. 1. c. 2. §. 1.  
The Father, §. 4. the Son, the holy Ghost. ibid.  
The moving Causes. l. 1. c. 2. §. 2.  
The instrumental Causes lib. 1. c. 2. §. 5. etc.  
The essential Causes. l. 1. c. 3.  
The matter. lib. 1. cap. 3. 1, etc. ad 7. & l. 4.  
The form. lib. 1. cap. 3. §. 7, etc. & l. 5.  
The final cause. lib. 1. cap. 6. §. 1, 2, 3, 4.    


Charity.  
That it doth not justify as well as faith. l. 4. c. 11. §. 2, etc.  
That it is not the form of ●…aith. lib. 4. cap. 11. §. 5.  
Whether perfect in this life. l. 5. cap. 7.    


CHRIST.  
The mericorious cause of justification. l. 1. ●…. 2. §. 4.  
Whether he obeyed the Law for himself or for us. l. 1. c. 4. §. 10.  
Whether he merited for himself. lib. 1. c. 4. §. 11.  
Christ's exaltation, Phil. 2. 9 was his declaration to be the Son of God, lib. 1. c. 4. §. 11. 12.  
How many ways he is said to justify us. lib. 2. c 5. §. 8.  
The righteousness of Christ is God's righteousness. l. 4. c. 2 §. 2, 3, 4.  
Christ's right●…ousnesse the materi●…ll cause of justification. l. 1. c. 3, & 4. vide Material, and Matter.  
Christ's righteousness both the matter and merit of our justification. lib. 1. cap. 3. §. 1.    


Concupiscence.  
In the regenerate a sin. lib. 2. cap. 8. §. 7 8. 9 lib. 4. cap. 4. §. 12. lib. 7. cap. 6. §. 14.  
Concupiscence going before, consent a finnenne. lib. 2. c. 8, 9    


Counsels.  
The Counsel of voluntary poverty, l. 7. c. 7. §. 4.  
The counsel of single life. lib. 7. cap. 7. §. 5, 6.     

D  


David.  
Not justified by inherent righteousness. lib. 4. c. 8. §. 15.    


Definition.  
Of justification. lib. 1. cap. 1. §. 2.    


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. cap. 2. §. 1, 2.  
The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 3.  
The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 4.  
The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 5.  
The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 6.    


Dispositions.  
Seven, alleged by Bellarmine to disprove justification by faith alone. lib. 6. cap. 10 11, 12.  
Whether any dispositio●…s be indeed required by the Papists. lib. 6. c. 10. §. 4.  
Whether faith, hope, love, as they be dispositions, be graces. lib. 6. cap. 12. §. 6, 7.     

E  


Efficient.  
The efficient, principal of justification, God. lib. 1. c. 2. §. 1.  
The motives; grace and justice. ib. §. 2.  
The actions of the Father, the Son, the holy Ghost distingu●…shed. ibid. §. 4.    


End.  
The end or fi●…ll cause of justification, both supreme, the glory of God. lib. 1. c. 6. §. 1. and also subordinate, viz. salvation. §. 2. certainty of salvation. §. 2. sanctification. §. 4.    


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
How to be understood. Gal. 5. 6. l. 4. c. 11. §. 3. & 4.     

F  


Faith.  
The instrument on o●…r 〈◊〉 of justification. lib. 1. cap. 2. §. 7. Concerning it seven things considered.  
1. Th●… it justifieth not as it is an habit or act in us, but as the hand to receive Christ's righteousness. ibid. lib. 1. cap. 5. §. 12.  
2. It must therefore be such a faith as doth specially apprehend Christ. lib. 1. cap. 2. §. 8.  
3. It doth not prepare only and dispose to justification, but it doth actually justify. §. 9 l. 6. c. 7. §. 1, 2.  
4. It doth not iustifi●… absolutely in respect of its own●… worth, but relatively in respect of the object. §. 10.  
5. The meaning of the question, whether we be justified by faith or by works. §. 11.  
6. How faith is said to justify alone. §. 12.  
7. That faith doth not sanctify alone. §. 12.  
Whether the act of faith properly be imputed ●…torighteousnesse. l. 1. cap. 2. §. 7. & cap. 5. §. 12.  
That charity is not the form●… of faith. l. 4. cap. 11. §. 5.  
Of the distinction of saith, that it is either formata or informis. §. 6.  
That faith is perfect Bellarmine produceth six reasons which are answered. l. 5. c. 6.  
The full discourse of faith. l. 6.  
The Popish 〈◊〉 concerning faith: l. 6. c. 1. §. 1.  
What faith is. cap. 1. §. 2.  
That it is not without knowledge. §. 3. against implicit faith. lib. 6. cap. 1. §. 3. etc.  
The doctrine of implicit faith both fals●… for many reasons. §. 4. and absurd in that they say it may better be defined by ignorance than by knowledge. §. 5.  
Bellarm. allegations out of the Scriptures for implicit faith. §. 6, of Fathers. §. 7. Testimonies of Fathers against it. §. 13.  
Bellarmine's reason. §. 14.  
The doctrine of implicit faith wicked, as being an egregious cooz●…nage. §. 15, 16, 17. and pernicious to the people. §. 18.  
True justifying ●…aith cannot be severed from charity. lib. 6. cap. 2.  
Our reasons.  
I. Because he that hath true faith is regenerate. §. 1.  
II. Because he hath the Spirit of Christ dwelling in him. §. 2.  
III. Because he is sanctified. ●…. 3.  
IV. Because he is the true Disciple of Christ. §. 4.  
V. Because true faith worketh by charity. ibid.  
VI Because true faith is formata. ibid.  
VII. Because if it be without charity it doth not justify.  
VIII. Because they who love not, know not God. ibid.  
7. Other arguments out of james 2. §. 5.  
6. Other arguments defended against Bellarmine. §. 6. etc.  
Testimonies of Fathers. lib. 6. cap. 2. §. 12.  
Bellarmine's proofs that true ●…aith may be severed from charity. lib. 6. cap. 3.  
The first o●…t of joh. 12. 42, 43. §. 1.  
The second out of 1 Cor. 13. 2. §. 2, 3. 4.  
The third out of jam. 2. 14. §. 5.  
The fourth because in the Church there are both good and bad. §. 6.  
The fifth from the ●…ature of faith and charity. §. 7, 8, 9  
The sixth from an absurdity. §. 10.  
The seventh Testimonies of Fathers. §. 11.  
Whether justifying faith may be without special apprehension of Christ. lib. 6. c. 4.  
No justifying faith but that which layeth hold on Christ. §. 1.  
To bele●…ve in Christ is to receive and embrace him. §. 2.  
Two degrees of faith, the former specially apprehending the other actually applying Christ. §. 3.  
Of the former degree. §. 4.  
Of the latter. §. 5.  
The necessity of this special apprehension to iustifio●…tion. §. 6, 7.  
The Popish objections against special faith. lib. 6. cap. 4. §. 8.  
Their objections concerning fiducia affiance. §. 9  
By alively assent men believe in Christ. §. 10.  
That affiance is not faith. §. 11.  
The subject of faith. lib. 6. cap. 5. vid. subject.  
The object of faith. lib. 6. cap. 6. vid. object.  
Of the actor effect of faith, which is to justify.  
First, whether indeed it d●…th justify or only dispose to justification. lib. 6. cap. 7. §. 1, 2.  
Secondly, whether faith doth justify formally. §. 3.  
The Papists cavil that we debase faith. §. 4. which themselves have 〈◊〉. §. 5.  
Thirdly, whether faith doth justify alone. lib. 6. cap. 8. the state of the ●…troversie. §. 1.  
The explanation of the three terms,  
Fides. ibid.  
justificat. §. 2.  
Sola. §. 3, 4 5.  
Our proofs. §. 6.  
Testimonies of Scripture. §. 7.  
Reasons. §. 8, 9 10, 11.  
Testimonies of Fathers and other ●…ters in all ages. lib. 6. cap. 9  
Bellarmine's arguments that faith d●…th not justify alone. lib. 6. cap. 10.  
This question he disputeth three ways, ail which are impertinent. §. 1, 2.  
The first, that it doth not justify alone by way of disposing, which be proveth by five principal arguments: the first, because there are seven dispositions whereof faith is one, which discourse of the seven dispositions is idle and impertinent. lib. 6. cap. 10. §. 3.  
Whether any preparative dispositions be indeed required §. 4.  
Of the first disposition which is faith. lib. 6. cap. 10. §. 5.  
His argument, because it but beginneth justification and therefore d●…th not inst●…fie alone. § 6.  
His first proof Heb. 11. 6. §. 7.  
His second Rom. 10. 13 14 §. 8.  
His third joh. 1. 12. §. 9  
Testimonies o●… Fathers that faith is the beginning. §. 10.  
His reasons. §. 11.  
Of fear the second disposition lib. 6. cap. 11. §. 1, 2. ad 6.  
Of hope the third disposition. lib. c. 11. §. 6. etc.  
Of love the fourth. lib. 6. cap. 12. 1 2. etc. ad 9  
Of 〈◊〉 the fifth. lib. 5. cap. 12. §. 9 10.  
The sixth disposition a purpose and desire to receive the Sacrament. lib. 6. c. 12. §. 11.  
The seventh a purpose of a new life. lib. 6. cap. 12. §. 12.  
His second principal argument, because faith being alone and severed from charity and other graces cannot 〈◊〉. lib. 6. cap. 13.  
His third principal argument from the 〈◊〉 〈◊〉 of the causes which may be given why faith doth justify alone. lib. 6. cap. 14. which are ●…hree.  
First, authority of Scriptures. § ●…, 3, 4.  
Secondly, ●…he will and pleasure of God. §. 5.  
Thirdly, because it is the property of faith alone to receive Christ. §. 6. that is to 〈◊〉 and to apply him. §. 7. 8.  
His ●…ourth principal 〈◊〉 from the 〈◊〉 〈◊〉 faith d●…th 〈◊〉. lib. 6. cap. 15.  
I. Because it justifieth as a caus●…. ●…. ●…. etc. ad 7.  
II. As the beginning of righteousness. §. 7, 8, 9  
III. As the merit. §. 10. etc. ad finem capitis.  
His fifth principal argument from two principles, viz. first from the formal cause of justification. Lib. 6. cap. 15. §. 17. Secondly, from the ●…ecessity o●… good works, for if faith 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 would 〈◊〉 alone. lib. 7. 〈◊〉. 5. §. 1, 2.  
That good works are necessary by way of efficiency. §. 3.  
Whether faith doth save alone. lib. 7. cap 5. §. 15.  
Bellarmine's reasons to the contrary. §. 16.    


Fear.  
The second disposition i●… justification according to the council of Trent. lib. 6. cap. 11.  
The final cause of justification see End.    


Form.  
The formal cause of justification, the imputation of Christ's righteousness. l. 1. cap. 3. §. 1. 7. lib. 5. per totum.  
Private opinions of some Divines concerning the form of justification. lib. 1. cap. 5.  
Their depravation of our assertion as if we held that we are formally just by Christ's righteousness. lib. 1. cap. 5. §. 2.  
Their errors. §. 3.  
The private opinio●…s concerning the matter and the form of justification very dangerous. lib. 1. cap. 5. §. 13, 14.     

G  


God.  
The principal cause of justification. lib. 1. cap. 2. §. 1. etc.  
The righteousness of God by which we are justified, is the main doctrine of the Gospel. lib. 1. cap. 1. §. 1.  
It is called the righteousness of God, because it is the righteousness of Christ who is God. lib. 4. cap. 2, 3, 4.    


Gospel.  
The difference between the Law and the Gospel. lib. 7. cap. 4. §. 3.  
The acceptions of the words Law and Gospel either more large or more st●…ict. §. 3, 4.  
Bellarmine's disproof of the difference by u●… given. §. 5.  
Because in the Gospel is contained the Doctrine of good works. ibid.  
Whether the promise of salvation made to our obedience doth prove the merit of good works.  
Eternalll life promised in three respects.  
First, as a free gift. lib. 7. cap. 4. §. 6.  
Secondly, as our inheritance. §. 7.  
Thirdly, as a free reward. §. 8.  
The Example of Gods dealing with Abraham. §. 9  
Though eternal life be the reward of our obedience, yet it is not merited by it. §. 10.  
Some places of Scriptures which the Papists understand of causes are to be understood as notes. §. 11.  
Or evidences. §. 12.  
Three other answers. §. 13.  
Testimonies wherein upon condition of obedience eternal life is promised in the Gospel alleged by Bellarmine. §. 14.  
The I. Matth. 5. 20. lib. 7. cap. 4. §. 14.  
II. Matth. 19 17. §. 15.  
III. Testimonies out of the Apostles. §. 16.  
IV. Out of the Prophets. Ezec. 18. 21. §. 17.  
V. From the condition of faith. §. 18.  
Bellarmine's second argument from the differences between the Law and the Gospel. §. 19  
Eight differences between the Law and the Gospel assigned by Bellarmine. §. 19 20.    


Grace.  
The moving cause of justification. l. 1. cap. 2. §. 2.  
What is meant by the word Grace lib. 3.  
The Papists by the grace of God by which we are justified understand the habit of grace inherent in us. lib. 3. cap. 1. §. 1.  
The diverse acceptions of the word Grace. §. 3.  
The distinction of Grace. §. 3.  
The state of the question concerning Grace. §. 4.  
That by ●…ustifying grace is meant the gracious favour of God in Christ. lib. 3. cap. 2.  
Our proofs, I. from the use of the word in the Scriptures. lib. 3. cap. 2 §. 1.  
II. Because it is Gratia gratum saciens. §. 2.  
By it the faithful are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chasidim. §. 3.  
III. By the gracious favour of God in Christ, we were elected, called, etc. §. 4.  
Object. 1. The grace of election is eternal, the rest temporary. §. 5.  
Object. 2. By inherent grace w●… 〈◊〉 sanctified. §. 6.  
Object. 3. Faith a grace inherent. §. 7.  
IV. Gratia gratum faciens expressed in the Scriptures by other words which betoken savour. §. 8.  
V. Because grace is opposed to works. §. 9  
VI Charity is not the i●…stifying Grace. §. 10.  
VII. Plain testimonies of Scripture that grace signifieth favour. §. 11.  
Confessi●…n of Papists. §. 12.  
Bellarmine's first allegation of Rom. 3. 24. for inherent grace proved to mak●… against it. lib. 3. cap. 3.  
His pr●…ofes from thence disproved. l. 3. cap. 4.  
I. From the word Gratis. lib. 3. cap. 4. §. 2.  
II. From the praposition per. §. 3.  
III. Because the favour of God is not in vain. §. 4.  
IV. From the Attributes given to grace.  
As first, that it is a gift. §. 5.  
Secondly, a gift which we receive. §. 6.  
Thirdly, a gift given by Christ. ●…. 7. y●…a made by Christ. §. 8.  
Fourthly, that it is given by measure from Christ. §. 9  
Fifthly, it is compared to essence. §. 10.  
Sixthly, It is compared to light. ●…. 11.  
His second allegation out of Rom. 5. 5. answered. lib. 3. cap. 5.  
How the word Grace is used in the Fathers and how in the latter writers. lib. 3. cap. 6.     

H  


Hebrew.  
The Hebrew word hitsdiq▪ which is to justify, never signifieth to justify by inherent righteousness. lib. 2. cap. 1. §. 4. etc.    


Hope.  
Bellarmine's third disposition to justification. lib. 6. cap. 11. §. 6.  
Hope, whether perfect. lib. 5. cap. 6. §. 7.     

I  


Image of Christ.  
How borne by the faithful, and whether in respect of i●…ification. l. 4. cap. 10. §. 13, 14, 15▪ 16.    


Implicit Faith.  
Confuted and condemned. lib. 6. cap. 1.▪ §. 3. etc. ad finem capitis.    


Imputation of Christ's righteousness.  
The formal cause of i●…stification. l. 1. cap. 3. §. 7.  
Imp●…tation of Christ's satisfaction confessed by Papists. §. 8.  
Imputation of Christ's righteeusnesse denied by some others b●…sides Papists. §. 9  
Their reason, that then we are Redeemers. ibid.  
Imputation of Christ's righteousness proved obiter, by two reasons. §. 10. The private opinion of some concerning imputation. lib. 1. cap. 5.  
That Christ's righteo●…snesse it self is imputed. lib. 1. cap. 5. §. 7.  
Whether we fulfilled the Law in Christ. §. 8, 9, 10, 11.  
The necessity of imputation. lib. 1. c. 5. §. 13, 14.  
The full discourse concerning imputation of Christ's righteousness. lib. 5. per totum.  
That we are justified by imputation of Christ's righteousness proved by five arguments. lib. 5. cap. 1.  
Proved by eight arguments. cap. 2.  
By two other arguments. cap. 3.  
By testimonies of writers both old and new. lib. 5. cap. 4.  
The objections of the Papists against imputation. lib. 5. cap. 5.  
I. Against the name that it is new. §. 1.  
II. That it is putatitia. §. 2.  
III. That it is no whore to be found. §. 3.  
IV. That it it is needless. §. 4. Both because remission is an utter deletion of sin. §. 5. and also because the righteousness 〈◊〉 is perfect. lib. 5. cap. 6. & 7.  
V. That we are not formally just by it. lib. 5. cap. 8. §. 1. Bellarmine's confession that if we did not hold that we are formally justified by it, our doctrine were true. §. 2.  
VI That we should be as righteous as Christ. §. 3.  
VII. That we did not lose in Adam imputed righteousness. §. 4. that if by imputation we are just, then Christ a sinner. §. 5. but as Christ notwithstanding the imputation of our sin, was just, so we sinners. §. 6. That after justification we are called just, and how. §. 7.  
IX. The Spouse of Christ beautiful in herself. §. 8▪ 9  
X. Because the heart must be pure before we can see God, and because Christ redeemed 〈◊〉 that we might be sanctified. §. 10.  
Instrumentali causes of justification. l. 1. c. 2. §. 5.    


Justice.  
The justice of God a moving cause of justification. l. 1. c. 2. §. 3.  
The justice of God distinguished. l. 8. c. 5. §. 19    


Justify.  
To justify, what it is. lib. 1. cap. 1. §. 2.  
To justify is not to make righteous by righteousness inherent. Lib. 2. cap. 1. §. 3.  
The signification of the Hebrew word. §. 4. etc. & cap. 5. §. 5. Of the Gre 〈◊〉 l. 2. ●… 2.  
The same prov●…d first by other terms. §. 7.  
Secondly, because the whole process of justification is judicial. §. 8.  
justifying opp●…sed to condemning. l. 2. c. 5. §. 2. & cap. 6. §. 1.    


Justification.  
The excellency of this argument. l. 1. c. 1. §. 1.  
The definition of justification. lib. 1. c. 1. §. 2.  
The signification of the word. ibid.  
justification considered as an action of God. §. 3.  
As an action of God without us. §. 4.  
But accompanied with those that are wrought within us. §. 5.  
It is an act continued. §. 6.  
Whether it b●…e wrought but once and at once. §. 7.  
The Papists confuted, who deny it either to be an action of God, or without us, or continued. §. 8.  
The causes of justification, the efficients. l. 1. c. 2.  
The essential causes, viz. the matter and form. lib. 1. c. 3. the matter Christ's righteousness. §. 2, 3, 4, 5.  
Private opinions concerning the matter. l. 1. c. 4. vid. Material.  
The form, the imputation of Christ's righteousness. c. 3. §. 6. etc.  
Private opinions concerning the form. cap. 5.  
The end. l. 1. c. 6. §. 1, 2, 3, 4.  
The parts, absolution from sin, and acceptation as righteous in Christ. ●…ib. 1. cap. 6. §. 5.  
Redemption, reconciliation, and adoption comprised under justification. §. 6.  
The consequents and sruits of justification. §. 7.  
The heads of the controversy concerning justification. l. 2. c. 1. §. 1.  
The first concerning the name whether justification and sanctification are to be confounded. The Papists confounding them ground their error upon the Latin word. §. 2, 3.  
The Hebrew word signifying to justify never importeth making righteous by infusion of righteousness. lib. 2. cap. 1. §. 4. &c add finem capitis.  
The use of the Greek words signifying to justify or justification, never importing righteousness inherent. lib. 2. cap. 2.  
Four significations of the word justification alleged by Bellarmine.  
I. That it signifieth the Law. lib. 2. cap. 3. §. 1. 2.  
II. Acquisition of righteousness. §. 3. 4, 5, 6.  
III. Increase of justice. lib. 2. cap. 4. §. 1. 2, 3, 4, 5.  
IV. Declaration of justice. l. 2. c. 4. §. 6.  
Bellarmine's proofs that justification signifieth making righteous by inherent righteousness. lib. 2. cap. 5.  
Four arguments of Calvin and Chemnitius, defended against Bellarm.  
The first, because justifying is opposed to condemning. lib. 2. cap. 5. §. 2. 3, 4.  
Secondly, that as the hebrew so the greek signifieth. signifieth. 5. Bellarmine's proofs that the hebrew word signifieth to make just by infusion of righteousness inherent, §. 6. 7, 8, 9, 10.  
The third and fourth concerning the latin word iustificare. §. II.  
The use of the latin word in the Fathers. §. 12.  
The manifold differences betwixt instification and sanctification. Litb. 2. cap. 6.  
Their confounding of justification and sanctification is the ground both of the Papists calumniations against us. lib. 2. cap. 6. §. 19 and of their errors in the doctrine of justification, which are pernicious §. 20. 21, 22.  
The Papists from justification exclude remission of sin. lib. 2. cap. 7. §. 1. 2. vid. remission.  
The popish distinction of justification into the first and second. lib. 1. cap. 1. §. 8. lib. 3. cap. 6. §. 5. lib. 7. cap. 3. §. 4. 5. cap. 8. §. 4.  
Men are said to be justified either before God in foro coelesti, which properly is justification, or in the court of their own conscience which is the assurance of justification. lib. 1. cap. 1. §. 7. lib. 2. c. 2. §. 8.     

L  


Law.  
Law of faith and the Law of works. lib. 7. cap. 2. §. 6. 7.  
The difference between the Law and the Gospel. See Gospel.  
Whether the faithful do or can fulfil the Law. lib. 7. cap. 6. §. 3.  
The Law not possible by reason of the flesh. lib. 4. cap. 5. §. 3, etc. ad finem capitis.  
Bellarmine's proofs that the Law is absolutely possible. lib. 4. cap. 5. §. 5. lib. 7. cap. 6. §. 4.  
First, by Scriptures; testimonies of three sorts.  
I. That the Law is easy. lib. 7. cap. 6. §. 4. 7, 6, 7, 8.  
II. That the law is kept by love lib. 7. cap. 6. § 9 10, 11 12.  
III. Examples of them that have fulfilled the law. §. 13. 14, 15. just, that they kept the law with a perfect heart and with their whole heart. §. 15. 16.  
Secondly, by fathers. §. 17. The difference between the Pelagians and Papists not great. §. 18.  
His testimonies examined. §. 19 20, 21.  
That the Fathers did not mean that the law is absolutely possible, §. 22.  
Bellarmine's paradox, that a man may fulfil the law, though he cannot live without sin. §. 23.  
Testimonies of Fathers that the fulfilling of the law is not possible to us. §. 24.  
Six●… reasons to the same effect. lib. 4. cap. 5. §. 6, etc.  
Bellarmine's six reasons, answered. lib.. 7. cap. 7.  
I. Because a man may do more than is commanded. §. 1. 2, 3, 4, 5, 6.  
II. If the precepts were not possible they would bind no man. lib. 7. cap. 7. §. 7. 8.  
III. Then God should be cruel, etc. §. 9  
IV. Then Christ ●…isseth of his end. §. 10. 11, 12.  
V. They who have the Spirit fulfil the law. §. 13.  
VI Because they sin not. §. 14, 15.    


Liberty.  
Christian liberty. lib. 7. cap. 4. §. 23.    


Life eternal.  
Life eternal considered by Bellarmine as an inheritance, and so due to due to the person by right of adoption; and as a reward and so due to works. lib. 8. cap. 9 §. 3.   

Eternal life promised in three respects. lib. 7. cap. 4. §. 6. 7, 8. lib. 8. cap. 9 §. 3.   

Love.  
Bellarmine's fourth disposition to justification. lib. 6. cap. 12.     

M  


Matoriall.  
The material cause of justification, Christ's righteousness. lib. 1. cap. 3. Whether Christ's passive righteousness only. lib. 1. cap. 4. Which is denied.  
I. Because by it alone the Law is not fulfilled. §. 2, 3. and that is defended against diverse exceptions. 4. 5. 6 7.  
II. Because by Adam's disobedience imputed to us we were made sinners. §. 8.  
III. Because Christ's obedience is accepted for us. § 9 that Christ obeyed the Law for us. §. 10. that he did not merit for himself. §. 11.  
Object. If Christ obeyed the Law for us than we need not. §. 13.  
Object. 2. If we be justified by the obedience of Christ why needed he to dye for us. §. 14.  
IV. To what end served Christ's obedience if we be justified only by his sufferings. §. 15.  
V. Because there are two distinct parts of justification. §. 16.  
Object. Then two formal causes of justification. §. 17. That instification doth not consist only in remission of sin §. 18.  
Object. Remission is as well of the sins of omission, as of commission §. 19  
Object. By it we are made innocent. §. 20. Three arguments of I. P. §. 21. the arguments of I. F. §. 22. 23.    


Matter of justification. lib. 4.  
The state of the controversy between us and the Papists concerning it. lib. 4. cap. 1. §. 1.  
It is the principal question in the whole controversy of justification whereon therest depend. lib. 4. cap. 1. §. 2. and is proved by the rest. §. 3.  
That we are justified by Christ's righteousness and not by inherent: proved first jointly. lib. 4. cap. 1. § 4.  
I. Because we are justified by God's righteousuesse and not by ours. lib. 4. cap. 2 Christ's righteousness is God's righteousness. §. 2. 3. 4. inherent is ous. §. 5. the several parts of inherent righteousness are called ours. §. 6..  
II. Because by Christ's righteousness we stand just before God, and not by ours. §. 7.  
III. Because Christ's righteousness is perfect; and so is not ours. §. 8. that the righteousness of all mortal men is unperfect, because are at sinners proved by seven reasons. §. 9  
The question concerning the imperfection of man's inherent righteousness further discussed. cap. 3. & 4. See righteousness inherent.  
IV. We are justified by that righteousness by which the Law is fully satisfied lib. 4. cap. 5. The righteousness of Christ hathfully satisfied the Law. §. 2. Our righteousness cannot satisfy the law. §. 3. 4.  
Bellarmine's reasons that the law may be fulfilled. §. 5.  
V. Because by the righteousness of Christ and not by ours, we are absolved, redeemed reconciled and saved. lib. 4. c. 6.  
VI Because we are justified by the righteousness of faith and not of works. lib. 4. cap. 7. §. 1.  
VII. The righteousness by which we are justified is not prescribed in the Law. §. 2.  
VIII. The righteousness whereby we are justified satisfieth the justice of God. §. 3.  
IX. Because no man is justified without remission of sin. §. 4.  
X. The true doctrine of justification ministereth comfort. §. 5.  
XI. From experience. lib. 4. cap. 7. §. 6.  
Severally: that we are not justified by inherent righteousness, proved by fourteen arguments.  
I. Because it is prescribed in the Law. lib. 4. cap. 8. §. 1. 2, 3, 4.  
II. Because that doctrine confoundeth the Law and the Gospel and maketh void the covena●…t of grace. §. 5.  
III. It depriveth men of the chief part of christian liberty. §. 6.  
IV. Because all men are sinners. §. 7.  
V. Because all me●… 〈◊〉 by 〈◊〉 Law a●…cursed. §. 8.  
VI Because none do fulfil the Law. §. 9  
VII. Because no man is justified by his own fulfilling of the law. Ibid.  
VIII. Not both by faith and by works lib. 4. cap. 8. §. 10.  
IX. The righteousness by which 〈◊〉 are justified is imputative. §. 11.  
X. The true doctrine taketh away boasting. §. 12.  
XI. The popish doctrine maketh the promise of none effect. §. 13.  
XII. Because remission of si●…ne is a part of instification, which affordeth three arguments. §. 14.  
XIII. From the examples of Abraham, David and Paul. §. 15.  
XIV. Because we are all justified by the obedience of one. §. 16.  
Our assertion, that we are justified by Christ's righteousness proved by five arguments. lib. 6. cap. 9  
I. Because God accepteth of Christ's righteousness in our behalf. §. 1.  
II. Because it alo●…e is of infinite valow. §. 2.  
III. Because our righteousness is in Christ, and we are righteous in him, and he is our righteousness. §. 3.  
Bellarmine's objection. First, that Christ is called our righteousness because he is the author of it. §. 4.  
Righteousness. 1 Cor. 1. 30. to be distinguished from sanctification. §. 5.  
Bellarmine's second objection, Christ is called our righteousness because he satisfied for us. §. 6.  
Bellarmine's confession overthroweth the popish doctrine of i●…stification. §. 7.  
IV. Because we are justified by the blood of Christ, and by his obedience §. 8.  
V. Because by Christ's righteousness our sins are covered. §. 9  
Bellarmine's two answers refuted. lib. 6. cap. 9 §. 10. 11, 12.  
Bellarmine's eight allegations to prove justification by inherent righteousness, answered. lib. 4. cap. 10.  
The 1. out of Rom. 5. 17. 18, 19 §. 1. etc. ad 7.  
II. and III. Rom. 3. 24. and 1. Cor. 6. 11. §. 7.  
IU Tit. 3. 5, 6, 7. §. 8.  
V. Those plaoes which speak of men just. §. 9 and perfect. §. 10. 11.  
VI Rom. 8. 29. cum 1 Cor. 15. 49. §. 12. 13, 14. 15, 16.  
VII. Rom. 6. 4, 6. §. 17.  
VIII. Rom. 8. 15. cum v. 10. & 23. §. 18. 19, 20.  
Bellarmine's oblique and indirect proofs for inherent righteousness.  
First, because faith is not the entire formal 〈◊〉 of justification. lib. 4. c. 11. Whether charity doth concur with faith unto justification. §. 2, etc. ad finem capitis.  
Secondly, because justification doth consist in renovation and not only in remission of sins. lib. 4. cap. 12. for proof whereof he produceth.  
I. Six allegations of Scripture. §. 1, etc. ad 9  
II. The Testimony of Augustine. §. 9  
III. Three reasons. §. 10. 11, 12, 13.  
IU Testimonies of Fathers. §. 14.    


Merit. lib. 8.  
The contr●…versie of merit is in a manner the same with that of the necessity of efficiency of works. lib. 8. cap. 1. §. 1.  
The state of the controversy. l. 8. c. 1. §. 23.  
Merit ex congruo or ex solo pacto, not truly and properly merit. lib. 8. cap. 1 §. 3.  
Of the word merlt. §. 4.  
The use of the word in the lati●…e Fathers. §. 5.  
The verb mereri used sometimes in the general sense of obtaining, or finding favour. ibid.  
Sometimes in a more special sense.  
First, Of impetrating by request. §. 6. Secondly, Of doing a rewardable work. ibid. n. 2.  
Of the noun meritum. lib. 8. cap. 1. §. 7.  
Of the thing itself, what m●…rit is. §. 8.  
Arguments against merits taken from the conditions of merits.  
And 1. In respect of the parties God and man. lib. 8. cap. 1. §. 9 God. §. 9 10. Man. §. 11.  
II. In respect of the thing meriting. §. 12. it must be our own. ibid. it mus●… be free. §. 13. it must be pure & perf●…t. §. 14.  
III. In respect of the thing meritod that is the reward. §. 15.  
IV. In respect of the rule whereby the reward is to be rendered. §. 16.  
All these conditions of merit are found in the obedience of Christ. ibid.  
Testimonies of Scripture disproving morits. lib. 8. cap. 2.  
I. Those which ascribe the reward to God's mercy and not to our merit●…. §. 1. 2, 3.  
II. Esa. 55. 1. Dan. 9 18. §. 4.  
III. Luk. 17. 7, 8. 9, 10. §. 5. etc. ad 9 4. expositions of the Fathers brought by Bellarmine. §. 9 etc.  
IU Rom. 6. 23. §. 13, etc.  
V. Rom. 8. 18. §. 18.  
VI Three places all●…ged▪ Pbil. 3. 8, 9 Eph. 2. 8, 9 Tit. 3 5, 7. §. 22.  
A new supply of arguments. lib. 8. cap. 3.  
I. Thopopish doctrine of merit doth not take away boasting. §. 1.  
II. It derogateth from the merit of Christ. §. 2. The exceptions of the Papists.  
1. Bellarmines●…re ●…re 〈◊〉. §. 3. 4, 4, 6, 7.  
2. That they derogate no more than we. §. 8.  
3. That we extennate Christ's merit, in denying our 〈◊〉. §. 9  
III. We cannot merit temporal blessings at the hands of God, much less eternal bliss. §. 10.  
IV. Because we come to heaven by right of adoption. §. 11.  
V. Because works are not the causes of salvation. §. 12.  
VI Because we cannot sully do our duty, and much less merit. §. 13.  
VII. Because we are not saved by works. ibid.  
VIII. The land of 〈◊〉 a land of promise and not merited. ibid.  
Testimonies of fathers against merits. lib. 8. cap. 4. First, those which Bellarmine hath endeavoured to answer. §. 1, etc. ad 8. Then others which the Irish lesuite sought to answer. §. 8. etc.  
Bellarmine's dispute, first, concerning the name Merit, which he would prove to be grounded on the Scriptures. lib. 8. cap. 5.  
1. Out of Eccl. 16. 14. §. 1.  
2. Out of Heb. 13. 16.  
3. From the word●… Dignity and Reward. §. 3.  
2. Concerning the thing, which he would prove first, by testimonies of Scriptures which be reduceth to seven heads.  
First, those where eternal life is called merces. lib. 8. cap. 5. §. 4. 5. specially the parable of the labourers in the Ui●…e-yard. Matth. 20. 1. etc. ad 16. §. 6. 7.  
Bellarmine's cavils against. Melancthon and Calvin, answered. §. 8.  
Maldonats' exposition. §. ●….  
2. From those places where the reward is said to be given according to the measure and proportion of the works. l. 8. cap. 5. §. 10. 11.  
Bellarmines●…vill ●…vill at our answers §. 12.  
The places of Scripture 〈◊〉 and answered. §. 13.  
3. From those which place the reason of the reward in works. lib. 8. cap. 5. §. 14.  
The places of Scriptures examined. l. 8. c. 5. §. 15. that good works be causes of salvation Bellarmine proveth by the causal particles. §. 16, 17.  
4. From those where the reward is said to be rendered in justice. lib. 8. cap. 5. §. 18.  
God's justice distinguished none proving merit. §. 19 20.  
5. From those pl●…ces where eternal life is promised to good works, lib. 8. c. 5. §. 21.  
6. From those places where ●…ention is made of dignity or worthiness, l. 8. c. 5. §. 22.  
7. Because God is a righteous judge. §. 23.  
Bellarmine's corollary, that those who deny merits, deny the future judgement. §. 24.  
Two Testimonies of Fathers alleged for merits answered. l. 8. c. 6. viz. ●…ight of the Greek Fathers, §. 2. and eleven of the Latin Fathers. §. 3.  
The authority of four Councils. §. 4.  
Bellarmine's reasons to prove merits. §. 5.  
Other questions concerning merits discussed. l. 8. c. 7. whether trust is to be reposed in merit. §. 2. De intuitu mercedis. §. 3 4 whether it be lawful to do a good work with intent to merit thereby, lib. 8. cap. 7. §. 5.  
The seven conditions required in merit. l. 8. c. 8. whereof three are not contr●…verted. §. 1.  
The fourth, that it be liberum. §. 2.  
Fifthly, that it be the work of a man in state of grace. §. 3.  
Sixthly, that it have the promise of God. §. 4.  
Seventhly, that it proceed from charity. §. 5.  
All these conditions concurring do not make a work meritorious. lib. 8. c. 8. §. 6.  
Bellarmine's dispute that good works are condignly meritorious, non solum ratione pacti, but also ratione operis, examined. l. 8. c. 9  
His seven arguments to prove condign merits ratione operis, l. 8. c. 9 §. 5. etc.  
What things may be merited. l. 8. c. 9 §. 13.     

N  
Necessity of good works urged by us. l. 7. c. 1. By Bellarmine. c. 4.   

O  


Object of Faith.  
Lib. 6. cap. 6. The proper object of justifying faith, is CHRIST. §. 2.  
The object of Abraham's faith. §. 3, 4, 5.  
Christ the proper object of faith in two respects. §. 6.  
Bellarmine's dispute first, that the object of faith is not special. §. 7.  
By virtue of the justifying faith, all other articles may become the object of special faith. l. 6. c. 6. § 7.  
Whether every man is bound to believe that he is elected, etc. §. 8.  
Secondly, whether a man may be justified without special faith. §. 9  
Thirdly, whether a man is justified by special faith. l. 6. c. 6. §. 10.    


Osiander.  
His error, that the righteousness of God by which we are justified, is the righteousness of the Godhead dwelling in us. l. 1. c. 3. §. 2.     

P  


Papists.  
They take away justification. l. 1. c. 1. §. 1. l. 2. c. 6. §. 22.  
From justification they exclude remission or forgiveness of sins, lib. 2. cap. 7. §. 2.  
They confound the Law and the Gospel, and make void the covenant of grace. l. 4. c. 8. §. 5.  
They deprive Christians of the chief part of their christian liberty. §. 6.  
They are fallen from grace. lib. 7. c. 3. §. 9, 10, 11, 12.  
Their main errors in the article of justification. l. 2. c. 1. §. 1.    


Parity.  
Parity of righteousness. l. 4. c. 13.    


Parts of justification.  
Lib. 1. c. 4. §. 16, 17. c. 6. §. 5.    


Passive righteousness of Christ.  
Whether we be justified by it only. l. 1. cap. 4.    


Paul.  
Not justified by inherent righteousness. l. 4. c. 8. §. 15.    


Pelagians.  
Their errors concerning grace. lib. 3. cap. 6. §. 2.    


Perfect.  
Whether any such. lib. 4. c. 10. §. 10, 11. l. 7. c. 6. §. 15. 16.    


Penitency.  
Bellarmine's fifth disposition to justification. l. 6. c. 12. §. 9, 10.    


Purpose to receive the Sacrament.  
Bellarmine's sixth disposition to justification. l. 6. c. 12. §. 11.    


Purpose of a new life.  
Bellar. 7th. disposition. l. 6. c. 12. §. 12.     

R.  
Remission of sin is not that only thing wherein justification consisteth. lib. 1. cap. 4. §. 16. 17. 18, 21. n. 3.  
Object. It is as well of the sins of omission, as of commission. lib. 1. cap. 4. §. 19  
Object. 2. By it men are made innocent, therefore just. §. 20.  
Three arguments of I. P. §. 21. of I F. §. 22. 23. Some make remission the entire form of justification. lib. 1. cap. 5. §. 1. & 4.  
It is not that righteousness which is imputed. lib. 1. cap. 4. §. 1. cap. 5. §. 5. 6.  
Remission of sin and acceptation as righteous the two parts of justification. lib. 1. cap. 6. §. 5.  
Remission of sin is by the Papists excluded from justification. lib. 2. cap. 7. §. 1. 2.  
Remission of sin is not the utter extinction of it. lib. 2. cap. 7. §. 3. It is as the forgiving of a debt. §. 4. What it signifieth in the Scriptures. ibid. 

Three questions.  
I. What that is which is remitted. §. 5. whether the Macula. §. 6. 7.  
II. The books out of which God doth wipe or blot our sins. §. 8.  
III. By what act of God are our sins remitted. §. 9 The utter deletion or extinction not granted in this life. §. 10. The guilt and punishment not taken away by infusion of righteousness. §. 11. Remission doth not work a real change. §. 12.  
Absurdities which follow this assertion that remission is the utter extinction of sin. §. 13. and are necessary consequents of their doctrine of justification by inherent righteousness. §. 14. & lib. 5. cap. 5. §. 6. 7, 8.  
Bellarmine's proofs out of the Scripture that remission of sin is the utter abolition of it. lib. 2. cap. 8. those places of Scripture mention either the taking away of sin. §. 2. or the blotting out of sin. §. 3. or the purging of sin. §. 4. or the not being of it. §. 5. or the perfection of righteousness. §. 6.  
Other arguments from the efficacy of Baptism. §. 7. 8. his unanswereable argument out of Rom. 5. 19 answered. lib. 2. c. 8. §. 10.  
See more of this question, lib. 5. cap. 5. §. 6, 7, 8.    


Reward.  
Reward merces is either gratuita, free, or debita, due. l. 8. c. 5. §. 3. 4. 5.  
The reward of eternal life equal, but not of glory. l 4. c. 13. §. 2.  
How far forth good works are rewarded, l. 8. c. 9 §. 12.  
Whether good works may be done with an eye to the reward. l. 8. c. 7. §. 3. 4.  
Whether they may be done with intent to merit. §. 5.    


Righteousness.  
The righteousness of God, a moving cause of justification. l. 1. c. 2. §. 2, 3.  
Righteousness of Christians twofold. l. 1. c. 1. §. 2.  
Bellarmine's distinction of righteousness of the Law, and in, or by it. l. 4. c. 8. §. 2. 3 4. l 7. c. 2. §. 8.  
The righteousness of God is the matter of justification, not the righteousness of the Godhead. lib. 1. c. 3. §. 2. But the righteousness of the Mediator the man CHRIST JESUS. §. 3.  
His whole righteousn●…sse both negative and also positive. §. 3 4. Which is truly called the righteousness of God. §. 5. The comfort arising out of this doctrine. §: 6.    


Righteousness inherent.  
Not perfect. l. 4. c. 2. §. 8, etc. and c. 3.  
Reason's proving the works of the faithful not to be purely and perfectly good.  
I. Out of Esai. 64. 6. Lib. 4. cap. 3. §. 4 etc. ad 11.  
II. Because there is a mixture in them of sin out of, Exod. 28. 36, 38. §. 11. Eccles. 7. 20. §. 12.  
III. The fru●…t is as the tree. §. 13.  
IU Actions purely good may stand in iudg●…ment. §. 14. an instance in prayer. §. 15. Testimonies of Fathers. §. 16.  
Bellarmine's proofs. I. Allegation of Scriptures.  
And I. job 1. 22. l. 4. c. 4. §. 1, 2.  
II. Psalm. 7. 4, 9 etc. §. 3.  
III. Matth. 6. 22. §. 4.  
IV. 1 Cor. 3. 12. § 5.  
V. jam. 3. 2. §. 6.  
VI Psalm. 4. 4. Esai. 1. 16. joh. 5. 14. in which we are exborted not to sin. §. 7.  
VII. From those places which teach that the works of the faithful do please God. §. 8.  
VIII. From these places which absolutely call them good. §. 9  
Two Testimonies of Fathers. §. 10.  
Three Reasons, I. If good works are impure, then either by reason of concupiscence. l. 4. c. 4. § 12. or for want of charity. §. 13. or because of venial sins concurring. §. 14.  
II. From six absurdities. §. 15, 16.  
By righteousness inherent the Law is not fulfilled. l. 4. c. 5. §. 3. 4. 4. None are able to fulfil the Law, first, because all are transgressors. §. ●….  
Secondly, because none can be justified by it. § 7.  
Thirdly, because none can fulfil the first and the last Commandments. §. 8.  
Fourthly, out of Act. 15. 10. §. 9  
Fiftly, out of Rom. 7. 18. §. 10.  
Sixthly, Rom. 8. 3 §. 11.  
By righteousness inherent we are not justified: proved by fourteen reasons. l. 4. c. 8. vid. matter of justification.     

S  


Sacraments.  
They are seals of justification. l. ●…. c. 2. §. 6. l. 6. c. 14. 8.  
Whether they justify ex opere operato. l. 6. c. 10. §. 3.  
The purpose and desire to receive the Sacrament, Bellarmine's six●…h disposition to justification. l 6. c. 12. §. 7.    


Satisfaction.  
The imputation of Christ's satisfaction acknowledged by the Papists. l. 1. c. 3. §. 8.    


Sanctification.  
Not to be confounded with justification. l. 2. per totum.  
How it is distinguished from justification. l. 2. c. 6.    


Sinners.  
All men are sinners. l. 4. c. 2. §. 9 c. 8. §. 7. l. 5. c. 2. §. 2.    


Subject of faith.  
Viz. the party to whom it belongeth. lib. 6. c. 5. §. 1. and the parts of the soul wherein it is sealed. §. 2. viz. the mind, that is both the understanding and the will, proved by Testimonies. §. 3. 4. 5.  
Whether the ●…nderstanding be commanded by the will to believe. lib. 6. c. 5. §. 6.     

T  


Truth.  
The doctrine of justification and Salvation by faith in Christ is called the Truth. lib. 1 cap. 1. §. 1. & lib. 6. cap. 6. §. 2.     

V  


Venial.  
Whether venial sins do contaminate the good works of the just. lib. 4. cap. 4. §. 14.  
Whether they do ●…inder the fulfilling of the Law. l. 7. c. 6. §. 23.  
Whether they be only besides the Law, and not against it. ibid.    


Uprightness.  
It goeth under the name of perfection, and upright men are called perfect. lib. 4. c. 10. §. 10.     

W.  


Word.  
The word an instrumental cause of justification. l. 1. c. 2. §. 5.    


Works.  
Good work●…s ●…re the fruits and effects, not causes of 〈◊〉. l. 1. c. 6. §. 7.  
The necessi●… of g●…od works urged of us by better 〈◊〉 than the Popish doctrine doth 〈◊〉. c. 1.  
In what 〈◊〉 we deny good works to justify. l. 7. c. ●…. §. 1.  
That good works do no●… justify men before God prove by all the five 〈◊〉 〈◊〉. l. 7. ●…. 2. §. 2. by four other reasons. §. 3.  
〈◊〉, th●…se that are justified by 〈◊〉 〈◊〉 〈◊〉 by their own obedience of the Law. §. 4.  
〈◊〉 〈◊〉 it is 〈◊〉 to the Scriptures. §. 5.  
Bellarmine's preamble to his answer, in which he considereth three things first, what is meant by the Law of works and by the Law of faith. lib. 7. cap. 2. §. 6, 7.  
Secondly, the differences between the justice of the Law, and in or by the Law. §. 8.  
Thirdly; what is meant by works which are excluded from justification: whether the works of the Ceremonial Law. §. 9 10. or also of the moral: and whether all or only those which go before faith. §. 11.  
Bellarmine's proofs that those only 〈◊〉 before or without faith are excluded. l. 7. c. 2. §. 13.  
Bellarmine's dispute concerning the necessity of good works. l. 7. c. 4. his method. §. 1.  
He proveth them necessary not to iu●… 〈◊〉 〈◊〉 §. 2.  
His first proof is from the difference between the Law and the Gospel. §. 3. etc. ad 19  
Eight differences by hire propounded. l. 7. c. 4. §. 19, 20, 21, 22.  
His second proof from the doctrine of Christian liberty. l. 7. c. 4. §. 23.  
That good works▪ are necessary by way of efficacy Bellarmine proveth by three sorts of arguments: first, from Scriptures.  
I. Testimoni●…, Heb. 10. 36. lib. 7. c. 5. §. 3.  
II. 1 Tim. 2. 14, 15. l. 7. c. 5. §. 4.  
III. Phil. 2. 12. §. 5.  
IV. 2 Cor. 7. 10. §. 6.  
V. 2 Cor. 4. 17. §. 7.  
VI Rom. 8. 13. §. 8.  
VII. Rom. 8. 16, 17. §. 9  
VIII. Rom. 10. 10. §. 10.  
IX. Matth. 25. 34, 35. §. 11.  
X. jam. 1. 25. & 2. 14. §. 12.  
XI. The Epistles of Peter, james, john, and jude. l. 7. c. 5. §. 13.  
Secondly, from testimonies of Fathers. §. 14.  
Thirdly, from reason. §. 19 because faith d●…th not save alone, lib. 7. c. 5. §. 16. 17.  
Of the verity of the ●…ustice of good works. l. 7. c. 6. §. 1.  
Whether they be sins. l. 7. c. 7. §. 17.  
That they be sins it follows upon the doctrine of the Papists. lib. 4. c. 4. §. 9 in fine & 21.  
Bellarmine's proofs that good works do justify. l. 7. c. 8.  
The first, jam. 2. 24. lib. 7. c. 8. §. 2. etc. ad 19  
Six other testimonies, I. Eccl. 18. 21. §. 19 vide. l. 2. c. 4. §. 2. 3.  
II. Rom. 6. 19 l. 7. c. 8. §. 19  
III. 2 Cor. 7. 1. l. 7. c. 8. §. 20.  
IV. 2 Cor. 9 10. §. 21.  
V. john 14. 23. §. 22.  
VI Ap●…c. 22. 11. §. 23.  
The Papists high opinion of their works. l. 8. c. 9 §. 14.  
Our estimations of them. §. 15.     

Y  


Yoke.  
Christ's yoke easy. lib. 7. cap. 6. §. 4, 5, 6, 7.     
FINIS.   

Errata.  
Page. 2. line 20, even our ju●…if. p. 4. l. 9 ●…sadiq, p. 6▪ ●…. antepen. special, p. 9 marg. l. 2. ●… 〈◊〉. 2. 1. 2. l. 15. justifica●…i, p. 13. l. a fin. 19 VIII. 〈◊〉 second p 15 l ●… 〈◊〉. 6. concur. l. penul●… standeth, 〈◊〉, p. 16. marg. l. 6. lib 1, cap. 2 p. 17. l. of. 11. her●…, l. 〈◊〉. 7. men. p. 18 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 28. 〈◊〉 is. p. 19 l 1. break l. 15, 16. deal So the righteousness of our Me●…iator who is God. p. 21 marg. l, 2. Ier 23 6. l of 5. deal sect p. 22. l. of. 14. then he intendeth, p 24. l. 6 〈◊〉, l. 11 partam, l. 18. nothing else. p. 26. l of 8 we are. p. 27. l of. 〈◊〉 〈◊〉 no p. 28. l. 20, and s●…condly, l. of. 13. id e●…t, compl. p. 29. l. 1. receiv●…d. l. of. 4. in us. p. 31. l. 3. 〈◊〉 a 〈◊〉, l. of. 12. y●…t we p. 32 l. 26. ad 〈◊〉. p. 38. l. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22. scales, p. 43. l. antep. upon Christ, 〈◊〉 〈◊〉 p 46 ●… 10, Works. marg. l. 7. Psal. 115 p. 50. marg. l. of. 4. 〈◊〉. p. 51. l of. 15. t●…at the word is used in the 〈◊〉▪ ma g l 1. Rom. 5. 19 p 53 l. 13●… 〈◊〉 l. of. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54 l. 9 ●…siddeq. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. of. 10. 〈◊〉 p. 55. l. 10, the 〈◊〉 man p. 58. l. 10. VIII. Secondly, because. p. 59 l. of. 19 pr●…pcundeth. p. 6●…. l. 27. of the 〈◊〉, ●…. 63 l 9 For first. l. penu●…. 〈◊〉, p. 64. l. ul●…. 〈◊〉, p. 66. l. 〈◊〉 〈◊〉, l of. 15. 〈◊〉, p. 67. l. 16. Therefore to be justified, 〈◊〉 p. 68 l. ●…7 〈◊〉▪ Calv●…, p. 69. l penul●…. remain●…. l. 16. imputed unto us, p. 70. marg. l. 7. & 10 〈◊〉, p: 70. l. a●…. 11. 1▪ King. 8. 32. p. 77. l. 12. 〈◊〉. III. l. 15 the two fir●…t, ●…. ●…8. ●…ighteous. p 78. marg▪ l. 9 Rom. 3. 21. p. 79. marg. l. 14. & 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 19 construed, l. penul●…. d●…th▪ marg. l. ult 〈◊〉▪ p. 80. marg. l. of. 6. ●…allen from, l. of. 8 them, p. 84 marg. l 5. 2 Cor. 4. 16. p. 83, ●…▪ 〈◊〉. 18, 〈◊〉 now. p. 84. l 〈◊〉. 〈◊〉. 〈◊〉▪ 9 〈◊〉 〈◊〉, p. 85. marg. l. 4. Psal. 32. 1. p. 86. l. 2●…. 〈◊〉. p. 88 marg l 1. the ●…ighth, sc argum●…nt. p. 94. read. p 93. l. 14. 〈◊〉 〈◊〉, p. 94 l. 8. 9▪ some of our w. l, 21. ●…riginall sinn●… p 97. l. 5. justifying or saving. ●…. 99 l. 20. th●…s. p. 100 l. 8. the fav●…ur, p. 101. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 24. ch●…sid. lo, l. 25. 〈◊〉, p. 103 l of. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 104. l. ●…. Psalm. 10●…. 8. 2 King. 13. 23. l. ul●…, asse●…tion marg, l. 〈◊〉. favour. p. 109 marg. l. 5. c. 3. p. 110. ●…. of. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 112. l. 5. and th●… tru●…ly. l. of. 8. Ro●…. 5. 17. p. 114. l. 9 ches●…d. p. 117. l. 〈◊〉 17. Iustini●…. p. 118. l. as 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ p. ●…19. l: 21. work. p. 122. l. 5. vi●…ut to. p ●…28. l. 3. read, yet th●… Papists th●…ir 〈◊〉. p. 128 ad l. of. 〈◊〉. 〈◊〉 in ma●…g. 1 john 3 16▪ p. 130 marg. l. 10. Qu●…d dicitur D●…i. l. 1●…, 12. Qui●… 〈◊〉 De●… p●… 〈◊〉. l 18. quae p. 131. l 6. 〈◊〉 sh●…ll ●… 9 ●…ll good 〈◊〉, p. 133. l. 〈◊〉 i●… 〈◊〉 〈◊〉. ●…. 〈◊〉. 〈◊〉, l. of. 6. pro. p. 136. l 26. word l. 30▪ 〈◊〉 l. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 139. 1. 10. 〈◊〉. p. 145. 〈◊〉. 54. p. 141. ●… of. 8. Sacrifi●…tc. p. 144. l 2●…. 〈◊〉 〈◊〉 p. 145. l. 7. 〈◊〉. ●… 13 lib. 9 p. 146 l. 〈◊〉. 11. J. b●…. p. 47. l 6 31 l. ●…f. 6. 〈◊〉. p. 149. l of. 5. 〈◊〉. ibi●…. Sap. 9 12. p 151. l. 〈◊〉. 7. 〈◊〉 th●… fl●…sh l 〈◊〉 〈◊〉. p. 152. l. 2. we 〈◊〉. l 13. of 〈◊〉. p. 153. mar●…. l 8. th●… 〈◊〉 abs l 14. s●…cond 〈◊〉. 〈◊〉 'gainst. ●…. 17. l 〈◊〉. ●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 154. l. 3 〈◊〉 l. 2●…. i●… 〈◊〉 l 25 rtmai●…der. p. 155 l ●…f. 18. 〈◊〉. l 〈◊〉. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 158 In the 〈◊〉, by what, l. 22 1 〈◊〉 1. 7 l. 〈◊〉. 4. I 〈◊〉 p. 159 l 10. qui ibid. l 12. put●…nt, l. 13 〈◊〉, l 8. r●…liquum 25. 26. 〈◊〉 〈◊〉 〈◊〉, l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 161 marg l 4. 〈◊〉. p. 162. l. ●…f. 16. 〈◊〉 〈◊〉 p. 163 l ●…f. 18. E conv. l. 〈◊〉. could not p164 l. ●…f. 2. 〈◊〉. p. 106. l. 17. ●…8. 〈◊〉. p 1●…8. l 〈◊〉. 14. deal 〈◊〉 l 〈◊〉. 13. b●… wha●…. p. 169. l. 1. Act. 13. p. 201. l 9 〈◊〉 l. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●…. l 18. ●…ut of l 〈◊〉. 21. be i●…finite. p. 〈◊〉. marg. l. penult. Gomes l ●…f. 6. 〈◊〉. p. 204 l. 2. deal affir●…ins l ●…f. 11. off p 205. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 208. l 22. Apostl●…. p. 209 l 25. 2 〈◊〉. 1. 1. p. 211 l 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 21. Dan. 9 p. 222 l 22. d●…le by. p. 223. marg. pone ad l. 3 in Cantic. si●…m. 22 l 〈◊〉. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 225. l. 22. Ti p. 226 l ●…f. 13. 〈◊〉, p. 228. l 〈◊〉. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 232. l 14. b●…fore wher●… I l ●…f 5 w●… d●…, p. 233. l 2. b●…●…ur. l. 10. which 〈◊〉 the Apost●…e speak. p. 234 l 11. (F●…r l. 14. gl●…r: 〈◊〉) a●…d 〈◊〉 p. 235 l of. 12. ●…hamim marg l. 5. 16. 7▪ l of. 11. deal i●…to walk 〈◊〉 God. p. 236. l 16. sinn●…s l. 27. endued l 237 l. a●…. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 21. 2 Cor. 5. p. 239. l. 2●…. deal be should 〈◊〉 said any t●…ing to th●… purpos●…. l. 28. could. p. 240. l. 8. 〈◊〉, l. 13. Septisters. p. 241. l 〈◊〉. 20. w●…ich is. p. 242. l. 7. of him. p. 244. l. a●…. 10. to signifit. l of. 4. to be 〈◊〉. l a●…. 3. essectually. p. 246. mar●… l 6. Rom. 12. p. 247 l of. 18. acquired. p. 248. m●…rg. l. 1. l. 2. c. 6. 248. l. as. 6. insusi●…u. p. 250. marg l. 4. Christus l. 7. ex●…mplar. l. 16. 〈◊〉▪ l 17. 〈◊〉▪ l. 1●…. cons●…cuti. p. 251. l 1. th●…m. p. 252. ●…. 15. ●…n whic●… p. 253 l. 10. in●…ard and p. 253 l. a●…. 16. os the. p. 255. l▪ 〈◊〉. 〈◊〉. p. 256. 1 〈◊〉. wrought b●… i●…s. p. 258. l 8 〈◊〉. p. 259 marg. l 〈◊〉. non 〈◊〉. p. 260. l. 12 deal m●…n. p. 262. l 1. ●…ere p. 264. ma●…g. l of 6. ut n●…s. l. ul●…. ●…d 〈◊〉. 265. marg. l. 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. a●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 266 l. 3. 〈◊〉 l. 9, beer●…, l. 10. as if ●…e wer●… l▪ 26. 〈◊〉. l. ●…s. 8. quo●…iam l. ●…s. 7. m●…m. l. ●…s. 5. 〈◊〉. p. 2●…8. marg. l. ●…. del●… 〈◊〉 〈◊〉 p. 269 l. 21. but in Christ. in fin●… line a d●…le but. l. peu●…lt. become 〈◊〉 p. 270. l. of. 5. 〈◊〉. p. 273. l. ●…. i●… i●…. p, 276 l. 7. deal and, i●… i●…. p. 277. marg. l. 4 are imputative p. 279. l. 〈◊〉. deal 〈◊〉. p. 280. marg l 3. 〈◊〉 not. p ●… 282. marg l 1. 〈◊〉. p. 283. l. 〈◊〉 ad l. 3. 〈◊〉 marg. 〈◊〉. 1. l. of. 12. 〈◊〉 tacui: p. 284, marg. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. of. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 285. l 13 could. l of. 5. 〈◊〉. p. 286 marg. l. 7. 〈◊〉 61. deal by l 〈◊〉. c. 1. ●…. 5 p. 291. 〈◊〉, deest. viz p. 287. 188. 289. 290. p. 294 l. of. 10. their first. p, 295. l. 12. delo in. p. 296. marg. l. 1, 26. p. 298. l. of. 12. 〈◊〉. p. 300. l. of. 5. out of p, 305. l. of. 4 〈◊〉 imputed. p, 306 l. 5. then w●… p. 308. marg l. 3. imputation. p 310. l of ●…12. 〈◊〉 h●…, p. 311. l. 17. these l. of. 7. him therefore we etc. p. 3●…4. 〈◊〉 faith i●… false. l u●…t. deal Fat●…h, ib●…d. by God. p 315. l 9 〈◊〉, marg. l. 13. 〈◊〉 80. l. 21. 〈◊〉 l. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. prol●…gom. p. 317. l. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 318 l. 7. & 8 and 〈◊〉 p ●…320. l. of. 8. quo●…ism. p. 321. l. 20 as are. p. 325. l. 4●… 〈◊〉 p. 326. marg. l. 2. q●… 2. p. 327. l. of. 7 〈◊〉 mar●…. l. 8. 9 Pist. 38. si 〈◊〉 p. 328. l. 12. walking. marg. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 334. l., 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 336. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…. 337. ad l. 10. marg. de 〈◊〉, lib. 1. c. ●…5. l. of. 5. expresc●…d. l. of 4. 38. p. 33. 8. ●…. 18. to feed. p. 340. l. 4. l. 15. p▪ 342. l. 10. orga●…call p. 350. marg. l. 6. 1 joh. 5. 10. p. 357. l. of. 11. faitb is, p. 36●…. marg. l. ult. Rom. 4. 19 p. 373. l. of. 16. 〈◊〉 respect of any, l. ●…f. 10. B●…nedictus, p. 376. l. 〈◊〉. i●… is, p. 377. l. 23 〈◊〉. p. 378. l. 12. Blessed. Ambr. ●…. 21. 〈◊〉. ●… of. 12. just. 〈◊〉.   

A TREATISE OF JUSTIFICATION.  
THE FIRST BOOK, Wherein is set down the true doctrine of Justification according to the word of God.  

CAP. I. The excellency of this argument is set forth, and the definition of justification propounded, and in part expounded.  
§. I.  
AMong all the articles of Christian religion there 
The excellency of this argument.  is none, as I suppose, either more necessary to be known, or more comfortable to be believed, than the doctrine of justification: whereby a faithful man is taught to believe and know, that he being a sinner in himself, and by sin obnoxious to eternal damnation; is by the mercies of God, and merits of Christ through faith, not only freed from the guilt of his sins and from everlasting damnation, but also accepted as righteous before God in Christ, and made heir of eternal life. This doctrine in many places of the Scripture 
* Lib. 6. Cap. 6. §. 2.  hereafter▪ to be cited, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of excellency called the truth 
a john 1. 17. , and sometimes the truth of the Gospel 
b Gal. 2. 5. , as Gal. 2. 5. that is, the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God, through the merits of Christ apprehended by faith; being also the chief argument contained in the Gospel, which is therefore called the power of 
c Rom. 1. 16, 17.  God unto salvation, because therein the Righteousness of God, even that by which we are justified and saved, is revealed from faith to faith; as it is written, The just shall live by faith, or he that is just by faith shall live: which doctrine is so inviolably and incorruptly to be held, 
d Gal. 1. 6. 8.  that if an Apostle, if an Angel from heaven shall teach any other Gospel, that is, any other doctrine whereby to be justified and saved, than by the only merits of Christ apprehended by faith, he ought to be held accursed. But by how much the more necessary and comfortable this doctrine is: by so much the more it is oppugned by Satan; who as at the first, he did not abide in the truth, 
e john 8. 44.  nor kept his first estate, but left his habitation rather 
f jude 6.  than he would (as some probably think) embrace this truth, namely that the second Person in Trinity should for the salvation of mankind become flesh, and that in him the nature of man should be advanced above the nature of Angels: so hath he ever since opposed it by all means, as namely by raising, not only other false teachers in the apostles times and since, but even Antichrist and his adherents in these later times, who have not only perverted this doctrine, but also subverted it, and have as it were, taken away the subject of the question: for by confounding the law and the Gospel, the covenant of works and the covenant of grace, the benefits of justification and sanctification, and of two making but one; they have wholly abolished that great benefit of the Messias about our justification, whereby we are freed from hell, and entitled to the kingdom of heaven, and consequently they are fallen 
g Gal. 5. 4.  from grace, having disannulled 
h Gal. 3. 17, 18.  the covenant of grace, and made the promise of none effect. For whosoever seeketh to be justified by inherent 
i Rom. 4. 14.  righteousness, he is under 
k Gal. 3. 10.  the curse, he is a debtor 
l Gal. 5. 2, 3, 4. Gal. 2. 21.  to the whole law, and therefore to him Christ is become of none 
m Of this see more, lib. 7. c. 3. §. 10, 11, 12.  effect. This being therefore a controversy of such importance, that it concerneth our very title to the kingdom of heaven, it is to be handled with all diligence, and not without invocation of the holy Spirit of truth; whom we beseech to guide and to direct us in setting down the truth, to confirm and establish us in the profession of it, and to assist and strengthen us against the enemies thereof. But before I come to confute the errors of the Papists, the enemies of the truth; I will first set down the true doctrine of justification according to God's word.  
§. II. justification therefore is a most gracious and righteous action of 
The definition of Justification.  God, whereby he imputing the righteousness of Christ to a believing sinner, absolveth him from his sins, and accepteth▪ of him as righteous in Christ, and as 〈◊〉 heir of eternal life, to the praise and glory of his own mercy and justice. Where first consider the name of the thing, which we have 
The name.  now defined, and are hereafter to handle. To justify, if you respect the 
●… Justificar●….  notation of the Latin word, signifieth to make just, as to magnify, importeth to make great. Neither is it to be doubted, but that the Lord, whom he justifieth, doth constitute or make just. Now the Lord maketh men just two ways; either by imputation of Christ's righteousness, which is out of them in Christ, as being his personal righteousness: or by infusion of righteousness, as it were, by influence into them from Christ their head. To the faithful therefore there belongeth a twofold righteousness; the one of justification, the other of sanctification. The former is the righteousness of Christ, and therefore the righteousness of God, as it is often called, the righteousness of God; because it is the righteousness of him that is God, and is imputed to the believer: the later is ours, because inherent in us, though received from God, as all our good things are. The former is perfect, as being the righteousness of him that is God: the later is but begun in this life, and is to be perfected in the life to come. By the former we are justified, by the later we are sanctified. If it be objected, that there seemeth little or no difference between these two words: for as to justify is to make just, so to sanctify is to make holy. And therefore as to sanctify, is to make holy by holiness infused: so to justify, is to make just by justice inherent.  
I answer, First, that this is contrary to the use of the word justify▪ not only pe●…petuall in the Scriptures, but also ordinary in the speeches and writings of men. Wherein God is said to justify men, and man is said to justify God, and one man is said to justify another, and one and the same man to justify himself without any signification of infusing righteousness into him, but by clearing him and pronouncing him just. Secondly, that there is no further respect to be had in this controversy to the notation of the Latin or English word, than as it is a true translation of the Hebrew word in the old Testament, and of the Greek in the new: now I shall make it evident, 
o Lib. 2.  that the Hebrew hitsdiq, and so the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Verbum forens●…, a judicial word taken from the courts of justice▪ which being attributed to the judge, is opposed to condemning, and signifieth to absolve, or to give sentence with the party questioned.  
§. III. In the definition we consider justification, as an action of 
The definition of Justification explained. 1. That it is an action of God, Rom. 8. 33. Esay 43. 25.  God, whose alone work it is; and so the Scriptures consider it in many places, as Rom. 8. 33. It is God that doth justify, for it is he only that forgiveth sins, Esa. 43. 25. It is he only that can by making us righteous in Christ, give us right and title to the kingdom of heaven. It is no action therefore of our own, or of any creature, neither is it wrought by our own preparations and dispositions. For although every man is bound to use all means to attain to justification; yet it is not of him that willeth, 
p Rom. 9 16.  nor of him that runneth, but of God that showeth mercy. For if God be the agent in justifying us, then are we the patients. And for that cause we are never in the Scriptures exhorted to justification, or to the parts thereof (which are not our Officia or duties, but God's Beneficia) as we are to the duties of sanctification, whereunto we being already justified and regenerated, do cooperate with the Spir●…t of grace.  
§. FOUR Secondly, when we say it is an action of God, Imputing 
2. An action of God without us.  the righteousness of Christ and absolving the believing sinner, and accepting him, etc. we consider it not as an action of God within us working a positive or real change as in sanctification, but as an action of God without us. For it is a judicial act of God, as the judge oppo●…ed to condemning. And therefore as by his sentence he doth condemn, that is, make wicked; so by his sentence he doth justify, that is, of guilty he maketh not guilty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his sentence God doth justify, as chrysostom and Oecumenius note upon Rom. 8. 33. where a judicial proceeding in the business of justification is plainly described. For there is mention of the accuser of Gods elect, there is God that justifieth, and none to condemn, there is the advocate and intercessor 
q Verse 34.  to plead for us. And as in condemning, though the hebrew word Hirshiah opposed to justifying, signifieth to make wicked (for as Tsady is to be just, and Hitsdiq to make just, that is, to justify; so Rashah to be wicked, and Hirshiah to make wicked, that is, to condemn) yet God by condemning doth not make a real or positive change by infusion of wickedness into the party whom by his sentence he maketh wicked, that is, condemneth: so in justifying, though the word do signify to make righteous, yet the Lord doth not, Quatenus justificat, as he justifieth, work a real or positive mutation in the party, whom by his sentence he maketh just, that is, justifieth, in respect of any inward dispositions or qualities, but only a relative change or mutation in respect of his estate and condition before God, and in respect of some relations to him. It is true, ●…hat in our justification we are of sinners made righteous; but the righteousness which we have by justification standeth in remission of sin, and acceptation or constitution of us as righteous, not in ourselves, but in Christ: both which are wrought by imputation of his righteousness. It is true also, that whom God doth justify, he doth also sanctify. But in justification he doth not work a real change in the party, as he doth in sanctification. And this 〈◊〉 in the like actions of God, viz. adoption, redemption, and reconciliation, which three in substance differ not from justification. For all agree in the not imputing of sin 
r Ephes. 1. 7. Col. 1. 14. 2 Cor. 5. 19 Rom. 4. 5, 7.  by imputation of Christ's righteousness, but are diversified by certain relations: all which concur in justification, that men having their sins forgiven, whereby they had been either the children of the devil, by adoption are made the sons of God; or the vassals and bondslaves of sin and Satan, are by redemption made the servants of God; or enemies to God, by their reconciliation become his favourites; or guilty of sin and damnation, in their justification they are accepted as righteous in Christ▪ and consequently become God's servants, Gods favourites, Gods sons; and if sons then also heirs of eternal life. As therefore in adoption, redemption, reconciliation, there is no real change made in the party, but only a new relation acquired, of being a son and h●…ire to the adoptour, a servant to the redeemer, a favourite to the reconciler, which before he was not: so neither in justification is there a real or positive change (as the Papists would have it) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relative, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in relation, in respect of those relations even now mentioned; and in respect of his estat●… and condition before God; being in his justification translated from the estate of damnation, unto the state of salvation. Even as the council of Trent, itself defineth 
s Sess. 6. cap. 4. Vt sit translatio ab eo statu in quo homo nascitur silius primi Adami in statum grati●… & adoptionis filiorum Dei per secun▪ dum Adamum Jesum Christum salvatorem nostrum.  justification to be a translation from that state wherein a man is borne the son of the first Adam, into a state of grace and adoption of God's sons, through the second Adam jesus Christ our Saviour, which is done without any real change wrought in the party as he is justified. For who before was guilty of sin and damnation: the same man remaining a sinner in himself, and in himself worthy of damnation, is in his justification absolved from the guilt of sin, and accepted as r●…teous in Christ, in whom also he is made a servant, a favourite, a son of God, and consequently (as I said in the definition) an heir of eternal life.  
§. V. And yet we deny not, but that those whom God reconcileth 
Justification though it always concurreth with God's gracious actions within us, yet it is carefully to be distinguished from them.  unto himself, receiving them into his grace and ●…avour in Christ, them also he endueth in some measure with the graces of his Spirit: whom he adopteth to be his sons in Christ, them also he regenerateth by his holy Spirit: whom he redeemeth from the guilt of sin, he also freeth from the dominion of sin: and whom he justifieth by faith, he also sanctifieth by his Spirit, that is, whom he maketh just by imputation, them also he maketh just by infusion of righteousness: to whom he imputeth the merit of Christ his death and resurrection apprehended by faith, to them also he applieth the virtue and efficacy of Christ's death and resurrection, both to mortify sin in them, and to raise them up to newness of life. By this doctrine we may try ourselves whether we be reconciled, redeemed, adopted, justified. For hereby it shall appear, that God hath received us into his grace, if he hath also endued us with his grace. Chasidim, as they are called in the Scriptures, the favourites of God, are usually translated his holy ones, and all the faithful, even in this life, are termed Saints. Hereby it will appear, that we are redeemed from the guilt of sin, if we be also freed from the dominion of sin. Hereby it will appear, that we are adopted, if 〈◊〉 be also regeneratech Hereby it will appear, that we are justified, if we ●…e also in some measure sanctified. But yet, howsoever these graces ●…waies go together, and cannot be severed: yet must we carefully distinguish betwixt the grace of God which is in himself, and his graces which are in us; betwixt the actions of God's grace without us, and the actions of his grace within us. Wherefore, though adoption and regeneration, though receiving into grace and enduing with grace, though redeeming from the guilt and purging in some measure from the corruption of sin, though justification and sanctification are always unseparable companions: yet we may not with the Papists confound them, and so place the matter of justification, and merit of salvation in ourselves, as they wickedly do; but we are religiously to distinguish them, as they are in themselves truly and really distinguished, to the praise of the glory, that is, the glorious praise of his grace, not of that which is in us, but of that which is in himself, whereby he hath graciously accepted us in his beloved, Ephes. 1. 6. 
Ephes. 1. 6.   
§. VI Thirdly, when we say it is an action of God imputing to a believing 
Justification an action of God continued.  sinner, etc. We consider it, not as a sudden and momentany action, which is of no continuance, as if all our sins both past, present, and to come are remitted in an instant; but as an act of God continued from our vocation, wherein the grace of faith is begotten in us, to our glorification, which is the end of our faith. For as this action of God is called the justification of a sinner; so, whiles we continue sinners, we have still need to be justified. And as we always have sin in this life: so, that it may not be imputed, we have need, that Christ's righteousness should be imputed unto us: and that as we sin daily, so Christ our advocate should continually make 
t Heb. 7. 25.  intercession for us: that notwithstanding our manifold slips, whereinto through humane frailty we fall; and notwithstanding those manifold infirmities and corruptions, which remain in us as the relics of original sin, we may be continued in the grace and favour of God, by the continued imputation of Christ's righteousness, obtained by his continual intercession for us. For therefore doth he continue his intercession for us, that our justification may be continued to us: and that as we sin daily, so we may daily seek and obtain pardon. But if justification should so be wrought once and at once, as that after that act wrought in an instance, we should no more be justified, nor no more need remission of sin; then must we erroneously conceive, that the sins which after the first moment of our justification we do commit, are actually remitted before they be committed; whereas God forgiveth only sins passed, Rom. 3. 25. So shall we not only set open a gap to all licentiousness 
Rom. 3. 25.  (for who will so fear to commit sin as he ought, or when he hath committed it, so sue for the pardon thereof, who is persuaded beforehand that it is already remitted) but also shall open the mouths of our adversaries, who will be ready to say, that we Protestants ought not to pray for remission of sin, because in our opinion (as they say) we need it not: but to this calumniation of the Papist I have elsewhere 
u The Covenant of Grace. Chap. 8. pag. 109. Whether Justification be wrought but once and at once.  answered.  
§. VII. If it be said, that it is a received opinion among many, that justificatio simul & semel fit, that justification is wrought at once, and but once: I answer, that that assertion is not to be admitted without distinction, nor without good caution. The distinction is this: that there is a justification of a sinner before God in 〈◊〉 coelesti, which properly is called justification, and is that, which here I have defined: and there is a justification whereby a man already justified before God, is justified in foro conscienti●…, in the court of his own conscience: which is not properly justification itself, but the assurance of it. To this latter that assertion of but once and at once cannot in any good sense, be applied. For neither is the full assurance of our justification attained at once, but by degrees, wherein we are to labour and to give diligence to make, as our election and calling, so also our justification more and more sure unto us. Neither is it given but once. For by committing of any crime or any grievous sin, by spiritual desertions, by the ●…orcible temptations of Satan, this act of spiritual faith, which we call assurance, may be interrupted or lost for a time; and yet by repentance, by prayer and practice of piety it may be recovered again; and therefore not given but once. To the former indeed it may be applied in both parts, but with a twofold caution: first, in respect of simul, at once, if it be understood as excluding degrees, and not continuance. Namely, that we are not justified by degrees, and as it were by little and little, as though our justification were not perfect at the first. For no sooner doth a man truly believe in Christ, but the righteousness of Christ is imputed to him, and in and by that righteousness he standeth righteous before God, as well at the first, as at the last; that righteousness of Christ, by which he is justified, whether first, or last, being most perfect. Therefore the righteousness of justification cannot be increased, neither doth our justification before God admit degrees, either in one and the same person, or yet in divers men: howsoever the assurance of justification, and the work of sanctification, whereby we are to be renewed in the inner 
* a Cor. 4. 16.  man day by day have degrees, according to the degrees of our faith, and according to the measure of grace received. Secondly, when it is said that we are justified before God semel, but once, that also may be admitted, if by once be meant one continual act. For as we are regenerated but once, because ut semel nascimur, ita semel renascimur: so faith, which is wrought in our regeneration is given but once. For that which Saint jude saith, verse 3. of faith once given, is no less true of the habit, than of the doctrine of faith; which habit, being once had, is never utterly lost. For all they who have true faith, are borne of God, 1 john 5. 1. john 1. 12, 13. And those 
1 john 5. 1. john 1. 12, 13.  who are once borne of God are never unborn again; but being made sons by faith, as all the faithful are, Gal. 3. 26. they are also made 
Gal. 3. 2●…. Rom. 8. 17.  heirs of God, and coheirs with Christ, Rom. 8. 17. As faith therefore is never utterly lost, no more is justification. For so long as we have faith, so long we are justified. But the habit of faith we never lose, though perhaps some act of faith may sometimes be interrupted. Therefore our justification is but one continued act, and in that sense we are justified but once.  
§. VIII. Now, whereas we have defined and defended according 
The Papists confuted, who deny it either to be an action of God, or an action without us, or continued.  to the Scriptures, that justification is an action of God, and such an action as is without us, and a continued act: hence we may conclude against the Papists; first, that neither their first, nor second justification, is that justification, which is taught in the Scriptures. Not the second, for that is not God's action, but their own: who being justified before by habitual righteousness infused from God, do themselves as they ●…each, by practising of good works increase their righteousness, that is, justify themselves by actual righteousness, as the merit of their second justification. Not, that we deny, that inherent righteousness is by practice of good works increased; but that we hold, that justification is not our own act, neither that we are justified by any righteousness inherent in ourselves, or performed by ourselves, nor that the righteousness of justification (which is indeed the righteousness of Christ) can be increased, and therefore no degrees of justification.  
Not the first; which they make to be an action of God within us, working in us a real change or positive mutation by infusion of the habits of grace, and specially of charity, and confound it with habitual sanctification, from which notwithstanding it is necessarily to be distinguished.  
Secondly, justification being an action of God, is not to be confounded with justification passively understood, and much less with justice itself. But the Papists not only understand it passively, but also confound it with inherent justice..  
Thirdly, they do not hold justification to be one continued act from our vocation, to our glorification. But such an act, as may not only be interrupted ostentimes, and lost for a time, as they say it is, by every mortal sin, and again be renewed, so oft as they go to shrift; but also that it may totally and finally be lost. Which error I have confuted at large in my Treatise of perseverance.   

CAP. II. The efficient causes of justification.  
§. I.  
BUt in this definition besides the Genus, not only all the 
The Causes of Justification.  causes of justification, but also the essential parts thereof are briefly comprised; which I will now distinctly propound. The causes, because in the knowledge of them standeth the science of every thing: the essential parts, because in them justification itself consisteth. The causes of justification, as of all other things, are four: The Efficient, the Matter, the Form, the End.  
The Efficie●…t causes are of two sorts, either principal or instrumental. The principal is God, which I noted in the definition, when I said, 
The principal efficient.  it is an action of God. For it is God that justifieth, as the Scriptures in many places do testify: as namely, Rom. 3. 26, 30. 4. 5, 6. 8. 30, 33. 
Rom. 3. 26, 30. 4. 5, 6. 8. 30, 33. Gal. 3. 8.  Gal. 3. 8. God, I say, the Father, the Son, and the Holy Ghost. For it being an outward action of God (or, as the Schoolmen speak, ad extra) respecting the Creatures, it is the common action of the whole Trinity. And thus God alone, as the judge doth justify. For he alone is the Lawgiver, 
a Ia●…. 4. 12.  who hath power over our souls against whom we sin, 
b Psalm. 51. 4.  and by our sin become his debtors, when we transgress his law. And therefore he alone properly forgiveth sins, as himself professeth, Esay 43. 25. and as the Scribes and Pharisees confess as a received 
Esay 43. 25.  truth, Luk. 5. 21. For who may take upon him to remit those debts, which we owe to God? It is he, who reconcileth us unto himself in Christ, not imputing our sins, 2 Cor. 5. 19 and accepting of us in his 
2 Cor. 5. 19  beloved, Ephes. 1. 6. It is he alone, that forgiving our sins freeth us from hell, and giveth us right to his heave●…ly kingdom. Which doctrine 
Ephes. 1. 6.  serveth, first, for our direction and instruction, where to seek and to sue for justification and remission of sins. Not to any creature, but to God alone in the name 
c 1 john 21. 2.  and mediation of Christ, to whom alone our Saviour directeth us 
d Matth. 6. 12.  to sue for pardon. Secondly, it ministereth strong consolation to all the faithful. For seeing it is God that justifieth them, 
Rom. 8. 33.  who shall lay any thing to their charge? Who shall condemn, & c? Thirdly, it s●…rveth for the confutation, or rather condemnation of the Pope and all popish priests, who take upon them power, not as Ministers of the Gospel to declare and pronounce remission of sins, but as judges to remit them: it being a proper attribute of God, Exod. 34. 
Exod. 34. 7.  7. which he appropriateth to himself, Esay 43. 25. and which no mere 
Esay 43. 25.  man can without blasphemy arrogate to himself, Mark. 2. 7. 
Mark ●…. 7.   
§. II. With the principal cause we are to join the consideration 
The Motives.  of the motives, or moving causes; both without God, which of some are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also within himself, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which are indeed principia agendi. The former, are man's misery (which though it be not properly a cause but the object of mercy, yet is said to be a motive, and is used as a reason, to move to mercy 
* Psalm. 6. 2. 123. 3. 31. 9 ; and thence misericordia hath its name) and Christ's merits, which properly are the procatarcticke cause of our justification, besides which there is no other merit. The moving causes within God are his Mercy and his justice, which I signified in the definition, when I said, that justification is a most gr●…cious and right●… action os God. For as in many, if not in all the works of God, his mercy and justice meet together, so especially in the work of our justification and redemption, which Cardinal C●…jetan ᵉ well observed, The holy Scripture, saith he, doth not say that we are justified by grace alone, but by grace and justice together, but both of God, that is, by the grace of God and by the justice of God, and not by the righteousness of men. By grace, I understand the gracious love and favour of God in Christ, vouchsafed unto us in him before all secular times, 2 Tim. 1. 9 in which he hath graciously accepted us in his beloved, by which 
f In Rom. 3. 24. Scriptura sacra non dicit nos justificare per solam gratiam, sed per gratiam simul & iustitiam, sed utramque Dei, hocest per gratiam Dei, & per iustitiam Dei, & non per justitiam hominum. 2 Tim. 1. 9  as we are elected and called and shall be saved; so by the same we are justified, and that freely without any cause in us, Rom. 3. 24. Now the Lord is said to justify us by his grace, first, because of his freegrace, he gave his own Son to be our righteousness. Secondly, because of his own free grace he hath given us those means whereby the righteousness 
●… Ephes. 1. 6. Rom. 11. 5. Eph. 1. 5, 6. 2. 5. 8 2 Tim. 1. 9  of Christ might be communicated unto us, as namely the Ministry of the Word and of the Sacraments. Thirdly, because of his grace he blesseth those means unto us, working and increasing in us the grace of faith by which we are justified: and las●…ly, when we do by faith, 
g Ephes. 2. 8▪  which is his gift, b●…leeve, he freely imput●…th unto us the righteousness of Christ, accepteth of us in him, and in him adopteth us to be his sons and heirs of eternal life. 
The Lord is als●… just, in justisying a sinner. Rom. 3. 25, 26.   
§. III. But as the Lord is gracious in justifying a believing sinner, so he is also righteous, Rom. 3. 25, 26. For th●…refore hath the Lord set forth his son and our Saviour to be a propitiation through faith in his blood, to declare his righteousness through the remission of sins that are passed by the forbearance of God: to declare I say at this time his righteousness, that he might be just, and the justifier of him which believeth in jesus. For such is the righteousness of God, that he forgiveth no man's sin for which his justice is not fully satisfied by Christ: neither doth he accept of any as just, but such as by imputation of Christ's righteousness are made just in him. The consideration of this justice of God in forgiving sins, doth afford singular comfort to the faithful. For seeing the Lord forgiveth no sin for which his justice is not satisfied; and seeing our Saviour hath fully satisfied the justice of his Father for the sins of all that believe in him: from hence we may be assured, that as there is no condemnation to them that are in Christ jesus, so no punishment properly so called, that is, such a penalty as is inflicted in ordine justitiae, and by way of vengeance: because it cannot stand with the justice of God to punish the second time those sins in us, for which his justice is already fully satisfied in Christ. 
The actions of the three persons distinguished.   
§. IU. But the actions of God the principal efficient of justification are to be distinguished, according to the distinction of the three Persons. For God the Father justifieth as the primary Cause and Author: the Son as the meritorious cause: the holy Ghost as the cause applicatory, that is to say, God the Father through the Son doth justify 
The Father.  us by the holy Ghost. The Father, I say, as primary cause; and that in two respects; first, in that he gave his only begotten Son for us, and set him forth to be a 〈◊〉 through f●…ith in his blood, that all who believe in him should be justified, Rom. 3. 25. joh. 3. 16. 
Rom. 3. 25. john 3. 16.  Secondly, as the judge in absolving those that believe, and pronouncing them just in Christ. The Son, as the Mediator and meritorious 
The Son.  cause; and that also in two respects. First, as he is our Surety, who paid our debt, and our Redeemer who laid down the price of our redemption for us, Esay. 53. 11. affording unto us the matter and merit of 
Esay 53. 11.  our justification. Secondly, as he is our Intercessor and Advocate to plead for us, that his merits may be imputed to us, Rom. 8. 34. 1 joh. 2. 2. 
Rom. 8. 34. 1 john 2. 2. Heb. 7. 25. 9 24.  Heb. 7. 25. 9 24. God the Father therefore justifieth, as the primary cause per authoritatem, as the Schoolmen speak; the Son, as the secondary 
Esay 53. 11.  cause per ministerium. For so it is said, Esa. 53. 11. My righteous servant shall justify many. The Father, as the judge; the Son, as the Mediator and Advocate. The Father, as the Creditor accepting Christ's satisfaction for us: the Son, as the Surety paying our debt for us. But howsoever God the Father hath given his So●…ne, and the Son hath given himself for us, and hath paid that price, and performed that obedience which is sufficient for our justification: notwithstanding none are actually justified by the merits of Christ, but they only to whom they are applied. For although the sufferings of Christ be a precious salve to cure our souls; yet they will not heal us unless they be applied. And although his righteousness be as a wedding garment to cover our nakedness, yet it will not cover us, unless it be put on. In the third place therefore the holy Ghost may also be said to 
The holy Gh●…st.  justify us, because he doth apply unto us Christ's merits unto our justification; both as he is the Spirit of regeneration working in us the grace of faith, by which we receive Christ unto our justification in foro coelesti: and also as he is the Spirit of adoption confirming our faith, and working in us the assurance of our justification, by which we are justified in foro Conscientiae.  
§. V. Now the means of this application, are instrumental causes 
Instrumental causes.  of our justification, and do justify instrumentally. And these are of two sorts, viz. on God's part, and on ours. For to effect this application, there must be manus Dei offerentis, the hand of God offering, and manus accipientis, the hand of the receiver. The instruments on God's part, are the ministry of the Word and Sacraments, whereby the holy Ghost doth beget and confirm faith in us. In respect whereof Ministers 
The Ministry of the Gospel.  are said to justify men; Dan. 12. 3. For as touching the ministry of the Gospel: first, in it the benefit of the Messias, as namely reconciliation, adoption, and justification, etc. is revealed and offered to all that shall believe, and by it we are stirred up to receive and embrace it. In which respect the preaching of the Gospel is called the ministry of reconciliation; and the Ministers are Gods Ambassadors sent to entreat men in God's name and in Christ's stead, that they would be reconciled 
2 Cor. 5. 18, 20.  unto God, 2 Cor. 5. 18, 20. Secondly, the holy Ghost having thus by the ministry of the Gospel knocked at the door of men's hearts, in his good time maketh it effectual, opening their hearts 
h Acts 16. 14.  to give a lively and effectual assent to the Gospel, whereby they receiving Christ and believing in him are justified. Thus faith cometh by hearing 
i Rom. 10. 14, 17  the Word. And in this respect Preachers of the Gospel are said to be the 
1 Cor. 3. 5.  Ministers by whom men do believe, 1 Cor. 3. 5. Thirdly, in the preaching of the Gospel, seconded and made powerful by the operation of the holy Ghost, the sentence of justification and remission of fins, and consequently of salvation is pronounced and concluded in the conscience of the faithful: when as out of the general promise of the Gospel, Whosoever truly bel●…eveth in Christ hath remission of sins, being by the Minister conditionally applied to the hearer, and absolutely assumed by the believer, after this manner, If thou, saith the Minister, dost truly believe in Christ, thou hast remission of sins and thou 
Rom. 10. 9  shalt be saved, Rom. 10. 9 But I (saith the faithful hearer) do truly believe in Christ, my conscience bearing me witness in the holy Ghost; this conclusion is inferred, as the verdict of the holy Ghost testifying with the conscience of the faithful in the assumption, according to God's Word contained in the proposition: therefore I have remission of sins, therefore I shall be saved. And in this sense Ministers are said to remit sins, joh. 20. 23. and consequently to justify, when they 
john 20. 23.  do pronounce remission of sins to them that believe and repent. And whatsoever they do in this behalf upon earth according to the Word, is ratified in heaven.  
§. VI As touching the Sacraments: in them first the benefit of the 
Sacraments.  Messias is represented before our eyes by the outward signs; whereupon the Sacrament is called Verbum visibile. Secondly, such is the Sacramental union between the sign and the thing signified, that together with the sign the thing signified, that is, Christ with all his merits is offered in the lawful use of the Sacrament. Thirdly, the benefit of the Messias is not only offered in the lawful use together with the sign, but also conferred and given to every faithful and worthy receiver. And hereof the Sacrament is a pledge given to the believer, to assure him, that as the Minister doth give unto him the sign, so the Lord doth give unto him the thing signified. And in this sense every Sacrament is a seal of that righteousness which is by faith, Rom. 4. 11. annexed to 
Rom. 4. 11.  the promise of the Gospel, which by delivery of the Sacrament is particularly applied to every faithful receiver, to assure him in particular of his justification and salvation by Christ. Thus the ministry of the Gospel is the means to beget faith, and the Sacraments the instruments to confirm the same. But the Papists deny both, for that faith is begotten in the ministry of the Word, and that so men attain to remission of sins and justification, they say, it is a fiction of the heretics of these times. Neither do they grant that Sacraments are seals of righteousness, or that they were ordained to seal the promises unto us. But they hold them to be such effectual instruments as do by virtue inherent in themselves confer justifying grace (which they call gratiam gratum facientem) ex opere operat●…. By which doctrine, a, they have turned Religion into a mere outward formality, according to the prophecy of them, 2 Tim. 3. 5. ascribing all the degrees of salvation to 
2 Tim. 3. 5.  be achieved in this life, viz. Vocation, justification, Sanctification to the external use of the Sacraments; so they have made their doctrine of justification to be an idle speculation, whereof in their practice there is little or no use. For to what purpose do they dispute of justification, by virtuous preparations and gracious dispositions, when they teach that the Sacraments do ex opere operato, that is, by the very performance of the outward act justify the receiver, requiring in him neither any virtuous preparation, or gracious disposition, for without them he is justified. Only this caution they do interpose, that he do not ponere obicem mortalis peccati, that he put not the obstacle of mortal sin. For if those things should necessarily be required, than the Sacraments should confer grace, not ex opere operato, as they stiffly hold, but ex opere operantis. So much of the hand of the giver.  
§. VII. The instrument on our part which is, as it were, manus 
Faith the instrument to receive.  accipientis, the hand of the receiver, is the grace of justifying faith; which I noted in the definition, when I said, that the Lord imputeth the righteousness of Christ to a believing sinner. Now as touching saith, diverse things are to be considered. For first, it is said to justify, not as it 
1. Faith justisieth not as it is an habit or gift in us, but as it is the hand ●…o receive Christ. g De Justif. l. 1. cap. 17.  is a quality or habit in us, as the Papists teach; ipsa fides, saith g Bellarmine, censetur esse justitia, faith itself is accounted to be justice, and it ●…elfe is imputed unto righteousness, Rom. 4. 5. for so it is a part of sanctification; but as it is the instrument, and, as it were, the hand to receive Christ, who is our righteousness. For if we should be justified by faith as it is an habit in us properly, than we should be justified by habitual and inherent righteousness, which hereafter 
h Lib. 4.  I shall fully disproveAnd if we be not justified by it, as it is an habit, then much less as it is an act, as 〈◊〉 and his followers teach; as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere, did properly justify. Which opinion is worse than the other. For faith doth justify (as hereaster shall be proved) as the instrument only; but it is the instrument, not as it is an act, but as it is an habit producing that act: and therefore it is said that we are justified by faith, and that faith is imputed 
i Rom. 4. 5.  unto righteousness. But if we should be justified by it, as it is an act, than we should be justified by our own works: which hereafter 
k Lib. 4. & 7.  is also to be confuted: and further, if we were justified by it, as it is an act, than we should be no longer justified actually than we do actually believe, 〈◊〉 so there should be an intercision of justification (which I proved before to be a continued act) so oft as there is an intermission of the act of faith; which is ridiculous. Again, if we should be justified by faith, either as it is an habit, or an act in sensu proprio; as they speak, and not relatively or metonymically; then should we be justified by one habit alone, or by the act of one habit: and consequently by a partial and most unperfect righteousness. When it is certain that all the habits and acts of grace, which are in the best, concurring together are not. sufficient to justify a man before God for the reasons hereafter to be delivered, lib. 4. & 7. It is true, that faith is imputed for righteousness, and is accepted of God, as the perfect performance of the whole law: but this is to be understood relatively in respect of the object received by faith, that is, Christ, who is the end 
* Rom. 10. 5.  and compliment of the Law to all that believe; insomuch that whosoever truly believeth in Christ, hath fulfilled the Law. 
Secòndly, it must be such a faith às doth specially apprehend and embrace Christ.   
§. VIII. 2. is the consequent of the former. For if faith doth justify only as it is an hand or instrument to apprehend and receive Christ, then justifying faith must be such a faith as doth apprehend 
l Of this see mo●…e, Lib 6. c. 4. , receive and embrace Christ, which is not done, neither by the implicit, nor the unformed, nor the bare historical and general faith of the Papists; but it is done first by a lively and effectual assent to the special doctrine concerning justification and salvation by Christ, which is the condition of the Evangelicall promise; and then by a sound application of the promise to ourselves, as having that condition. For by a lively and effectual belief we receive and embrace Christ, not only in our judgements by a willing and firm assent, being undoubtedly persuaded and assured thathe is the Saviour of all that truly believe in him; but also in our hearts by an hungering desire to be made partakers of him, and in our wills by resolving, both to acknowledge him to be our Saviour, and also to rest upon him for salvation. Having this lively assent, which is the condition of the promise, we are to apply the promise to ourselves, as belonging to us. By the former degree we are justified, before God in foro coelesti; by the latter, we are justified in foro conscientiae, in the court of our own conscience. By the former, we are justified properly; by the latter, we are not properly justified, but are in some measure assured of our justification. By the former I do effectually believe, that jesus is the Saviour; by the latter I do truly believe, that he is my Saviour. That faith therefore which doth justify, doth specially apprehend, and apply Christ: and the proper object 
m See Lib. 6. c. 6. §. 2.  of faith, as it justifieth, is Christ, or the promise of salvation by Christ; and therefore is often called faith in Christ, or the faith of Christ. For although by that faith, which justifieth, I believe all the articles of Christian religion, and every truth revealed by God in his word; yet I am not justified properly by believing any other truth, but only by believing the truth; neither is the promise of justification and salvation made to any other belief, but only 
n joh. 3. 16. Act. 16. 30, 31. Fat h do. h not dispose to justificatio●…, but it do. h actually justify.  to faith in Christ.  
§. IX. Thirdly, by this faith apprehending and receiving Christ, we are not prepared only and disposed to justification, as the Papists absurdly teach, affirming that faith doth justify, even as servile 
o Bellarm. de justificat. lib. 1. ca 13. §. Secunda dispositio.  fear doth, by preparing only and disposing; for then a man endued with justifying faith, might be as far from justification, as he that is possessed with servile fear. But how can these two assertions be reconciled, that faith doth justify by disposing only as a preparative di●…position, and yet that it justifieth formally as an habit infused, and as a part of inherent ●…ustice. But the truth is, that by a true justifying faith we are not prepared only, but we are actually justified. For no sooner doth a man believe by a true justifying faith, but he is justified 
p Act. 13. 39  and entitled unto the kingdom of heaven. As soon as he doth believe, he is translated 
q joh. 5. 24.  from death to life, yea, so soon he hath 
r joh. 6. 47.  eternal life, that is, he hath jus, right unto the heavenly kingdom.  
§. X. Fourthly, when we say that faith doth justify, we do not 
Faith doth not justify absolutely in respect of its own worth, but relatively in respect of the object.  mean that it justifieth absolutely or in respect of its own worth and dignity; and much less, that it doth merit justification, either as it is an habit, or as it is an act, but relatively in respect of the object which it doth apprehend, that is, Christ, who is our righteousness For seeing faith doth receive Christ and make us partakers of him, therefore all those benefits which we receive from Christ are attributed in the holy Scriptures to Faith: as to justify, to save 
s See Lib. 6. cap. 4. §. 6. , etc. not, that these effects are to be ascribed to the virtue of faith absolutely, but relatively in respect of the object. So when it was said to the woman, thy 
t Luk. 7. 50.  faith hath saved thee, the meaning is, Christ received by faith hath saved thee. Thus by the faith of Peter and john the Cripple was cured, Act. 3. 6. yet not by 
Act. 3. 6. 12. ●…6.  any power or holiness of theirs, vers. 12. But the name of Christ, that is, Christ himself, by faith in his name, as the instrument, did cure him, vers. 16. so the name of Christ by faith in his name doth justify and save, Act. 10. 43. john 20. 31. And that faith doth not justify in respect of 
Act. 10. 43. joh. 20. 31.  its own worth appeareth by this evidence, because the faith of diverse men, though unequal in degrees doth justify alike, and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of equal value, as Saint Peter speaketh of all the faithful to whom he writeth, 2 Pet. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Pet. 1. 1.  that is, as the Latin interpreter translateth, to them that have obtained coequal faith with us in the righteousness of our God and Saviour jesus Christ. For it is not faith properly, which doth justify, but the righteousness of Christ, received by faith. The alms received by a weak hand releeveth the party, as well as that which is received by a strong hand: because it is not the hand properly which releeveth, but the alms. And for the same cause the righteousness of justification is equal in all that are justified, neither doth it in the same persons admit of degrees. For it is the most perfect righteousness of Christ, to which, considered as created and finite, nothing can be added.  
§. XI. Fifthly, from hence we learn the true meaning of that question, 
The meaning of the question, whether by faith, or by works.  whether we be justified by faith or by works, not as opposing the inward grace of faith to the outward acts of obedience, which indeed are the fruits of faith: but as opposing the righteousness of Christ apprehended by faith, to that righteousness which is inherent in ourselves, and performed by ourselves.  
§. XII. Sixthly, when we say that faith doth justify alone, two things 
How faith is said to justify alone.  are employed: First, that we are justified by the righteousness of Christ alone apprehended by faith, and not by any righteousness in herent in us. Secondly, that this righteousness of Christ, by which alone we are justified, is apprehended by faith only. Not that justifying faith is or can be alone: but because there being many graces in the faithful, which all have their several commendations; yet none of them serveth to apprehend Christ's righteousness, but faith only, and yet that faith which is alone, severed from all other inward graces, and outward obedience, doth not justify either alone or at all; because it is not a true and ●… lively, but a counterfeit and a dead faith. For even as the eye among all the parts of the body, which all have their several uses, hath only the faculty of seeing: and yet that eye which is separated from the rest of the parts, doth see neither alone nor at all, because it is but the carcase of an eye. So among all the graces of the soul, it is the office of faith alone, as the eye of the soul, to look upon him that was figured by the brazen Serpent: yet if it should be severed from the rest, it were dead. For as Saint james 
u Ia●…. 2. 17.  saith, that faith which is alone and by itself is dead. And as the eye, in respect of being, is not alone, yet in respect of seeing it is alone: so faith which is not alone, doth justify alone.  
§ XIII. Seventhly, and lastly, when we say that faith doth justify 
Faith doth not sanctify alone.  alone, we were never so absurd, as the Papists absurdly charge us, as if we meant, that faith alone doth sanctify. For although nothing in us doth confer with faith to the act of justification as any cause thereof, (in which sense we say, it justifieth alone) yet in the subject; that is, the party justified, many graces do concur with faith, as the necessary fruits thereof; wherein, as also in our obedience, our sanctification standeth, wherefore faith, which justifieth alone, is but one of those many graces, wherein besides our obedience, our sanctification doth consist.   

CAP. III. Of the Essential causes of justification; viz. The matter and the form.  
§. I.  
BUt let us come to the essential causes of justification, that 
The matter and form of justification, what they are.  is to say, the matter and the form. The matter of justification, considered as it is an action of God, is that which the Lord imputeth unto us for righteousness, and accepteth as our righteousness, and that is the righteousness of Christ, which I noted in the definition, when I said, imputing to a believing sinner the righteousness of Christ. The Papists confounding not only justice and justification, but also the matter (which is the material cause) and the subject; say, that the matter of justification is the soul of 
a Bellarm. de justifis. lib. cap. 2.  man, or at the least the will of man; because that is the seat of justice, whereas indeed of justification, though passively understood, not the soul or the will is the subject, but the person or the whole man. For justification is totius suppositi, of the person, and not of any part or faculty of man. But for the better clearing of this point, let us briefly consider other not unlike actions: First, when Rebecca arrayed or clothed her son jacob with the raiment of Esau her elder son, the matter of this action was that, which being applied unto him, did cloth him, viz. Esau's garment: the form of that action was the applying of it to him, which was the indution or putting it on. For she clothed him by putting upon him Esau's garment. So the Lord justifieth us by putting upon us our eldest brothers righteousness, which is our wedding garment. Which similitude is used not only by Saint 
b De Jacob. & vitabeat. l. 2. cap. 6.  Ambrose, but also by Pighius himself, as hereafter 
* Lib. 5. cap. 4. sect. 4.  shall be showed. The matter therefore of justification is Christ's righteousness: the form is the imputing thereof. Secondly, the actions of redemption, reconciliation and justification in substance are the same. As therefore the Lord redeemeth us, and reconcileth us by applying unto us and accepting for us the righteousness and merits of Christ, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or price of ransom, and as the propitiation; for God was in Christ reconciling the world to himself, 2 Cor. 5. 19 so he justifieth us, by applying unto us and accepting for us, the same righteousness and merits of Christ, as our righteousness. As the matter therefore of our redemption is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or price of ransom which Christ paid for us; the matter of reconciliation is the propitiatory sacrifice which Christ offered for us; the matter of justification is Christ's righteousness which he had and performed for us: so the form of redemption, as it is God's action, is the applying unto us the price of ransom which Christ paid, and the accepting of it in our behalf; the form of reconciliation, the applying unto us the propitiation made by Christ, and accepting of it in our behalf; the form of justification, the applying or imputing of Christ's righteousness unto us, and accepting it in our behalf. In like manner the Papists, if they would consider justification as an action of God, should according to their own doctrine conceive, that of their first justification; whereby as they teach, a sinner is made righteous by infusion of righteousness; the matter is the righteousness infused or inherent, the form the infusion thereof: because according to their doctrine, the Lord in the first justification maketh a man righteous by infusion of righteousness. The Papists confess after a sort, the righteousness of Christ to be the merit of justification, but they deny it to be the matter thereof, whereas indeed it is both: the matter, as justification is the act of God imputing it; the merit, as justification is passively understood, because for it we are justified: the matter, I say, of Gods justifying us; the merit of our being justified. And this may appear by the contrary: For justification, as hath been said, and shall be proved, is opposed 
c Matth. 12. 37. Rome 8. 33. 1 King. 8. 32.  to condemnation. As therefore sin is not only the matter of condemnation, which is the imputation of sin; but also the merit both of the sentence, and of the punishment by the sentence awarded: so the righteousness of Christ is both the matter of justification, as being that which God imputeth to us; and also the merit both of the sentence of absolution, and of eternal life, unto which we are accepted.  
§. II. But of the matter and form of justification, whereof I am 
Of the matter and form distinctly.  hereafter to treat at large; of the matter, in the whole fourth book; of the form, in the fifth, I will here only set down briefly the orthodox doctrine of the reformed Churches, and maintain it against the private opinions of some protestant Divines, who are not sound in these points.  
The matter of justification is that righteousness, wherein we stand 
The matter is that which is called the righteousness of God.  perfectly righteous before God. This in many places is called the righteousness of God. As Rom. 1. 17. 3. 21. 10. 3. 2 Cor. 5. 21. 2 Pet. 1. 1. And is therefore called the righteousness of God, because it is the righteousness of that person, who is God, 
d See Lib. 4. c. 2. §. 2.  and therefore is not our righteousness, but his; not infused into us, but inherent in his person, 
Whether this righteousness of God be the righteousness of the Godhead.  and imputed to us, being without us in him. Hear than we are to consider whether this righteousness of God be the righteousness of Christ, as he is God, or as he is mediator betwixt God and man, 
e 1 Tim●… 5.  the man Christ jesus. The righteousness of Christ, as he is God, is the essential righteousness of the Godhead. By which dwelling in man, Osiander supposed them to be justified. But this, being the essential and uncreated righteousness of God, which is his essence, and therefore himself, cannot be the righteousness of any who is not God; and therefore if we should be justified thereby, we should also be deified. Again, the essential righteousness of God, being the essence of God and the very Godhead, cannot be communicated to any creature, much less can it become the accidental righteousness of a creature. And farther, it being the righteousness of the Godhead, is the common righteousness of the whole Trinity, the Father, the Son, and the holy Ghost. And therefore if we should be justified thereby, we should be justified by the righteousness of the Father, and of the holy Ghost, as well as by the righteousness o●… the Son.  
§. III. It is not therefore the righteousness of the Godhead. Is it 
Whether it be the righteousness of the Manhood.  then the righteousness of the Manhood? I answer, it is the righteousness of Christ our Mediator, who is both God and man which he in his humanity had and performed in the days of his flesh for us. And this is to be understood not of a part but of the whole righteousness of Christ, which was either inherent in the man Christ, or performed by him; whether to fulfil the Commandments, or to satisfy the Curse of the Law for us. This righteousness of Christ (that I may speak more distinctly of it) is either negative (if I may so speak) or positive. By the negative, I understand an absence of all sins and vices forbidden in the Law. By the positive, I mean both a presence of all virtues and duties required to the perfect fulfilling of the Commandments, and also of the voluntary suffering of the penalty to satisfy the commination and curse of the Law. The Negative is that, which we call the innocence of Christ, whereof the Scriptures speak in many places: 
The innocence of Christ.  signifying that he was not only blameless, free in himself from all imputation of sin, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unreprovable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unblameable john 8. 46. 1 Pet. 1. 19 but also spotless, free from all infection of 
john 8. 46. 1 Pet. 1. 19 1 Pet. 1. 19 Heb. 7. 26. 1 Pet. 2. 22, 23.  sin, as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot, 1 Pet. 1. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, harmless and undefiled, Heb. 7. 26. one, who never did, nor sp●…ke evil, 1 Pet. 2. 22, 23. nor ever offended in thought, but was absolutely and in all respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without sin, Heb. 4. 15. as one 
f 2 Cor 5. 21.  who knew 
Heb. 4. 15.  no sin.  
§. IV. The positive righteousness of Christ, is twofold, his perfect 
Christ's positive righteousness.  fulfilling of all things commanded in the Law, and his perfect satisfaction in respect of the punishment threatened. The former is the holiness of Christ, which the Apostle calleth the Law of the Spirit of life in Christ, Rom. 8. 2. which is also twofold, the holiness of his nature, 
Rom. 8. 2.  which is his habitual righteousness: the holiness of his life and conversation, which is his actual obedience. The holiness of his Nature, 
The holiness of his Nature.  in that being conceived of the holy Ghost, and sanctified by him Matth. 1. 22. Luk. 1. 35. he was also adorned with all virtues and 
Matth. 1. 22. Luk. 1. 35. john 3. 34.  graces, and that without measure, john 3. 34. In respect whereof he was said to be anointed with the oil of gladness above his fellows, Psalm. 45. 7. for he was full of the Spirit, Esai. 11. 2. full of grace and 
Psal. 45. 7. Esai. 11. 2. joh. 1. 14.  truth, john 1. 14. full, I say, not plenitudine vasis, in which sense foam of the faithful have been said to have been full of the holy Ghost, and full of grace; but plenitudine fontis, for of his fullness we receive even grace for grace, john 1. 16. according to the measure of the donation 
john 1. 16. Ephes. 4. 7.  of Christ, Ephes. 4. 7. The holiness of Christ's life was that whereby 
The holiness of his lise.  he continued in all the things which were written in the book of the Law to do them, and that for us. For he came not to break the Law, 
Matth. 5. 1●…. Matth. 3. 15. joh. 8. 29. Rom. 8. 4. Esay 53. 11. Act 4. 27. Heb. 7. 26. 1 joh. 2. 20. Apoc. 3. 7. Act 3. 14. 1 joh. 2. 2. Act. 2. 27. Dan. 9 24.  but to fulfil it, Matth. 5. 17. He fulfilled all righteousness, Matth 3. 15. and always did those things which please God, joh. 8. 29. He performed in his flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever the Law requireth to justification, Rom. 8. 4. and therefore most worthily is he often called in the Scriptures not only righteous and holy, as Esay 53. 11. Act. 4. 27. Heb. 7. 26. 1 joh. 2. 20. Apoc. 3. 7. but also the just and the holy, Act. 3. 14. the just, 1 joh. 2. 2. the holy one of God, Act. 2. 27. the holy of holies, Dan. 9 24.  
The other part of Christ's positive righteousness is his passive obedience, which is called Obedientia Crucis, the obedience of the Cross, 
His passive righteousness. Phil. 2. 8.  wherein he willingly submitted himself to endure those punishments for us, which might satisfy the justice of God, and the sentence of the Law for our sins, as it is said, Phil. 2. 8. He humbled himself and became obedient to the death, even the death of the Cross, and Gal. 3. 13. 
Gal. 3. 13.  Christ hath redeemed us from the curse of the Law, himself being made a curse for us. Now this passive obedience appeareth not only in his death and passion, though in that principally, but also in all other his sufferings which he voluntarily sustained for us in the whole course of his life, as 
g 2 Cor. 8 9  poverty, 
h Heb. 12. 2.  shame, 
i Esay 53. 3.  sorrow, etc. The matter therefore of our justification is that whole righteousness, which was either inherent in the man Christ, or performed by him; whether to fulfil the commandments, or to satisfy the curse of the Law for us.  
§ V. This righteousness of Christ our Mediator, though inherent 
The righteousness of Christ by which we are justified is the righteousness of God.  in the humane nature and performed by it, yet is most truly, and to us most comfortably called (according to that kind of phrase which is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the communication of properties) the righteousness of God, because it is the righteousness of that Person, which is God; who, though a branch of David according to the flesh, is jehovah our righteousness, jer. 23. 6. God above all blessed for evermore, Rom. 9 5. 
jer. 23. 6. Rom. 9 5. Act. 3. 15.  In this sense the jews are said to have killed the Author of life, Act. 3. 15. and to have crucified the Lord of Glory, 1 Cor. 2. 8. For as the blessed Virgin 
k Luk. 1. 43.  is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Mother of God, because she is the Mother 
1 Cor. 2. 8.  of that Person who is God: so the righteousness of our Mediator, who is both God and man, is called the righteousness of God; because it is the righteousness of that Person, who is perfect God. Thus that blood, by which we are redeemed, is called the blood of 
Act. 2●…. 28. 1 joh. 1. 7. 3. 16.  God, Act. 20. 28. or, which is all one, the blood of the Son of God, 1 joh. 1. 7. The life which was laid down for us, was the life of God, 1 joh. 3. 16. the death by which we are reconciled to God, is the death 
Rom. 5. 10.  of his Son, Rom. 5. 10. the obedience by which we are constituted just, Rom. 5. 19 is the obedience of the same Son of God; who being 
Rom. 5. 19  God coequal with his Father, humbled himself and became obedient to his Father even unto death, Phil. 2. 6, 8. and being the Son 
Phil. 2. 6, 8.  of God, was made subject to the Law, that he might redeem those that were under the Law, that we might receive the adoption of sons, Gal. 4. 4. 5. 
Gal. 4. 4, 5.   
§ VI This doctrine of the Gospel, that the righteousness, by 
The consort arising from this doctrine.  which we are justified, is the righteousness of God, is the chief stay of our faith, and the principal foundation of our comfort. For hereby we understand, his sufferings to be an all-sufficient satisfaction to redeem us from hell, and his obedience of all-sufficient merit to entitle us unto the kingdom of heaven. And that we might know undoubtedly, that his sufferings were the sufferings of God, and his obedience the obedience of God, that is, of him that is God; therefore by his divine Spirit, by which he had offered himself to God, 
* Heb. 9 14.  he raised himself from death to life, and to 
l 1 Pet. 1. 21.  glory; by which his resurrection, he was mightily declared to be the Son 
m Rom. 1. 4.  of God, that our faith and hope might be in God. For had not Christ risen from the dead, it had been a plain evidence of his not being God; and then our faith 
n 1 Cor. 15 14. 17.  were va●…ne, and we should yet remain in our sins. But seeing jesus Christ, who is of God made unto us 
o 1 Cor. 1. 30.  righteousness, is God, even 
p jer. 23. 6.  jehovah our righteousness, hence we learn, that the righteousness, by which we are justified, is the righteousness of God; and consequently of infinite price and merit. For although the Godhead of Christ neither obeyed, nor suffered any thing for us: yet seeing the person, which obeyed and suffered, was and is not only man, but also God: therefore the Godhead affordeth such d●…gnity, virtue, efficacy and merit to the obedience and sufferings of his Manhood; as that his sufferings are an all-sufficient price of ransom, and satisfaction for the sins of the whole world, as being the sufferings of God, and therefore of infinite value: and his holiness and obedience being the righteousness of God, and therefore of infinite merit, and far surpassing the righteousness of all men and Angels; maketh all those, to whom it is imputed, most perfectly righteous before God in Christ. Wherefore they who are clothed with this royal robe of Christ's righteousness (as all the faithful are) may with boldness appear before the judgement seat of God, because they stand just before him, not in their own righteousness, which is unperfect; but in the most perfect righteousness of Christ, against which no just exception can be taken. After this righteousness therefore of Christ we ought to hunger 
q Matth. 5. 6.  and thirst; after this righteousness of God 
r Matth. 6. 33.  we ought principally to seek▪ to obtain this most precious 
s Matth. 13. 46.  pe●…rle, we are to forgo all that we have, esteemimg our own righteousness (in the question of justification, if it should be obtruded as the matter thereof) and whatsoever else of ours might seem to be an advantage unto us, or praiseworthy among men, as polluted 
t Esay 64. 6.  clouts, as 
u Phil. 3. 7, 8. 9  dung, and the opinion of our own worthiness and righteousness as 
u Phil. 3. 7, 8. 9  loss, so we may obtain that pearl; and that we gaining Christ may be found in him, not as having our own righteousness, which is that which is prescribed in the ●…aw, but that which is by the faith of Christ, the righteousness which is of God by faith, that is the righteousness of Christ which is imputed of God, being apprehended by faith. Now that this righteousness of God is the matter of our justification before God, and not any righteousness inher●…nt in us, or performed by us, I shall prove at large in my fourth and seventh Books. Here only I allege the plain testimonies of the holy Ghost, 
1 Cor. 1. 30.  that Christ is made unto us of God our righteousness, 1 Cor. 1. 30 that he is 
* jer. 23. 26.  jehovah our righteousness, and that by his blood we are justified and absolved from our sins, Rome 5. 9 and by his obedience, 
Rom. 5. 9 19  opposite to Adam's disobedience, we are made or constituted just, Rom. 5. 19  
§ VII. The formal cause of justification is the imputation of Christ's 
The formal cause. Imputation of Christ's righteousness.  righteousness, because by imputing it the Lord doth justify; which ●… expressed in the definition. And this necessarily followeth upon that which hath been said of the matter. For it cannot be imagined how we should be justified by that righteousness of Christ, which is out of us in him, otherwise than by imputation. For even as we were made sinners by Adam's personal 
* Rom. 5. 19  disob●…dience; so we a●…e made righteous by the obedience of Ch●…ist. But how could we either be made sinners by Adam's disobedience, or justified by the obedience of Christ, whether active or passive, unless they were communicated unto us. How could they possibly be communicated unto us, being both transient, and having now no being? For true is that saying of a learned Philosopher, 
x ●…ul. Scaliger. de su●…til.  Motus non est nisi dum fit; postquam factus est, non est: A motion (whether it be action or passion) hath no bei●…g, but whiles it is in doing or suffering; after it is done, it hath no being. Adam's tranl gression was transient, and is past and gone so many thousand years past: the active obedience of Christ was transient, and so was his passive obedience, which had a being in rerum natura, no longer than they were in doing and in sus●…ring. How then can either Adam's disobedience, or Christ's obedience be communicated unto us? I answer, in respect of both, as Bellarmine 
y De s gratia & statu pecc. lib. 5. cap. 17. § Itaque.  answereth in respect of the former. Communicatur eo modo, quo communicari potest, id quod trans●…it, nimirum per imputationem: It is communicated after that manner, whereby that may be communicated which is transient and gone, to wit, by imputation.  
§. VIII. The same Bellarmine 
z De Justif. l. 2. sect. cap 7. sect. Quarto etc. 10. sect. Deinde.  with other Papists doth confess, that the satisfaction of Christ is imputed unto us; but the imputation of his righteousness they deny, when as indeed the imputation of Christ's ●…atisfaction, is the imputation of his righteousness, for what is Christ's satisfaction but that whereby he ●…ully satisfied the Law, and consequently the justice of God for us, which he did both in respect of the penalty, which he fully satisfied by 
a Esai. 53. 11.  bearing our iniquities; and also of the commandments, by fulfilling them: the former, is the obedience of the cross, or his passive righteousness; the latter, is his conformity to the Law, which is both his habitual and actual righteousness. By the former, he freeth us from hell▪ by the latter, he doth entitle us to the kingdom of heaven. But the meaning of the Papists is, that Christ by his satisfaction doth free us from hell; but as for heaven, we must attain to it by our own merits, as if there needed not so great a price to purchase heaven, as to redeem from hell. But it is certain, that there is required as infinite merit to purchase heaven, as there is required infinite satisfaction to redeem from hell. In respect of both God accepteth of no righteousness to our justification, that is, either to free us from hell, or to entitle us unto the Kingdom of Heaven, but that which is of infinite value; because the offence of sin, for which satisfaction is to be made, is infinite, and because the reward which is to be merited, is of infinite worth. But, that righteousness may be of infinite value, it is not necessary, as Bellarmine 
b De justificat. lib. 2. cap. 5. in fine.  himself teacheth, that it should be infinite in itself; but it is sufficient, that it be the righteousness of an infinite person. And such is the righteousness of Christ, as being the righteousness of him, that is, God; such is not the righteousness of any mere creature: which is an invincible argument, as hereafter shall be showed, to prove that we are justified not by any righteousness in ourselves, but only by imputation of Christ's righteousness.  
§. IX. And yet this imputation of Christ's righteousness (without 
Imputation of Christ's righteousness denied not only by Papists, but also by some others.  which there can be no salvation) is denied, not only by the Papists, but by some others hereafter to be mentioned in the fifth chapter of this book; who seem to have been drawn to this opinion by this argument of the Papists; which I will therefore in this place answer, for their satisfaction. If (say they) Christ's righteousness and merits, whereby 
The reason of their denia●… confuted.  he redeemeth and saveth men should be imputed unto us, than should we thereby become Saviour's and redeemers of others: but this latter is false; therefore the former. Answer: I deny the consequence of the proposition; for first, when we say, that we are justified by imputation of Christ's righteousness, our meaning is this, that the Lord accepteth for us, and in our behalf, the obedience and m●…rits of Christ, as if we had performed the same for ourselves in our own persons. For as the merit of Christ is the common price of redemption sufficient for the salvation of all universally, so it is the price for every particular; and so is applied to every particular, not as the common price redeeming all, but as the price of those souls in particular, to whom it is particularly applied. Secondly, the efficacy, or effect of imputation dependeth upon the will of the imputer, and therefore the force of it cannot be extended further than he extendeth it; which is the justification of the parties to whom it is imputed, but no further. Thirdly, the consequence of the proposition doth no more follow, than if I should argue thus: If by imputation of Adam's transgression others are made guilty of sin and damnation, than they to whom Adam's transgression is imputed are made the cause and fountain of sin and damnation in all others; but of the first and second Adam we should conceive, not as of private men; but the first Adam is to be considered, as the root of mankind, in whom when he fell, all sinned. The second, as the head of all that shall be sa●…ed, in whom, as the head communicating his merits to his members, all the faithful have (as his members) fulfilled the Law, and satisfied the justice of God for themselves. The head and the body, saith 
c Sum. 3. p. q. 48. art. 2. & q 49. arnt. 1. Caput & membrum sunt quasi una perso na mystica: & ideo satisfactio Christi ad omnes fideles pertinet, sicut ad ●…ua membra.  Thomas Aquinas, are as it were one mystical person, and therefore the satisfaction of Christ belongeth to all the faithful, as to his members: the Lord accepting in their behalf the obedience and Merits of Christ, as if they had performed the same in their own persons, not for others, but for themselves. And therefore by imputation of Christ's righteousness they are not redeemers, but redeemed. For though Christ, who is the Saviour of his body, communicate to his members his obedience, yet not his Headship, nor his Mediatorship, in respect whereof he was and is both God and man. Man, to do and suffer: God, to give infinite value and worth to that which his Person did or suffered, for the justification and salvation of all those to whom his righteousness should be communicated and imputed; but not to make them redeemers and Saviour's of others. The righteousness of the head is of sufficient virtue to justify and redeem all the members to whom it is imputed; but being imputed, the merit thereof extendeth no further, than to what end it is imputed; that is, to save the member, not to make it a Saviour, nor to confound the members with the head, nor to take away the proportion, that is and ought be between the head and the members. Fourthly, to the Papists, who confess Christ's satisfaction to be imputed unto us, I return the like argument. If Christ's satisfaction, whereby he redeemed mankind be imputed unto us, then are we also redeemers of mankind: But they will not, not cannot infer, that therefore we are redeemers, but that we among others are redeemed.  
§. X. But that we are justified only by the imputation of Christ's righteousness, I shall by the help of God, fully prove hereafter in my whole fifth book. Here only for a taste, I will but point at two argumenss, 
Rom. 4. 5. 6. 11.  the former out of Rom. 4. 5. 6. 11. the basis or ground whereof is this, that whom the Lord justifieth, to them he imputeth righteousness. Now this righteousness is either the parties own, or of another. Not their own, for they are sinners, and being sinners they cannot be justified by righteousness inherent, but righteousness is imputed to them without works, that is, without respect of any obedience performed by themselves. Therefore it is the righteousness of another: That other is no other, nor can be any other, but Christ only; therefore by imputation of his righteousness we are justified. The second shall be out of 2 Cor. 5. 21. As Christ was made sin for us, so are we made 
2 Cor. 5. 21.  the righteousness of God in him. By imputation of our sin to him, Christ, who knew no sin, was made sin, and a sinner for us; therefore by imputation of his righteousness, which here is called the righteousness of God, we who are sinners in ourselves are made righteous, not in ourselves, but in him.   

CAP. IU. Whether we are justified by the passive righteousness of Christ only.  
§. I.  
NOw I come to the private opinions of some of our Divines 
The private opinions of some Divines concerning the matter of justification.  concerning the matter and some of our justification. For some as touching the matter, do hold that we are justified by the passive righteousness of Christ only. Of these men, some do not hold the matter of justification to be the passive righteousness of Christ itself, but a righteousness morte Christi partum, purchased by the death of Christ, as the meritorious cause thereof, viz. remission of sins, which they not without absurdity say is imputed to us. For what is remission of sin, but the not imputing of it? If therefore we be justified by imputation of the remission of sin, then are we justified by the imputation of the not imputing of sin. Again, the authors of this opinion confound justice with justification; for they say, that remission of sin is our justice, and that justification is nothing also but remission; when indeed neither the one, nor the other is justice, but an action of God, imputing righteousness and not imputing sin unto us. Others hold that by the passive righteousness of Christ itself meaning thereby his death and passion, we are justified, as by the only matter of justification imputed to us. But that we are not justified by the passive righteousness of Christ alone, it may appear by these reasons:  
§. II. By what alone the Law is fully satisfied, by that we are justified, 
The first reason, because there is no justification without the fulfilling of the Law.  and by what alone the Law is not fully satisfied, by that alone we are not justified. By the whole righteousness of Christ, that is to say, the righteousness of his person, that is, his holiness, or habitual righteousness; the righteousness of his life, which was his obedience or actual righteousness; the righteousness of his death and passion, which is obedientia crucis, or his passive righteousness, the Law was fully satisfied or fulfilled: but by the passive obedience alone of Christ the Law was not fulfilled; therefore by the whole righteousness of Christ and not by the passive only we are justified. The proposition is thus proved: there is no justification before God without perfect and complete righteousness, for without that no man can stand in judgement before God, and to imagine, that a man is justified without justice, is as absurd, as to conceive that a man is clothed without apparel: For they that are justified are clothed 
a Psal. 132. 9  with righteousness, as having 
b Gal. 3. 27.  put on Christ, whose righteousness is their wedding garment, 
c Matth. 22. 11.  signified by that white and shining linen, 
d Apoc. 19 8.  which are the justifications of the Saints. But there is no perfect righteousness, but that which fulfilleth the Law, and is fully conformable unto it, it being the perfect, perpetual and immutable 
e Matth. 5. 18.  rule of righteousness, Matth. 5. 18. therefore without the fulfilling of the Law, either by ourselves, or by another for us, there is no justification. Now to the full satisfying and fulfilling of the Law, since the fall of Adam, two things are required; not only a perfect and perpetual conformity to the Law to satisfy the commandment, and to fulfil the condition of the legal 
f Leu. 18. 5. Rom. 10. 5. Gal 3. 12.  promise, Do this and live: but also a full satisfaction to the sentence of the Law by bearing the penalty therein denounced, in regard of sins already committed. Again, faith or the true doctrine of justification by faith, doth not abrogate the 
g Rom. 3. 31.  Law, but establish it. But if it should teach justification without Christ's fulfilling of the Law for us, it should abrogate the Law, and not establish it.  
§ III. Of the assumption there are two parts: the former affirmative, 
By the passive righteousness of Christ only the Law is not fulfilled.  that by the whole righteousness of Christ the Law is fully satisfied and fulfilled; for by his sufferings the penalty of the Law is fully satisfied for us to free us from hell, and by his righteousness, both hab●…tuall and actual, the commandments were fulfilled for us, to entitle us unto heaven. Neither of which we were able to perform for ourselves: for neither could we satisfy the penalty, but by everlasting punishment; neither could we fulfil the commandment, but by a total, perfect, and perpetual obedience; which to us, by reason of the flesh, is impossible. And this was the miserable estate, wherein the Law did hold us: both to be accursed, if but once, and that in the least degree we did break it (which the best of us often do, and sometimes in an high degree) and to be excluded from justification and salvation, if we did not fully and perfectly fulfil it, which since the fall hath been impossible. Wherefore as without imputation of Christ's sufferings we could not be freed from hell; so without his obedience and perfect conformity to the Law imputed unto us, we cannot be justified or saved. By the former, our blessed Saviour hath redeemed us from the curse 
h Gal. 3. 13.  of the Law, himself being made a curse for us; by the latter he maketh us partakers of the promised blessedness, by performing for us that righteousness, which was the condition of the promise, Do this and live.  
The negative part is, that by the only passive righteousness of Christ the Law is not fulfilled. The Law indeed is thereby fully satisfied in our behalf for the avoiding of the penalty therein threatened; but not fulfilled in respect of the commandment for the obtaining of the blessedness therein promised. For the righteousness, which is of the Law, is thus described, that the man 
i Rom. 10. 5.  which doth those things (which are commanded) shall live therein. 
And that is defended against diverse excep●…ons. First, that the Law is satisfied by bearing the penalty.   
§ FOUR Against this assumption diverse exceptions are taken. First, that the Law is satisfied either by doing that which is commanded, or by bearing the punishment, which is threatened. Answ. It is true in respect of the penal statutes of men, but not in respect of God's commandments, in which there is not only a penalty threatened, but blessedness also promised. If man had continued in his integrity, the Law might have been satisfied by obedience only: but being fallen into a state of disobedience, two things are necessarily required to the fulfilling of the Law; the bearing of the penalty, in respect of sin already committed, to escape hell; and the perfect performing of the commandments, which is the condition of the covenant, Do this and live, to attain to the life promised: but neither alone will suffice to justification. For neither will our obedience satisfy for the punishment 
k De justis. lib. 2. cap. 10. Scct. Deinde.  as Bellarmine confesseth; nor the bearing of the punishment perform the condition of the promise. But both must concur.  
§ V. Inst. I. But it will be said, that whosoever are freed from hell, 
Secondly, that those who are freed from hell, are admitted untobeaven.  are also admitted into heaven. Answ. The reason thereof is, because our Saviour, who did bear the punishment to free them from hell, did also fulfil the commandments to bring them to heaven. But howsoever these two benefits of Christ do always concur in the party justified; as the causes thereof concur in Christ, who not only did both obey and suffer, but in obeying suffered, and in suffering obeyed: yet both the causes between themselves and the effects are to be distinguished. For as it is one thing to obey the commandment, another to suffer the punishment: so it is one thing to be freed from hell by Christ his suffering the penalty, another to be entitled to heaven by his fulfilling the commandments.  
§ VI Inst. II. Yea but God is a most free Agent, and therefore 
Thirdly, that God may justify by the passive righteousness only if be will.  may if he will justify men by the passive righteousness of Christ only without fulfilling of the Law. Answ. What God may do, if he will, I will not dispute; but ●…ure I am, that he justifieth men according to his will revealed in his word. Wherein it is revealed, first, that God hath taken that course for the justifying and saving of sinners, as serveth most for the illustration of the glory of his justice, 
l Rom. 3. 25, 26.  as well as of his mercy. And therefore as in mercy he freeth none from hell, for whom his justice is not satisfied: so in mercy he admitteth none to heaven, for whom Christ hath not by his obedience merited the fame. Secondly, it is revealed, that the judgement of God is according to the 
m Rom. 2. 2.  truth, and therefore he justifieth none by his sentence, but such as he maketh just by imputation of Christ's righteousness; thereby not only absolving them from their sins, but also accepting, yea constituting them righteous in CHRIST. Thirdly, that as we are justified from our sins by the blood of Christ; so we are made 
n Rom. 5. 9 19  just by his obedience: that as he was made fin for us, so we were made 
o 2 Cor. 5. 21.  the righteousness of God in him; that as we are reconciled unto God by the death 
p Rom. 5. 10.  of his Son, so we are justified and saved by his life: by his life, I say, which he lived before his death in the days of his flesh; and by the life which he lived, and doth live, after his death. By the acts of his life before his death, meritoriously; by the acts of his life after his death, as his 
q Rom. 4. 25.  resurrection, his ascension, his session at the right hand of his Father and intercession, his coming again to judgement, he saveth us effectually, that Christ as he was made unto us redemption, so also righteousness; that as he came to deliver us from sin, so to 
1 Cor. 1. 30. Dan. 9 24.  bring in everlasting righteousness, Dan. 9 24.  
§ VII. Inst. III. If we be justified by Christ his fulfilling of the 
If by Christ's fulfilling of the Law, then by a legal righteousness.  Law then we are justified by a legal righteousness; but we are not justified by a legal justice; but by such a righteousness, as without the Law is revealed in the Gospel. Answ. The same righteousness, by which we are justified, is both legal and Evangelicall in diverse respects. Legal, in respect of Christ, who being made under the 
r Gal. 4 5.  Law, that he might redeem us, who were under the Law, perfectly fulfilled the Law for us. Evangelicall, in respect of us, unto whom his fulfilling of the Law is imputed. And herein standeth the main, both agreement and difference between the Law and the Gospel. The agreement, that both unto justification require the perfect fulfilling of the Law: the difference, that the Law requireth to justification perfect obedience to be performed in our own persons. The Gospel propoundeth to justification the righteousness of 
s Rom. 1. 17. 3. 21.  God, that is, the perfect righteousness of Christ, who is God, performed for us, and accepted in the behalf of them that believe, as if it had been performed in their own persons. 
The second reason out of Rom. 5. 19   
persons VIII. Our second reason. As by the disobedience of the first Adam, by which he transgressed the Law, men were made sinners, his disobedience being imputed to them: so by the obedience 
t Rom. 5. 19  of the second Adam whereby he fulfilled the Law, men are made righteous, his obedience being imputed to them. In answer to this argument, two novelties are broached; the former, that as we were made sinners by one act of disobedience committed by one man, and that but once: so we are justified by one act of obedience performed by one and that but once; which was that oblation of Christ, whereby he but once 
u Heb. 9 & 10.  offered himself. Whereunto I reply, first, that between sin, whereby the Law is broken, and obedience whereby the Law is fulfilled, there is great odds. The Law is broken by any one act of sin; for he that offendeth in any 
* jam. 2. 10.  one, is guilty of all. But the Law is not fulfilled by any one act of obedience, but by a total, perfect, and perpetual observation of the Law; for by the sentence 
x Gal. 3. 10.  of the Law he is accursed, whosoever doth not continue in all the things which are written in the book of the Law to do them. But in no one act of obedience, there neither is, nor can be a continuance in doing all the things that are commanded. Secondly, that although the obedience by which we are justified was but of one man, yet it was not one act, but as the Apostle calleth it in the verse going 
y Rom. 5. 18.  before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z Rom. 8. 4.  is all that the Law requireth to justification. The second Novelty is, that neither Adam in sinning transgressed the Law, nor our Saviour in his obedience to death obeyed the Law. For neithe●… the commandment given to the first Adam concerning the forbidden fruit, nor the commandment given to the second Adam concerning his suffering of death for us, was any commandment of the Law; no more than the commandment given to Abraham for the sacrificing of his son, or to the Israelites for the spoiling of the Egyptians, but a special commandment. Whereto I reply, that although every thing which God commandeth in particular, be not expressed in the Law; yet we have a general commandment 
a Deut. 12. 32.  expressed in the Law, that whatsoever God commandeth we must do; and if we do it not, we sin; and every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
b 1 joh. 3. 4.  a transgression of the Law.  
§ IX. Our third reason. If Christ by his conformity to the Law fulfilled the Law for us, than his obedience in fulfilling of the Law is 
Thirdly, because Christ bis obedience is accepted for u●….  accepted of God in our behalf, as if we had fulfilled it in our own persons: but Christ by his conformity to the Law fulfilled the Law for us; therefore his obedience in fulfilling of the Law is accepted of God in our behalf, as if we had fulfilled it in our own persons; that is to say, both his habitual and actual righteousness is imputed to us. The consequence of the proposition is necessary, for if he performed obedience for us and in our behalf; he performed it in vain, if it be not accepted for us and in our behalf. The assumption also is of necessary truth; for first, that Christ did fulfil the Law it is evident, for himself professeth, that he came to fulfil the Law, Matth. 5. 17. that it became 
Matth. 5. 17. 3. 15. joh. 8. 29.  him to fulfil all righteousness, Matth. 3. 15. that he did always those things which please God, joh. 8. 29. and the Scripture testifieth, that not for himself but for us he fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Rom. 5. 18. 8. 4.  whatsoever the Law requireth to justification: that his whole life was a perpetual course of obedience, 
d Phil. 2. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even until his death; which he performed not for himself; for as he was incarnate, not for himself, but for us men and for our salvation, (for it was the exinanition 
e Phil. 2. 7.  of himself) so being incarnate, he sanctificed 
f joh. 17. 15.  himself for us, and was made under the 
g Gal. 4. 5.  Law, not for himself, for that was a farther degree of humiliation; that being man he humbled himself to be obedient, 
h Phil. 2. 8. Rom. 10. 4.  even until his death, and therein also humbled himself to undergo the death of the cross. The Apostle Rom. 10. 4. teacheth, that Christ is th●… end, that is, the perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Fathers speak; that is, compliment of the Law to all that believe unto righteousness, that is, that he hath fulfilled the Law for all believers, in so much that all who truly believe, have in Christ fulfilled the Law. Upon which place Remigius writing saith, Christus fin●…●…gis, in completio legis, Christ the end of the 
Chrysost. in Rom. 10. 4.  Law, that is, the fulfilling of the Law; Theodoret. He that believeth in our Lord Christ, he hath fulfilled the scope of the Law, and what that is chrysostom showeth. For, saith he, What did the Law intend? To make a man just, but it was not 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  able, for never any fulfilled it; but this end our Saviour Christ hath 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more amply accomplished through faith, if therefore 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thou believest in Christ, th●… hast not only fulfilled the Law, but much more than it commanded, for thou hast received a far greater righteousness, and what can that be, but the righteousness of Christ? And Photias, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whosoever therefore, saith the Apostle, believeth in Christ, he fulfilleth the Law. Sedulius likewise, 
n Perfectionem habet Legis, qui credit in Christum.  he hath the perfection of the Law, who believeth in Christ. This therefore doth plainly prove, that Christ's obedience in fulfilling the Law is imputed to all that believe unto righteousness, as if themselves had fulfilled it. And this is the conceived doctrine of the Church of England, 
o Homil. of salvation. part. 1.  that Christ satisfied the justice of God and redeemed us, not only by the oblation of his body and shedding of his blood, but also by the full and perfect fulfilling of the Law, and the same was taught by 
p I●…st. lib. 2. cap. 16. §. 5.  Calvin (not to mention all the rest of our Divines) Christum sc. nos reconciliasse Deo, & justitiam acquisivisse toto obedientiae suae cursu.  
§. X. But against this assumption diverse things are objected: 
Object. 1. That Christ obeyed the Law not for us, but for himse●…fe.  first, they fear not to say (which I fear to relate,) that Christ obeyed the Law not for us, but for himself: for they say, that Christ, as he was man, was bound to obey the Law for himself; which assertion detracteth from the merit of his obedience, from the bounty of his Grace, from the dignity of his person. From his merit; for if his obedience were of duty, than were it not meritorious, as himself teacheth, Luk. 17. 10. for Debitum non est meritum. And if this be true, that Christ's 
Luk. 17. 10.  obedience is not meritorious, than have we no title to heaven. From his bounty; if what he did indeed for us, and not for himself, he should be thought to have done for himself, and not for us. From the dignity of his pe●…son; as if either he needed to obey for himself, or by his obedience he were any way bettered in himself or improved. But these men should have remembered, that the person, who (as both of us confess) did obey the Law, was and is not only man but God also, and therefore, as his blood was God's blood, 
q Act. ●…0. 28.  so his obedience was the obedience 
r Phil. 2. 6, 8.  of God; and consequently was performed not of duty, nor for himself. For if of duty, than had God been a debtor to the Law: Neither needed the humane nature, being by personal union united to the divine, to obey, or to merit for itself; seeing from the first moment of the conception thereof, it was personally united to the Deity of the Son of God, in whose person it subsisting was, from the beginning of the being thereof, most happy, and enjoying the beatifical vision, being at that time, as the Schoolmen speak both viator & comprehensor. Neither did the humane nature, which doth not subsist by itself, work any thing by itself in the work of our redemption, but God manifested 
s 1 Tim. 3. 16.  in the flesh, did in and by it both obey and suffer for us. And as the eternal Son of God, being God coequal with the Father, assumed the humane nature and became man, not for himself, for his incarnation was an 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2. 7.  abasing of himself, as it were, to nothing (for man compared to God is as 
u Esay 40. 17.  nothing, if not as less than nothing) but for us men and for our salvation: so being man, whatsoever he did or suffered in obedience to God, was not for himself (for it was a further 
* Phil. 2. 8.  debasing of himself) but for us: and as for us he sanctified himself, john 17. 17. so for us he performed all righteousness, Matth. 3. 15. and fulfilled the Law for us, Matth. 5. 17. that whatsoever the Law requireth to justification might be fulfilled 
Object. 2. Of the Papists  in it, Rom. 8. 4.  
§. XI. But here the Papists object, 
x R●…mists in Phil. 2. Sect. 1. That Christ merited for himself. Phil. 2. 9  that our Saviour Christ by his humiliation did merit his exaltation; because the Apostle saith, that therefore God exalted him, Phil. 2. 9 Answer. In every aetiology the reason, which is rendered, is in a large sense called the cause, though it may be any other argument, which is not the cause of the Consequent, but of the consequence; as here, humiliation was not the cause, but the way to exaltation: and exaltation not the effect; but the consequent, as 
Luk. 24. 26.  it is said, Luk. 24. 26. ought not Christ to suffer these things and so to enter to his glory? And this appeareth by the scope of the Apostle in that place; which is to exhort us to the imitation 
y Phil. 2. 3, 4. 5.  of our Saviour Christ his charity and humility. Of his charity, in that he being God, for our sakes became man; and being man 
z ver. 6, 7, 8. vers. 9  humbled himself further, and became obedient until his death, even the death of the cross. Of his humility, in that it was the way to his glory. For before honour 
a Prov. 15. 33. 18. 12.  is humility, and he that humbleth himself shall be exalted. But humiliation is so far from being the cause of exaltation, that it is the contrary 
Luk. 18. 14.  to it; even as corruption to generation, and loss to recovery, yet because recovery presupposeth loss, and the generation of one the corruption of another, and the exaltation of the Son of God, his foregoing humiliation: therefore each of these may be said to be causa sine qua non, as all necessary forerunners may, though they be no causes: Even as Fabius, when Livius Salinator bade him remember, that by his means he had recovered 〈◊〉; Why should I not remember it, saith he, I had never recovered it, unless thou hadd●…st lost it, Cic. 2. de Oratore.  
And further I add, that the exaltation of Christ, whereof the Apostle 
b Phil. 2. 9  speaketh, was not the exaltation of him to be the Son of God; for that he was from all eternity, but the manifestation thereof. For although in respect of Christ's resurrection, 
c Act 13 33. Psal. 2. 7. Heb. 1. 5.  especially it be said, Thou art my Son, this day have I begotten thee; yet was not Christ than first begotten, whose generation is eternal; but then he was mightily declared to be the Son of God by his resurrection, Rom. 1. 4. and 
Rom. 1. 4.  this was that name above all names, which God did give unto him after his humiliation, his manifesting and declaring him by his resurrection to be the Son of God. So the Apostle saith, Heb. 1. 4, 5. that Christ 
Heb. 1. 4, 5.  hath obtained a more excellent name than the Angels: For unto which of the Angels said he at any time, Thou art my Son, this day I have begotten thee? This exaltation was a necessary consequent of his humiliation, and that in two respects; first, for avoiding the scandal of the cross, for having taken upon him the form of a servant, and therein having humbled himself to become obedient until death, and to the death of the cross; it was necessary, lest men should take offence at his great humiliation, and refuse to believe in a man that had been crucified, that he should mightily be declared to be the Son of God by his resurrection, ascension, and sitting at the right hand of his Father; secondly, this declaration of Christ to be the Son of God was to follow his humiliation as a necessary stay of our faith in Christ, for if Christ had not risen again; 
* 1 Cor. 15. 14. 17.  then had our faith been vain, and we had remained in our sins. But by his resurrection and exaltation, whereby he was powerfully declared to be the eternal Son of God; we understand, that the obedience, which he had performed, and the suffering which he sustained for us, were not the obedience and sufferings of m●…re a man, but of him that is God; for which cause Saint Peter saith, that God did raise him and give him glory, that our faith 
d 1 Pet. 1. 21.  and hope might be in God.  
§. XII. If they will needs with the Arrians 
* See Cyril. Thesaur. lib. 3. cap. 2. Christ's ●…xaltation was bis manifestation to be the Son of God.  understand the place of Christ's exaltation itself, which is his filiation, and not of the declaration thereof; thereupon it will follow, that Christ by his obedience and sufferings in the humane nature, had merited to be God; but this he had not by purchase, but by nature, and therefore himself prayed a little before his death, joh. 17. 5. And now Father glorify me with the 
joh. 17. 5.  glory, (not which I have merited by my death, but with that glory) which I had with thee before the world wa●…. And it is evident, that the glory whereunto Christ in this place is said to be exalted, is proper to God himself, Esay 45. 22. And this may suffice for this point, for I will not 
Esay 45. 22.  trouble the Reader with those two other allegations of our Rhemists, the one out of Apoc. 5. 12. that the Lamb which was slain, was worthy 
Apoc. 5. 12.  to receive power and (as they read) Divinity: from whence they should prove, if they prove any thing, that Christ by his sufferings in his humanity, merited his Divinity. The other, Heb. 2. 9 that Christ, 
Heb. 2. 9  because of the passion of death, was crowned with glory and honour: where the words are thus to be construed, according to the distinction and interpretation of the 
e See D. Fulke in his answer to the Rhemists Heb. 2. 9  Fathers: we see jesus crowned with glory and honour, who for a shor●… time was made less than the Angels (viz. by hi●… incarna●…ion) for the suffering of death (that is,) that he might suffer death; or as the Apostle speaketh, that by the grace of God he might (viz. in the humane nature assumed,) taste of death for all.  
§. XIII. Object. 3. If Christ obeyed the Law for us that by his 
Object. 3. If Christ obeyed the Law for us, than we need not to ob●…y it.  obedience we might be justified, then shall not we need to obey the Law: but the consequent is absurd, therefore the antecedent. I answer; that we need not to obey the Law to that end that we may thereby be justified, for from that yoke of most miserable bondage excluding us from 〈◊〉; if we do no●… perfectly fulfil the Law in our own persons, our Saviour Christ hath freed us; the condition, which the Law requireth to justification, being utterly impossible to us by reason of the flesh. But howsoever we cannot perfectly fulfil the Law, that we must think ourselves bound sincerely to keep it: that is, we must have an 〈◊〉 desire, an unsained purpose, a serious care, an upright endeavour to walk in the obedience of God's commandments, in this study and practice of piety consisteth our new obedience, which we must be careful to perform, not to be justified thereby, but to glorify God, to obey his will, to testify our thankfulness towards him, to edify our brethren; to gather sound testimonies to ourselves and assurance of our 
2 Pet. 1. 10.  justification; and so to make our calling and our election sure. 
Object. 4. If we be justified by the obedience of his life, what needed he to die for us.   
§. XIV. Object. 4. If we be justified by the obedience of Christ's life, what needed he to dye for us? Answ. the chiefest part of his obedience was to be performed at his death: His total obedience was his fulfilling of the whole Law for us. The Law since the fall is fulfilled, neither by an obedience conformable to the commandments alone, because we are all sinners, nor by suffering the punishment alone, but by both. And therefore Christ performed both for us, that by both we might be justified. But this objection I will requite with  
§ XV. Our fourth reason. If we be justified altogether by the 
Our fourth rea son, to what end served the obedience Christ, i●… we b●… justified only by his susserings.  death and passion of Christ only, to what end and purpose serveth his habitual righteousness and actual obedience, by which he was obedient to the Law in the whole course of his life, doing always those things which are 
f ●…oh 8. 29.  pleasing to God, performing 
g Matth. 3. 15.  all righteousness, fulfilling 
h Matth. 5. 17.  the Law, and whatsoever the Law 
i Rom. 8. 4.  requireth to justification? These things, as I showed before, he did not for himself, therefore for us and in our stead. To this some of our aforesaid Divines do answer, that Christ indeed fulfilled the Law for our sakes: but they put a difference between pro and propter, saying, that Christ obeyed the Law pro se, not pro nobis, sed propter nos, that is, for our sakes, but not for us, or in our stead, which some express thus, that he might be sanctus Pon●…ifex, and sacra Victima, an holy Priest and an holy Sacrifice. Others thus, that these things are required in Christ, that in his blood he may be righteousness unto us. Answ. 1. That there is no such distinction in the Scriptures, but the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this very point of Christ's doing or suffering for us, are used indifferently: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joh. 17. 19 Rom. 5. 8. Luk. 22. 20. 1 Cor. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 26. 28. Mark. 14. 24. 1 joh. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 20. 28. Mark. 10. 45. Neither is this distinction acknowledged by the Fathers, who acknowledge that Christ obeyed pro nobis. Cyril. de rect â fide, ad Reginam Theodoret. therapeut. 10. pag. 148. that he was baptised pro nobis: Aug. tract. 4. in joan. & tract. 111. that he who died for us, liveth pro nobis. Cyril. Thesaur. lib. 9 cap. 2. That he was made a Priest pro nobis. Idem in joan. lib. 2. cap. 1. pro omnibus mortuus, pro omnibus resurrexit, etc. Answ. 2. This to me seemeth but a shallow conceit. For who is the Priest, and what is the Sacrifice? Was not the Priest the Son of God, both God and Man? Was not the Sacrifice the flesh or human nature of the Son of God? Surely, if Christ had never submitted himself to obey the Law, yet he being God, had been a most holy Priest; his body and blood being the body and blood of God, had been a most holy and all-sufficient Sacrifice. Neither was it the holiness of the humanity that sanctified the sacrifice, or gave the virtue of satisfaction unto it; but the dignity of the person, and the virtue of the Godhead, which made the righteousness of the Man Christ, as well active as passive, to be meritorious and satisfactory for others. jesus Christ therefore being both God and Man, was and is our high Priest, who offered the sacrifice of his humanity upon the altar of his Deity, which sanctified the sacrifice and made it an all-sufficient satisfaction for the sins of all that believe. It is the Spirit, saith our Saviour Christ, that giveth life, the flesh (by itself) profiteth nothing, joh. 6. 63. the sufferings or obedience of Christ, as he is Man, 
joh. 6. 63.  considered apart from the Godhead, are neither satisfactory nor meritorious for others; but being the sufferings of God, they are a sufficient price of ransom to free us from hell; and being the obedience of God, is of sufficient merit to entitle us unto the kingdom of heaven.  
§. XVI. Our fifth reason. There are two parts of justification, the 
Our fifth reason: that there are two parts of justification.  one, the absolving from the guilt of sin and damnation; the other, the accepting of a believing sinner, as righteous unto life: the former, is wrought by the sufferings of Christ imputed, as a full satisfaction for sin; the other, by imputation of Christ's perfect obedience, as a sufficient merit of eternal life: by the former we are freed from hell, by the latter we are entitled to the kingdom of heaven. Of them both the 
Rom. 5. 9 19  Apostle speaketh, Rom. 5. that we are justified, that is, absolved from our sin, by the blood of Christ. v. 9 and that we are justified, that is, constituted just by his obedience, vers. 19 To this argument they answer by denying the antecedent; saying, that there are no parts of justification, but that it wholly consisteth in remission of sins. Indeed if it were the only matter of justification, as some of them teach, and the entire formal cause of justification, as others avouch, of whom we shall speak in the next Chapter; I say, if both these opinions were true, than I would confess, that the whole nature of justification doth consist in forgiveness of sin; but whiles it is either, but the matter, as some say; or but the form, as others; or neither of both, as I avouch: it is a manifest error to say, that justification consisteth wholly in remission of sins. Again, in every mutation, though it be but relative, we must of necessity acknowledge two terms; t●…rminum à quo, & terminum ad quem; the denomination being taken commonly from the terminus ad quem. As in justification there is a motion or mutation from sin to justice, (from which term justification hath its name) from a state of death and damnation, to a state of life and Salvation. But if justification be nothing else but bare remission of sin, then is there in it only a not imputing of sin; but no acceptation as righteous: a freedom from hell, but no title to heaven. To this they answer; that to whom sin is not imputed, righteousness is imputed; and they who are freed from hell, are admitted to heaven. I do grant, that these things do always concur; but yet they are not to be confounded, for they differ in themselves, and in their causes, and in their effects: in themselves, for it is one thing to be acquitted from the guilt of sin, another thing to be made righteous; as we see daily in the pardons of malefactors: in their causes, for remission of sin is to be attributed to Christ's satisfactory, sufferings; the acceptation as righteous unto life, to Christ's meritorious obedience. In their effects, for by remission of sin we are freed from hell; and by imputation of Christ's obedience, we have right unto heaven.  
§. XVII. If unto justification there be required besides remission 
Object. Then there be two formal causes of justification.  of sin, Imputation of righteousness; then there are two formal causes; of justification. Answ. It followeth not, for although there be two t●…rmini in this mutation, yet there is but one action; and this one action is the only form of justification, viz. imputation of Christ's righteousness; of which are two effects, which also be the two parts of justification, remission of sin, and acceptation as righteous; as I said in the definition, that justification is an action of God, wherein he imputing the righteousness of Christ to a believing sinner, doth not only absolve him from his sins, but also accepteth of him as righteous, and as an heir of eternal life.  
§. XVIII. Notwithstanding this so evident truth, some of the 
That justificati. on doth not consist on●…ly in remission of sins.  Divines, of whom we spoke, when they would prove justification by the passive righteousness of Christ only, take this position for granted, that justification is nothing but remission of sin, and hereupon infer, that seeing we have remission of sin only by the blood of Christ, we are justified by his blood only: And to this purpose they allege many testimonies of Scriptures, affirming that by the blood of Christ and by his death and passion we have remission of sin; to all which we readily subscribe. But if there be any other places that seem to ascribe unto the sufferings of Christ more than remission of sins, as entrance into heaven and salvation, etc. such places are to be understood by a Synecdoche, putting the chie●…e and most eminent part of his obedience for the whole. Others labour to prove this assertion, that justification is nothing but remission of sin, by testimonies, and by reasons; and to this purpose collect a multitude of testimonies of Protestant Divines, who against the Papists have maintained, that justification consisteth in remission of sins only. But this assertion, as hereafter I shall show, is to be understood as spoken in opposition to the Papists, who unto justification, besides remission of sins, require inward renovation or sanctification; and therefore their meaning was to exclude from justification, not imputation of righteousness, which always concurreth in the same act with remission of sin, and without which there can be no remission; for by the same act of imputation of Christ's whole and entire righteousness, we have both remission of sins, and acceptation unto life; but to exclude renovation à ratione justificationis, from the proper nature of justification; as if they had said, we are not justified both by remission and renovation, as the Papists teach, but by remission without renovation; that is, in their meaning, by remission only: and this is acknowledged by Bellarmine himself, as hereafter shall be showed. And forasmuch as by remission of sin we have an imputative righteousness, for to whom the Lord imputeth not sin, to him he imputeth righteousness without works, as the Apostle proveth, Rom. 4. 6, 7. therefore, when it is said, that we are justified by remission 
Rom. 4 6, 7.  only, and not by renovation; it is all one, as if we said, that we are justified by imputation only, and not by infusion of righteousness. 
Their chiefe argument, because remission is as well of sins of omission as of commission.   
§ XIX. Their chief argument to prove their assertion is this. Remission is as well of the sins of omission as of commission. As therefore he, whose sins of commission are remitted, is reputed, as if he had done nothing forbidden: so whose sins of omission are remitted, is reputed, as if he had left undone nothing that is commanded. Now he that is reputed as if he had neither done any thing forbidden, nor left undone any thing that is commanded; he is reputed, as if he had fulfilled the whole Law.  
I answer by distinction, if they consider remission of sins barely without imputation of righteousness (as they must, if they will make good their assertion) than he that hath only remission of the sins both of commission and omission, is freed from the guilt of both, but not from the fault. For notwithstanding such remission of his sins, he is a sinner, as having both committed what is forbidden, and also omitted what is commanded. Yet by remission or not imputation of sin he is freed from the punishment, and a r●…atu poenae, from the guilt binding over to punishment, as if he had neither committed any thing forbidden, nor omitted any thing commanded. He therefore that h●…th remission is reputed, as having neither committed any evil, nor omitted any good; not simply or absolutely, but in respect of the punishment, and the guilt which bindeth over to punishment. As for example, a male●…actour being convicted of Felony, is by the Kings pardon acquitted both from the punishment and the guilt binding him over to punishment; but yet notwithstanding his fault remaineth, ●…nd for all his pardon he is a thief. But if they conceive of remission of sinn●…, as having the imputation of righteousness concurring with it, as always it happeneth in God's justification of a sinner; than it is true, that he●… to whom his sins are remitted, that is, to whom sin is not imputed, and righteousness is imputed, is reputed simply and absolutely, as if he had neither committed any thing forbidden, nor omitted any thing commanded, but as if he had fulfilled the whole Law. For it is not in God's pardon as it is in men's: A man by his pardon may remit the punishment and the guilt binding over to punishment; but he cannot take away the fault, neither can he by his pardon, make the offendor just. But whom God doth justify, he maketh them righteous by imputation of Christ's righteousness, whereby he doth not only free them from the guilt of sin and damnation; but also covering their fault he accepteth, ye●… constituteth them righteous and heirs of eternal life. For God's judgement is according to truth, and therefore he justifieth none but such as are just, though not by righteousness inherent, for so none 
m Psal. ●…43. 2. Gal. 2. 16.  are or can be justified, yet by righteousness imputed. justification therefore is not only an acqui●…ing of a sinner from punishment by the not imputing of sin, but also an acc●…pting of him to life by imputation of perfect righteousness: not only a freeing of a man from hell, but also the entituling of him to 〈◊〉: not only a forgiving of our debt, which Christ our surety hath paid for us, but also an enriching of us with the inestimabl●… 〈◊〉 of Christ's most p●…fect righteousness.  
§ XX. To this argument some do add a second not unlike, whosoever 
Object. By remission we are made innocent and therefore just.  are innocent they are just; by remission of sins men are innocent; therefore by remission of sins men are just. Answ. The proposition is not generally and necessarily true, for we may conceive a man to be innocent, who is not just: for innocency is but an absence of sin, not importing a presence of righteousness. Infants if they were clear from original sin, were innocent, but not just. To the assumption, I answer, that by the bare remission of sins without imputation of righteousness men are not innocent: for bare remission is like to a King's pardon, which taketh away the punishment, but not the fault. But if they speak of remission of sin accompanied with imputation of Christ's righteousness, than I will confess, that by remission of sin men are made both innocent and just. But that righteousness imputed which shall make a man just, must not stand in suffering only, but in an universal conformity with the Law of God. You have heard our arguments, and their answers: now let us examine their proofs.  
§ XXI. The principal author of this Novelty hath three arguments. 
Three arguments of I. P.  The first is this; Whereby we have entrance into heaven, thereby 
1  alone we are justified: by the blood of Christ we have entrance into heaven; therefore by the blood of Christ alone we are justified. Answ. The proposition if it had been propounded thus, by what we have entrance into heaven, by that we are justified; or thus, by what alone we have entrance into heaven, by that alone we are justified, had been true; but as it is propounded, it is false: for we have entrance into heaven by his resurrection, ascension, and intercession, (not to speak of his obedience, by which notwithstanding we are as the Apostle saith, justified, and entitled to heaven) yet we are not justified by any of these alone. If his meaning be that by the blood alone of Christ we have entrance into heaven, the assumption also is false, unless he either by a Synecdoche do under one principal include all the merits of Christ, or exclude all other means out of Christ, who is our only Saviour.  
His second argument, Sablata privatione ponitur habitus, therefore sin being remitted and taken away, justice followeth of its own accord. 
2  To which I answer briefly, that neither the punishment, nor the guilt, which only (as themselves teach) are taken away in justification, are privations, nor the justice which is acquired is an habit in the party justified: and therefore that Logical Axiom doth not serve his turn.  
His third argument; If we are justified only by remission of sins, 
3  than not by that righteousness which is in Christ: but we are justified only by remission of sins. Answ. The consequence of the proposition is unsound, for although we were justified by remission of sins alone; yet we were justified by imputation of Christ's passive obedience, at the least, unto remission of sins. The assumption he proveth, first, by this reason; because otherwise our sins being remitted, we should still remain accursed. Answ. It followeth not, for together with remission of sins by imputation of Christ's sufferings, concurreth acceptation unto life by imputation of Christ's obedience, without which we could not be said to have fulfilled the Law in Christ. Secondly, by the authority of Calvin, whom in this case these men abuse worse than the Papists. For Bellarmine 
k De justis l. 2. c. 6 , though he object against Calvin, as these men do, that he placeth justification only in remission of sins; yet he consesseth 
l De justis. l. 2. c. 1 , that his meaning thereby was not to exclude imputation of Christ's righteousness, but renovation or sanctification. And he citeth these words out of 
m Lib. 3. c. 11. sect. 2.  calvin's institutions, that he placeth justification in peccatorum remissione, & justitiae Christi imputatione, in the remission of sins, and imputation of Christ's righteousness. And again 
n Sect. 3. , that God, when he doth justify us, he doth absolve us by imputation of righteousness, that in Christ we may be accepted as just, who in ourselves are not. Wherefore, saith he, when Calvin in the same Chapter, §. 21. and 22. and in his Antidote unto the Council of Trent, Sess. 6. doth contend, that justification consisteth only in remission of sins; he doth not exclude the imputation of Christ's righteousness, but inward renovation and sanctification. The same Bellarmine confesseth 
o De justif. l. 2. c. 1. & 6. , that those whom he calleth Lutherans. (who indeed are very sound in this point) do all of them place justification in the imputation of Christ's righteousness, which assertion of theirs is most true, because by imputation of Christ's righteousness we have not only remission o●… sins, but also acceptation unto life, as being righteous in Christ; not only freedom from hell, but also right and title to the Kingdom of Heaven.  
§ XXII. Another treating of this point, affirmeth, that Christ is the 
The arguments of J. F.  matter of our justification, and is made righteousness unto us in his passive obedience only; and yet confesseth, that both the holiness of his person and the obedience of his life are necessarily required, that he might be meet to become our righteousness in his sufferings. But this is frivolous: because, as I noted before, he being perfect God, as well as perfect man, had been in his sufferings an All-sufficient satisfaction for our sins, though he had never submitted himself to the obedience of the Law. But the divine Nature of the Son of God, and the dignity of his person, as it made his sufferings allsufficiently satisfactory for our sins, to redeem us from hell, because they were the sufferings of God, the blood of God, etc. so it made his obedience allsufficiently meritorious to constitute and make us righteous, and to make us Heirs of Eternal life; because it was the obedience or righteousness of God. For the Son of God was made under 
p Gal. 4. 4, 5.  the Law, that he might not only redeem us, who were under the Law, by his sufferings; but also that by his meritorious obedience we might receive the Adoption of sons. But he proveth Christ to be our righteousness only in his passive obedience, because it only was both prefigured in the types and figures of the Law, and also represented in the sacraments. As touching the types and figures of the Law which prefigured Christ; they were either figures of his person and office, or they represented his benefits, as namely and especially justification or ●…anctification. And those, which figured his benefit of justification, either represented the remission of sin by his sufferings; or acceptation with God by his obedience, or both. The ceremony of 
q Gen. 35. 2. Z●…ch. 3. 4.  changing their clothes, when they were to come before God, did import that those who desired to please God, must be clothed with Christ's righteousness, which is also signified by the wedding 
r Mat. 22. 11, 12.  garment, and the holy attire, wherein the Priests were to appear before God 
s Exod. 28. 43.  The high Priests wearing of the golden plate with this inscription 
t Exod. 28. 36. 38  Holiness of the Lord, (who is jehovah 
u I●…r. 23. 6.  our righteousness) was to this end, that the iniquity of the holy things, which the children of Israel should hollow, in all their holy gifts, being taken away, they might be accepted before the Lord. The high Priests offering of incense upon the golden Altar, resembled the pleasing obedience of Christ in his life and death, and his intercession for us. The Ark of the Covenant was a Type of Christ the Mediator; the cover upon it, of his propitiation; the tables of Covenant within it, of his fulfilling the Law for us. The sanctification of the first fruits, which were a type of Christ (who is the first fruits of all that shall be saved, 1 Cor. 15. 23.) was imputed to the whole increase or store, Rom. 11. 16. So ●…aith 
* Athan●…s. tom. 2 advers. eos qui negant Christum ●…x natura no●…ra s●…mpsisse primitias.  Athanasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That the fulfilling of the Law performed by the first fruits (so he calleth the flesh of Christ) is imputed to the whole lump, etc.  
§ XXIII. But come we to the Sacraments, which he truly saith 
Whether the passive obedience of Christ only, be represented in the Sacraments.  are the souls of that righteousness 
* Rom. 4. 11.  which is by Faith. And yet, saith he, Baptism signifieth only the washing of the soul by the blood of Christ; the Eucharist representeth only his body broken, and his blood shed for our sins. Answ. Though some parts only of the benefits of Christ are represented in the several Sacraments; yet the substance of each Sacrament is the participation of Christ wholly with all his merits and benefits. Thus in Baptism we are incorporated into Christ, and in it we put on 
x Gal. 3. 27.  Christ, who is our righteousness. And it is the Sacrament, not only of remission of sin and of justification, but also of regeneration and sanctification, we being therein conformed to his death and resurrection, Rom. 6. 3, 4, 5. In the Lord's Supper we have communion with Christ, being not only united to him as 
y Eph. 5. 30.  bone of his bone, and flesh of his flesh; but also have communion with him both in his merits by imputation, and in his graces by influence from him as our head. Other arguments are used by the same author; but because in them he taketh two things for granted, which he cannot prove; the one, that justification consisteth only in remission of sin; the other, that we ascribe remission of sin to Christ's active obedience, I will not trouble the Reader with them. Only let him call to mind the errors which the Authors of this opinion do run into for the defence thereof. First, that remission of sins is the matter of justification which is imputed to us. Secondly, that the Law is fully satisfied by bearing the penalty alone. Thirdly, that by one act of obedience we are made just, as we were by one act of disobedience made sinners. Fourthly, that neither by his disobedience Ad●…m did transgress the Law, nor Christ by his obedience unto death, obey it. Fifthly, that Christ obeyed the law not for us, but for himself. Sixthly, that justification consisteth wholly and only in remission of sins. Which being for the most part consequents of this opinion, do prove the antecedent to be false.   

CAP. V. That the formal cause of justification is the imputation of Christ's Righteousness.  
§. I.  
YOu have heard the private opinions of some of our Divines 
Private opinions concerning the form of justification.  concerning the matter of justification: now let us examine the unsound opinions of some others concerning the form. For as the former made remission of sins the matter, which is imputed to justification; so these make it the form. And as the former teach, that justification consisteth wholly in remission of sin, so do these. And yet the former hold it to be but the matter; and these, but the form. Indeed if it were both the matter and the form, they might well say, that justification doth wholly consist therein. But being, according to their own conceit, but the one, or the other, and according to the truth, neither of both, but an effect of the true form (for by imputation of righteousness we have remission of sin) their opinion must needs be unsound. But the thing wherein chiefly they err is, that with 
* Disp. de●…. C●…r. 〈◊〉. 4 part. c. 4. Christi justitiam nobis imputari est m●…rum commentum.  Socinu●… the heretic they deny the imputation of Christ's Righteousness; and consequently do hold, that neither the active nor passive obedience of Christ is that, which is imputed to us for righteousness. What then? forsooth the act of faith. Of these men's error I shall not need to say much in this place: because, besides that, which hath already been delivered in the third Chapter, I have plentifully and fully proved in my whole fourth book, that the righteousness of Christ, is the matter which is imputed to justification; and in my whole fifth book, that the imputation of Christ's righteousness is the form of justification. Only I will note their depravation of our Doctrine, and point at their errors.  
§ II. As touching the former: when we say, that the imputation of 
Their depraving of our Doctrine.  Christ's righteousness is the formal cause of justification, because by imputation of Christ's righteousness God doth justify us: they will 
Bellarm. de just. l. 2. c. 7. §. quart.  needs, with the Papists, make us hold, that we are formally righteous by that righteousness, which is not in us, but out of us in Christ; which is absurd: for as themselves expound the phrase 
* A. W. pag. 180. n. 4. , Formal justice consisteth either in the qualities of the soul, or in good actions (that is, it is either habitual or actual) so that it cannot stand in imputation; by which we can no more be just formally, than wife, rich, alive, by imputation of wisdom, riches, and life. Wherefore I marvel how they could be so absurd, as to conceive so absurdly of us. But we teach, that Christ's righteousness, both habitual and actual, by which he was formally just, is the matter; and the imputation thereof is the form of justification. And so those very Authors, upon whom they would father this assertion, in express terms do teach; affirming, that Christ's obedience, or fulfilling of the Law is the 
b Centur. 1. li. 2. c. 4. col. 240. lin. 3  material cause of justification; and the application or imputation thereof, is the 
c Ib. col. 241. lin. 41. Scharp. de justif. controv. 8. arg. 2. & controv. 9  formal cause of justification. We say then, that the righteousness of Christ itself is not the formal cause of justification, or that by which we are formally just; but the imputation of it; itself being the matter of justification; that is to say, that thing, which unto justification is imputed. Wherefore I shall not need to answer, in defence of our assertion, the arguments, either of those Veteratores, the Papists, or these Novatores, who both agree in this calumniation against us, all tending to prove, that we are not formally ju●… by that righteousness of Christ, which is out of us in him: which we do not hold. For the righteousness, whereby a man is forma●…ly just, is inherent in himself: for what is more intrinsical than the form? But Christ's righteousness is not inherent in us, no more than our sin was inherent in him. And yet, as he was made sin or a sinner by our sins, not formally, (God forbid!) but by imputation: so we are made righteous by his righteousness, not formally (as we are justified) or in ourselves, but in him, viz. by imputation. And again, as by Adam's actual transgr●…ssion, which was transient, and now hath no being, we are made sinners, that is, guilty of sin and damnation by imputation of his disobedience: so likewise by Christ's obedience, which he performed in the days of his flesh, and was proper to his own person, we are justified, that is, not only freed from the guilt of sin and damnation, but also constituted just, and entitled to the Kingdom of Heaven. And yet we deny not, but that, as they to whom the guilt of Adam's transgression is imputed, are also by sin inherent transfused from him by carnal generation formally made sinners: so they, to whom the obedience of Christ is imputed unto justification, are also made formally just by an inchoated righteousness received by influence from Christ, and infused by his spirit in their spiritual regeneration.  
§ III. In their opinion itself denying the imputation of Christ's 
Their own errors, which besides the principal, are six.  righteousness to justification they err more dangerously than the Papists, who are forced to confess the imputation of Christ's satisfaction: for the maintenance of this main error they hold six others. First, that remission of sin is the entire form or formal cause of justification. Secondly, that justification is nothing else but remission of sin. Thirdly, that no other righteousness concurreth to justification besides the remission of sin, no not the righteousness of Christ, otherwise than it doth merit remission of sin. Fourthly, that the righteousness, by which we are justified, is not the righteousness of Christ itself, but a righteousness purchased by the death of Christ, viz. remission of sin. Fifthly, that not the obedience of Christ itself is imputed whether active or passive, but the merit thereof. Sixthly, that not the righteousness of Christ, but the act of faith is imputed for righteousness. All which before I saw the book wherein these errors are broached, I had plainly and fully confuted in this Treatise.  
§ IV. For as touching the two first, and the main error itself; 
The two first of the six.  I have proved, both in the third Chapter of this book 
d Lib. 1. c. 3. §. 7. etc.  briefly, and in the whole fifth book at large, that the form of justification is the imputation of Christ's righteousness; by which we are both absolved from our sins, and also are in Christ accepted and made righteous; and consequently, that these two are the essential parts of 
* Lib. 1. c. 4. §. 16. etc. 6. §.  justification, viz. the not imputing or remission of sin, which God doth grant by imputation of Christ's sufferings, in respect whereof we are said to be justified by his 
e Rom. 5. 9  blood; that is, freed from the guilt of sin and damnation; and the imputation of Christ's 
f Rom. 5. 19  obedience; by which we are made or constituted righteous, and are entitled to the kingdom of Heaven. So that remission of sin is not the form, and much less the entire form of justification, considered as an action of God; but an effect of the form, because by imputation of Christ's righteousness we have remission of sin. Neither is it the whole benefit of justification, but a part thereof. For although many of our Divines, as hath been said, have taught, that unto justification remission of sins is only required: yet their assertion, as hath also been showed, is to be understood (as Bellarmine himself understandeth Calvin) as spoken in opposition to the Papists; who say, that to justification concur, not only remission of sins, but also inward renovation or sanctification. To contradict them, our Divines have said, that we are justified by remission only or not imputing of sin, (wherewith always concurreth imputation of righteousness,) and not by renovation or sanctification. Their meaning therefore by the exclusive particle only, was to exclude, not imputation of righteousness, which unseparably accompanieth the not imputing of sin, as Saint Paul proveth, Rom. 4. 
Rom. 4. 6. 8.  6. 8. and Bellarmine himself confesseth; but infusion of righteousness or renovation.  
§ V. The third is the same in effect with that which I fully confuted, 
The third error  Cap. 4. and contradicteth their own assertion, who teach with us, that we are justified by the whole course of Christ's obedience: for remission of sin is properly ascribed to Christ's sufferings or his blood 
g 1 Job. 1. 7.  which cleanseth us from all our sins; and not to his active obedience. And justification is nothing, as they say, but remission of sin: whereupon it would follow, that we are justified only by Chri●…ts passive obedience, which I have already disproved. 
The fourth error.   
§ VI The fourth, denying the righteousness of Christ itself to be our righteousness, I have fully confuted in the fourth book: besides that, which hath already been alleged in the third chapter of this book that which is added concerning a righteousness purchased by the death of Christ, is the same with that which I confuted, Chap. 4. §. 1. for our righteousness is not remission of sin, but that by which we have remission; not justification itself, but that by which we are justified. For remission of sin, as well as justification itself, is an action of God, not imputing sin and imputing righteousness; and therefore is not that righteousness which is imputed. Thus therefore I argue; By what we have remission of sin, by that we are justified, and by what we are justified, that is, our righteousness by the blood of Christ we have remission of sin, and not by that righteousness which is purchased by his blood, viz. remission of sin, for that to say were very ridiculous. Wherefore by the blood of Christ we are justified; and consequently, that with the res●… of his obedience is our righteousness.  
§. VII. To the fifth I answer, that the meritorious obedience of 
The fifth error.  Christ both active and passive are the merits of Christ. If therefore the merit of Christ be imputed, than his meritorious obedience: Neither can the merit of Christ's obedience be imputed to us, unless the obedience itself be imputed, and by imputation accepted of God for us, as performed by ourselves.  
For as the guilt of Adam's transgression could not be imputed to us, unless the transgression itself were first imputed, and made ours; by imputation whereof we are made sinners, that is, guilty of his sin unto condemnation: so the merit of Christ's obedience cannot be imputed, unless the obedience itself be imputed, and made ours; by imputation whereof we are freed from the guilt of sin and damnation, and are accepted as righteous, and as heirs of eternal life. And as it may truly be said of them, to whom Adam's disobedience is imputed, that they sinned in Adam: so of them, to whom Christ's obedience is imputed, it may no less truly be said, that in Christ they have satisfied the justice of God, in Christ they have fulfilled the Law; the Lord accepting of the obedience of Christ in their behalf, as if they had performed it in their own persons. For Christ is the end, the perfection and compliment of the Law to all that believe. So that whosoever truly believeth in Christ, hath in him fulfilled the Law, as the Greek expositors expound that place, Rom. 10. 4. 
Rom. 10. 4.   
§. VIII. But, say they, we were not so in Christ, when he obeyed, 
Obiect. 1.  as we were in Adam, when he sinned. Neither are we members of Christ until we actually believe. And therefore, neither could we be said to have satisfied the justice of God for our sins, nor to have fulfilled the Law in him, as we are truly said to have sinned in Adam. Or if it could be said, that in Christ we satisfied God's justice for our sins, than should we need no pardon. Neither can punishment and pardon stand together if we have borne the punishment, then are we not pardoned. A●…sw. The first Adam was a 
h Rom. 5. 14.  type of the second, and both were heads and roots of mankind. Adam, of those that shall be condemned; Christ, of those that shall be saved. For as in Adam all die, 
i 1 Cor. 15. 22.  that die eternally; so in Christ all live, that live eternally. And as in Adam 
k Rom. 5. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, all that shall be condemned were constituted sinners, his disobedience being imputed to them, because in him they sinned: so in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that shall be saved, shall be constituted just, his obedience being imputed to them, because in him, as their head, they have satisfied and fulfilled the Law. Neither are we more truly derived from Adam in respect of the life natural, than we are from Christ in respect of the life spiritual. Therefore if Adam's disobedience were imputed to condemnation, much more Christ's obedience is imputed unto justification of life, as the Apostle 
l Rom. 5. 17, 18.  argueth Rom. 5. and from thence Bernard; 
m Epist. 190. See infr. lib. 5. chap. 4.  Curio non aliunde justitia cum aliunde reatus? alius qui peccatorem constituit; alius qui justificat à peccato. Alter in semine, alter in sanguine. An peccatum in semine peccatoris, & non justitia in Christi sanguine?  
§. IX. Yea but then (say they) when Christ obeyed, we were not 
Object. 2.  his members: No more (say I) were we the branches of the first Adam, when he disobeied. Actually, we are neither branches of the first Adam, until we partake the humane nature by generation; nor members of the second Adam, until we be made partakers of the Divine 
n 2 Pet. 1▪ 4.  nature by regeneration, and yet it is most true, which Bernard avoucheth in the place even now cited, satisfecit 
o Epist. 190.  ergo Caput pro membris, etc. the head therefore satisfied for his members, etc.  
§. X. Yea but our faith relieth upon Christ, as having already 
Object. 3.  redeemed us.  
Ans. Christ is the Lamb 
p Apoc. 13. 8.  of God slain from the beginning of the world. The virtue of whose obedience is extended, not only to them that come after Christ; but also to all the faithful that went before from the beginning of the world, who were members 
q Their afflictions were the reproach of Christ. Heb. 11. 26. viz. in his members.  of Christ as much as we are now. And for them, as well as for us, Christ obeyed the Law, and suffered death; and to them (so many as believed) was the obedience of Christ imputed, 
r Act. 15. 11.  as well as to us. They all did eat the same 
s 1 Cor. 10. 3. 4.  spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock which followed, and that Rock was Christ.  
§. XI. But if in Christ, say they, we satisfied the punishment, than 
Object. 4  we need no pardon.  
Answ. When we say, that in Christ we satisfied and fulfilled the Law, our meaning is, that his satisfaction and obedience is imputed to us; that is, it is accepted of God in our behalf, as if we had performed the same in our own persons. Neither should it seem strange, that satisfaction and pardon may stand together, seeing God pardoneth no sin, for which his justice is not satisfied. But it is Christ that satisfied, & bore the punishment; and we are they who are pardoned by imputation of his satisfaction unto us. Here therefore especially mercy and justice met together: justice, executed upon Christ's mercy, exhibited to us; who are justified by the grace of God freely, 
t Rom. 3. 24. 15.  in respect of us, through the redemption that is in Christ jesus: and therefore not freely in respect of him, who paid so great a price. For him God set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, etc. But that the righteousness of Christ is the only thing, which properly is imputed to justification, I have at large disputed, Lib. 4. & 5.  
§. XII. The sixth I have already refuted Lib. 1. Cap. 2. §. 7. Whereunto I now add; that these men, confessing the truth with us, that faith 
The sixth error  is the instrumental cause of justification, confute themselves. For if it be the instrument to receive that which is imputed, then is it not the thing itself which is imputed properly; though relatively it may in respect of the object, which it, as the instrument or hand, doth receive to justification: and that is the righteousness of Christ. And for this cause, as hereafter 
u Lib. 6. c. 4. sect. 6.  shall be declared, the same benefits, which we have from Christ properly, are attributed to faith; not absolutely, in regard of itself; but relatively in respect of that righteousness, which it doth apprehend. If it be said, that faith as the instrument receiveth remission of sin, because by it we are assured thereof: I answer, that by faith receiving Christ we have remission of sins and justification, before we can by special faith be assured of it. And it is a great absurdity, as elsewhere 
* Covenant of Grace. cap. 8. page 94. n. 5.  I have showed, to teach, that men must believe, and be assured of the remission of their sins, to the end that they may be remitted.  
§. XIII. I shall not need therefore to say any more in this place, 
A Caveat for young Divines.  unless it be to give a Caveat to all young Divines, that they give no credit to these Novelties, which either affirm that we are justified by the passive righteousness of Christ only; or deny that we are justified by the righteousness of Christ at all, as the matter of our justification. By Matter I understand that very thing, which is imputed as our only righteousness; by which we stand perfectly righteous before God; by imputation whereof, we are both freed from hell, and also entitled to the kingdom of heaven. And let all men take notice, that these opinions, howsoever to some they seem matters of small importance, are notwithstanding very dangerous, if not pernicious; seeing they concern our very title to the kingdom of heaven, and seeing al●…o I have proved in this Treatise, that without imputation of Christ's 
The necessity of imputation of Christ's righteousness.  righteousness there can be no justification, nor salvation. For all will confess, that without Christ's obedience and sufferings none can be justified or saved; and that they justify or save none, but them only to whom they are communicated and applied. But they cannot be communicated otherwise than by imputation, whereby God accepteth them in our behalf, as if we had in our own persons performed them for ourselves. Again, these four assertions I hold for undoubted truths: first, that what Christ our blessed Saviour in the days of his flesh did or suffered in obedience to God, he did and suffered, not for himself, but for us: secondly, that whatsoever he did and suffered for us that believe, that the Lord accepteth in the behalf of all that believe: thirdly, that what he accepteth in our behalf that he imputeth unto us, for by imputation we mean nothing else: fourthly, to say, that what Christ did and suffered for us God doth not accept in our behalf, is both blasphemous against Christ the wisdom of his Father, as if he did and suffered those things, which he did and suffered in vain: and also pernicious unto us, for if Christ's doings and sufferings for us be in vain, as they are if they be not imputed to us; then is our faith vain, and we remain in our sins, and in the woeful state of damnation.  
§. XIV. But some will say; it is sufficient to believe, that by the 
Object.  merits of Christ we have remission of sin, and that having remission of sins we shall be saved by him. Answ. Yea, but God forgiveth no sins, for which his justice is not fully satisfied. For as he is merciful, so he is just in forgiving our sins. But no such satisfaction can be imagined, but that of Christ. For we ourselves are not able to satisfy for our sins, but by eternal punishment. And how shall we have remission by Christ's satisfaction, if it be not applied and communicated unto us? how can it be communicated and made ours, but by imputation? And that the very papists themselves are at length forced to confess. And where they say, that having remission of sins they shall be saved: I confess it is true, because with God's remission of sins there doth always concur imputation of righteousness. But the bare remission of sin without imputation of righteousness, which only freeth a man from the guilt of sin and damnation, doth not entitle him or give him right to the kingdom of heaven. It is one thing to have by faith remission of sins, and another to have by faith inheritance among them that be sanctified, Act. 26. 18. Eternal life is not to be 
Act. 26. 18.  had without perfect fulfilling of the Law, which is no where to be found but only in Christ. And therefore by the only meritorious obedience of Christ, by which he hath merited and purchased salvation for us, we are saved. But how should we be saved by his obedience, if it be not communicated unto us, and made ours for ourselves? how can it be made ours, but by imputation? wherefore no imputation of Christ's obedience, no salvation.   

CAP. VI The end or final cause, the essential parts, the fruits and consequents of justification.  
§. I.  
THE final cause or end, for which God doth justify a 
The end Supreme.  sinner by imputation of Christ's righteousness, is either supreme, or subordinate. The supreme, is the manifestation of the glory, both of his mercy, and of his justice (as is noted in the definition) which as they do concur in all the work of God, Psalm. 145. 17. 
Psal. 145. 17.  so especially in the work of redemption and justification. For therein the mercy of God appeareth to be so great, that rather than he would suffer us most miserable sinners to perish in our sins, he hath sent his own and his only begotten Son, that we might be justified 
a Rom. 3. 24.  freely by his grace through the redemption that is in Christ jesus, to the praise of the glory of his grace, wherein he hath made us 
b Ephes. 1. 6.  accepted in his beloved. His justice also such, that rather than he would suffer the sins of his own elect to go unpunished, or forgive them without due satisfaction; he hath punished them in his own Son, and exacted from him a full satisfaction for them: having set him forth 
c Rom. 3. 25, 26.  to be a propitiation through faith in his blood, to declare his righteousness through the forgiveness of sins, which are past, by the sufferance of God; to demonstrate, I say, his righteousness at this time, that he might be just and the justifier of him who believeth in jesus. Not unto us therefore, not unto us, as if we were justified by our own righteousness or worthiness; but 
d Psal. 119. 1.  to the name of God all glory is due for his mercy and for his righteousness sake; who doth justify us, not of works 
e Ephes. 2. 9 Rom. 4. 2.  lest we should glory in ourselves: but of his grace, freely, without any desert or cause in ourselves, through the redemption wrought by Christ; who is of God made righteousness 
f 1 Cor. 1. 30, 31.  unto us, that he which glorieth may glory in the Lord.  
§. II. The subordinate end is our salvation, and the way unto it, 
The subordinate end.  which is our new obedience or sanctification. Salvation, though it be 
1 Salvation.  our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our particular supreme end and chief good, unto which both justification and sanctification is referred; yet it is subordinate to the glory of God, as to the sovereign and universal end. For such is God's goodness towards his elect, that he hath subordinated our salvation to his own glory; as he hath our justification and sanctification to both. And therefore, as we are first above all things to desire, that God may be 
g Mat. 6. 9, 10, 11.  glorified; so, that he may be glorified, we are first among those things, which we desire for our own good, to seek his 
h Mat. 6. 33.  Kingdom, and his righteousness; that his Kingdom of glory, and the Kingdom of Grace, which consisteth in the 
i Rom. 14. 17.  righteousness of justification, and the two companions thereof peace and joy in the holy Ghost; may come upon us; and next, that his will may be done upon earth, as it is in heaven, by our new obedience: for this is the will of God 
k 1 Thes. 4. 3. , even our sanctification. Salvation, I say, is the end both of our justification and sanctification: for being made free from sin▪ and become servants to 
l Rom. 6. 22.  God, we have our fruit unto holiness, and the end everlasting life. The end of our faith by which we are justified, is the 
m 1 Pet. 1. 9  salvation of our souls, unto which by justification we are entitled, and 
n Rom. 8. 24.  saved in hope that being justified by his 
o Tit. 3. 7.  grace, we should be made heirs according to, hope of eternal life: for all that be justified, 
p Rom. 8. 30.  shall be glorified. And this also I noted in the definition, when I said, that those whom the Lord doth justify by imputation of Christ's righteousness, he accepteth as righteous in Christ, and as heirs of eternal life: for by faith 
q Act 26. 18.  we have remission of sins, and inheritance among them that are sanctified.  
§ III. But we are justified by faith, not only, that in the end we 
2. Certainty of Salvation.  may be saved; but also, that in the mean time our salvation being of Grace, might be certain and sure: and that being justified 
r Rom. 5. 1, 2.  by faith we might have peace and joy in the holy Ghost: Whereas, if it depended upon our works or worthiness, it would be uncertain. For the promise of this inheritance was not made to Abraham, and his seed through the Law, in respect of any righteousness therein prescribed, but through the righteousness of Faith. And therefore it is of faith, that it might be by grace, to the end the promise might be sure to all 
Rom. 4. 13, 16.  the seed, Rom. 4. 13. 16.  
§ IV. The other end, which is subordinate not only to God's glory, 
Sanctification.  but also to our Salvation, is our sanctification, as being the way to eternal life: for though we be saved by grace through faith, and not of works; yet we are the workmanship 
s Eph. 2. 8, 9, 10.  of God, created in Christ jesus unto good works, which God hath before ordained, that we should walk in them: We are therefore justified, First, that God may be glorified. Secondly, that we may be saved in the life to come. Thirdly, that in this world we may lead a godly life. See Luk. 1. 74, 75. 1 Pet. 2. 24. Tit. 2. 11, 12, 13. So much of the causes.  
§ V. There remain the essential parts of justification, which I expressed 
The parts of justification.  in the definition, when I said, that God doth justify a believing sinner, when imputing unto him the righteousness of Christ, he doth absolve him from his sins, and accepteth of him in Christ as righteous, and as an Heir of Eternal Life.  
The parts therefore of justification are two, absolution from sin, and acceptation as righteous in Christ; both which the Lord granteth by imputation of the full and perfect satisfaction of Christ, whereby he fully satisfied the Law, both in respect of the penalty, which he satisfied by his sufferings; and also in respect of the precept, which he satisfied by his perfect righteousness, both habitual and actual. As therefore there were two branches of the Law to be satisfied, the commination and the Commandment; and two parts of Christ's satisfaction answerable thereunto: so there are two parts of justification, absolution from the curse of the Law, by imputation of Christ's sufferings, wherein he became a curse for us; and acceptation as righteous in Christ by imputation of Christ's most perfect righteousness both habitual & actual: in respect of both which parts of his satisfaction, Christ is the end of the Law for righteousness 
t Rom. 10. 4. , that is, doth justify all that truly believe in him.  
§ VI And hereby it may appear, that those three benefits of Redemption, Reconciliation, and Adoption, are all comprehended under 
Redemption, reconciliation, adoption comprised under justification.  this main benefit of justification; the two former, being all one in substance with the former part: for as touching the former, In Christ we have Redemption through his blood 
u Ep 17. Col. 1. 14 , even remission of sins, Eph. 1. 7. Col. 1. 14. And as touching the latter; God was in Christ 
* 2 Cor. 5. 19  reconciling the world unto himself, not imputing unto them, or remitting their sins, 2 Cor. 5. 19 and therefore all three, Remission of 
x 1 〈◊〉. 2. 7. Heb. 9 22.  sins, 
y Col. 1. 14. 1 Pet. 1 19  Redemption, and 
z Rom. ●…. 10. Col. 1. 20.  Reconciliation are ascribed to the blood and to the death of Christ. The third is all one in substance with the second part: For what is it to be adopted, but to be accepted of God 
a Eph. 1. 5, 6.  in his beloved as righteous, and as an Heir of Eternal Life? and this is ascribed to the righteousness and obedience of Christ 
b Rom. 5. 19  both in his life and death. For therefore was the Son of God made under the 
c Gal. ●…. 4, 5.  Law, namely to obey, and to fulfil, and to satisfy it; that he redeeming us from the yoke of the Law requiring perfect obedience in us to justification, we might receive the Adoption of sons.  
§ VII. Now follow the consequents and fruits of justification, which 
The fruits and consequents o●… justification.  are the Grace of Sanctification and the parts thereof, consisting partly in righteousness inherent, and partly in outward obedience called good works: which I do the rather mention in this place; because the Papists though they cannot deny, that they are the effects and fruits of justification, which as they use to allege out of Augustine, Non praecedunt justificandum, sed sequuntur justificatum, not go before as causes, but follow as effects, yet notwithstanding most absurdly contend, that they concur with faith unto justification, as the causes thereof: we acknowledge them to be necessary in the subject, that is, the party that is justified, and to be saved necessitate praesentiae, as the necessary fruits and consequents of justification, and as necessary antecedents to glorification: but we deny their necessity of efficiency, as causes concurring to the act of justification, or merit of salvation: We acknowledge them as the necessary fruits of Redemption and justification, as the marks and cognisances of them that shall be saved, the necessary forerunners of glorification, the only true way to our heavenly country, the evidence according to which we shall be judged at the last day; yet we are not justified by them, nor saved for them (as hereafter I shall plainly and plentifully prove) but only by and for the righteousness and merits of Christ apprehended by Faith.    

A TREATISE OF JUSTIFICATION.  
THE SECOND BOOK: That Justification and Sanctification are not to be confounded.  

CAP. I. Setting down the heads of the Controversies: the first whereof is, that justification and Sanctification are not to be confounded. The first proof, because the hebrew word, which signifieth to justify, doth never signify to make righteous by infusion of righteousness.  
§. I.  
HAving thus briefly set down the true Doctrine 
The heads of Controversy.  of justification according to the Word of God: we are now to confute the erroneous doctrine of of the Papists. There are six main and capital errors, which the Papists most obstinately hold and maintain concerning justification; and consequently so many principal heads of controversy between us, whereunto diverse other particular questions are to be reduced. The first concerning the name; whether justification and sanctification are to be confounded. The second concerning the moving cause, which is the justifying and saving Grace of God, which they call gratia gratum faciens. The third concerning the matter of justification. The fourth concerning the form. The fifth concerning the instrumental cause, which is Faith. The sixth concerning the fruits of faith and consequents of justification, which are good works; concerning which are two main questions. First, whether they do justify a man before God. Secondly, whether they do merit Eternal Life.  
§ II. The first capital error of the Papists is, that they confound 
The Papists confound justification and sanctification.  justification and sanctification, and by confounding of them, and of two benefits making but one, they utterly abolish, as shall be showed, the benefit of justification; which notwithstanding is the principal benefit, which we have by Christ in this life, by which we are freed from hell, and entitled to the Kingdom of Heaven. And this they do in two respects: for first, they hold, that to justify in this question signifieth to make righteous by righteousness inherent, or by infusion of righteousness, that is, to sanctify. Secondly, they make remission of sin, not to be the pardoning and forgiving of sin, but the utter deletion or expulsion of sin by infusion of righteousnèsse. Thus they make justification wholly to consist in the parts of sanctification. For whereas Sanctification is partly privative, which is the taking away of sin, which we, according to the Scriptures call mortification; and partly positive, which we call vivification; and is partly inward or habitual, consisting in the habits of Grace infused, and partly actual which is our new obedience, and practice of good works: all these, and only these they make to concur to justification: which with them is partly privative, which they call remission of sin, whereby they understand the utter deletion or extinction of sin, wrought by infusion of perfect righteousness, which is an higher degree of mortification, than we can attain unto in this life: and partly positive, and that either habitual, which they call their first justification, wherein a man of a sinner is made righteous by infusion of the habits of Grace, which is indeed regeneration: and partly actual, which they call their second justification, wherein a righteous man is made more just by the practice of good works, whereby they merit not only the increase of righteousness, but also the Crown of Eternal Life.  
§ III. Of this first controversy therefore are two questions: First, 
The Papists ground their ●…rrour upon the like notation of the Latin words.  whether to justify doth signify to make righteous by infusion of righteousness, which is to sanctify. Secondly, whether remission of sin be the utter deletion and abolition of sin by infusion of righteousness. In both the Papists hold the affirmative. The former, which is a most pernicious error, they ground upon the like notation of the Latin words to justify and to sanctify. That as to sanctify is to make holy by holiness inherent; so to justify is to make just by infusion of righteousness. But though the notation of the Latin words were to be respected; yet no more could be enforced from thence, but that to justify is to make just. And that is all, which 
a De justif. lib. 2. cap. 9  Bellarmine goeth about to prove. Now God maketh men just two ways: by imputation, as he justifieth: by infusion, as he sanctifieth them. For if a man may be made just, not only inwardly by obtaining righteousness, but also outwardly by declaration, as 
b De iustif. l. 2. c. 3. s●…ct. Ad secundum. Potest aliquis sieri iustus tum in t●…insecè per adoptionem iustitiae, tum extrinsecè per declarationem.  Bellarmine himself saith; then much more by imputation: even as we were made sinners by Adam's actual transgression, and as Christ was made sin, that is, a sinner for us. For even as by Adam's disobedience we were made sinners and guilty of damnation, his transgression being imputed to us: so 
c Rom. 5. 19  are we made just by the obedience of Christ imputed to us. And as Christ, who knew no sin, was made a sinner by imputation of our sins to him; so 
d 2 Cor. 5. 21.  we are made the righteousness of God in him, that is, righteous in him by the imputation of his righteousness, who is God unto us. But indeed the force of the Latin words is to be respected no further, than as they are the true translation of the Hebrew word in the Old Testament, and of the Greek in the New.  
§. IV. The Hebrew root Tsadaq, from whence those verbs do spring, 
The Hebrew verb in the first conjugation, or in Cal.  which signify to justify, is by the Septuagint translated, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be just, blameless or pure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be just, as job 9 2. 15. 20. 10. 15. 15. 14. 25. 4. 33. 12. 34. 5. 35. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be blameless, as job 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pure, as job 4. 17. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense, to be just, as being a translation not of a passive, but of a Neuter, as Gen. 38. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thamar is more just than I. So Psal. 19 10. j●…dicia Dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 51. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and so Rom. 3. 4. Psal. 143. 2. Esai. 43. 9 cum 41. 26. Ezek. 16. 52. In Ecclus. 18. 1. Deus solus justificabitur, the Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be reputed just, as job 11. 2. 13. 18. 40. 3. Sometimes to be justified and absolved from sin, to be pronounced and accepted as righteous, as Esai. 43. ●…6. Let us plead together, declare thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first thine iniquities, that thou mayst be justified, Esai. 45. 25. in the Lord all the seed of Israel shall be justified.  
The passive is only once used Dan. 8. 14. where it is said that the 
In Niphal. Nitsdaq.  sanctuary after 2300. days shall be justified, that is expiated or purged.  
In the second conjugation it signifieth to justify, but not as the word 
In Piel. Tsiddeq.  is used in the doctrine of justification: but as it signifieth either to arrogate righteousness to a man's self, as job 32. 2. or to attribute or ascribe it to others, as Iob●…3 ●…3. 32. or to show himself or others righteous, as jer. 3. 11. Ezek. 16. 51, 52.  
In the third conjugation it signifieth to justify in that sense that the 
In Hiphil. Hitsdiq.  question of justification: And it is verbum forense, a judicial word used in Courts of judgement, which usually is opposed to condemning. And it signifieth to absolve and to acquit from guilt, and accepting a man as righteous, to pronounce him just, or to give sentence with him. Deut. 25. 1. If there be a controversy between men, and they 
Deut. 25. 1.  come unto judgement that the judges may judge them, than they shall justify the righteous, and condemn the wicked. Prov. 17. 15. He 
Prov. 17. 15.  that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord: and so the word is used, 2 Sam. 15. 4. Psal. 82. 3. job 27. 5. Esai. 5. 23.  
§. V. From the Courts of men and from humane judges this 
To justify, is a judicial word translated from Courts of judgement.  word is translated to spiritual judgements, and is attributed to God the judge to Christ our Mediator, and Advocate; to Preachers, as they are the Ambassadors of God in Christ his stead. God is said to justify, when he absolveth a man from sin or guilt, and pronounceth him just, Exod. 23. 7. I will not justify a wicked man, I will not absolve or acquit him, or hold him guiltless. 1 King. 8. 32. and 2 Chron. 6. 23. Solomon desireth the Lord that he would judge his servants, condemning the wicked to b●…ing his way upon his head, and justifying the righteous, to give him according to his righteousness. Esai. 50. 8. Christ 
Esai. 50. 8.  for the comfort of his members argueth, as the Apostle doth to the 
Rom. 8 33.  like purpose, Rom. 8. he is near that justifieth me, who will contend with me— who is mine adversary— who shall condemn me? Christ our Saviour is also said to justify, both as our Mediator and surety paying our debt, Esai. 53. 11. (my righteous servant agni●…one sui, 
Esai. 53. 11.  that is, by faith in him shall justify many, and he shall bear their iniquities) and also as our intercessor and advocate, to plead for us sinners appealing from the tribunal of justice to the throne of grace, 1 john. 2. 2. Rom. 8. 34. Preachers also are said to justify, Dan. 12. 3. 
Dan. 12. 3.  both as they are the instruments of the holy Ghost to beget faith in the souls of the Elect, by which they are justified in the Court of heaven: and also as they are Ambassadors and Ministers of God to pronounce remission of sins to them that believe and repent, and so to justify them in the court of their own Conscience.  
There remaineth the fourth Conjugation importing a reciprocal 
In Hithpael, Hitstaddeq.  signification, in which the word is once only used, Gen. 44. 16. how shall we justify ourselves?  
§. VI These are all the places wherein I fi●…de this word to be 
The Hebrew word never signifieth to make just by righteousness inherent.  used in the old Testament. By all which it doth evidently appear that the Hebrew word, which signifieth to justify, doth never signify to make righteous by infusion of righteousness, or by righteousness inherent: the which will more clearly appear by the contrary; for as to condemn is to make wicked; so to justify, is to make just. The word Rashah signifieth to be wicked, as Tsadaq doth signify to be just, so Hirshiah, which signifieth to make wicked, is to condemn, as Hitsdiq, which signifieth to make just, is to justify. As therefore they, who are condemned, are said to be made wicked, or unjust, namely by sentence: so they, who are justified, are said to be made just, viz. by sentence. But he that condemneth the wicked, whether it be God or man, though he be said, according to the force of the word, to make him wicked; yet doth not make him wicked formally, or by infusion of wickedness inherent. Therefore, he that justifieth a man, whether he be God or man, though he be said, according to the Etymology of the word, to make him just: yet quatenus justificat, he doth not make him just, as he justifieth him, by righteousness inherent. No more than he that condemneth the just doth make him formally wicked; nor he that justifieth the wicked doth make him formally just; which if a man should do, it would be no abomination to God, as by he sentence of 
e Prov. 17. 15.  Solomon to justify the wicked is, but the contrary, jam. 5. 19, 20. Da●…. 12. 3  
§. VII. And not unlike hereunto is the phrase of cleansing or 
The like use in other words.  polluting, that is, making clean or unclean, attributed to the priest in the 
f Levit. 13. 3. 6. etc.  Law when he was to judge of the Leprosy either in persons or things; which he was said to make clean or unclean, when he did but judge or pronounce them so to be. And further, this is to be noted, as a thing usual in the Hebrew tongue, that the third Conjugation doth seem to make that quality or thing, which is implied in the signification of the first Conjugation, not always really and formally, but many times in word only, or judgement, sentence, or conceit. Thus Gadal signifieth to be great, Higdil to make great or to magnify, which is in words to extol, in which sense we are said to magnify 
g Luk. 1. 46.  God, etc. So Aman signifieth to be true, Heemin to make true, that is, to believe, as chose not to believe a man is to make him a liar 
h 1 joh. 5. 10. , and yet a man may believe 
i 2 Thes. 2. 11.  a lie, which he cannot make true. Thus Rashah signifieth to be wicked, Hirshuah to make wicked by sentence; and so Tsadaq signifieth to be just, and Hitsdiq to make just, namely by sentence. And such is the ordinary use of diverse Latin and English words of the like composition, as to glorify, magnify, vilify, nullify (as Herod 
k Luk. 23. 1●….  did Christ) and so to justify: for as we are said to justify 
l Luk. 7. 29.  God, when we ascribe righteousness unto him, to justify other men, to justify ourselves: So God is said to justify men, when he ascribeth or imputeth 
m Rom. 4. 6.  righteousness unto them.   

CAP. II. The use of the Greek Words signifying to justify, or justification, never importing inherent justice.  
§. I.  
THE Greek words, which signify to justify and to be 
The Greek words, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  justified, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; from whence are derived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth justification, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes also signifieth justification. And of these I am now to speak. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not in use among the authors of the Greek tongue, in the sense of justifying or making just. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifieth two things; to punish (as being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes signifieth punishment) and to think right or meet: sometimes, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify to condemn, in the contrary sense to the sacred use of the words: sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth only to think, to judge or suppose, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime to be righted in judgement. From profane authors therefore we are not to setch the true meaning of the words, but from the Septuagints, who translating the Hebrew Text of the old Testament, do render the Hebrew words, which I spoke of, importing justification, by these Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And from them not only the son of Sirach, and other Ecclesiastical authors writing in Greek, but also the holy Apostles and Evangelists have received the same. And therefore these words are no otherwise to be understood, than as the translations of the said Hebrew words, signifying no other thing, than what the Hebrew words import: which (as I have showed) do never signify to make or to be made righteous by inherent righteousness.  
§. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Apostle and by the Evangelist Luke, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sometimes as the translation of Tsiddiq in Piel, as Luk. 7. 29. the people 
Luk. 7. 29.  
Luk. 10 29.  and Publicans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justified God. The Lawyer, Luk. 10. 29. 
Luk. 16. 15.  willing to justify himself. The pharisees, Luk. 16. 15. justified themselves before men. And so is the word used sometimes by the son of Sirach, as Ecclus. 10. 29. who will justify him that sinneth against his 
Ecclus. 10. 32. 13. 26.  own soul? Cap. 13. 26. alias 22. A rich man speaketh things not to be spoken, and yet men justify him. Sometimes the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the translation of Hitsdiq, as always he doth in the question of justification, and always as the action of God: as Rom. 3. 26. 
Rom. 3. 26. 24 28. 30.  who justifieth him that believeth in jesus; how? vers. 24. gratis, without any cause or desert of justification in the party, without works, that is, without respect of any righteousness inherent in him, or performed by him, vers. 28. who justifieth the Circumcision and uncircumcision, that is, both jews and Gentiles, not of works or by inherent justice, but by and through faith, vers. 30. who justifieth the ungodly, that is, 
Rom. 4. 5, 6.  the believing sinner, that worketh not, Rom. 4. 5. and therefore not by inherent righteousness: how then? by imputing righteousness without works, vers. 6. who Rom. 8. 30. whom he calleth he justifieth, namely 
Rom. 8. 30, 33.  by faith, and whom he justifieth he also glorifieth, using the word in the same sense, vers. 33. who can lay any thing to the charge of Gods elect? it is God that justifieth, who shall condemn? where most manifestly the word is used as a judicial word, opposed to accusing and condemning. Neither can any colour of reason be alleged why the word in these places should signify contrary to the perpetual use both of itself, and of the H●…brew word, whereof it is a translation, to make righteous by righteousness inherent.  
§. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes as the translation not of the passive 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb, but as of the Neuter in Cal, as I have showed before out of the Greek translation of the 〈◊〉. So Ecclus. 7. 5. be not just before God, not wise before the king; or as it is usually translated, do 
Ecclus. 7. 5.  not justify thyself before God. So also in the new Testament. Rom. 3. 4. cited out of Psalm. 51. 6. where the Hebrew word is not a passive, 
Rom. 3 4.  but a neuter. And so Apoc. 22. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that is 
Apoc. 22. 11.  just, be just still. As the translation of the passive it is often used. But as it never signifieth to be made just by inherent justice (as I will show, when I come to answer the objections of the Papists:) so it always signifieth, either to be declared or pronounced just, or to be absolved and made jus●… by imputation. In the former sense, wisdom is said to be justified of her Children: 
a Matth. 11. 19 Luk. 7. 37. Luk. 7. 29.  Luk. 7. 37. who, vers. 29. justified God. Christ, who is God, was manifested in the flesh, justified in the Spirit, 1 Tim. 3. 16. Thus by our words we shall be justi●…ed, not made 
1 Tim. 3. 16.  just formally or by inherent righteousness, but in the sense opposed to condemnation. For as by thy words thou shalt be justified, so by thy words thou shalt be condemned, Matth. 12. 37. Thus not the hearers 
Matth. 12. 37  alone, but the doers of the Law shall be justified, that is, pronounced just, Rom. 2. 13. and in this sense the faithful are justified by works, that is, declared, approved, and known to be just. james 2. 21, 23. 24, 
Jam. 2. 21, 23. 24, 25.  25. cum Genes. 22. 12. ●…n the latter sense, Ecclesiast. 1. 28. alias 22. the famous man, Chap. 31. 5. The lover of Gold, Chap. 23. 14. alias 11. 
Eccles. 1. 28 31. 5. 23. 14.  The rash swearer shall not be justified, that is, as it is in the Commination of the third Commandment, shall not be held guiltless; but most plainly, Chap. 26. the last verse, the huckster shall not be justified 
Eccles 26. ver●…. vit.  from sin, that is, not absolved from sin nor accepted as righteous. So Act. 13. 38, 39 where most plainly, to be ●…ustified from sin, 
Act. 13. 38, 39  doth signify to be absolved or freed from the guilt of sin, and is used promiscuously with remission of sin. And this sense o●… freedom from the guilt, is ●…ometimes extended to signify a total freedom, as Rom. 
Rom. 6. 7.  6. 7. He that is dead is justified (that i●…, as chrysostom and O●…umenius expound it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed) from sin. As these places are plainly repugnant to the Popish sense: so none of the rest, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, doth favour it. For either they import remission of sins, and acceptation as righteo●…s, as Luk. 18. 14. The Publican who had 
Luk 18. 14.  humbled himself and craved pardon, went home justified, that is, obtained pardon, and was accepted as righteous, rather than the Pharisee, who had justified himself: or distinguish between justification and sanctification, as 1 Cor. 6. 11. or exclude justification by inherent 
1 Cor. 6. 11.  righteousness, as Rom. 3. 20. Rom. 4. 2. 1 Cor. 4. 4. Gal. 5. 4. Or imply imputation, 
Rome 3 20. Rom. 4 2. 1 Cor. 4. 4. G●…l. ●…. 4.  as where we are said to be justified either by his blood, as Rom. 5. 9 Or by faith, as Rom. 5. 1. Gal. 3. 24. Or by grace, as Ti●…. 3. 7 Or both exclude the one and imply the other, as Rom. 3. 24. 28. Gal. 2. 16, 
R●…m. 5. 9 Gal 3. 24. Tit. 3. 7. Rom. 3 24, 28. Gal. 2. 16. 17. 3. 11.  17. 3. 11.  
§ IV. There remain these two words, which I mentioned before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used only in two plac●…s, Rom. 4. 25. & 5. 18. In the former it is said, that Christ was delivered (to death) for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  our sins, and was raised again for our justific●…tion, to whom, as it is 
Rom. 4. 25. 5. 18.  in the precedent verse, righteousness shall be imputed, if we believe on him that raised up jesus our Lord from the dead: for as our Saviour by his death, and obedience unt●…ll death merited for us remission of sins, and the right to eternal life; so by the acts of Christ restored to life, as namely by his resurrection, his merits are effectually applied and imputed to our justification. For if Christ had not risen again, we had been still in our sins, 1 Cor. 15. 17. In the latter place, justification is in direct terms opposed to condemnation. For as by the offence or transgression of one, viz. the first Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilt (which is to be supplied out of the sixteenth verse) came upon all 
1 Cor. 15. 17. Rom. 5. 18.  men, the offspring of the first Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto condemnation: so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one, whereby he fulfilled the Law, viz. the second Adam, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or free gift opposite to the guilt of damnation, which is our title and right to the kingdom of heaven, cometh to all men (that belong to the second Adam) unto justification of life.  
§ V. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is divers●…y used, both in the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the purall number.  plural number, and in the singular. In the plural, it hath three significations; for first, it signifieth jura, the Laws or Commandments of God, either in general and indefinitely, as namely where no other word of the like signi●…cation 
Psalm. 119. 8. 12. Rom. 2. 26.  is joined with it, as Psalm. 119. 8, 12. Rom. 2. 26. Or more particularly the precepts of the ceremonial Law. And this sense is most usual, when it is joined with words signifying other laws 
d Luk 1. 6.  or precepts. For the whole Law, which is called mishmereth 
e Gen. 26. 5. Za●…h. 3. 7.  jehovah, the observation of the Lord, that is, all that the Lord requireth to be observed, is often distinguished into three parts: 
f ●…eut. 5 3●…. 6. 1. Deut 8. 11. 11. 1. 1 King. 2. 3. 8. 58. Nehem. 1. 7.  Mitsvoth, whi●…h the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Commandments of the moral Law: Mishpatim, which they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the precepts of the judicial Law: Chuqqim, which they translate sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the statutes and ordinances of the Ceremonial Law. Insomuch that the vulgar Latin for Chuqqim, rendereth many times, even where the 72. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ceremonias, as Gen. 26. 5. Deut. 4. 8, 
Gen. 26. 5. Deut. 4. 8. Rom. 9 4, Heb. 9 1. 10.  14, 45. 5. 1, 31. 6. 1. 17. 8. 11. 10. 13. 11. 1. etc. The Apostle Rom. 9 4. calleth the Moral Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the judicial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ceremonial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and accordingly the precepts of the Ceremonial Law are called Heb. 9 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The ordinances of divine service, and because they were but external observations, vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carnal ordinances. Secondly, it signifieth the judgements of God, 
Apoc. 15. 4.  Apoc. 15. 4. which by the vulgar Latin and others is translated judicia. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth the just works of God which are the acts of his justice, so in the last place some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 19 8. to be the just works of the Saints; and as the author of the Homilies in Saint Augustine, justa facta, or justè facta; as the Greek writers sometimes use the word; which the Papists will needs translate justifications, meaning thereby just works, and hoping thereby to prove that men are justified by them: which we deny not in that sense wherein Saint james saith we are justified, that is, declared, and known to be just by them. But if justifications be the true translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that place, than we are thereby to understand the merits of Christ, by which the Saints are justified; which are more fitly resembled by a garment, than either inherent righteousness or righteous 
Apoc. 19 8. Matth. 22. 11, 12.  works. And is indeed called Matth. 22. 11, 12. the wedding garment, which garment is put on by a true faith, by which the faithful, as they are exhorted, Rom. 13. 14. put on Christ. Whereof Baptism is a seal, Gal. 5. 27. And this is that white garment, which is to be had from 
Gal 5. 27. Apoc. 3. 18. Apoc. 3. 4. 6. 11. 7. 9  Christ to cover our nakedness, Apoc. 3. 18. Sometimes indeed the white robes do signify the glorious and happy estate promised to the faithful, as Apoc. 3. 4. 6. 11. 7. 9 which is purchased by the merits of Christ, for which cause their robes are said to be made white in the blood of the Lamb. But here the holy Ghost expoundeth the fine linen, wherewith the Saints are arrayed, to be the justifications of the Saints; which, as I said, are the merits and obedience of Christ put on by a true faith: which being without us, as garments use to be, and yet being applied unto us and put on by faith, do cover our nakedness, and therefore are more fitly resembled by fine linen pure and shining, than our own righteousness; which neither is without us, as a garment, nor yet pure, but Christ's righteousness imputed is both as a garment pure and perfect in itself, and shineth forth by the light of good works, Mat. 5. 16. 
Matth. 5. 16.   
§. VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a verbal derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number. Ps●…. 19 10.  to be just, in which sense the precepts of God are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalm. 19 10. or as it signifieth to be justified. In the former sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which is just, either as the Law of God prescribing righteousness, (so the Law of nature written in the hearts 
Rom. 1. 32.  of men is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1. 32.) or as the whole righteousness 
Rom. 5. 18.  which in the Law is prescribed, and so it is used, Rom. 5. 18. For as by the transgression of one, (viz. the first Adam) whereby the whole Law was violated, guilt came upon all men (that were in him) unto condemnation: so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one, the second Adam, whereby he fulfilled the whole Law, the free gift, which is our right and title to heaven came upon all men (who are in him) unto justification of life, and Rom. 8. 4. God sent his Son (the Law being impossible to be fulfilled 
Rom. 8. 4.  by us) in the likeness of sinful flesh, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that the Law requireth to justification, might in our nature be performed 
Rom. 5. 16.  and fulfilled. In the latter sense it is once only used, viz. Rom. 5. 16. in the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, justification, vers. 18. both of them being opposed to condemnation. If therefore the words which the holy Ghost doth use to express the benefit of justification, do never signify justification by inherent righteousness, but the contrary, as hath been ●…hewed: then that justification, which the Papists teach, is not that which is taught in the holy Scriptures, but contrary to it.  
§. VII. And the same is proved by these two reasons: first, because 
The first reason that the benefit of justification is expressed in such terms as do not imply insusion of justice but imputation. Rom. 4. 6, 7, 8.  the Apostles, when they express the benefit of justification in other terms, they do signify the same, not by such words as import infusion of righteousness; but by such, as plainly signify, either absolution from sin, which is the not imputing of sin, or imputation of righteousness, Rom. 4. these phrases are used to signify one and the same thing: to justify, to impute righteousness without works vers. 6. to remit sin, to cover sins, vers. 7. not ●…o impute sin, vers. 8. to be justified and to be blessed; and to be blessed is to have their sins remitted or covered, vers. 6. Rom. 5. 9, 10. to be justified by the blood of Christ, and to be reconciled 
Rom. 5. 9, 10. 2 Cor. 5. 19, 21.  unto God by his death all one, 2 Cor. 5. 19 to reconcile us unto himself, not imputing our offences unto us, and vers. 21. to make us the righteousness of God in Christ, as he was made sin for us, Act. 
Act. 26. 18.  26. 18. that by faith we may have remission of sins, and inheritance, that is, that we may be heirs of the heavenly inheritance among them that are sanctified, joh. 3. 18. He that believeth in Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not condemned, that is, as Paul speaketh Act. 13. 39 is justified: but he 
joh. 3. 18. Act. 13. 39  that believeth not him is condemned already. That, which Paul affirmeth Rom. 3. 21, 22. now without the Law is manifested the righteousness 
Rom. 3. 21, 22.  of God, being witnessed by the Law and the Prophets, even the righteousness of God, which is by the faith of jesus Christ unto all and upon all that belee●…e; Saint Peter more plainly expresseth, Act. 10. 43. unto him all the Prophets bear witness, that every one, which 
Act. 10. 43.  believeth in him, receiveth remission of sins through his name.  
§. VIII. Because the whole process of the justification of a sinner 
The whole process of justification is judicial. Rom. 8. 33, 34.  is judicial, Rom. 8. 33 34., For the sinner summoning himself before the judgement seat of God, as every one must do that would be justified; his own conscience, being rightly informed by the pedagogy of the Law, accuseth him, the devil pleadeth against him, the Law convicteth him, and maketh him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
g Rom. 3. 19  subject to the sentence of condemnation, if God should judge him according to his Law. But the sinner being instructed in the Gospel, and the holy Ghost having opened 
h Act. 16. 14.  his heart to believe, appealeth from the sentence of the Law to the promise of the Gospel, and from the tribunal of justice to the throne of Grace, humbly entreating the Lord for Christ's sake to pardon his sins, and to accept of the merits and obedience of Christ, as a full satisfaction for them. Our Saviour sitting at the right hand of his Father maketh intercession 
i Rom. 8. 34. 1 joh. 2. 2. Heb. 7. 25. 9 24. , and as an advocate pleadeth for him that forasmuch as he himself hath paid the debt, and satisfied God's justice for the believing sinner; therefore the Lord, not only in mercy, but also in justice is to remit his sin, and to accept of him in Christ. The Lord, as a gracious and righteous judge imputing to the believer the merits and righteousness of Christ, absolveth him from his sins, and accepteth of him as righteous in Christ, that is to say, justifieth him. The believing sinner being thus justified in the Court of heaven, is not at the first justified in the Court of his own conscience, that is to say, is not yet persuaded and assured of his justification; until the holy Ghost, by the ministry of the Gospel pronouncing remission of sins and justification to every one that believeth, teacheth him to apply the promises of the Gospel unto himself, which he sealeth unto him by the Sacraments. The believer being thus persuaded, and in some measure assured of his justification, giveth diligence by practising the duties of repentance and sanctification, to confirm and increase that assurance more and more unto the end of his life, labouring by all good means to make sure his election, his vocation and his justification: and so proceedeth from faith to faith. The believer having thus been justified in this life, both in the court of heaven, and in the court of his own conscience; after this life, namely at the day of judgement, when our Saviour will judge of men's faiths according to the evidence of their works, shall be justified, that is, pronounced happy and blessed. These 
Rom. 2. 13.  three degrees of Gods most gracious proceeding with the faithful, I have set down, not that there are so many degrees of justification, so properly called. For the first degree only is that justification, whereof we treat, which admitteth no degrees. The other are degrees of the declaration thereof; the former, privately to the conscience of the faithful; the other, publicly to the whole world.   

CAP. III. The allegations of the Papists concerning the word justification: the two first significations thereof assigned by Bellarmine.  
§. I.  
HAving thus explained the true sense and meaning of 
Bellarmine relateth four significations of the word justification.  these words, which in the holy Scriptures are used to signify justification: let us now examine the allegations of the Papists concerning the same. Bellarmine therefore saith 
a De justif. l. 1. cap. 1.  that the word justification (meaning the Latin word) is used four ways in the holy Scriptures, meaning the vulgar Latin edition, when as indeed neither the Latin edition itself, nor the Latin word is in this question further to be respected, than as it is a true translation of the Hebrew in the Old Testament, and of the Greek in the New. First, saith he, it is taken 
First, that it signifieth the Law. Psal 119. 8. 12.  for the Law which teacheth righteousness, and so is used, Psal. 119. 8. I will keep thy justifications: and vers. 12. teach me thy justifications, etc. This Bellarmine barely expoundeth, without any further enforcing: but Gregory Martin 
b Discovery of translations, cap. 1. § 50. and cap. 8. , and our Rhemists 
c In Luk. 1. 6. and in Apoc. 19 8.  urge it as a principal argument: that the precepts of the Law are therefore called justifications, because the observation of them doth justify us, and therefore exclaim against us, that in our translations, we, in stead of justifications, do read statutes or ordinances. As though in translating the holy Scriptures we did profess to translate the Latin edition, and not the Original Text. Now the word, which in the old Testament is by the vulgar Latin interpreted justificationes, and by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Chuqqim▪ which when it is used alone, signifieth undefinitely any of the precepts, statutes or commandments of God: but being used with other words of the like signification, from which it is distinguished, signifieth the statutes and ordinances of the Ceremonial Law: insomuch that the vulgar Latin in many places, even where the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendereth Ceremonias, a as I showed before 
d Cap. 2. sect. 5. ; which though the Latins sometimes call justificationes, yet by the confession of the Papists themselves do not justify. And the like is to be said of Luk. 1. 6. where Zachary and Elizabeth 
Luk. 1. 6.  are said to have walked in all the Commandments and justifications of the Lord: where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the translation of Chuqqim, and signifieth the statutes of the ceremonial Law, as being distinguished from the Commandments of the moral Law; but of the Greek word I have spoken sufficiently before, Chap. 2. §. 5. If therefore the force of the Latin word justificationes be urged, I answer, that the observation of the moral Law can justify no man that is a sinner, and much less the observation of the ceremonial. And the conclusion, which they infer from the force of the word, that the precepts of the Law are called justifications, because by the observation of them men are justified, is directly contrary to that of the 
e Rome 3. 28. Gal. 2. 16. 3▪ 11.  Apostle, that by the works of the Law no man living is, or can be justified.  
§ II. But if they be justifications, whose are they? For so they 
Their Argument retorted.  argue: If good works, say they, be the justifications of the Saints, than they justify the Saints. So may I say, if the precepts of the Law be the justifications of the Lord, than belike they justify him, but neither are fitly called justifications; (though the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may not unfitly be given both to the Law of God, as the rule of justice, and to the judgements of God, as the acts of justice, and to the good deeds of the Saints as works of justice; and also to the merits of Christ, 
f Rom. 5. 18. Apoc. 19 8.  which notwithstanding do not justify him, but us) unless they mean, that as by good works the faithful, so by righteous commandments and just judgements God is declared and manifested to be just. And farther, the law of Nature known to the Gentiles, is called 
g Rom. 1. 32.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which notwithstanding doth not justify either him or them, and is by the Latin interpreter unfitly translated, the justice of God. And moreover Bellarmine himself, as we have heard, noteth that the Law is called justification, because it teacheth righteousness, and yet not that righteousness by which we are justified; for that without the Law 
h Rom. 3. ●…1.  is manifested in the Gospel, being witnessed by the Law and the Prophets; even the righteousness of God which is by faith of jesus Christ unto all and upon all that believe. But to conclude; Bellarmine had no reason to make this the first signification of the word in the Scriptures, for the Hebrew word, which the vulgar Latin translateth sometimes iustificationes, and sometimes ceremonias in the same sense, doth signify no such matter: and the Greek, which twice 
* Rom. 5. 18.  at the most in the Scriptures signifieth justification, doth usually signify the 
Apoc. 19 8. fortè.  Law of God, and his statutes and ordinances, but more especially those of the ceremonial Law, which if they be any where called justifications, it is to be imputed to the corrupt translation; and not to the original truth.  
§ III. So much of the first signification. The two next, whereof 
The second and third signification.  there is no example in the Scriptures, he hath coined to fit their newfound distinction of justification itself, which they distinguish into the first and the second. The first, when a man of a sinner, is made just by infusion of habitual righteousness. The second, when a just man is made more just by practice of good works. Accordingly justification, saith Bellarmine, in the second place signifieth acquisition of righteousness, viz. inherent, which is their first justification; and in the third place incrementum justitiae, the increase of justice, which is their second justification: which distinction, if it were applied to sanctification, were not to be rejected. For that, which they call their first justification, is the first act of our sanctification, which the Scriptures call ●…eration: in which the holy Ghost doth ingenerate in the soul of the Elect the grace of faith, and with it, and by it, other sanctifying graces, wherein their justification, which is habitual, consisteth. And that which they call their second justification being actual, is our new obedience, by which our sanctification is continued and increased. But to justification it cannot truly be applied; for first, justification is an action of God, for it is God that doth justify. Their second justification is their own act, whereby they being just already make themselves more just. Secondly, justification, as hath been said, is an action of God without 
Lib. 1. Cap. 1.  us, not implying a real mutation in us, but relative, such as is wrought by the sentence of a judge, and is opposed to condemnation. Thirdly, because it is the righteousness of Christ by which we are justified, which is a perfect righteousness, whereunto nothing can be added. Therefore of justification itself there are no degrees, though of the assurance thereof there are degrees according to the measure of our faith.  
§ IV. But let us see how Bellarmine proveth his second signification. 
The second signification proved by three testimonies. The first, 1 Cor. 6. 11.  To that purpose he allegeth three testimonies of Scripture, which prove nothing else but that the Papists have no sound proof for their erroneous conceit. The first is taken out of 1 Cor. 6. 11. And such were you, but ye are washed, but ye are sanctified, but ye are justified. Where indeed the word is used, but in a sense distinguished from sanctification. The scope and intendment, the Apostle is to exhort the Corinthians, being now Christians, to abstain from those sins whereunto they were addicted, whiles they lived in Gentilism. Such you were then, saith the Apostle, but now since you gave your names to Christ, you were baptised into his Name, and in your Baptism were washed from those sins, being sanctified from the corruption of them by the Spirit of God, and justified from the guilt of them in the Name of jesus Christ, that is, by faith in his Name. Thus therefore these three words are to be distinguished. The washing of the soul, which is represented by the washing of the body, is the general word whereby the purging of the soul from sin is generally signified, Act. 22. 16. But as in sin there are two things from which we had need to be purged, that is, the guilt of sin, and the corruption thereof: so this ablution or washing of the soul hath two parts, ablution from the guilt of sin, which is our justification; ablution from the corruption of sin, which is our sanctification. Both which are represented and sealed in the Sacrament of Baptism, wherein, as the outward washing of the body doth represent the inward washing of the soul, both from the guilt and corruption of sin: so the Element of water, whereby the body is washed or sprinkled, is a sign of the water and blood which issued out of Christ's side, whereby the soul is washed; that is to say, the blood of redemption, and the water of sanctification: for by the blood, that is, the merits of Christ, we are freed from the guilt of sin; and by the water, that is, the Spirit of sanctification, we are freed in some measure from the corruption. And both these, as I said, are signified in Baptism. For we are baptised into the remission of sins, Act. 2. 38. Mar. 1. 4. 
Act 2. 38. Mark. 1. 4.  Our souls being washed with the blood of Christ, according to that in the Nicene Creed, I believe one Baptism for the remission of sins: and we are baptised unto the mortification of sin, and rising unto holiness of life, Rom. 6. 3, 4. our souls being washed by the water of the 
Rom. 6. 3, 4.  holy Ghost. For we are baptised into the death of Christ and similitude of his resurrection; that as Christ died and rose again, so we that are baptised should dye unto sin, and rise to newness of life: for which cause Baptism also is called the Laver of regeneration, Tit. 
Tit. 3. 5.  3. 5. This then is the sum and effect of the Apostles exhortation: that seeing they having given their names unto Christ, had been baptised into his Name, and were therefore Sacramentally at the least washed, and consequently both in their own profession and opinion of others, judging according to charity, sanctified from the corruption of sin, and justified from the guilt of the same: therefore they should take heed, lest they should again be polluted with those sins from which they were sanctified; or made guilty of those crimes, from which they were justified.  
§ V. His second testimony is Rom. 8. 30. Whom he hath called, them 
Bellarmine's second testimony.  he hath justified. Answ. The Context doth show, that the word in the 30. verse is used in the same sense as verse 33. For having showed, 
Rom. 8 30. verse 33.  that whom the Lord calleth, he doth justify, and whom he doth justify, them also he doth glorify: from thence he inferreth this consolation, who shall lay any thing to the charge of Gods elect? It is God that justifieth, as was said, verse 30. who shall condemn, etc. Where justifying most plainly is used, as a judicial word, signifying by sentence to justify (as chrysostom and O●…cumenius on this place do note) as opposed to accusing and condemning, and cannot with any show of reason be drawn to signify contrary to the perpetual use of the word, infusion of righteousness. But here it may be objected, that in this place, where the Apostle setteth down the degrees of salvation, sanctification is either included in justification, or left our. Answ. It is left out: for the Apostle setting down the chain of the causes of salvation, in the degrees whereof every former being the cause of the latter, left out sanctification, as being no cause of salvation, but the way unto it, and the cognizance of them that are saved. And these degrees are so set down, Act. 26. 18. where the end of the ministry is expressed: first, Vocation that men should be called, and thereby brought to believe: secondly, justification, that by faith they may receive remission of sins: thirdly, Glorification, that by faith they may receive the inheritance among them that are sanctified: where sanctification is mentioned only as the cognizance of them that are saved. Again, sanctification is left out, because it is included, in respect of the beginning thereof, which is our conversion or regeneration, in vocation: and in respect of the consummation, in glorification: for as sanctification is gloria inchoata, so glorification is gratia consummata.  
§. VI His third testimony is Rom. 4. 5. to him that believeth in him 
His third Testimony, Rom. 4. 5.  who justifieth the ungodly. Ans. he should have done well to have made up the sentence; his faith is imputed for righteousness: which place is so far from favouring the Popish conceit, that it plainly confutes it: first, it is called the justification of the ungodly, that is, of one who is a sinner in himself: for he that is a sinner in himself by inherent sin, and so remaineth, cannot be justified by righteousness inherent: secondly, because to him that believeth in Christ, faith, relatively understood, that is, the righteousness of Christ apprehended by faith, is imputed for righteousness: thirdly, because in this place justification is expressed by these terms, not imputing sin, remitting or covering of sin, imputing righteousness without works, imputing faith for righteousness to him that worketh not, (that is, that seeketh not to be justified by his own righteousness) but believeth in him that justifieth a sinner.   

CAP. FOUR The third and fourth signification of the word justification assigned by Bellarmine.  
§. I.  
THirdly, saith Bellarmine, justification is taken for increase 
His third signification▪ for increase of justice.  of justice: for even as he is said to be heated, not only who of cold is màde hot, but also who of hot is made hotter: even so he is said to be justified, who not only of a sinner is made just, but also of just is made more just▪ Ans. In this comparison of like there is a great unlikeness: for calefaction implieth a real mutation and a positive change in the subject from cold to hot: but in justification the change is not real, but relative, as before hath been showed. Bellarmine therefore must prove, that to justify doth signify to make righteous formally by righteousness inherent, before he can prove that it signifieth the increase of inherent justice. But if the former cannot be proved, much less the latter. But yet he bringeth three proofs, such as they be.  
§. II. The first Ecclus. 18. 21. Ne verearis usque ad mortem justificari, 
Bellarmine's first proof out of Ecclus. 18. 21.  qu●…niam merces Domini manet in aeternum: fear not to be justified until death for the reward of the Lord adideth for ever. Answ. To omit, that the book is Apocryphal, which ought not to be alleged in controversies of faith: the testimony itself is vilely depraved. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, stay not until death to be justified; or as their own interlinear translation readeth 
Ariae Montani.  it, ne expectes usque ad mortem justificari, wait not until death to be justified: where it is evident, that he speaketh of justification in our first conversion, which he would not have differred until the time of death, and not of the continuance or increase of it: for then the sentence would bear a contrary, and indeed an ungodly sense: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abide not or continue not to be justified, or to be just until thy death. And the words, until death, are not to be joined with the last word justified, but with the first, stay not until death. And their translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether as Bellarmine here readeth, ne verearis, or as some editions have ne vetéris, hath no affinity with the Original. But our interpretation, as it agreeth with the words of the Text, so it is confirmed by the context. Use Physic before thou be sick, before judgement prepare thyself,— humble thyself before thou be sick, and in the time of sins (that is, whiles thou may'st yet sin) show thy conversion; let nothing hinder thee to pay thy vows in due season, and defer not until death to be justified, or to become just.  
§ III. But this testimony Bellarmine urgeth again in another place, 
The same place urged, the justif. l. 4. c. 19.  showing that the place is to be understood of continuing and proceeding in justice, and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are as much as cease not. And this he would prove by that which goeth before, be not hindered to pray always: where the wise man admonisheth us to increase our justice by continual prayer: and also by that which immediately followeth, because the reward of the Lord endureth for ever: for reward agreeth not to the first justification of the wicked, but indulgence. Answ. This interpretation of Bellarmine may then be admitted, when it shall be proved: first, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to cease: secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pray: thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always: fourthly, that those words, but the reward of the Lord endureth for ever, are found in the Original Text. But if Bellarmine knew, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth stay not, or wait not, and not cease not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to render the vow and not to pray; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due season and without delay, and not always; and that the clause concerning the reward of the Lord is not in the Greek Text; then can it not be denied, but that Bellarmine endeavoured against his own conscience to father his error upon the Son of Sirach: howbeit the reason which he rendereth is Pharisaical: For unto the first justification, saith he, of sinners, not reward, but indulgence agreeth, as though there were any reward of our righteousness, (which always in this life is impure and imperfect, Esai. 64. 6.) but by indulgence. If thou Lord shouldst mark what is amiss, O Lord, who shall stand? but with thee there is mercy or indulgence, that thou mayst be feared, Psal. 130. 3, 4. To them that love God, and keep his Commandments, the Lord showeth mercy, Exod. 20.6. To thee Lord mercy, for thou reward'st a man, (meaning the godly man) according to his works, Psalm. 62. 12. which plainly showeth, that the reward of good works is to be ascribed to God's mercy and indulgence, and not to our defect: for it is great mercy that he pardoneth the imperfection and iniquity of our good works; greater, that he accepteth of them in Christ; but greatest, that he graciously rewardeth them: and who knoweth not that eternal life itself, which is the reward that endureth for ever, is the 
Rom. 6.23.  free and undeserved gift of God, not rendered to our merits, but given of his free grace.  
§ IV. His second testimony is, jam. 2.24. You see then that a man is 
His second proof out of jam. 2.24.  justified by works, and not by faith only. Answ. Of this place we are hereafter to treat more fully. Now we are only to clear the signification of the word, which in this place most evidently signifieth, not to be justified before God or made just, but to be approved or declared just. In which sense the Schoolmen themselves do teach, that good works do justify declaratiuè. But here it may be objected, that Saint james in this place speaketh of that justification whereunto faith concurreth with good works, and good works with faith. But to declare a man to be justified, faith being an inward and hidden grace of the heart, hath no use or efficacy; but itself is to be declared and manifested by works, as it is verse 18. Answ. The Apostle doth not speak 
Jam. 2.18.  of justifying faith itself, but of the profession thereof, or of saith professed only, as appeareth by the fourteenth verse, where the question is propounded; What doth it profit, my brethren, if a man shall say he hath faith, and have not works, can that faith, which is in profession only, save him? Now to the justification of a man before men, and declaration of him to be a man justified before God, two things are requisite; the profession of the true faith, and a godly conversation answerable to that profession. For neither good workss declare a man to be justified, if they be not joined with the profession of the true faith: neither doth the profession of faith justify a man before men, if his faith cannot be demonstrated by good works. And in this sense it is said, that a man is justified, that is, known to be just by works, and not by faith only.  
§ V. His third testimony is, Apoc. 22.11. Qui justus est justificetur adhuc, he that is just let him be justified still. Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth not signify to be justified, but to be just, as the word is often used not only in the translation of the Septuagints, but also in the new Testament, as I have showed before, as being the translation not of the passive, but of tsadaq the verb neuter in Cal, which signifieth not to be justified, but to be just. And this exposition is confirmed, first, by the words going before; He that doth wrong let him do wrong still, he that is filthy let him be filthy still; and so, he that is just let him be just still. Secondly, by the authority of the Complutensis editio, of the King's Bible, of Andraeas Caesariensis, and of Arethas in Apoc. who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him work righteousness; of some Latin editions of the vulgar translation, which instead of justificetur, read justitiam faciat; and lastly of Cyprian, who rendereth the place thus, justus adhuc justiora faciat. This 
De bono patienti●….  place therefore doth not speak of the increase of our justification before God which cannot be increased, and much less are we exhorted unto it (for as soon as a man is justified, he standeth righteous before God in the most perfect righteousness of CHRIST, which admitteth no increase) but of perseverance in righteousness. Moreover, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still, doth not signify increase, but continuance.  
§ VI And these were Bellarmine his three first significations of 
The fourth signi●…ication of the word justification.  the word justification, whereof not any one can be proved out of the word of God. Fourthly, saith he, It is taken for the declaration of justice after a judicial manner, in which sense he ●…s said to be justified, who when he had been by the accuser made guilty of some iniquity, is by the sentence of the judge declared just and absolved. And to this purpose he allegeth not only Prov. 17. 15. he that justifieth the wicked and condemneth the just, etc. And Esay 5. 23. But (which are not so pertinent) Luk. 7. 35. and Luk. 10. 29. Now, saith he, of the four acceptions of the word our adversaries teach this fourth to be most proper. As for the ●…econd, and the third which ariseth from the second, they say it is improper, and not to be found in any approved Authors. But of this matter, saith he, we will discourse Libro 2. Cap. 3. whether we will follow him. In the mean time let it be observed, that the Papists who cannot approve their own acceptions of the word by any one place of Scripture, do nevertheless acknowledge that use of the word which we do maintain. But whereas he doth insinuate, that we do therefore reject the second and third significations, because the word is not so used in approved Authors: I answer, if he speak of the Latin word (as he doth) that it is not used of the Authors of the Latin tongue at all; and in the Latin edition of the Scriptures, and from thence in other Ecclesiastical writers, it is used as the translation of the Hebrew and the Greek, and must accordingly be understood. And if of the Greek, that it is not used indeed of the Authors of the Greek tongue in the Popish sense. But that is not the reason why we reject those senses, but because they are not to be found in the holy Scriptures.   

CAP. V. Bellarmine's discourse concerning the signification of the word justification, de justif. lib. 2. cap. 3. examined.  

De justif. l. 2. c. 3.  §. I.  
BUT let us examine Bellarmine's disputation concerning the 
His 1. proof out of Rom. 5. 17, 18, 19  signification of the word Lib. 2. Cap. 3. where alleging 〈◊〉. 5. 17, 18, 19 to prove justification by inherent righteousness, he affirmeth, that to be justified by Christ in that place, doth signify to be made just by obtaining righteousness 〈◊〉. And this he would prove by two reasons: first, out of those words j●…sti constistuentur multi, many shall be constituted or made just: From whence he argueth thus:  

To be constituted just is to be made just by inherent righteousness:  
To be justified is to be constituted just, Rom. 5. 19 Therefore to be constituted just is to be made just by righteousness inherent.   
Answ. We confess, that whosoever is justified is constituted, yea, is made just: but the question is concerning the manner: whether by infusion of righteousness, or by imputation. The assumption therefore is granted by us. But the proposition is false, and hath no ground in the Scriptures. Yea, the contrary may be proved out of the place alleged; where justification, or making righteous is opposed, not to the corruption of sin, but to guilt and condemnation, vers. 16. and 18. And therefore he is said in this place to be justified, or constituted righteous, who being absolved and acquitted from the guilt of sin, and from condemnation, is accepted as righteous unto life: for as in the former part of the 19 verse, many are said to be constituted sinners, that is, as the 
a Chrysoft. T●…eodoret. 〈◊〉.  Greek interpreters do expound it, and as appear by the former verses, guilty of sin, and obnoxious to condemnation by the disobedience of Ada●…, meaning that one offence of his which we call his fall; which cannot be otherwise understood but by imputation: so in the latter part, many are said to be constituted just, by the obedience of the second Adam, that is, absolved from the guilt of sin and condemnation, and accepted as righteous in Christ, his obedience being communicated to them; which cannot be by any other means, but by imputation. Neither can any reason be given why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be constituted just, should not be a judicial word, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified. In all other places, this verb, whether it be used in the good sense or in the bad, signifieth no such thing, as Bellarmine inferreth upon it. For as in the bad it signifieth to convince or condemn, as Gal. 
Gal. 2. 18. jam. 4. 4. Rom. 5. 8. 2 Cor. 4. 2. 6. 4. 7. 11.  2. 18. jam. 4. 4. so in the good, to approve or commend, as Rom. 5. 8. 2 Cor. 4. 2. 6. 4. 7. 11. And accordingly the meaning of this place may be this: as by the disobedience of the first Adam many were convicted and condemned as sinners, that is, guilty of sin and damnation: so by the obedience of the second Adam many shall be approved and accepted as righteous.  
His reason is from the antithesis of Adam to Christ: which as I shall hereafter 
c ●…ib 4. c. 10. sect. 1. etc.  in his due place prove, maketh wholly against him: for if by the actual disobedience of Adam imputed unto us we were made sinners; then by the obedience of Christ imputed unto us we are made righteous: but the former is true, therefore the latter. Of this antithesis I am hereafter to speak more at large: in the mean time this may suffice to maintain and justify our exposition of the word against Bellarmine's cavils.  
§. II. But here Bellarmine frameth to himself a fourfold Objection 
Bellarmine's answer, de justis. l. 2. c. 3. to four Ob●…e- ctions out of C●…lvin and Chemnitius refuted. The first reason because justifying is opposed to condemning. Bellarmine's hi●…t answer.  of Calvin and Chemnitius, proving that to justify is a judicial word, signifying to absolve and to pronounce just. Their first reason is, because the Apostle opposeth justifying to condemning, as Rom. 5. 16. 18. 8. 33. Therefore as God is said to condemn, when he doth not acquit a man, but pronouncing him guilty deputeth him unto punishment: so on the contrary, he is said to justify, when he acquitteth and absolveth a man from guilt, and pronouncing him just accepteth of him in Christ as righteous unto eternal life. To this Bellarmine shapeth two answers: first, That justification is rightly opposed to condemnation; but is not therefore always a judicial word: for even condemnation itself sometimes is the act of a judge appointing him to punishment, who in judgement was found guilty: and sometimes it is the effect of a fault, which hath deserved punishment. And so Adam hath condemned us, and God condemneth: but Adam hath not condemned us by judging us after a judicial manner, but by imprinting in us Original sin. After the same manner, saith he, justification sometimes is the act of a judge, sometimes the effect of grace. And both ways doth Christ justify us: first, as the second Adam by deletion of sin, and infusion of grace: secondly, in the day of judgement by declaring them just, whom before he had made just.  
Reply: justification in this question, and in the places alleged, is considered as an action of God, and being referred to God, it signifieth, not to make just by infusion of righteousness; but by sentence after the manner of a judge, to absolve from sin and to pronounce and accept as righteous, as being opposed to condemning, which being referred to God, signifieth not to make sinful, but by sentence after the manner of a judge to pronounce the offendor guilty, and to award him punishment. But what either justifying or condemning may signify, being referred to other either persons or things, it is not material; so that it be confessed, (which cannot be denied) that justifying, being ascribed to God, signifieth not to make righteous by infusion, no more than condemning, being attributed to God, signifieth to make wicked by infusion; but both are to be understood as the actions of a judge, who either pronouncing a man just absolveth him from guilt; or pronouncing him guilty appointeth him to punishment. This therefore was an impertinent shift of a subtle sophister having nothing to say to the purpose, for whereas he applieth his distinction of condemning and justifying to the first and second Adam, as pertinent to the places alleged: I answer, first, that neither is considered, as the act of the first or second Adam, but as Bellarmine confesseth in his second answer, as the actions of God the judge: secondly, that although in some sense the first Adam may be said to have condemned us, as the second Adam is truly said, Esai. 53. 11. to justify us: yet both is to be understood of the guilt of sin, brought upon us by the one, and taken away by the other. For as the first Adam by his transgression may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have condemned us, because he hath enwrapped us in the guilt of his sin, and so made us guilty of death and obnoxious to the ●…entence of condemnation, that transgression of his being imputed us, being in him as the root: so the second Adam may truly be said to justify us (who are in him) both as a surety in taking upon him our guilt, and paying our debt for us, Esai. 53. 11. and also as our intercessor and advocate pleading for us, that by imputation of his righteousness we may be absolved from our sins, and accepted as righteous in him.  
§. III. His second answer is, that although condemnation and justification 
Bellarmine's second answer.  some where signify the action of the judge, as in the place cited, Rom. 5. 16. yet notwithstanding when God doth justify a sinner by d●…claring him just, he doth also make him just, because the judgement of God is according to the truth. And therefore Christ, whether he justifieth us by his obedience, or by his judgement, he always maketh just. And thus Augustine (saith he) understood this place.  
Reply: That God maketh just, whom he pronounceth just, we freely confess: but the question still is of the manner, for in justification when he pronounceth a man just, he maketh him just, and that perfectly just, not by infusion of inherent righteousness, but by imputation of Christ's righteousness. And whom he justifieth, that is, maketh just by imputation of righteousness; them he also sanctifieth, that is, maketh just in some measure by infusion of grace. For to use Bellarmine's own words, when God doth justify a sinner by declaring him righteous, it is plain, that in himself he is a sinner, who by God is declared to be just: and therefore, that he is not justified by inherent justice, for in himself he is a sinner, as we all are. How then shall the judgement of God be according to the truth, when he declareth a sinner to be just? To a sinner believing in Christ, the righteousness of Christ apprehended by faith is imputed for righteousness, Rom. 4. 5. and this we shall hereafter 
Rom. 4. 5.  show to be an argument unanswerable.  
None, remaining sinners in themselves, can truly be declared or pronounced just in respect of righteousness inherent.  
All mortal men, even the most righteous of them, meraine sinners 
1 Job. 1. 8. Ecclus. 7. 20.  in themselves, 1 joh. 1. 8. Ecclus 7. 20. Therefore  
No mortal man can truly be declared or pronounced just in respect of inherent righteousness, and consequently none are or can be justified by righteousness inherent.  
§ FOUR The testimony of Augustine is falsified. For disputing 
Augustine de peccatorum meritis & remis. Lib. 1. Cap. 15.  against the error of the Pelagians, who imagined that original sin was not propagated from Adam, but that imitation only maketh sinners by Adam: he inferreth, that then by the same reason only imitation maketh just by Christ. As though either Adam had done no more against us, or Christ for us, than that they had been prime examples and precedents, the one of sin, the other of righteousness. But Augustine showeth out of Rom. 5. that as those who are regenerated by the Spirit of Christ, obtain remission of sins and inward grace: so those who come from Adam by natural generation, are made guilty of his sin unto condemnation, and also receive corruption from him by propagation, all which we teach. But that Augustine pleadeth not for justification by inherent justice, appeareth by the antithesis, which in that place he maketh betwixt our condemnation by Adam, and our justification by Christ. First, that whereas to condemnation there concurres 
Non tamen aliqua justitia propter Christum, sicut aliqua peccata propter Adam.  our own voluntary transgression besides Adam's sin: yet to our justification there doth not concur any righteousness besides Christ. Secondly, (which difference Saint Paul also noteth Rom. 5. 15, 16) because in the carnal generation original sin only is contracted; but in the spiritual regeneration there is remission not only of original, but also of voluntary sins.  
§ V. The second reason of Calvin and Chemnitius, which Bellarmine 
The second reason of Calvin and Chemnitius, that as the Hebrew, so the Greek signifieth.  taketh upon him to confute, is this, because the Apostle writing of justification did, no doubt, imitate the Hebrew phrase, though he wrote in Greek. But the Hebrew word signifying to justify, hath the judicial signification. The argument may thus be propounded.  
Such as is the signification of the Hebrew hitsdiq in the old Testament, the same is the signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the edition of the Septuagints, as being the translation thereof, and in the new Testament, which in this point retaineth the translation of the Septuagints:  
But the Hebrew hitsdiq is merely a judicial word, opposed to condemnation, as I have proved heretofore by induction of examples, as Deut. 25. 1. 1 King. 32. 8. Prov. 17. 15. Esai 5. 23. and never signifieth to make righteous by infusion, or to endue with righteousness inherent:  
Therefore the Greek word also hath the same signification.  
To the assumption Bellarmine answereth, that the Hebrew word properly signifieth to make just, but because a man may be made just, both inwardly by obtaining of justice, and outwardly by declaration; hence it is, that the word admitteth these diverse significations. Reply. In this answer we are to take his confession of the truth, both that we may be made just outwardly by declaration, and also that the Verb sometimes doth signify so much. In vain therefore do the Papists urge against us the signification of the Latin word justificare, as signifying justum facere. seeing by our exposition it signifieth justum facere also, not only by declaration, as Bellarmine here speaketh, but much more by imputation. But though he confesseth the signification of the Verb urged by us: yet we may not acknowledge the signification so much urged by the Papists: yea we confidently deny, that the Hebrew hitsdiq doth any where in the Scriptures signify to endùe with righteousness inherent.  
§ VI This therefore he endeavoureth to prove by induction of 
Bellarmine's first testimony, Dan. 12. 3.  examples, and first out of Dan. 12. 3. Qui adjustitiam erudiunt multos, who instruct many to righteousness. The Hebrew word is matsdiqim, where the Prophet speaking of the great glory which shall be of Teachers, who justify many, the vulgar Latin (which is the only authentic Text among the Papists) doth not translate the word making righteous by infusion, or enduing with righteousness inherent, which is the work of God alone, and not of the Teacher; but instructing unto righteousness, or as Bellarmine himself expoundeth, by teaching to bring men to righteousness; which is done by bringing them to believe, and therefore this allegation proveth not the Popish signification of the word. Yea, but it disproveth, saith Bellarmine, the judicial signification so much urged by you. For Teachers do not justify after the manner of ●…udges, (howbeit the Popish Priests dot in their absolutions as themselves do teach.)  
Reply. But this is nothing but a cavil. For where we say, that to justify, in this doctrine of justification, is verbum forense, a word taken from Courts, having a judicial signification, as namely to absolve from sin, or to give sentence with a man after the manner of a judge: our meaning is, that this word being attributed to God, as it is God alone that justifieth, (and so we consider justification as an action of God) it always hath this judicial signification, and never signifieth to endue with righteousness inherent. But we do not say, that it being attributed to any other, as it is to divers others both per●…ons and things, it is to be expounded as the act of the judge; though otherwise the justice employed in the signification of the word, be after the judicial sense, not inherent, but imputative. Thus (as I have said before) Christ justifieth, not only as he is our judge, but also as our Surety paying our debt, and as our Advocate pleading for us. The holy Ghost justifieth, both as he is the Spirit of regeneration working in us the grace of faith; and as the Spirit of adoption, by applying unto us the merits of Christ, assuring us of our justification and adoption. The Ministers of the Gospel justify (as they are also said to forgive sins, to beget men unto God, and to save them) ministerially, as the Ambassadors of Christ, whose office it is to reconcile men unto God, to preach and to pronounce remission of sins to them that believe, and also instrumentally, as the instruments of the holy Ghost, to work in them the grace of faith, by which they are justified: for faith cometh by hearing Rom. 10. 14, 17. and Preachers are said to be Ministers by whom you believe, 1 Cor. 3. 5. Sacraments do justify as seals of that righteousness which is by faith, Rom. 4. 11. And as the Ministry of the Word and Sacraments do justify ut manus dantis, as the hand of God giving and applying Christ and his righteousness to the faithful receiver: so faith is manus accipie●…tis, the hand of the believer receiving Christ and his righteousness unto justification.  
§ VII. But the second place is in his conceit more clear, viz. 
His second Testimony, Esai. 53. 11.  Esai. 53. 11. where the Lord speaking by his Prophet concerning Christ, saith, My righteous servant shall by his knowledge justify many, and he sh●…ll bear their sins, where the verb is in Hiphil jatsdiq, which signifieth shall make just: Chemnitius indeed, saith he, goeth about to wrest this place also to the judicial signification: But in vain, for there are four words which are manifestly repugnant to his interpretation. But before we speak of those four words, let us hear what 
d Exam. part. 1. pag. 131. a.  Chemnitius saith, Whereas Andradius (saith he) wresteth that sentence of Esay to prove, that to justify is to endue the mind with the quality of inherent justice, it is great impudency for there is presently added an exposition, how that justification is to be understood, because he shall, saith Esay, bear their iniquities: where Chemnitius doth not so much as mention the judicial signification of the word, justifying, after the manner of a judge, but rather signifieth, that Christ at his first coming, did not justify the Elect after the manner of a judge, but as a surety in taking upon himself our debt and bearing our iniquities, and as a Redeemer paying our ransom, and so di charging us from our debt and from our bondage. Neither doth it follow, that it is not a judicial word, because in that place it signifieth not to justify as a judge, for besides the judge there are other parties also who do justify in a judicial sense, as namely sureties and advocates.  
§. VIII. Now let us examine those four words, all which serve to 
The four words which 〈◊〉 taketh hold of.  prove that Christ in that place is not said to justify after the manner of a judge, which no man affirmeth, and therefore Bellarmine fighteth with his own shadow. For we doubt not, but that Christ may be said to justify diverse ways: first, by his doctrine, as our Prophet and Teacher▪ in which sense Teachers are said to justify, Dan. 12. 3. secondly, as our Priest, both by his satisfaction and sacrifice propitiatory, as Esai. 53. 11. for so he saith, and he shall bear their iniquities; so Heb. 9 26, 28. and also by his intercession, as our Advocate, 1 joh. 2. 2. Rom. 8. 34. Heb. 9 24. thirdly, by his sentence, as our king and judge at the 
2 Tim. 4. 1. The first word, by his knowledge.  last day, Matth. 25. 34. The first word is by his knowledge, that is, as he expoundeth it out of Hierome, by his doctrine. Answ. We deny not, but that Christ by his doctrine did justify many, working in them the grace of faith, for even other Teachers, who are but his Ministers, do also justify others, as Daniel speaketh, not by infusion of righteousness, but as the instruments of the holy Ghost to beget faith in the hearers, or being, as Saint Paul speaketh, Ministers by whom they do believe, and believing are justified in the judicial sense. But Esay speaketh not of his doctrine, but of his knowledge, and that passively understood; not, for that knowledge whereby he knoweth all things, but whereby he is acknowledged to be the Messias, that is to say, faith; and so Pagnine, Vatablus, and Tremellius read, scientia sui, or agnitione sui, that is, by faith in him (for so is faith often termed, as 2 Pet. 1. 2, 3. and 1 Tim. 2. 4. etc. by which, as it is said in this place of Esay, he doth justify Lafoy rabbim, that is as Paul speaketh Rom. 5. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude of the Elect, who believe in him: how? by bearing their iniquiti●…s, that is, the punishment due for their sins, his sufferings being imputed to them: if therefore justifying by faith do prove justification by works or by inherent righteousness, than this word proveth it.  
§. IX. The second word is ipse justus: by which word, saith he, is signified 
The second word, ipse justus.  that Christ doth justify not only by teaching, but also by just working, and by imparting his righteousness unto us. Answ. Christ his obedience or just working is proper to his person, and inherent in him, and therefore that righteousness, which he performed in his own person, being both active, and therefore transient, and proper to his person, and therefore without us, cannot be imparted to us otherwise than by imputation. To what purpose then doth he urge this word, seeing Christ is just in justifying us, as well by imputation, as by infusion? Forsooth, to show, that Christ by his obedience and sufferings doth not justify after the manner of a judge: which no man affirmeth. But what is his reason? because it is not required to justifying after a judicial manner, that he, who justifieth others, should himself be just: as if he should say, it is not required that a judge should be just: contrary to that Gen. 18. 25. But God doth justify us after the judicial manner, as a judge, through the redemption that is in Christ jesus, and by forgiveness of sins, and that to this end to show forth his justice that he might be just▪ and the justifier of him who believeth in jesus, Rom. 3. 25, 26. But this might better have been objected against his own exposition of the former word; seeing he, who is not just himself, may by his doctrine justify others. Notwithstanding, that which Bellarmine here áffirmeth concerning Christ, is most true: that it was necessary, that he who should justify others by his obedience should be just himself: howbeit he impertinently allegeth, Rom. 3. 26. which speaketh of God justifying us, not as a Mediator by his obedience, but as a judge by his sentence. But the true reason, why the Prophet useth this word, is in respect of the words following, to signify that jesus Christ the righteous was made a propitiation for our sins, 1 joh. 2. 2. and that Christ, who was just and knew no sin, was made sin for us, that we might be the righteousness of God in him, as the Apostle speaketh, 2 Cor. 5. 21. and Esai. 53. 5, 6, 6.  
§. X. The third word is my servant: which signifieth that Christ did 
The third word, my servant.  serve his Father in the work of justification, and consequently did justify men, not by judging, but by ministering, as himself saith, Matth. 20. 28. and is therefore called the Minister of Circumcision; that is, of the jews. The 
The fourth, and he shall▪ bear their iniquities.  fourth word and he shall bear their iniquities: which signifieth the manner how Christ by ministering doth justify; that is, by bearing the burden of our sins upon his shoulders; that is, by suffering the punishment due for our sins. Answ. The thing which he indevoureth to prove, viz. that Christ, as he performed the office of Mediation in the days of his flesh, did not justify us a●…ter the manner of a judge, is true. But his reasons are not sufficient. Not the former, for he might be God's Minister or servant, as all Kings or judges are, and yet our judge. Not the second; for although he were our Priest to offer himself for us, and by his obedience and sufferings to justify us; yet is he also our King and our judge, who by his sentence will justify us at the last day. But although Christ did not justify us after the manner of a judge: yet it followeth not either that the word doth signify infusion of justice, to which purpose Andradius alleged this place, or that it is not a judicial word. For it is a judicial word as it is attributed not only to judges, but also to sureties and advocates. Christ, as our Advocate, justifieth by pleading for us as asurety, by bearing the punishment judicially imposed upon us. And whereas Bellarmine would prove out of 1 Pet. 2. 24. that inherent righteousness is an effect of Christ's satisfaction, or bearing our iniquities, he proveth nothing but what we teach, viz. that the fruits and end of our justification and redemption by Christ is our sanctification, Luk. 1. 74, 75. Rom. 6. 22. Tit. 2. 14. And consequently that our sanctification or inherent righteousness, being the fruit and effect of our justification, cannot be the cause thereof, no more than it is the cause of redemption. For  

By what righteousness we are redeemed, by the same we are justified: for redemption and justification in substance differ not, Rom. 4. 6. 7. 3. 24. 25. Col. 1. 14. Eph. 1. 7.  
By the righteousness of Christ we are redeemed, which is out of us in him, and not by righteousness inherent. Therefore  
By that righteousness of Christ, which is out of us in him, we are justified, and not by righteousness inherent.   
His third place is Apoc. 22. 11. which I have fully answered before: 
Lib. 2. cap. 4. sect. 5. Ap. 22. 11.  and is here impertinently recited to prove the signification of the Hebrew word, being not sufficient to clear the Greek. Seeing their own best editions in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I have showed before.  
§. II. The third and fourth reason, which Bellarmine allegeth out of Calvin and Chemnitius, and answereth them together, are concerning the signification and composition of the Latin word justificare: which indeed are not used as arguments to prove the true signification of the word in this controversy, but as just exceptions against the arguments of the Papists, who rely too much upon the signification and composition of the Latin word: wherein they were justly reproved by Chemnitius; first, because the controversy being, what is the use and signification of the word in the Scriptures, it is not material, what the Latin word doth signify in other authors; but what is the signification of the Hebrew word in the Old Testament, and of the Greek in the New, whereof the Latin is merely a Translation. And therefore the Latin, if it be a right Translation, must in this controversy be understood to signify the self same thing with the Hebrew and the Greek: the use and signification whereof in the Scriptures is judicial, and is never used in the Popish sense: wherefore though the use of the word in other authors did favour the Popish conceit, yet would it not disadvantage us: secondly, though the Latin words do signific to make just, (which is all that can be enforced from the signification and composition thereof) and be so expounded by Augustine, whom Bellarmine to that purpose allegeth, yet this maketh nothing against us. Not only because Bellarmine hath confessed, men may be made just, either inwardly by obtaining of righteousness inherent, or outwardly after a judicial manner; but also because we freely profess that whom God doth justify, he maketh righteous by imputation of Christ's righteousness. It is true indeed, that some of our Divines deny the word to signify making righteous: but their denial is to be understood according to the meaning of the Papists, viz. by infusion: thirdly, the Latin word justificare, and so the English, as in the translation of the Scriptures it hath always the judicial signification, and never signifieth to endue with righteousness inherent, no more than the Hebrew and the Greek whereof it is a translation: so oftentimes in the Fathers, and many times in the Popish writers, and always almost in the common use of speech, it signifieth to clear from guilt, to free from imputation of fault, to approve, to declare, or pronounce just. Or if at any time it be used in the sense of induing with righteousness inherent, it is contrary to the use of the Scriptures, which in the doctrine of justification is to be retained.  
§. XII. Yea, but the Fathers interpret justifying to be making righteous, 
The use of the word in the Fathers.  whom to refuse in an ecclesiastical question, and to appeal to the judgement of the Latin authors as Tully and Terence, is a great importunity, saith Bellarmine, especially seeing the Apostle hath taught, that to be justified, is to be constituted or made just, according to the composition of the word. Answ. That which is said of the Authors of the Latin tongue is a mere calumniation, for in them the word is not used at all. The interpretation of the Fathers, according to the doctrine of Saint Paul we approve; acknowledging, that whom God doth justify, he maketh them just, by imputation of Christ's righteousness. Yea but, say they, the Fathers mean by inherent justice. Answ. Though some of the Latin Fathers, who were ignorant of the Hebrew, and not skilful in the Greek, sometimes under the term of justification include the benefit also of sanctification, being led thereunto by the notation of the Latin word; yet sometimes they exclude it; as first, when they place justification in remission of sins, as many times they do: secondly, when according to the Scriptures they oppose it to condemnation: thirdly, and especially, when with one consent they plainly teach, that we are justified by faith alone, as hereafter shall be showed: which cannot be understood of justification by inherent righteousness. For it were very absurd to affirm (which the Papists would feign father upon us) that to justification by inherent righteousness nothing is required but faith only. Again, Bellarmine objecteth, which in the ninth Chapter (where he confesseth justification to be often taken in the Scriptures for declaration of righteousness) he more plainly expresseth, although to justify were every where taken for to pronounce just, yet that were no advantage to us. For a sinner cannot truly be pronounced just, unless he who pronounceth him just, do withal make him just, which God only can do. And therefore he alone is said to justify a sinner, and by absolving him to make him truly just. Answer. Whom God pronounceth just, them he maketh just: but still the question is of the manner: for to justify by absolving, is to make righteous by the not imputing of sin, and imputing of righteousness, and not by infusion of righteousness: for that is not to justify, but to sanctify. Howbeit we freely confess, that whom God justifieth, he also sanctifieth, and that whosoever is in CHRIST JESUS, he is a new Creature. But howsoever these graces do always concur, insomuch that whosoever hath the one hath the other, and whosoever hath not both, hath neither: yet notwithstanding they must carefully be distinguished. And that is it which hitherto I have endeavoured to prove.   

CAP. VI H●…w justification and Sanctification are to be distinguished.  
§. I.  
NOw let us consider how they are distinguished. 
First, by their contraries.  And first the difference of them may appear by their contraries. The contrary to justifying is condemning: the contrary to sanctifying is polluting or defiling with sin: first therefore the word, which signifieth to condemn, if you respect the force of the word, signifieth to make 
a Hirshiah.  wicked, even as the Verb which signifieth to justify doth; if you respect the force 
b Hitsdiq.  of the word, it signifieth to make just: As God therefore, when he condemneth, is said to make wicked, not by infusion of wickedness, but by his sentence, pronouncing the party guilty, and deputing him to punishment: so when he justifieth, he maketh just by his sentence, not by infusion of righteousness, quatenus justificat: but by imputation of Christ's righteousness he absolveth the party from guilt and punishment, and accepteth of him as righteous in Christ, and as an heir of eternal life: secondly, the contrary to sanctifying, which is to make holy, is polluting or defiling with sin, which is to make unholy and unclean. What difference therefore is between condemning and polluting, the like is between justifying and sanctifying. And as condemning and polluting are by no means to be confounded, no more can justifying and sanctifying.  
§. II. In justification we are freed from the guilt of sin: in sanctification, from the corruption or pollution of sin. For God is then 
Secondly, freedom from 

Gild  
Coruption  .  said to justify us, when he absolveth us from the guilt of sin by imputation of Christ's righteousness: and he is then said to sanctify us, when by his Spirit he mortifieth sin in us, and freeth us in some measure from the corruption thereof.  
§. II. justification is an action of God without us, as also are redemption, reconciliation, and adoption, which three benefits in substance 
Thirdly, an action of God 

without us.  
within us.    differ not from justification, but are all comprehended under it: the second first being the same in effect with the former part of justification, viz. remission of sins; and the last being all one with the second part of justification, which is acceptation of the believer as righteousness in Christ, and as an heir of eternal life, as I have showed heretofore: for then are we said to have redemption, 
c Eph. 1. 7.  when we have remission of sins, then is God said to reconcile 
d 2 Cor. 5. 19  us unto himself, 
Col. 1. 14.  when he doth not impute our sins unto us: then he is said to adopt us, when he accepteth 
e Ephes. 1. 5, 6. Rom. 8. 17.  of us in Christ as righteous and as heirs of eternal life. None of these actions doth work a Real change in the party, but importeth a new relation between God and them, as hath been showed. But sanctification is an action of God's Spirit within us, working in us a real change, by mortification of sin within us, and infusion of Grace and righteousness into us.  
§. IV. Of justification the matter is the righteousness of Christ, 
Fourthly, in respect of the matter.  which is in him as the subject, but imputed to us: the matter of sanctification is a righteousness derived from Christ, but inherent in us. The matter therefore of our justification is perfect, but not inherent, to wit, the most perfect righteousness of Christ, which is out of us in him. The matter of our sanctification is inherent, but not perfect, to wit, justitia inchoata, a righteousness which is but begun in us, and that new obedience, which though it be sincere and unfeigned, is with great infirmity performed by us; recta forsan, sed non pura justitia, as Bernard saith.  
saith. V. Hereupon it followeth, that of justification itself, whereby we are justified before God, there are no degrees; (though óf the assurance 
Fifthly, degrees of sanctification, but none of justification.  thereof there be, which are the degrees of special faith) because to the most perfect righteousness of Christ, by which we are even in our first conversion justified, nothing can be added; and therefore, as I have said, the faith of all the faithful though different in degrees, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
f 2 Pet. 1. 1.  of equal worth in the righteousness of God and our Saviour jesus Christ: even as the hands of diverse men though unequal in strength, yet are of equal efficacy in respect of the alms received thereby. But of sanctification there are degrees according to the measure of grace received.  
§. VI The form of justification considered as an action of God, is imputation of Christ's righteousness: of sanctification, the infusion 
Sixthly, in respect of the form.  of righteousness. For God by imputation of Christ's righteousness doth justify us: and he doth sanctify by infusion of righteousness.  
§. VII. The parts of justification, are remission or not imputing 
Seventhly, in regard of the pa●…ts.  of sin unto condemnation, and acceptation as righteous unto life, both wrought by imputation of Christ's righteousness unto us. The parts of sanctification are mortification, whereby we die unto sin, and vivification whereby we live unto righteousness, rising from the grave of sin, unto newness of life; and is therefore called the first resurrection; both wrought in us by the Spirit of sanctification.  
§. VIII. We are justified by faith, not as it is a grace or habit in 
Eightly, in respect of faith.  us, that is to say, as it is a part of inherent righteousness: but as the hand or instrument receiving the righteousness of Christ, which is imputed to them that believe: but we are sanctified by faith, as it is a part of that righteousness, which is inherent in us. And therefore we are justified by faith alone, because no other grace doth concur with it to the act of justification, none of them serving to receive the righteousness of Christ, but faith only: but we are not sanctified by faith alone, because with it concur not only all other inward graces, but also our outward obedience.  
§. IX. The righteousness, by which we are justified, is not prescribed in the Law, but without 
g Rom. 3. 31.  the Law is revealed in the Gospel, 
Ninthly, in respect of the Law.  the righteousness of God, that is to say, of Christ, who is God, apprehended by faith. For the Law to justification requireth perfect and perpetual obedience to be performed by him in his own person, that should be justified thereby; which since the fall of Adam hath been, and is by reason of the flesh impossible to all men, who are descended from Adam by ordinary generation. But the Gospel assureth justification without respect of works to all that truly believe in Christ, teaching that we are justified by faith, that is, by the righteousness of Christ apprehended by faith, without the works of the Law, that is, without respect of any obedience prescribed in the Law and performed by us. But the righteousness, by which we are sanctified, is prescribed in the Law, which is a most perfect rule of all righteousness inherent.  
§. X. Unto the act of justification our own righteousness and obedience do not concur as any cause thereof, but follow in the subject, 
Tenthly works in the question of justification, of no value, sanctification, of great worth.  that is, the party justified, as necessary fruits of our redemption and justification. Yea, in the question of justification, wherein is considered, what that is by which we are justified and saved in hope; our own righteousness and obedience, if it should be obtruded as the matter of our justification, is to be esteemed as 
h Phil. 3. 8.  dung, that we may be found in Christ, not having our own righteousness, which is prescribed in the Law; but that, which is through the faith of Christ. But in the question of sanctification, that righteousness, which is inherent in us, and that obedience which is performed by us, is all in all, as being both that habitual and also actual righteousness and holiness wherein our sanctification doth consist. 
Eleventhly, by justification entitled, by sanctification fitted for God's kingdom.   
§. XI. By our justification we are 
i Act. 26. 18. Tit. 3. 7.  entitled to God's kingdom, that is, saved in hope: by our sanctification we are fitted and prepared for God's kingdom, into which no unclean 
k Apoc. 21. 27.  thing can enter. justification therefore is the right of God's children to their inheritance. Sanctification is the cognizance and mark of those that shall be saved, wherefore our Saviour saith, that 
l Act. 26. 18.  by faith we have remission of sins, and inheritance among them that are sanctified. 
In the Greek Text there is a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and therefore the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are not to be conserved with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but with the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus, that by faith they may receive remission of sins, and inheritance among them that are sanctified.   
§. XII. The righteousness by which we are justified, is the meritorious cause of our salvation. But the righteousness by which we are sanctified, is a fruit of our justification, but no cause of our salvation; unless you will call it causam sine quâ non, which is no cause, for we are neither saved by it, nor for it, but only by and for the merits of Christ apprehended by faith. But though it be not the cause by or for which we are justified or saved: yet it is the way wherein we being once justified, are to walk towards our country in heaven, Ephes. 2. 10. as Bernard well saith, via regni, non causa regnandi, the way which leadeth to the kingdom, but not the cause of coming unto it.  
§. XIII. By our justification we have our right and title to the kingdom of heaven, but according to the duties of sanctification, as the evidence, shall the sentence of salvation be pronounced at the last day.  
§. XIV. We are justified by the grace of God, as it signifieth only 
So Act. ●…0. 32. Thirteenthly, the title, the evidence.  his gracious love and favour in Christ. But we are sanctified by God's grace, not only as it signifieth the favour of God in himself, but also as it signifieth the graces or gifts of grace infused into us, and 
Fourteen, justified by the grace of God: sanctified by the gifts of grace.  inherent in us.  
§. XV. In justification and in the parts thereof we are merely patients: but in the duties of sanctification we are also agents, who being acted by the holy Ghost, do cooperate with him. For which 
Fifteenthly, in justification we are patients, in sanctification we are agents.  cause the holy Ghost in the Scriptures doth never exhort us to justification or the parts thereof, viz. remission of sin and acceptation of the believer as righteous unto life, as being the actions of God: but to sanctification and the parts thereof he useth to exhort, as to mortification, 
Col. 3. 5.  Col. 3. 5. to vivification, Ephes. 4.23,24. to both, Ezek. 18.31. 
Ephes. 4. 23, 24.   
§. XVI. The acts of faith are of two sorts, some tending to justification, 
Ezek. 18. 31.  some to sanctification. The former are immediate, which are 
Sixteenthly, the acts of faith mediate and immediate.  called actus eliciti, which it bringeth forth of itself, without the mediation of any other grace; that is, to believe in Christ, by believing to receive him, and by receiving him to justify the believer: and therefore faith doth justify alone. The other mediate, which it bringeth 
Seventeenthly, of justification the Apostle teacheth in the five first chapters to the Rom. of sanctification in the sixth and seven.  forth by the means of other graces, which are called actus imporati, and are the fruits of faith working by love, and other graces, tending to sanctification. Thus faith by 
m Gal. 5. 6.  love worketh obedience: and therefore it dtoh not sanctify alone.  
§. XVII. Of justification the Apostle treateth in the five first chapters of the Epistle to the Romans, of sanctification in the sixth and seventh.  
§. XVIII. Our Saviour Christ, the blessed Angels, Adam in his 
Eighteenthly, justification is only of sinners.  integrity were sanctified, but not justified properly. For justification only is of sinners, and consisteth partly in remission of sins.  
§. XIX. Of this difference between justification and sanctification 
The Papist●… wilf●…ll confounding of justification and sanctification, the ground of their malicious calumniations against us.  the Papists will by no means take notice, though it be manifold and manifest. But will needs understand justification to be that, which we, according to the Scriptures, call sanctification. And this is the very ground, both of their malicious calumniations against us; and also of their own damnable errors concerning justification. For as if we also did confound justification and sanctification, they charge us, as if we taught that we are sanctified by faith alone, that we are formally made just or sanctified by a righteousness, which is without us, etc.  
But if we did hold, that justification were to be confounded with sanctification, we would acknowledge, that the most things, which the Papists affirm concerning justification, are true, because they are true of sanctification. As namely that we are not sanctified by faith alone, that we are sanctified by a righteousness inherent in us and performed by us; that it is partly habitual, consisting in the habits of grace, as faith, hope, charity, etc. and partly actual, which is our new obedience consisting in good works; which are the fruits and effects of our faith, and charity, and other inward graces. That of sanctification there are degrees, and that by exercise and practice of the duties of holiness and righteousness, our sanctification is increased, etc.  
§. XX. What then? Is the difference between us and the Papists 
It is also the source of their errors, which are most pernicious.  in this great controvefie only in words? Nothing less. For as their confounding of justification and sanctification is the ground of their calumniations against us, so of their own errors. For confounding justification and sanctification, first they confound the Law and the 
First, they confound the Law and the Gospel, and are farther from grace.  Gospel, the covenant of works and the covenant of grace; as if the Gospel did unto justification require inherent, and that a more perfect righteousness, than the Law requireth. And consequently, with the false Apostles and teachers of the Galatians, do teach another 
n Gal. 1. 8, 9  Gospel than that which the Apostle taught; which, whosoever doth, he is accursed. Whrefore the samethings, which the Apostle objecteth against the Galatians, who were seduced by their false Teachers, are verified of the Papists: who seekng to be justified by the works of the 
o G l 310.  Law are under the curse: they are fallen 
p Gal. 5. 2, 4.  from grace, to them the promise is of no effect, to them Christ died in vain, than Christ profiteth nothing, as hereafter I shall show. For whosoever seeketh to be justified by the works of the Law, he is a 
q Gal. 5. 3.  debtor to the whole Law, and to him, who is a debtor to the whole Law, (that is, to be subject to the curse, if he transgress it, and to be excluded from justification and salvation, if he do not perfectly fulfil it) Christ profiteth nothing. For whereas they distinguish the works, which they make the condition of both the Covenants, that the one are the works of Nature, the other of grace; it is evident, that all good works and all inherent righteousness is prescribed in the Law, which is the most perfect rule of all inherent righteousness. Secondly, that inherent righteousness is not the condition of the covenant of grace, but is the thing promised to all that truly believe. For the better understanding whereof, we are to know, that the covenant of works was made with all mankind in Adam; the Covenant of Grace with the heirs of promise in Christ. The former promiseth justification to these, who in their own persons perform perfect obedience; that perfect obedience being the condition of the Covenant. The latter, that to us the sons of Abraham being redeemed and justified by faith, the Lord will give grace 
r Luk. 1. 73, 74, 75.  to worship him in holiness and righteousness before him, in which our 
Heb. 8. 10. ex jer. 3. 31. 33. Heb. 10. 16.  new obedience consisteth; which, (as I said) is not the condition of the promise, but the thing promised.  
§. XXI. Secondly, by confounding justification and sanctification 
They place the matter of justification and merit of salvation in themselve●….  they teach men to place the matter of justification and merit of salvation in themselves. For the matter of sanctification is inherent: and that, which is the matter of justification, is the merit of salvation. Again, that which is inherent, is both prescribed in the Law, and is also our own, though received from God: which the Pharisee. 
s Luk. 18. 11●…  himself confessed, when he thanked God for it. But the holy Ghost doth teach us, that we are neither justified by the obedience or righteousness which is taught 
t Rom. 3. 21. 28. Gal. 2. 16.  in the Law, nor by that 
u Phil. 3. 8. 9 Rom. 10. 3. ●…  which is ours. And in regard of this very difference betwixt the Papists and us, we are not unworthily called Evangelici the professors of the Gospel; and they, the enemies thereof: who seeking to establish their own righteousness, do with scorn reject the righteousness of Christ imputed: which is that righteousness of God 
* Rom. 1. 16. 17.  revealed in the Gospel from faith to faith. This being the main doctrine of the Gospel, that we are justified, not by any righteousness inherent in ourselves, or performed by ourselves, but by the righteousness of Christ alone apprehended by faith.  
§. XXII. By confounding justification and sanctification, and so 
Thirdly, they wholly take away the benefit of justification.  of two benefits making but one, they do abolish and take away that main benefit of the Messias, by which we are not only freed from hell, but also entitled unto the kingdom of heaven which the Scriptures distinctly call our justification, without which there can be no salvation. For whom God doth justify, all them, 
* Rom. 8. 30.  and only them he doth glorify. And that they do wholly take away the benefit of justification, it shall further appear in handling the second question of this first controvery, whereof I am now to speak.   

CAP. VII. That the Papists exclude remission of sin from justification, and in stead thereof have put expulsion and extinction of sin by infusion of righteousness; and that they foully err therein.  
§. I.  
BUT hear it will be objected, that so long as 
Objections that the Papists retaining remission of sins, do not wholly take away the benefit of justification.  the Papists acknowledge remission of sin to concur unto justification, they cannot be said wholly to take away the benefit of justification: but rather to follow the judgement of some of the Latin fathers, who sometimes comprehending the benefit of sanctification under the name of justification, seemed to make justification to consist in remission of sin and sanctification. Whereunto I answer, that indeed the Papists pretend so much. For the Council 
a Sess. 6. cap. 7.  of Trent in express terms saith, that justification is not remission of sins alone, but also sanctification and renovation of the inner man: and to the like purpose Bellarmine 
b De justis. lib. 2. cap. 6.  disputeth, that justification doth not consist in the remission of sins alone, but also in inward renovation. And yet all this is but a mere colourable pretence: For as they exclude from justification the imputation of Christ's righteousness, by which only we have remission of sin: so they do indeed and in truth exclude remission itself. And as in stead of imputation of righteousness they have brought in infusion of justice: so in stead of remission of sin by imputation of Christ's righteousness, they have brought in the utter expulsion, extinction, deletion of sin by infusion of righteousness. And for this they have some show of reason: For if they should hold, that justification consisteth partly in remission, that is, in the forgiveness, or not imputation of sin, and partly in renovation or sanctification; then they must confess, that there are two formal causes of justification, which Calvin 
c Antidote. ad Sess. 6.  objected against the Council of Trent, (and may truly be objected against such of the Fathers as held justification to consist, partly in remission, and partly in renovation) and consequently should be forced to acknowledge two ways of making men just, by one and the same act of justification: the one, by imputation of that righteousness, by which being without us we have remission of sin; the other, by infusion of righteousness inherent, by which sin is expelled. But the Council of Trent doth steadfastly hold, that there is but one formal cause of justification, and that is infusion of justice, whereby sin is expelled. What then becometh of remission of sin, which according both to Scriptures and Fathers concurreth to justification? I say of it, as of justification; the name is retained, but the thing is taken away.  
§. II. here therefore I am to show two things; first, that the Papists 
The Papists from justification exclude remission of sin.  from justification exclude remission of sin, by putting into the room thereof the expulsion and extinction of sin, which belongeth not to justification, but to sanctification, and consequently do wholly abolish by their doctrine the benefit of justification. Secondly, that remission of sin is not the utter extinction or deletion thereof. As touching the former, when Calvin objected against the Council of Trent, that it made two formal causes of justification: 
d De justif. Lib. 2. Cap. 2.  Bellarmine answereth thus, the Council of Trent in express terms said, that there is but one only formal cause of justification. Yea but, say we, the Council seemeth to make two, viz. remission of sins and renovation. But, saith he, when the Council maketh mention severally of remission of sin, and of infusion of grace, it did it not to signify, that there is a twofold formal cause of justification; but to declare, that there are two terms of that motion which is called justification, or two effects of the same cause. For there cannot be that mutation or translation, which the Council noteth to be in justification, unless by remission of sin a man cease to be wicked, and by infusion of justice begin to be godly. But, saith he, as the air, when it is enlightened of the Sun, by the same light, which it receiveth, ceaseth to be dark, and beginneth to be lightsome. So a man by the same justice given and infused by the Sun of righteousness ceaseth to be unjust, the light of grace expelling the darkness of sin; and beginneth to be just, the light of grace succeeding the darkness of sin. And as in calefaction, which similitude he useth elsewhere, the access of heat expelleth cold; so in justification, the infusion of justice expelleth sin. This then is the doctrine of the new Church of Rome; that in this mutation called justification which they define to be 
e Transitus a peccato ad justitiam.  a passage from sin to righteousness; though there be, as in all other motions, duo termini, viz. sin, which is terminus à quo, and righteousness, which is terminus ad quem; yet there are not two distinct actions concurring, viz. remission or expulsion of sin, and infusion of righteousness; but one and the same action, which is the infusion of justice expelling sin, even as in calefaction, though there be two terms cold and hot, yet there are not two actions, for the same action of fire which bringeth in heat, expelleth cold; and so in illumination, there are two terms, darkness and light, but not two actions; for one and the same act of the Sun, which bringeth light, driveth away darkness. Whereby it is evident, that by remission of sin the Papists do not understand, as all men from the beginning of the world have understood, pardoning, forgiving, not imputing sin; but the utter deletion, expulsion, abolition of it: which Bellarmine calleth 
f De justif Lib. 2. Cap. 7.  veram remissionem, true remission, as if the pardoning of the offence and taking away the guilt were not true remission: 
§. secundò.  but this true remission they hold to be such, that in a man who is justified, and hath remission of sin, there is no sin remaining, and he only is to be held a just man, in whom there is no sin. Thus then remission of sin is by the Papists excluded from justification, and that brought in the room of it, which belongeth to that perfection of sanctification, whereunto none attain in this life.  
§. III. Now, that the Papists grossly err in making remission of 
That remission of sin is not the extinction of it.  sin to be the utter abolition or expulsion of it by infusion of righteousness, may appear by these arguments: First, whereas in sin there are two things to be considered, the guilt and the corruption, or Anomy thereof; it is evident, that the guilt of sins past is taken away by remission wholly and at once: the corruption is taken away by mortification thereof, not wholly in this life, and at once, but by degrees, we being day by day 
g 2 Cor. 4. 19  renewed in the inner man. The latter is the work of God's Spirit within us. The former is an action of God without us, such as is that of the Creditor in remitting or forgiving a debt. And so the Scriptures conceive of remission. For our sins are debts in respect of the guilt binding us over to punishment, which we owe for them. When as God therefore remitteth the debt, releaseth this obligation, forgiveth the punishment, he is said, to remit our sins. This our Saviour taught by the parables of the creditors and debtors, Matth. 18. 23. Luk. 7. 41. And thus he hath taught us to pray, Matth. 6. 12. Forgive us our debts, as we forgive our debtors. How do we forgive? By not revenging the offence, but laying aside all desire and purpose of revenge, by passing by it, and as it were forgetting it, by covering it with 
h Prov. 10. 12.  charity, by not imputing it, by being reconciled unto the party who hath offended us; not by a real taking away of the sin from the offender, but a wiping of it out of our remembrance; not by expelling the offence out of the offender, but out of our thoughts.  
§. IV. Thus in the Scriptures, to remit sin is not to abolish and 
To remit, what it is in the Scriptures. See more Lib. 5. Cap. 3.  extinguish the sin itself, but to absolve from the guilt of sin, to pardon and to forgive the debt, and to remit the punishment, to cover a man's sin and not to impute it. And this plainly appeareth by these manifold phrases which are used in the Scriptures to signify remission of sin, all which import the taking away of the guilt, but none the utter abolishing of the corruption. As first the Hebrew Salach, Exod. 34. 9 Numb. 14. 19, 20. 30. 6. Deut. 29. 19 Psal. 103. 3. Esay 55. 7. jer. 31. 34. Dan. 9 20. signifieth parcere, remittere, ignoscere, condonare, propitium esse. Kasah, to hide, to spare, to forgive, Nehem. 4. 5. Psal. 32. 1. 85. 2. joel 2. 17. Deut. 13. 8. Kaphar also is to cover, to pardon, to be propitious, Deut. 21. 8. Psal. 65. 4. 78. 38. 79. 9 Esay. 22. 14. Nasa, to spare, to forgive, to take away the guilt, Gen. 18. 24, 26. 50. 17. Exod. 32. 32. Numb. 14. 19 Psalm. 32. 1. cum Rom. 4. 7. Esay 33. 24. Psalm. 25. 18. Habar, to pass by an offence, Mic. 7. 18. and Hehebir to cause it to pass, 2 Sam. 12. 13. 24. 10. Zech. 3. 4. Machah, to wipe, or to blot out of remembrance the sins of men, as it were out of a book, to blot them out from before his face, Nehem. 4. 5. Psalm. 51. 9 jer. 18. 23. Hesir, to remove, Esay 27. 9 Lo chashab not to impute, Psal. 32. 2.  
In like manner the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to remit, or forgive, Mat. 6. 12, 14, 15. 18. 27, 32. whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remission, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forgiveness, as Hesychii●…s expoundeth it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condonare, to forgive, Luk. 7. 42. 2 Cor. 2. 10. Ephes. 4. 33. Col. 2. 13. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to impute, Rom. 4. 8. 2 Cor. 5. 19 So the Latin, remittere, dimittere, ignoscere, condonare, donare, veniam dare, parcere, propitium esse; and the English to remit, to pardon, to forgive.  
§. V. For the farther clearing of this point, let us consider these three things; first, what that is which is remitted. Secondly, where it 
Three other arguments.  remaineth until it be remitted. Thirdly, by what act of God it is remitted. The thing remitted is our debt, Matth. 6. 12. The subject where it remaineth are the books of God's providence and of our own consciences. The act of God in remitting our debts is the wiping them out of his remembrance, as it were, his debt-books The debt is the sin itself, which maketh us debtors unto God. And therefore sins 
First, the debt.  are called debts, and sinners debtors, Matth. 6. 12. cum Luk. 11. 4. Matth. 23. 16, 18. Luk. 13. 4. cum 2. which also appeareth by the parables of the debtors, Luk. 7. 41. Matth. 18. 23, 35. and therefore sinners are called debtors, because for their sins they owe punishment, unto which by the just ordination of God they are obliged. This obligation, whereby sinners are bound over to punishment, is called reatus, that is, guilt. When as therefore God remitteth sins, he forgiveth the debt, he remitteth or releaseth the punishment, he taketh away the guilt, whereby we were bound over to punishment. And è converso, when God forgiveth the debt, releaseth the punishment, taketh away the guilt, he is said to remit sin. Now sins are either habitual or actual: An habitual sin God doth remit, when he doth take away the guilt of it, 
i Psalm. 32. 2.  and cover the Anomy of it, not that it should not be at all, but that it should not be imputed, as Augustine 
k De Nupt. &  saith of concupiscence or original sin, whereof all particular habitual ●… sins are 
Concupisc. c. 25. 1 Col. 3. 5.  members and branches. Actual sins God doth remit, when he doth forgive the sinful act 
m Act. 8. 22.  itself, and the guilt also which remaineth after the act is past and gone.  
gone. VI But here the Papists have found out a new devise, to confirm their error in confounding justification and sanctification; that whereas 
Whether remission be of the macula.  there are two things, which as themselves do teach, 
n Thom. 1. 2. ●… q. 87. art. 6. c. & ad. 1. 〈◊〉.  remain in the soul after the act of sin hath been committed, viz. reatus & macula, the guilt and the blemish or spot; they teach against sense that it is properly the macula which is remitted in justification. But then say I, what becometh of the punishment, & the guilt binding over to punishment? It is certain, that the infusion of righteousness doth not take away the guilt, nor free us from punishment. Neither can we be freed either ●…rom the one or the other, but only by the satisfaction of Christ imputed unto us. Hence therefore they should have learned to distinguish between justification and sanctification, rather than to confound them, that whereas there are two things remaining after sin committed, the guilt, and the pollution; the guilt is taken away by imputation of Christ's righteousness in our justification; the pollution is in some measure cleansed in our sanctification.  
§. VII. And how soever that, which they say of the macula or pollution 
That which they say of the macula●…emaining ●…emaining is not altogether true.  remaining, is true in respect of Original sin, wherein, upon the guilt of Adam's transgression imputed, there followeth an universal macula or corruption, consisting of two parts, the privation of Original righteousness, and an evil disposition and proneness to all manner of sin, by which twofold corruption all the parts and faculties of the soul are defiled: yet it seemeth not to be altogether true in regard of men's personal sins, in respect of either part: for as touching the former part, which is the privation; neither are the unregenerate by their actual sins deprived of grace or righteousness infused, which they had not before they sinned: neither are the regenerate utterly deprived of grace by such sins as they commit, as I have elsewhere 
o In the treatise of perseverance.  proved: and as touching the latter part, which is the evil disposition; this macula, whereof they speak, is no new evil disposition making him a sinner who before was not, but an evil disposition remaining of the old man, which by committing of actual sins is increased. Insomuch as where the same actual sin is often committed and reiterated, that evil disposition groweth to be an habit. For all evil dispositions or habitual sins, which are in men, are either the reliquia or remnants of original sin in some measure mortified, or the increments thereof, when by the committing of actual sins they receive increase. And such a thing is that macula, whereof they speak: which remaining in the soul per modum habitus, is to be taken away, as all other habitual sins are, as they are pollutions, by the mortification 
p Col. 3. 5.  of them; which is a part of sanctification and not of justification. Neither is the mortification of sin a total deletion or abolition thereof in this life, as if no sin or corruption remained in the party justified or sanctified: for though in the forgiving or remitting of original sin, the guilt be wholly taken away; yet the corruption, which is called concupiscence, remaineth more or less mortified.  
§. VIII. Now followeth the subject, where that, which is to be 
The book out of which God doth wipe our sins, when he doth remit them.  remitted, doth remain; and from whence, when it is remitted, it is wiped or blotted out, that is, God's remembrance and our conscience, which are as it were the Lords debt-books, according to which books he will judge, Apoc. 20. 12. the former is the book of God's providence, Psalm. 56. 8. 139. 15. wherein all offences are written, and wherein they remain upon record, Host 7. 2. 8. 13. jer. 17. 1. The other is the book of our conscience, which is, as it were, the Lords attorney indicting us of sin. In regard whereof David saith, Psalm. 51. 3. I do know, or am conscious to my transgressions, and my sin is ever before me. Out of the former book the Lord doth wipe out sins, when he justifieth us in the Court of Heaven: out of the latter, when we are justified in the Court of our own Conscience.  
§. IX. And hereby the third thing appeareth: namely, by what 
By what Act of God our sins are remitted.  act of God our sins are remitted. For if that which is remitted be a debt, which is recorded in God's book: then this debt is remitted not by any act of God within us, either really wiping the pollution out of our souls, or infusing grace into them (both which are done in some measure after the debt is remitted, in our sanctification) but by an act of God without us, wiping our sins out of his book, blotting them out of his remembrance, Esai. 43. 25. casting them behind his back, Esai. 38. 17. turning his face from them, Psalm. 51. 9 not remembering, jer. 31. 34. nor imputing them, Rom. 4. 8. ex Psal. 32. 2. but forgiving and forgetting them, and accepting of Christ's satisfaction for them in the behalf of all that truly believe in Christ, Rom. 3. 24, 25.  
§. X. Our fifth argument may be this: The utter deletion of sin 
Our fifth argument becau●…e the utter deletion of sin is not granted in this life.  is not granted in this life: Remission of sin is granted to the faithful in this life: Therefore remission of sin is not the utter deletion of it.  
The proposition is certain: For during this life sin remaineth in the best, Rom. 7. 17. 20. 1 joh. 1. 8.  
The assumption is undeniable, as being an Article of our faith testified in many places of Scripture.  
Or thus: If in justification there were an utter deletion or abolition of sin, then in those, that are justified, there is no sin.  
But there is no mortal man, though justified, in whom there is no sin.  
Therefore in justification there is not a Totall deletion of sin.  
§. XI. Sixthly, if remission of sin be an utter deletion of the corruption 
Sixthly, the guilt and punishment which are taken away in justification, are not taken away by infusion of righteousness.  by infusion of righteousness, and nothing else concur to justification, but infusion of righteousness expelling sin; what then becometh of the guilt of sin and the punishment? how is our debt satisfied? The justice infused, though it should utterly expel the corruption; yet it neither doth nor can satisfy for the punishment, as Bellarmine himself confesseth. Neither is there any other satisfaction or propitiation for our sins, whereby God's justice may be satisfied, our debt discharged, ourselves freed from hell and damnation, but only the satisfaction of Christ, without imputation whereof there is no justification nor salvation: but none of this is done by righteousness infused expelling sin. Wherefore the Papists, if they will be saved, must acknowledge, besides the benefit of the infusion of righteousness expelling the corruption of sin, which they call justification, but is indeed sanctification, another greater benefit, whereby we are both freed from hell, and entitled to heaven, by imputation of Christ's satisfaction, called in the Scriptures justification, which they by their Antichristian doctrine have utterly abolished.  
§. XII. Seventhly, that which worketh no real change in the party 
Seventhly, remission doth not work a real change.  doth not really take away and expel all sin from him by infusion of righteousness, for that cannot be done without a real, yea and a great change in the party. True remission of sin doth not work a real change in the party. Therefore the true remission of sin doth not really take away and expel all sin by infusion of righteousness. The assumption is thus proved: first, the forgiving of a debt worketh no real change in the debtor, but relative. The true remission of sin is the forgiving of our debt, therefore the true remission doth not work a real change in the party. Secondly, that which is imputative doth not work a real change in the party but is an act wrought without the party. True remission of sin is imputative, as the Apostle teacheth, Rom. 4. 6, 7, 8. consisting in the not imputing of sin, presupposing the imputing of righteousness without works, therefore it worketh not a real change.  
§. XIII. My eighth argument is from theabsurdities which follow 
Eight absurdities following on this Pop●…h Doctrine.  upon this Popish Doctrine. First, Necessity of despairing, not only to the tender conscience labouring under the burden of sin: but also to all not cauterised consciences, which have any sense of their 
Ser. lib. 5. c. 5. §. 6, 7, 8.  own estate. For if remission of sin be the utter deletion of sin, then have not they, neither can they have remission of sin, in whom any sin remaineth: and those, that neither have, nor can have remission of sin in this life, because sin doth ever remain in them, what remaineth to them but despair? Secondly, that there is no necessity of the imputation of Christ's righteousness for justification, because there is in them both a total deletion of sin, and an infusion of perfect righteousness, whereby sin is wholly expelled. And these, as you shall hear hereafter 
p Lib. 5.  are two of Bellarmine's 
* De justis. l. 2. 6. 7. §. secund●…. & § tertio.  principal Arguments to prove the imputation of Christ's righteousness to be needless, both because, when our sins are remitted they are utterly abolished; so that whosoever is justified is no longer a sinner in himself, nor hath any sin remaining in him; and also because in justification there is an infusion of perfect righteousness. The third, that to remission of sin there needeth no favour or indulgence for pardon or forgiveness: for if remission of sin be a total deletion of sin by infusion of perfect righteousness, then without any accession of favour the one contrary is necessarily expelled by the other. And this doth Vasques profess in express terms, Mihi semper 
q In 1. ●… 2. ●… Disp. 204 n. 2.3.  necessarium visum fuit asserere, maculam peccati ipsa justitia inherente tanquam forma contraria nullo accedente favore & condo natione deleri.  
§. XIV. These absurdities do necessarily follow upon their Antichristian doctrine of justification by inherent righteousness: For if a man be justified before God by inherent righteousness, then is he not a sinner in himself, and consequently hath no sin in him. And if by infusion of righteousness there be a total deletion of sin, then must that righteousness, which is infused, be perfect. For that which is unperfect cannot wholly expel sin, the imperfection being of itself a sin; and if upon infusion of perfect righteousness there doth necessarily and of its own accord follow a total deletion of sin, then to remission of sin favour and condonation is needless. And yet we have not done with their absurdities: For to dream that men who are but infants in Christianity, yea infants in age, before they have the use of reason, or are capable of habits, are endued. and that ordinarily, with perfect righteousness in their first imaginary justification, which is inciptentium of such as be but incipients, whereunto the best proficients do not in this life attain, is a monstrous absurdity.   

CAP. VIII. Bellarmine's dispute, that remission of sin is the utter deletion of it, confuted.  

De justis. l. 2. cap. 7.  §. I.  
BUT how absurd soever their assertion is, Bellarmine will 
Bellarmine's proof out of the Scripture.  maintain it, and set a good face upon it: telling us first, that we may not deny it, unless we will deny the Scriptures. For the Scripture, saith he, useth all manner of words to express the true remission of sin; so that if a man would of purpose seek words to signify the utter abolition of sin, he could not devise any which the Scripture hath not already used. And to this purpose citeth eighteen Testimonies, nine out of the Old Testament, viz. 1 Chron. 21. 8. Esai. 44. 22. Ezek. 36. 25. Psalm. 51. 7. Prov. 15. 27. alias, 16. 6. Psalm. 103. 12. Mic. 7. 19 Psalm. 10. 15. Cant. 4. 7. And nine out of the New, joh. 1. 29. Act. 3. 19 1 joh. 1. 7. Act. 22. 16. Heb. 1. 3. 9 28. 1 Cor. 6. 11. Ephes. 5. 8. and 27.  
§. II. Answ. These places are to be distinguished: for either they 
Places, which mention the taking away of sin.  are alleged to prove the abolition of sin, or perfection of righteousness: the former mention, either the taking away of sin or the wiping or blotting of it out, or the purging of it, or the not being of it. For the taking away of sin, these are brought, 1 Chron. 21. 8. Psalm. 
1 C●…ron. 21. 8.  103. 12. Mic. 7. 19: joh. 1. 29. Heb. 9 28. In 1 Chron. 21. 8. the word is Hahaber, transire fac, cause it to pass, that is, remove it out of thy sight; not that it be not at all, but that it be not punished, or which is all one, take away the guilt: and so the word seemeth to be expounded, 2 Sam. 12. 13. where Nathan saith to David, the Lord 
2 Sam. 12. 13. Psal. 103. 12.  hath taken away thy sin, thou shalt not dye. Psalm. 103. 12. how far the East is distant from the West, so far hath he made 
a Hirchiq.  our sins to be distant from us: which is not understood of the corruption extinguished, but of the guilt removed or taken away. Mic. 7. 19 
Mic. 7. 19  thou wilt cast all their sins into the depth of the Sea, that is, he will cast them out of his sight or remembrance, he will cast them behind his back, he will bury them in oblivion, that they should not be seen or remembered. joh. 1. 29. The Lamb of God which taketh away, or 
Io●…. 1. 2●….  taketh upon him the sin of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the translation of Nose: and the Verb Nasa having reference to finn●…, when it is attributed to God, it signifieth to forgive, as hath before been showed; and likewise when it is attributed to men, who have been offended, Gen. 50. 17. 1 Sam. 15. 25. 25. 28. when it is attributed to Christ our redeemer, as in the place alleged, it signifieth, that he taketh away our sins by taking them upon him, or bearing them: as it is said of the escape Goat, the figure of Christ, Levit. 16. 22. and so that place, joh. 1. 29. is to be 
Levit. 16. 22. Merc●…r in the sauro. Voce Nasa.  understood. Nasa, saith one, sometimes doth signify tollere, that is to take up, and to bear, (as when we are commanded tollere crucem, to take up our cross) or to take upon him, which Saint john the Evangelist rendereth by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and this is fully expressed by the Prophet, Esay 53. 12. 
Es. 53. 12.  that Christ Nasa did bear the sin of many: as before verse 4. that he hath borne (the Verb is Nasa) our griefs, and carried our furrows, and vers. 11. he shall bear their iniquities. Heb. 9 28. Christ was 
Heb. 9 28.  once offered ad multorum exhaurienda peccata, that is, as our Rhemists translate, to exhaust the sin of many. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take up and to bear: the meaning is, that Christ was offered upon the cross, that he might tak●… up and bear our sins, even as S. Peter speaketh to the like effect, 1 Epist. 2. 24. who himself did bear our sins in his own 
1 P●…t. 2. 24.  body upon the tree, that is, the Cross: where the same Verb is used, and is by the Latin interpreted pertulit, and by the Rhemists, bear our sins.  
§. III. Other places are alleged, which mention the deletion, 
Places, which mention the blotting out of fin  that is, the wiping or blotting out of sin, Psal. 51. 1. 9 Act. 3. 19 Esa. 44. 22. But I ask, from whence? Delere, saith Vatablus, 
b in Psal. 51. 10.  est metaphora ab iis qui delent, qui prius in rationes scripserant, to wipe out is a metaphor from those, who wipe out such things, as before they had written upon their account, or in their debt-books. The book is God's remembrance, out of which those things are wiped which are forgotten: and thus deletion is often ascribed to 
e Deut. 31. 21. Est. 9 28. Eccl●… ●…. 4. jer. 23. 4●…, 50, 5. Es. 43. 25.  oblivion. For Gods wiping out of sins is his blotting them out of his remembrance: and so it is expounded, Es. 43. 25. his not remembering them. Psal. 25. 7. 79. 8. jer. 31. 34. as chose, his not blotting them out, is his remembering of them, his not forgiving them. jer. 18. 23. forgive not their iniquity, neither 
jer. 18. 23.  blot out their sin from thy sight. Psal. 109. 14. Let the iniquity of his 
Psal. 109. 14.  father be remembered with the Lord; and let not the sin of his mother be blotted out, (ne deleatur, id est, non tradatur oblivioni,) but let them be before the Lord continually, verse 15. And thus David prayeth, Psal. 51. 9 hide thy face from my sins, and blot out all mine iniquities, 
Psal. 51. 9  namely out of thy remembrance: and no more can be gathered out of Act. 3. 19 that your sins may be blotted out (of God's book) where 
Act. 3. 19  Tremellius noteth it to be a metaphor taken from those who keep books of account, etc. Howsoever, it is not to be doubted, but that before the day of judgement, whereof Saint Peter there speaketh, there shall be a total deletion of the sins of the faithfu●…l, both in respect of the guilt, and also of the pollution. As for Es. 44. 22. the Lord professeth 
Es. 44. 22.  his reconciliation with Israel in taking away their sins, which as a cloud, yea as a thick cloud had hid his face from them: the guilt whereof being taken away, the light of his countenance did shine upon 
Numb. 6. 25. Psal. 4. 6.  them. Howbeit Tremellius and Innius read, Deleo ut densa nubes defectiones tuas, according to which reading, that place hath affinity with those, which mention washing, cleansing, purging; of which ●… am now to speak.  
§. IV. Of these, some are to be understood of justification and taking 
Places which mention the purging of sin Psal. 51. 2. 7.  away the guilt of sin, as all the first part of the 51. Psalm, which is a prayer for the pardon of sin; out of which are cited verse 2. and 7. where David prayeth, that God would wash him, and cleanse him from his sin, namely by the blood of Christ: for that is it which 
d 1 john 1. 7.  cleanseth us from all our sins. Purge me with hyssop which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (wherewith they used to sprinkle the 
e Levit. 14. 6. Num. 19 18. Heb. 9 19  blood upon those which were cleansed) that is, sprinkle me with the blood of that eternal sacrifice of Christ prefigured in the Law, without which blood 
f Heb. 9 22.  being shed, there was no remission. And there is no doubt but the blood of Christ was shod for the remission of sins, Mat. 26. 29. and that our conscienc●…s 
g Heb. 9 14.  (the seat of guiltiness) might be purged from dead works. The words following, and I shall be whiter than snow, do plainly argue the purity, not of sanctification (for to such a degree thereof we never attain in this life) but of justification: in respect whereof our souls being perfectly just, are whiter than snow. Some are to be understood of sanctification, as Ezek. 36. 25. Some of both, as 1 Cor. 6. 11. Act. 22. 16. 1 joh. 1. 7. Heb. 1. 3. but with this difference, that we are cleansed and purged from the guilt of sin past, wholly and at once: but from the corruption in part, and by degrees in this life, wherein we are to be renewed 
b 2 Cor. 4. 16.  in the inner man from day to day. The Corinthians, to whom the Apostle giveth this 
i 1 Cor. 6. 11.  testimony, that they were washed, etc. were far from perfection of inherent righteousness, as appeareth by that Epistle; wherein he calleth them carnal, and reproveth them both for their errors in judgement, and for their misdemeanours in their conversation. That which he citeth out of Pro. 15. per mifericordiam & fidem purgantur peccata, is found in the Latin, v. 27. but not in the original: the like sentence is found Pro. 16. 6. but there the Verb purgatur, for which the Text is alleged, is not used in the Latin.  
§. V. For the not being of sin, he allegeth, Psalm. 10. 15. alias 
For the not being of sin. Psal. 10. 15.  9 35. quaeretur peccatum illius, & non inveniatur, against the true meaning of the place, it being not a prayer for the justification or sanctification of the wicked, that his sin may be no more, as Bellarmine absurdly expoundeth it; dicet peccatum fuisse & non esse: but is a prophetical imprecation against the wicked, that God would break their arm, that is, their power and strength: and that when he, as a judge, should inquire into their wickedness, they should not be found (according to that Prov. 10. 25. he shall be no more, that is, as Augustine expoundeth 
Prov. 10. 25.  it, that the wicked, when he is judged, shall perish for his sin. And so Vatabius, make inquiry into his sin, thou shalt not find him, neither doth the Psalmist say, non invenietur ipsum, scil. peccatum, sed non invenietur ipse, scilicet peccator, not it, but he shall not be found.  
§. VI For the perfection of righteousness he allegeth three 
Places for the perfection of righteousness, Ephes. 5. 8.  places, two out of Ephes. 5. vers. 8. Ye were sometimes darkness, but now light in the Lord; where the abstract Light is put for the concrete Lightsome, as being enlightened, as the Children of Light: not that they are that light in which there 
k 1 joh. 1. 5.  is no darkness. Neither is it said, that we are in ourselves Light, but, notwithstanding that darkness, which remaineth in us, we are Light in the Lord. The second 
Ephes. 5. 26, 27.  place is, Ephes. 5. 26, 27. where it is said, that Christ did give himself for his Church, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be Holy and without blemish. In which words there is no mention of justification, but of sanctification, which in this life is begun and increased by the work of the Spirit in the Ministry of the Word and Sacraments, that at the Marriage of the Lamb it may be presented unto him, a glorious Church, not having spot or wrinkle, etc. Wherefore Augustine, 
l Retract. lib. 1. c. 19 the like he hath lib. de persectione justific. p. 975. Col. 3. ●….  That which I said, saith he, that God hath chosen unto himself a glorious Church, I did not therefore speak it, because now it is altogether such; though no doubt she was chosen, that she might be such, when Christ who is her life, shall appear: for ●…en she also with him shall appear in glory; for which glory she is called a glorious Church. And again, 
m Retract. lib. 2. cap. 18.  wheresoever I mentioned the Church not having spot or wrinkle, it is not so to be taken, as though now it were, but because it is prepared to be such, when she also shall appear glorious. And the same answer will serve for the third place cited out of the Canticles 4. 7. Tota pulchraes, & macula non est in te, 
Cant. 4. 7.  thou are all fair, there is no spot in thee; unless perhaps he speak of the beauty of the Spouse adorned in her justification with the perfect righteousness of Christ; for of her Sanctification, which is but begun in this life, it is not true. But the Papists are without shame, who apply such texts of Scripture to the now Church of Rome.  
§. VII. Besides these places of Scripture, Bellarmine saith, many 
Bellarmine's arguments out of his book de Baptismo, lib. 1. cap. 13.  other very weighty arguments might be brought; but he hath already produced them in his first book De Baptismo, cap. 13. which when they shall call come to be weighed, will be found light enough. For those places, which speak of the efficacy of Baptism, in washing, cleansing and taking away our sins, prove not, that in justification sins are utterly abolished. For in Baptism is sealed to them that are Baptised, yea, and conferred to the faithful, the benefits, not only of justification, but also of sanctification. And therefore as it is the Sacrament of remission of sin, and the seal 
n Rom. 4. 11.  of that righteousness which is by faith: so it is called the Laver 
o Tit. 3. 5.  of regeneration, wherein we are Baptised into the similitude 
p Rom. 6. 3, 4.  of Christ his death and resurrection. And therefore, though in Baptism sin were wholly taken away, as well in respect of the corruption, as of the guilt: yet it would not follow, that in justification there is a Totall deletion of sin. But neither in Baptism is there a total abolition of sin; seeing it is manifest, that original sin, which is called the flesh, the old man, and evil concupiscence, remaineth in all the faithful, though in some measure mortified, yet never fully and altogether extinguished in this life. And although the Papists for maintenance of their several errors, viz. of justification by inherent righteousness, of the perfect fulfilling of the Law, of merit, of works of supererogation, do maintain, that concupiscence, remaining in the faithful after Baptism, is not a sin; and the Council of Trent 
q Sess. 5. c. 5.  hath denounced Anathemà against them that shall say it is a sin: yet it is manifest, not only by the testimony of antiquity, and evident reasons, which I could produce, if I would run into another controversy; but also by the doctrine of the Apostle; who doth not only in many places 
r Rom. 6. 12. 7 8. 11. 13. 17. 20. 23. 8. 10. Heb. 12. 1.  expressly call it a sin, and describeth it as a sin, but also setteth it forth as the mother of sin, the sinning sin; which because it taketh occasion by the Commandment forbidding lust, to work in men all manner of evil concupiscence, is not only convinced to be a sin, but also to be 
* Rom. 7. 8. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exceedingly sinful. 
Concupiscence a sin.   
§. VIII. And not only habitual concupiscence in general which is the 
s Rom. 6. 6.  body of sin, and the body 
t 7. 24.  of death (in respect of which sin, the body of the faithful is said to be dead, Rom. 8. 10.) is sin: but also the several members and branches thereof, which remain even in the best, are so many habitual sins: as a spice at the least of pride, self-love, carnal security, infidelity, hypocrisy, envy, worldly and carnal love of pleasure, profit, preferment and glory in this world, etc. Which, though they be not imputed to the faithful, yet in themselves are sins, as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swervings from the Law of God; not only as defects of righteousness (which were enough to make them sins) but as positive vices. Neither is it to be doubted, but that as the acts of pride and other habitual vices remaining even in the best are sins; so, much more the vices themselves, from which they proceed, are sins, and are by the same Commandment of the Law forbidden. Now whatsoever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sin: For as every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
u 1 john 3. 4.  so every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a sin, that being a perfect definition of sin, as Bellarmine himself confesseth, 
* De s gratiae & statu peccati, lib. 2. ca 18.  Non potuit rectius & brevius definiri peccatum, quam ut à S. joanne fuit definitum illis verbis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But all evil concupiscence, both habitual and actual; both in general the body of sin, and in particular the several branches, being so many habitual sins, in whomsoever they are found, even in the most regenerate, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aberrations from the law of God. Therefore all evil concupiscence whatsoever, in whomsoever remaining, is a sin.  
§. IX. Yea, but concupiscence is no sin unless the Will consent unto 
Object. that concupiscence without consent is no sin.  it. Then, say I, not a sin in infants not baptised. But the Law doth not say, non consenties concupiscentiis, sed omninò non concupisces: thou shalt not consent to concupiscences, but thou shalt not have any evil concupiscence at all. And it is most evident, that the concupiscence forbidden in the tenth Commandment, is such as goeth before the consent of will. For it is such, as Saint Paul himself had not known to be sin, if the Law had not said, 
x Rom. 7. 7.  Non concupisces, thou shalt not covet. But such concupiscences, as have the consent of the will, the very Heathen knew to be sins. And the Papists themselves must acknowledge them to be forbidden in the former Commandments, unless they will deny the Law of God to be spiritual 
y Rome 7. 14.  and prefer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrupt interpretations of the Elders of the jews before the exposition of the Lawgiver himself, 
z Ma●…th. 5. 28.  Matth. 5. True therefore is that, which some Writers cite out of 
a De Nupti●…s & Concupis●…. lib. 1. cap 25.  Augustine, that Original sin is remitted in Baptism, not that it be not, but that it be not imputed unto sin. Here Bellarmine takes on, and saith, that Luther first falsified this testimony of Augustine, and that all who have followed him, have continued the same fault, though they have been told of it. A great accusation, if true. Augustine's words in answer to an objection, (which the Papists cannot answer) how can original sin be transmitted from regenerate parents, if in Baptism it be wholly taken from them, are these: I answer, saith he, dimitti concupiscentiam in baptismo, non ut non sit, sed ut in peccatum non imputetur. Where Augustine speaking of the traduction of original sin, calleth it (as his manner is) Concupiscence, in stead whereof, some of our Writers have said sin, both Augustine and they meaning nothing else, but original. Now, that Augustine by that which he calleth Concupiscence, meant sin, hereby appeareth; first, he saith it is remitted in Baptism, and remission is of debts only, and of sins, as debts; secondly, because he saith it is remitted, not that it should not be any longer, but that (though it be a sin, yet) it should not be imputed unto sin; for nothing is wont to be imputed unto sin by God, but that which is sin. Where by the way we may observe, that in Augustine's judgement remission of sin is not the utter deletion of it, that it be no more, but the not imputing of it. For whereas the Papists for a poor shift and evasion say, that Concupiscence is called sin, not because it is a sin, sed quia expeccato est, & ad peccatum inclinat; this hindereth not its being a sin, but rather setteth forth the greatness of this evil, as having all the respects of evil in it: being both a sin, and a punishment of sin, and the cause of all other sins, a●… Augustine saith, 
b Contr. julian. lib. 5. cap. 3. Bellarmine's unanswerable argument out of Rom. 5. 19  Concupiscentia carnis adversus quam bonus concupiscit Spiritus (sc. in renatis) & peccatum est, & poena peccati, & causa pecca●…i.  
§. X. But howsoever Bellarmine letteth pass (as well he might) his other arguments alleged in his Book of Baptism, as impertinent to this present question; yet one of them he hath thought good not to omit, as being in his conceit 
c De justif. l. 2. c. 7. §. multa.  unanswerable; which notwithstanding I have not only answered elsewhere 
d Lib. 2. c. 5. §. 1. 2. l. 4. c. 9 §. 2, 3, 4. , but also have used it as an invincible argument 
e Lib. 5. c. 2. §. 1.  to prove justification by imputation of Christ's righteousness, viz. the argument taken from the antithesis of Adam to Christ, Rom. 5. 19 which Bellarmine here straineth beyond the extent of the antithesis made by the Apostle. In other places Bellarmine hath thus argued: As through Adam's disobedience we were made sinners, so through Christ's obedience we are made righteous: but through Adam's disobedience we were made truly sinners, namely by unrighteousness inherent, and not only 
f Non ●…ola imputatione de bap●…is. l. 1. c. 13.  by imputation. Therefore through the obedience of Christ we are made truly righteous, namely by righteousness inherent. But here, to serve his present turn, he altereth both the assumption and the conclusion. The assumption; for where before he said, not only by imputation, here he saith, not by imputation. The conclusion: for first, in stead of concluding, that we are by the obedience of Christ made inherently just, which we confess, though not intended by the Apostle in that place; he concludeth, that the obedience of Christ hath truly taken away and wiped out or abolished all our sins. And secondly, that he hath taken away our sins non imputa●…ivè, sed verè, not by imputation, but truly. His former argument I retorted after this manner:  
As through Adam's disobedience we were made sinners, that is, guilty of death and damnation: so by Christ's obedience we are made just, that is, absolved from that guilt, and accepted as righteous unto eternal life.  
But by imputation of Adam's disobedience we were made sinners.  
Therefore by imputation of Christ's obedience we are made righteous.  
The assumption, that we were made sinners by imputation of Adam's disobedience, I proved, as by other arguments, so by Bellarmine's own confession in other places. Secondly, I have acknowledged it to be true, that as we are made truly sinners through Adam's disobedience, not only by imputation of Adam's sin, but also by transfusion of both that privative and positive corruption, which by that disobedi- ence he contracted: so we are made truly just through the obedience of Christ, not only by imputation of his obedience, but also by infusion of righteousness from him. But though we be truly made just by righteousness inherent yet it followeth not, that we are in this life made perfectly just. Neither doth it follow, that because Christ doth free us from the dominion of sin, we are therefore freed wholly from the being of sin in us: neither, that if we be freed from sin by imputation, we are not freed truly. For the Apostle useth these terms promiscuously, remitting of sin and not imputing of sin, justifying and imputing righteousness. And as Christ 
g ●… Cor. 5. 21  was truly and really made a sacrifice for sin in our behalf: so we are truly and indeed made the righteousness of God in him.  
Thus have I proved, that neither remission of sin is the abolishing of sin, nor justification all one with sanctification: and that the Papists by confounding justification and sanctification, and of these two making but one, have utterly taken away and abolished out of their Divinity, that great benefit of our justification.    

A TREATISE OF JUSTIFICATION.  
THE THIRD BOOK: Concerning Justification or saving Grace.  

CAP. I. What is meant by the word Grace in the Question of justification.  
§. I.  
THE second Capital error of the Papists in the 
Papists by grace understand the habits of grace in us.  Article of justification, is concerning justifying and saving grace. For when as the holy Ghost would note unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first moving cause or motive in God, the principium or primary cause (which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of our justification, he saith, that we are justified by the 
Rom. 3 24. Tit. 3. 7. Ephes. 2. 8.  grace of God, Rom. 3. 24. Tit. 3. 7. that we are saved by his grace, Ephes. 2. 8. meaning thereby the gracious favour of God in Christ, whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Ephes. 1. 6.  he hath graciously accepted and embraced us in his beloved: They, most absurdly and wickedly, that they may place the matter of their justification, and merit of their salvation in themselves, do by grace understand the gifts of grace, and namely and especially that of Charity, habitually inherent in us. For so they teach, justifying grace to be a divine 
b Catech. Rom. § 38.  quality inherent in the soul per modum habitus, a supernatural habit infused of God: and that, not really distinct 
B●…llarm. de gratia & lib. arb. l. 1. c. 3. & 6.  from Charity. And in like manner, what in this kind is said of the 
c Rom. 5. 5. 8. 35.  Love of God, they understand it commonly, not of God's Love, whereby he loveth us; but of our love; whereby we love God.  
§ II. For the better understanding of this point, we are to distinguish 
The diverse acceptions of the word Gr●…ce.  the diverse acceptions of God's grace. For either it signifieth the favour of God in himself, or the gifts of grace in us. The former is the proper signification: for the grace of God, properly understood, is one of God's attributes; whereby he is signified to be gracious, and is referred to his goodness, Exod. 33. 19 cum 34. 6. unto which also 
Exo. 33. 19 34. 6.  his love and mercy are referred; but with this distinction. For God's goodness is considered either 
d Exod. 34. 6. Ps●…l. 119. 68  as he is good in himself, yea goodness itself; or as he is good to his creatures, which is his bounty, which, being referred to his creatures, 
e 〈◊〉. 145. 7, 8, 9  either as having goodness communicated to them, is his love; or as being in misery, is his mercy, or as having deserved no good thing at the hands of God, but the contrary, is his Grace. The latter signification is unproper and metonymical, the word Grace being taken for the effects of his grace, viz. his free and undeserved gifts and benefits proceeding from his grace and favour: which are not properly called the grace and favour of God, but his graces and favours, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gifts of grace, Rom. 11. 28. 1 Cor. 1. 7. 12. 4. 31. And in both senses it is either more largely taken for any favour or favours of God though common, as both his favour and love in creating, preserving and governing his creatures; and also the fruits thereof, which are his common favours, as the gifts of nature (in which sense Pelagius did call bonum naturae, and namely freewill, the grace of God) and the gifts dispensed by his providence, as his temporal blessings which he graciously bestoweth upon both good and bad, Matth. 5. 45. In which respect he is not only said to be channun, 
f Psal. 111. 4. I●…n. 4. 2.  gracious, Exod. 22. 27. and graciously to bestow such gifts, Gen. 33. 5. 11. Esai. ●…6. 10. but also to be the Saviour of all men, 1 Tim. 4. 10. yea to save both man and beast, Psalm. 36. 6. Or else it is used more specially to signify the peculiar favour and favours of God vouchsafed to his peculiar people, viz. the Church, tending to the salvation of it and of the members thereof, which is the usual acception of the word in the Scripture.  
§ III. This by the Schoolmen is very unfitly distinguished into 
The Schoolman's distinction of Grace.  gratia gratum faciens, & gratia gratis da●…a: for first, out of this distinction, that, which chiefly and properly is to be called grace, viz. the gracious love and favour of God in Christ, is left out. Secondly, whereas by gratia gratum faciens, the justifying, and saving grace, they mean grace infused, and namely the habit of Charity, they oppose it to gratia gratis data, to grace freely given, as if the grace infused were not also freely given. But they might have learned either from their Master 
g Lib. 2. dist. 27. D.  a better distinction of Grace, though he do but lightly touch upon it, that Grace is either gratia gratis Dans, gratia gratis Data, or a better exposition of that distinction, which they have propounded, according to the Scriptures: that by Gratia gratum faciens is meant the gracious favour of God in himself, whereby he graciously accepteth us in his Beloved; and by gratia gratis data, the gifts of grace freely bestowed upon us: for so the Apostle seemeth to distinguish Rom. 5. 15. that it is either  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace of God in himself:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as he speaketh, Ephes. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of grace in us:   
Or as elsewhere,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace of God:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gifts of grace.   
The former, is the gracious favour of God, and is in God the giver of all good gifts, as the fountain of all graces: the latter, are the gifts of grace, and are in the receivers as streams derived from that fountain.  
Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or gifts of grace, are either sanctifying graces 
h Rom. 11. 28. , tending to the salvation of him who is endued with them, as faith, hope, charity, the fear of God, etc. or edifying 
i Rom. 12. 6. 1 Tim. 4. 14. 1 Pet. 4. 10. Eph. 4. 7. 11. 12.  graces, which are given for the salvation of others: and those, either ordinary, as the gifts of the ministry; or extraordinary, 
k 1 Cor. 12. 8, 9, 10, 28.  as the gifts of prophecy, of tongues, of working miracles, which the Schoolmen called gratias gratis datas.  
§. IV. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these gifts of grace, whether you understand those edifying, or those sanctifying graces, may every one of them by a metonymy 
The state of the Question.  be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a grace, or by special relation to some peculiar grace, vouchsafed to some particular person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
l 2 Cor. 8. 6, 7. Ephes. 3. 8.  this or that grace, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this or that gi●…t of grace; yet none of them can absolutely and properly be called the grace of God, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Tit. 2. 11. , the saving grace of God or gratia gratum faciens; of which this question is understood, to wit, whether this justifying and saving grace of God be in●…erent in us, as a quality or habit, or be out of us in God, as being one of his attributes. The Papists say, it is inherent in us, per modum habitus, after the manner of an habit infused into us; and so is the matter of justification, considered as an action of God, as we conceive of justification; or the form, as they say, speaking of justification passively, and confounding it with sanctification. But we, though we do confess, that in the gifts of saving grace, as faith, hope, charity, etc. concurring in us, our inward or habitual sanctification doth consist: yet we deny them, or any one of them to be either the matter or form of justification. But chose we constantly affirm, that the justifying and saving grace of God, or, as they speak, gratia gratum faciens, is the gracious favour of God in Christ, which is out of us in him, concurring to our justification, neither as the matter nor form, but as the efficient cause thereof. Against which assertion the accursed 
n Numb. 24. 9  Council of Trent 
o Sess. 6. can. 11. Si quis dixerit g●…atiam qua ju stisicamuresse tantum savo▪ rem Deianathema sit.  hath denounced Anathema, If any man shall say, that the grace, by which we are justified, is only the favour of God, let him be accursed. But first I will produce our proofs; and then answer their objections.   

CAP. II. Our proofs, that by the Grace of God, by which we are justified, is meant the gracious favour of God in Christ.  
§. I.  
THe Papists, for all their cursing, are not able to 
1 The use of the word in the Scripture.  produce any one pregnant testimony to prove, that the grace, whereby we are justified, is inherent in us. But, that Grace doth signify that favour of God, we are able out of the New Testament to allege above fifty testimonies, whereof some shall hereafter be cited. And as for the Old Testament, it is evident, that the Hebrew 
a Chen, chani. nsh Jer. 16. 13. Techinnah. jos. 11. 20. Chesed Psal. 40. 11. symmach. Ps. 136. 1, etc. 2 Sam. 16. 17.  words which signify the grace of God, and are to be translated by the word grace, do always signify favour, and never grace inherent. As, if I have found grace in thy sight, Gen. 18. 3. Ex. 33. 13. 17. God gave joseph grace in the sight of the keeper, Gen. 39 21. and the people of Israel grace in the sight of the Egyptians, Exod. 3. 21. In which sense the blessed Virgin is said to have found grace with God, Luk. 1. 30. and our Saviour to have increased in grace with God and man, Luk. 2. 52.  
§. II. Secondly, that grace whereby the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratos fecit, 
2. It is gratia gratum faciens, because by it God 〈◊〉 us gracious.  made us gracious or graciously accepted us in his beloved, is gratia gratum faciens, that is, the justifying and saving grace.  
By the grations love and favour of God in Christ, which is out of us in him, the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made us gracious, or graciously accepted us in his beloved, and not by any gift of grace inherent in us.  
Therefore the gracious love and favour of God in Christ is gratia gratum faciens, that is, the justifying and saving grace, and not any gift of grace inherent in us.  
The proposition is in it self evident. The assumption is proved out of Eph. 1. Blessed be God, who hath blessed us in Christ with all spiritual blessings— according as he hath elected us in him before the foundation of the world— having predestinated us unto the adoption of children— to the praise of the glory of his grace, wherein or whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, gratos fecit, he hath made us accepted in his beloved, in whom we have redemption through his blood even forgiveness of sins, according to the riches of his grace, verse 3, 4, 5, 6. 7. For by or in that grace, to the glorious praise whereof the Lord elected us before the foundation of the world, and according to the riches whereof we are redeemed by Christ, the Lord hath graciously accepted us in his beloved. But it were very absurd to say, that God hath elected us to the praise of the glory of our Charity, or that we are redeemed according to the riches of our charity. But we were elected to the praise of the glory of his grace, that is, of his gracious love and bounty in Christ, which grace was given unto us in Christ before all secular 
b 2 Tim. 1. 9  times: and according to the riches of this grace he hath redeemed us by Christ. Wherefore gratia gratum faciens, the grace, by which we are justified, is not any gift of grace inherent in us, but the eternal grace and favour of God vouchsafed unto us in Christ, before the foundation of the world, and before all secular times.  
§. III. In respect of this grace, whereby the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graciously 
In respect of this grace the faithful are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chasidim.  accepted the blessed Virgin, she, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 28. graciously accepted or graced, or as it is expounded verse 30. that she had found grace and favour with God. And so may all the elect and faithful children of God be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as in many places of the Old Testament they are in the very same sense, called chasidim passively understood. Especially, where that word is read with the Affix or pronoun betokening God, to signify his chasidim the favourites of God: and thus it is read with the Affix of th●… first Person, when God is the speaker, calling them Chasidai, 
c Psal. 50. 5.  my favourits: or of the second whenthe speech is directed unto God, and then they are called in the plural Chasideica, thy favourites, Psal. 52. 9 79. 2. 132. 9 145. 10. and in the singular Chasideca thy favourite, Deut. 33. 8. Psal. 16. 10. 89. 19 or of the third person in the singular Chasido, his favourite, or Chasidso, 
d So the 72. and the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sanctum s●…um  Psal. 4. 3. and in the plural Chasidain, his favourites. Psal. 31. 24. 85. 9 97. 10. 116. 15. 149. 9 that is, as not only Tremellius and junius, but also Vatablus interpret it, quos benignitate prosequitur, those whom God doth specially favour, those who have found grace with God; which commonly are translated Saints, and so are all the faithful usually called, even in the New Testament 
e Rom. 1. 7. 8. 27. 12. 13. 15. 25. 31. 10. 2. 15 1 Cor. 6. 1. 14. 33, etc.  as the translation of the Hebrew chasidim: sanctity not being the cause of God's favour, which is eternal, but the proper badge and cognizance of those, who are the favourites of God, by which they are known.  
And further out of the same place, Eph. 1. 6. where it is said that by 
The grace of Christ, that is, thegracious favour of God in Christ.  this grace he hath made us gracious in his beloved it is plainly proved, that by it is meant the gracious favour of God towards us in Christ, in which respect it is also called the grace of our Lord jesus Christ. Act. 15. 11. So Rom. 16. 20. 1 Cor. 16. 23. 2 Cor. 13. 14. Gal. 1. 6. 6. 18. Phi. 4. 23. 1 Thess. 5. 28. 2 Thess. 3. 18. Philem. 25. Apoc. 22. 21. and to the same effect it is called the love of Christ, Rom. 8. 35. that is, as it is expressed vers. 39 the love of God which is in Christ. Which places cannot without absurdity be understood of that grace of God, or of that love of God, which is in us, that is to say of our love of God. 
Arg. 3 by the gracious favour of God we are elected, called, etc.   
§. IU. Thirdly, by what grace of God we are elected, called, redeemed, reconciled, adopted, saved, by the same we are justified.  
But by the gracious favour of God, by which he hath graciously accepted of us in his beloved, and not by any thing in us, we were elected according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his will to the praise of the glory of his grace, Eph. 1. 5, 6 for which cause our election unto life is called the election of grace, Rom. 11. 5. By grace we are effectually called, according to 
f Rom. 8. 28.  his purpose. For God hath called us with an holy calling, not according to our works, but according to his own purpose of grace, which (grace) was given us in Christ jesus, before all secular times, but is now made manifest by the appearing of our Saviour, 2 Tim. 1. 9 By his gracious favour in Christ, God hath redeemed us, reconciled us unto himself adopted us, and not by our charity, or any thing in us. And finally, by his gracious favour we are saved through faith, and not of works or of any grace or righteousness iuherent in us, that he might show the exceeding riches of his grace, in his kindness towards us through jesus Christ, Eph. 2. 7, 8. Therefore by the gracious favour of God in Christ, and not by any grace inherent in us, the Lord doth justify us: and therefore the sacred fathers of Trent must take home to themselves (according to the censure of the Apostle, Gal. 1. 8. 9) that Anathema, which they denounce against those, who say, that the grace whereby we are justified is only the grations favour of God in Christ.  
§. V. Against the proposition if it be objected, that the grace of 
Object. 1 that the grace of election is eternal.  election is eternal, but the benefit of vocation and the rest is temporal, and therefore not the same: I answer, that although the benefit of vocation and of the rest be given us in time yet the grace, by which we are called, justified, and saved, is eternal, 2 Tim. 1. 9 And therefore Bellarmine's distinction of grace 
g De gratia at lib, arbitr. lib. 1. cap. 2.  into eternal, by which we were elected; and temporary, by which we are called, and justified, is idle and to no purpose.  
§. VI If again it be objected, that by what grace we are sanctified, 
Obiect. 2. of the grace of sanctification.  by the same we are justified: by inherent grace we are sanctified, therefore by inherent grace we are justified: I answer by distinction of the phrase by grace: for if thereby be meant the efficient cause, than I confess the proposition, to wit, that by what grace we are sanctified, we are also justified. For the same gracious favour of God is the efficient cause as well of our sanctification, as of our justification; and I deny the assumption. But if by that phrase be meant the essential c●…use, that is, the matter or the form of our sanctification: then I confess the assumption, and deny the proposition: For by the inherent graces (wherein our habitual sanctification consisteth) we are sanctified: but we are justified not by any grace inherent, but only by the righteousness of Christ: as I have showed before, and hereafter shall fully prove in its due place. For we are justified by the grace, that is, the gracious favour of God in Christ, 
h Rom. 3. 24.  gratis in respect of us, that is, without any cause or desert in us, through the redemption which is in Christ, without the works of the Law, that is, without respect of any obedience performed by us, or righteousness inherent in us, that is prescribed in the Law, which is the perfect rule of all inherent righteousness.  
§. VII. If in the third place it be objected, that faith is a grace inherent 
Object. 3. from faith.  but we are justified by faith. Or thus, faith doth justify, faith is a grace inherent, therefore some grace inherent doth justify. I answer again, by distinction, that faith doth not justify, as it is a grace or quality inherent, or as it is a part of our inherent righteousness; but relatively, as it is the instrument, as hath been said before, to receive Christ who is our righteousness: neither doth faith properly, but the object thereof, which it apprehendeth, justify. As it is the alms properly, which releeveth the poor man, not the hand which receiveth it. For when we say that a man is justified by faith without works, or by faith alone, our meaning is, that we are justified by the righteousness of Christ alone, which is apprehended by faith only, without respect of any righteousness inherent in us, or obedieuce performed by us.  
§. VIII. Fourthly, the justifying and saving grace is expressed 
Gratia gratum facien●… expresssed by other terms which signific favour.  many times by other words of like signification to the gracious favour of God, which cannot be drawn to signify our charity, or any grace inherent in us. As appeareth both by such synonyma, as are joined with it in the same places, as grace and love, 2 Cor. 13. 14. Grace and mercy, 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 john 3. and also by parallelling other places, as where it is said, Tit. 2. 11. When the grace of God appeared, the same is expressed thus, chap. 3. 4. When the kindness of God and his love towards man appeared. And where in some places 
i Rom. 3. 24. Eph. 2. 8. Tic. 3. 7. 2 Tim. 1. 9 Tit. 3. 4. 5. 7.  it is said, that we are justified or saved by his grace, or according to his grace: in others it is said, according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his good will and pleasure, Eph. 1. 5. 9 Phil. 2. 13. according to his mercy, Tit. 3. in which place these four words are used as Synonyma, signifying the same thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kindness or bounty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love of mankind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace This grace of God is notably expressed, Eph. 2. 4. 5. 7. 8. by diverse words of the like signification. God, who is rich in mercy, for his great love wherewith he loved us, hath when we were dead in our sins quickened us together with Christ (by grace you are saved) that in the ages to come he might show the exceeding riches of his grace in his kindness towards us through jesus Christ: for by grace ye are saved through faith, etc. here is the riches of his mercy, the exceeding riches of his grace, his greatlove wherewith he loved us, his bounty towards us in Christ, and all to set forth his saving grace. So in the Old Testament, mercy and grace are used as words of the like signification. Exo. 33. 19 I will be gracious to whom I will be gracious, and I will show mercy to whom I will show mercy; which text the Apostle rendereth thus, Rom. 9 15. I will have mercy on whom I will have mercy, and I will have compassion of whom I will have compassion. Exod. 34. 6. where the Lord proclaiming his goodness or bounty before Moses as he had promised chap. 33. 19 expresseth it in these terms. The Lord, the Lord God, merciful, and gracious, slow to anger, abundant in chesed ve emeth, in bounty and truth (which in the New Testament are translated grace and 
k john 1. 14. 17  truth) keeping mercy for thousands, forgiving iniquity, etc. So Psal. 86. 15. Thou O Lord art a God full of compassion and gracious, long suffering and plenteous in mercy and truth. Likewise Psal. 130. 8. 2 King. 13. 3. So also Psal. 145. 8, 9 the Lord is gracious and full of compassion, slow to anger, and of great mercy, the Lord is good to all, and his mercies are over all his works. And in like manner, Nehem. 9 17. thou art a God of condonations, that is ready to pardon, 
So Jon. 4. 2.  gracious and merciful, sl●…w to anger, and of great bounty.  
§. IX. Fifthly, if justifying grace were inherent, there would be no 
The fifth argument because it is opposed t●… works.  such opposition, as the Apostle maketh in the question of justification, between grace and works; as that if we be justified by the one, we cannot be justified by the other: but they might as well stand together, as the first justification of the Papists, which is habitual, consisting in the habits of grace infused, with the second which is actual consisting in works, or rather the one would infer the other: because we cannot be justified by the one, (I speak of adulti) without the other: for if we be justified by inherent righteousness, that righteousness must be total and perfect, and therefore both habitual, and actual, and both must concur unto justification: for neither without the other is perfect. Object. Yea, but the Apostle, when he saith, that faith doth justify without works, he speaketh of the first ju●…ification, unto which works do not concur: and when he opposeth grace to works; he meaneth the works of the Law, done before faith, without grace, by the power of nature. Answ. This is all that the Papists have to excuse themselves, that they do not openly contradict the Apostle, who so often and so peremptorily concludeth, that we are justified by grace and not by works, by faith without the works of the Law. But it is evident, that by the works of the Law is meant, all that obedience and righteousness, that is prescribed in the Law, which is the perfect rule of all inherent righteousness. And therefore, when the works of the Law are rejected, all inherent righteousness is excluded from justification. It is also manifest, that the holy Ghost speaketh generally 
l Psal. 143 2. Rom. 3. 28. Gal. 2. 16.  of all men, whether in the state of nature, or in the state of grace; and of all works, whether going before, or following after faith; insomuch that the works which we have done in righteousness, Tit: 3. 5. are excluded; yea the works of faithful Abraham are denied to have justified him before God. And therefore those who have both faith and works are justified by faith without works. But these objectiots I shall fully satisfy in their due 
m Lib. 7. Arg 6 because charity is not the justifying grace.  place.  
§. X. Sixthly, whereas the Papists say, that justifying grace is the same with charity, I argue thus:  
Charity is the fulfilling of the Law in our own persons:  
But we are not justified by our fulfilling of the Law in our own persons, Gal. 2. 16. 3. 10, 11.  
Therefore we are not justified by our charity, and consequently not by grace inherent.  
§. XI. Seventhly, that the Apostle by grace in the articles of justification 
Arg. 7. plain testimonies where grace signifieth grace  and salvation understood the gracious favour of God in Christ and not inherent grace, appeareth both by his ascension, Rom. 5. 20. that where sin abounded, God's grace did much more abound; and by his question, Rom. 6. 1. shall we continue in sin, that grace may abound? for it were a strange conceit, that where sin aboundeth, inherent righteousness should abound so much the more. And to these we may add those places which speak of going to the throne of grace that we may obtain mercy and find grace, Heb. 4. 16. of the exceeding riches of his grace in his kindness towards us through jesus Christ, for by grace we are saved, Eph. 2. 7. 8. of the grace of God, and the gift of grace distinguished one from the other, Rom. 5. 15. of those that believe by the grace of God, Act. 18. 27. of commending men to the grace of God, Act. 14. 26. 15. 40. of the word of his grace, Act. 14. 3. 20. 32. of the Gospel of his grace, Act. 20. 24. of the grace of our Lord jesus Christ, who being rich became poor for us, 2 Cor. 8. 9 of our predestination to the praise of the glory of his grace Eph. 1. 5, 6. of the election of grace, Rom. 11. 5. of the appearing of the grace of God which bringeth salvation, Tit. 2. 11. of Christ his tasting of death for us by the grace of God, Heb. 2. 9 of the reward not imputed of grace to him that worketh, Rom. 4. 4. of turning the grace of God into wantonness, jud. 4. etc.  
§. XII. Lastly, so clear is this truth, which we deliver according 
Arg. 8. the confession of Papists.  to the scriptures concerning justifying grace, that Albertus Pighius, 
n De lib. arbitr.  a famous divine among the Papists doth confess, that what the Schoolmen teach concerning justifying grace, that it is a quality in our souls infused of God, and there remaining after the manner of an habit; and that it is the same in substance with the habit of charity, etc. are mere devises of men, having no warrant in the Scriptures. Thomas Aquinas also writing on Tit. 2. 11. it is to be known, saith he, that grace signifieth mercy— and mercy always was in God: yet, in respect of men, in times past it lay hid— but when Christ the Son of God appeared grace appeared— and it may be said that in the Nativity of Christ grace appeared two ways: the former, because by the greatest grace of God he was given unto us— and upon this grace in the second place followed the instruction of mankind— whereupon he saith, teachingus, etc. Whereunto we may add, that those few places, which Bellarmine allegeth for inherent grace, are by some of their own writers understood of the gracious favour of God, as we shall show in the particulars which now we are to examine.   

CHAP. III. Bellarmine's allegation for grace inherent out of Rom. 3. 24. proved to make against himself.  
§. I.  
But before I propound them, I am to advertise the Reader, 
The calumniation of the Papists, that we deny inherent graces, and in herent justice.  that we do not deny, that there are diverse graces of sanctification, and those also necessary to salvation, as faith, hope, charity, the fear of God, etc. inherent in the souls of the faithful, as divine qualities, residing there per modum habitus. So that Bellarmine in his book 
a Lib. 1. cap. 3. & ●….  de gratia & lib. arbitr. might well have spared his labour, whereby he endeavoreth to prove such grace or graces to be inherent in the soul; which never any of us denied. But we deny that gratia gratum faciens, or justifying grace is inherent in us. This therefore Bellarmine laboureth to prove, lib. 2. the justif. cap. 3. 
b §. Alterum. His allegation of Rom. 3. 24.  unto which in the other place he doth refer us: alleging Rom. 3. 24. Being justified freely by his grace through the redemption which is in Christ jesus, etc. Answ. It cannot be denied, but that the popish cause, in this particular, is very desperate, when for the defence thereof they are able to allege one only place, where grace is mentioned; and that such a one, as is a most pregnant testimony to prove free justification by faith only, without respect of any righteousness or grace inherent in us. 
The place Rome 3. 24 maketh wholly against the Papists.   
§. II. And this is proved, first, by the context, or coherence of these words, with those which go before. For thus the Apostle reasoneth:  
Those that be in themselves sinners, and by their sin obnoxious to the judgement of God, are not justified by righteousness inherent, all which is prescribed in the Law; but of necessity must be justified by a righteousness, which without the Law is revealed in the Gospel, even the righteousness of God, that is, of Christ, who is God, apprehended by faith.  
But all men, without exception, both jews and Gentiles are in themselves sinners, and by their sin obnoxious to the judgement of God.  
Therefore, seeing all have sinned, and are fallen short of the glory of God, that is, excluded from eternal glory, they are not justified by righteousness inherent which is prescribed in the Law; but they are justified by a righteousness, which without the Law is revealed in the Gospel, to wit, the righteousness of God, that is, of Christ, who is God, apprehended by faith. And that is it which is said in this text, that those who have sinned, and are fallen short of God's glory, and from their title to heaven, are justified, that is, acquitted from their sins, and entitled unto the Kingdom of heaven, freely, without respect of any grace or righteousness in themselves, by the mere gracious favour of God, when they had deserved the contrary, through the redemption that is in Christ jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, etc.  
To the same purpose the Apostle disputeth, Gal. 3. as hereafter we shall hear.  
§ III. Secondly, it is proved by the words of the text alleged: the 
Secondly, it is proved by the words o●… th●… text.  first whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being justified. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I have proved heretofore, doth never in all the Scriptures signify to make righteous by infusion of righteousness, and therefore here it is not meant, that we are justified by grace infused. Neither doth justification import a real or positive change in the subject, but relative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as hath been showed. And we must remember, that as it is called, so it is justificatio impii 
c Rom. 4. 5. , the justification of a sinner; not only because before justification men are sinners, but also because being justified, they still remain sinners in themselves, though in Christ 
d 2 Cor. 5. 21.  they are made righteous. And we are to conceive of justification as a continued act of God from our vocation 
e Rom. 8. 30.  to our glorification, whereby he doth accept of a believing sinner, as righteous in Christ, not only at his first conversion, but also afterwards, whiles he believeth in Christ: though still in himself he be a sinner. And to that end doth our Saviour make continual intercession for us, that the merit of his obedience may be●… continually imputed unto us.  
As for the Papists, they being in their own conceit justified, as they all are after they have been either baptised in their infancy, or absolved when they come to years; they are no sinners, neither is there any thing in them 
f Concil. Trid. s●…ss. 5. the pec●…at. orig. In renatis nihil odit Deus.  which God hateth, or which may properly be called sin. But justification being of sinners, and they being no sinners, but ●…aying they have no sin, and avouching, that he only is a just man in whom there is no sin; hereby it appeareth, that neither are they justified, neither is there any 
h 1 joh. 1. 8. The second word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely.  truth in them.  
§ IV. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an exclusive particle, excluding the false causes of justification, and signifying, that we are justified without any desert or worthiness in ourselves, without works, without respect of any righteousness inherent in us: which directly overthroweth the assertion of the Papists, for proof whereof this place was alleged.  
§ V. The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his grace: that is, by the gracious 
The third, word, by his grace.  favour of God in Christ, which is out of us in him, as hath been proved, that is, by his love of us, and not by our love of him. Neither is there any show of reason, why it should in this place, above all others signify as it never doth, an habit of justifying grace inherent in us: especially, if that be true, which hereafter I shall plainly demonstrate, that we are not justified by that which is inherent. And thus Saint Ambrose expoundeth these words, gratia Dei gratis; justificati sunt gratis, quia nihil operantes, neque vicem reddentes, sola fide justificati sunt, dono Dei: they are justified freely, because neither working (before their justification) nor rendering any recompense (after their justification) they are by faith only justified by the grace, that is, (as he expoundeth it) the gift of God. And on those words by the redemption, which is in Christ jesus; he testifieth 
k Gratiam D●…i in C●…isto essè testatur Apostolus.  (saith he) that the grace of God is in Christ, (but not in us) because by the will of God we were redeemed by Christ. Pererius likewise a learned jesuit, The name of Grace, saith he, 
l Perer▪ in Rom. 3. Disput. 15.  when it is here said, justified freely by his grace, though it may signify, that supernatural and divine quality infused into the soul of man, and inherent therein: yet rather it seemeth in this place to signify gratuitam Dei b●…nitatem & benignitatem erga hominem, the free or gracious goodness and bounty of God towards man. Grace therefore doth not signify, either the matter, or the form, but the efficient cause of our justification.  
§. VI The fourth word is, through the redemption that is in Christ jesus, 
The fourth word, through the redemption that is in Christ.  whereby is meant Christ's whole satisfaction made to the Law, both in respect of the precept, and of the penalty; by which, being as the Papists themselves confess, imputed unto us, we are redeemed and justified, as being the matter and merit of justification.  
§. VII. The fifth word is by faith, whereby is noted the instrument, 
The fifth word, by saith.  by which we apprehend and receive that satisfaction or righteousness of Christ, by which we are justified; which is indeed out of us in him, but imputed to those that believe. The righteousness therefore, by which we are justified, is the righteousness of faith, that is, the righteousness of God, or of Christ apprehended by faith.  
§. VIII. The sixth and last is the end, why God did give his Son 
The sixth is, the end.  to be a propitiation for our sins; to show forth his righteousness for the remission of sins, and that he might be just, and the justifier of him, which believeth in jesus. For in the work of our redemption and justification God's justice is declared to be such, that he forgiveth no sins, but those only, for which his justice is satisfied by Christ: neither doth he justify any, but those, whom by communication of Christ's righteousness unto them, he maketh just. But how should the satisfaction of Christ, that is, his obedience and sufferings being transient, and so long ago performed, be communicated unto us for our justification, otherwise but by imputation? And if we be justified by imputation of Christ's righteousness, than not by inherent grace, or infused righteousness.   

CAP. IU. Bellarmine's dispute out of Rom. 3. 24. refuted.  
§. I.  
NOw let us see what Bellarmine inferreth upon this 
Bellarmine's dispute out of Rom. 3. 24. De Iusti●…. lib. 2. cap. §. Alterum.  place. Here (saith he) all the causes almost of justification are set forth together. The efficient cause is noted in the word gratis, freely, importing the liberality of God: the formal cause, in the word Grace: the meritorious cause, in the word redemption: the disposing cause, in the word faith: all of them almost depraved or misapplyed by Bellarmine. For neither is the true efficient cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which he calleth, vocabulo nimis diluto, God's liberality) signified by the word gratis; but the false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or meritorious cause is by this word excluded, and the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which is the merit of Christ, included in the word redemption. As if he had said, we are justified grat●…s in respect of us, that is, without any cause or desert in us, without any worthiness of ours: but not gratis in respect of Christ, by whose precious death and merits we are justified. Neither by Grace is meant justice given and infused of God, which, he saith, is the formal cause of justification: but the grace of God, as I have showed, signifieth the gracious favour of God; which is not the formal cause of justification, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficient or moving cause. Neither is redemption, passively understood, the meritorious cause of our justification: for that, as well as reconciliation or justification itself, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fruit and effect of Christ his death and obedience: which, as they are the matter and meritorious cause of our justification, so also the price and merit of our redemption. How then are we said to be justified through the redemption that is in Christ jesus? either by a metonymy of the effect for the cause, redemption being put for Christ's satisfaction, or paying of a price of ransom for us, by which we were redeemed: or else we are said to be justified by his redemption, as we may be said to be justified by remission of sins. For by Christ we have redemption, that is, remission of sins, Col. 1. 7. Ephes. 1. 14. and so Occumenius expoundeth these words by the redemption, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But how is he justified? by the forgiveness of sins which we obtain in Christ jesu. Neither is faith the disposing cause, as he saith, (for then a man might have a true, lively, justifying faith, and not be actually justified, which is contrary to the Scriptures, Act. 13. 39 joh. 5. 24. 6. 47. but the instrumental cause: which is therefore said to justify, because the object, which it receiveth, doth justify: in which sense the same benefits which we receive from Christ, are ascribed to faith. Now the object of faith being the righteousness of Christ, which is out of us in him; it is evident, that when we are said to be justified by faith, it is meant, that we are not justified by righteousness inherent, but by that righteousness which faith doth apprehend.  
apprehend. II. Yea, but Bellarmine will prove by diverse arguments, that 
Bellarmine's proof that grace Rom. 3. 24. doth not signify the favour of God. First, from the word gratis.  Grace in this place doth not signify the gracious favour of God: first, because the favour of God was sufficiently signified by the word gratis. For he that justifieth freely doth it out of good will and liberality: therefore that addition, by grace, doth not signify the favour itself, but some thing else, that is to say, the effect of that favour. I answer, that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Chinnam, is a particle exclusive of any cause, price, worth or desert in us, which may be showed by many examples. Where it signifieth, first, without cause or desert: As where it is said, they hated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without any cause in me or desert of mine, joh. 15. 25. ex Psalm. 35. 19 and vers. 7. where Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalm. 69. 4. So Ezech. 14. 23. 1 Sam. 19 5. 25. 31. 1 King. 2. 32. Psalm. 109. 3. 119. 161. Lam. 3. 52. Secondly, freely, without paying any price, as Exod. 21. 11. Numb. 11. 5. 2 Sam. 24. 24. Esai. 52. 3. 5. Mat. 10. 8. Apoc. 21. 6. 22. 17. So that this exclusive particle was inserted, not to set down the true cause of justification, but to exclude the false: that we are justified freely without any cause in us, or desert of ours, or price paid by us, merely by the grace of God, through the redemption which is in jesus Christ. And thus is the word expounded by all Writers almost, both Old and New, and those as well Papists as Protestants. 
a In Rom. 3.  Ambrose, as you heard, gratis, saith he, quia nihil operantes, nec vicem reddentes sola fide justificati sunt dono Dei: freely, because working nothing, nor making any recompense, they are justified through faith alone, by the gift of God. 
b De verbis Apostoli. Serm. 15.  Augustin, Prorsus gratis das, gratis salvas, qui nihil invenis unde salves, & multum invenis unde damns: Altogether freely thou givest, and freely thou savest, because thou findest nothing for which thou shouldest save, and thou findest much for which thou mayst condemn. 
c In Rom. 3.  Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely, that is, without any good deeds of thine thou art saved: and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again, as bringing nothing else but faith, and after, because all have sinned, therefore all that believe in Christ are justified freely, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bringing only faith to their justification. Hugo Cardinalis; glossa interlin. gratis, i. sine meritis. So Thomas Aguinas, and other Popish Writers; yea, 
f Justificari gratis, est justificari sine merito, sine operibus. De justif. lib. 1. cap. 21. His second reason from the preposition per.  Bellarmine himself, to be justified freely is to be justified without merit, without works. This particle therefore showeth not by, or for what we are justified: but by or for what we are not justified.  
§ III. His second reason: because the preposition per, when it is said, per gratiam, being not a note, as he saith, of the efficient cause, is not rightly applied to the favour or good will of God, which is the efficient cause, but either to the formal cause, or to the meritorious cause, or to the instrument. For we could not well say, that God doth justify us per favorem aut per suam benevolentiam, by his favour or by his good will: but we say well by grace inherent (though not very well by his grace inherent, for that which is inherent is ours, though from him) by the merit of his son, by faith, by the sacraments.  
First, I answer, that the preposition is not in the original text, where the Apostle doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as noting in Bellarmine's conceit the formal cause, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as noting the antecedent or moving cause, which is principium actionis, as is usual in the like actions, which (the efficients working per se) are done naturâ, arte, consilio or voluntate, etc. in which we do not say, per naturam, per artem, etc. And therefore this objection is very frivolous. Secondly, I answer, that per in Latin, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, are very often applied to the efficient cause: whereof, even in the New Testament, there are, as I suppose, more examples than there be leaves: whereof some are attributed to God, as Rom. 11. 36. Gal. 1. 1. Heb. 7. 21. to the Son, joh. 1. 3. Col. 1. 16. Heb. 1. 6, etc. to the holy Ghost, Rom. 5. 5. 1 Cor. 12. 8, 9 And to omit other examples, which are innumerable, to the attributes of God, which are the prime motive causes of all his actions: as by the will of God, 1 Cor. 1. 1. Eph. 1. 1. Col. 1. 1. Rom. 5. 32. 2 Cor. 8. 5. by the grace of jesus Christ we shall be saved, Act. 15. 11. who believed by Grace, Act. 18. 27. called by his grace, Galath. 1. 15. by the tender mercies of our God, Luk. 1. 78.  
Thirdly, to Bellarmine in this 
g De justif. l. 2. cap. 3.  place denying the preposition per to be rightly applied to the efficient cause, I oppose Bellarmine 
h C. 12. §. Respondeo illud: Particulam a. per significare causam efficientem perspicuum est. His third reason not proving the point.  in the twelfth chapter of the same book, affirming, that the particle per doth signify the cause efficient, as Pro. 8. per me Reges regnant, etc.  
His third argument. The good will of God cannot be in vain, but always performeth and worketh that good, which he willeth to any. For whatsoever he willeth that he doth, Psal. 115. 3, etc. Answ. All this is true in respect of his will decreeing any thing, which is absolute, 
i Esa. 46. 10.  and is called voluntas beneplaciti; but not in respect of his will prescribing or requiring any thing, which is conditional, and is called voluntas signi: of which will the Apostle speaketh in the place cited by Bellarmine, 1 Th. 4. 3. This is the will of God even your sanctification. Otherwise, by Bellarmine's argument all men should be holy, because, as he saith, God would have them truly just and holy. Therefore, saith he, if justifying grace be the favour and goodwill of God, and God doth not favour nor wish well in vain, but maketh us holy, and blameless, such as he would have us to be, than it followeth, that to be justified by grace, is not only to be reputed just, and not to be so, but to be truly just, holy, and blameless. Answ. This argument doth not prove the particular point, for which it is brought, namely, that by grace is meant grace inherent, and not the gracious favour of God. But if it were aught worth, it would serve to prove the main question: that although grace did signify the favour of God, when it is said, that we are justified by his grace: yet this place would prove, that we are also made just by grace inherent. For whom the Lord favoureth and wisheth well unto, his benevolence is not in vain to him: but to whom he willeth good he worketh it, making them truly just and holy, whom by his grace he justifieth. For he hath elected us that we might be holy, Eph. 1. 4. and this is his will, our ●…anctification. All this we freely confess, that whom God justifieth, he maketh just; first, by imputation, and truly and perfectly, as he justifieth: secondly, by infusion, as he sanctifieth. But the Papists must at length learn to distinguish betwixt justification and sanctification. For as we have said before, we are justified by grace, as it signifieth the gracious favour of God only: but we are sanctified not only by his gracious favour as the efficient, but also by his graces infused and inherent in us, as the matter. 
His fourth reason, from the attributes given to Grace.   
§. V. His fourth argument consisteth of six slender proofs put together, which are scarce worth the answering. That justifying grace, ●…aith he, is not only the favour of God, but a gift inherent in the soul, it may be understood by the diverse attributes and names thereof. As first, that it is called a gift, a gift which we receive, a gift given by Christ, a gift given by measure. Secondly, that it is compared to essence. Thirdly, that it is compared to light. 
The first be cause it is a gift   
To the first, I answer, that the gracious love and favour of God is said in the scriptures to be given, that is vouchsafed unto us, even the grace whereby we were elected and predestinated to the adoption of children, according to the good pleasure of his will, by which we are called, justified, and saved, 2 Tim. 1. 9 God hath saved and called us with an holy calling, not according to our works, but according to his own purpose and grace, which (grace) was 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  given us in Christ jesus before secular times, having thereby graciously accepted us in his beloved, Eph. 1. 6. Behold, saith 
1 joh. 3. 1.  Saint john, how great love the Father hath 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  given us, that we should be called the children of God, 1 joh. 3. 1. For to so many as received Christ, he gave 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  power to be the sons of God, even to them that believe in his name, joh. 1. 12.  
§. VI Yea, but it is such a gift as we do receive. Very like: for giving 
Secondly, a gift which we receive.  and receiving are relatives; and therefore what God giveth us we do receive, namely as he giveth it: but he doth not give all things by infusion, and therefore hereof it doth not follow, that what we receive in inherent, but that only, which he giveth by way of infusion. Now he hath vouchsafed us his grace, whereby he elected, redeemed, adopted, justified us, not by infusion, but by acceptation in Christ, which grace we receive by the hand of faith, and whom he hath graciously accepted in his beloved, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made partakers of that grace, which notwithstanding is in God, and not in them. But let us consider his proof, Rom. 5. 11. receiving the abundance of grace and of the gift os righteousness. Answ. By grace here is meant gracious favour, neither doth the Apostle here say the gift of grace, but the abundance of grace and of the gift of righteousness. For where these two are joined together, grace and gift, grace signifieth gracious favour: the gift of grace the fruit and effect of that favour, being some benefit bestowed, whether real or relative. The former is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God, the latter is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this is proved out of the 15. verse, where is mention both of the grace of God, and of the gift by grace: and that which is here called the abundance of grace, and vers. 15. the abounding grace, is elsewhere called the superabundant riches of his grace, Ephes. 2. 7. that is, of his gracious favour: which in the same Chapter to the Romans, vers. 20. is said to have superabounded, where sin did abound: which, without great absurdity, cannot be understood of grace inherent. Neither is the gift of grace, or of righteousness here mentioned, inherent: but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which came upon us to justification, is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilt, which came upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto condemnation; that is to say, the merit of Christ's obedience, opposed to the guilt of Adam's fall▪ as the whole context doth prove. But as we were made sinners by Adam's fall, the guilt thereof being imputed unto us: so we are made righteous by Christ's obedience, the merit thereof being imputed unto us.  
§. VII. Yea, but it is a gift given by Christ. It is very true, for in and by 
Thirdly, a gift given by Christ.  Christ all grace and favour is vouchsafed unto us: for in him he hath graciously accepted 
n Ephes. 1. 6.  us. And therefore, as it is called the grace of God, so in many places it is called the grace of Christ; not only because in and by him it is granted to us, but also, because he doth bestow it. But doth it hereof follow, that this grace is inherent? what spiritual favour or grace tending to salvation hath God vouchsafed unto us, otherwise than in and by Christ? In him he vouchsafed us grace 
o Ephes. 1. 3. 6.  in general, and in particular the grace of election: for in him we were chosen, Ephes. 1. 4. The grace of vocation, and salvation given us in Christ. 2 Tim. 1. 9 the grace of adoption, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by jesus Christ, Ephes. 1. 5. The grace of reconciliation in and by Christ, Rom. 5. 1. 11. 2 Cor. 5. 19 Col. 1. 20. The grace of redemption by Christ, Rom. 3. 24. Ephes. 1. 7. Col. 1. 14. The grace of justification by Christ, Rom. 5. 9 17, 18, 19 And how is this proved, which no man doubteth of, that grace is given by Christ? because it is said, joh. 1. 17. Gratia & veritas per jesum Christum facta est, grace and verity was made by I●…sus Christ, where, leaving his hold, that it is given; he urgeth, as if he had forgot himself, the phrase, facta est, is made; for, saith he, it is not well said that the favour and benevolence of God is made.  
§. VIII. Answ. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth 
Made by Christ.  not always signify was made, but many times is expressed by the Verb substantive fuit, or extitit, as Mark. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 11. 26. 26. 6. john 1. 6. sometimes by the Verb became, as joh. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word became flesh, so Mark. 1. 17. 1 Cor. 9 20. 13. 1. and sometimes by the Verb came, and that in the sense either of happening, Rom. 11. 25. 2 Tim. 3. 11. or of growing, Matth. 21. 19 1 Tim. 6. 4. or of being present, joh. 6▪ 21. 25. Act. 21. 17. 35. 27. 7. Now the sense of the word varying, it is to be fitted to the place, wherein it is used, but the sense, that grace and truth was made by Christ, fitteth not. But either we are to say, extitit, it was by Christ, as Valla and sometimes Beza translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or that it came by him, as our translation readeth, or that it was exhibited 
p Beza, pr●…stita est.  or given by Christ, as the law both moral (showing sin and denouncing the curse) opposed to grace, and also ceremonial (consisting of shadows and types) opposed to truth, was 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  given by Moses. And thus Bellarmine himself understood this place: for to prove, that grace was given by Christ, he alleged this text. But though grace and truth were given by Christ, doth it follow, that therefore grace doth signify grace inherent? or if it did, that, that inherent grace is justifying grace? Howbeit the true meaning of the word, is either according to the proper signification, which is most usual, especially when these two Chased and Emeth, grace and truth go together: or because grace and truth given by Christ are opposed to the Law given by Moses; by grace and truth we may understand the doctrine of grace and truth. For as the doctrine of grace, that is to say, the Gospel (which is the word of grace 
r Act. 20. 24 32.  and the Gospel of God's grace) especially, when it is opposed to the Law, is termed grace, Rom. 6. 14, 15. Gal. 5. 4. Ephes. 3. 2. 1 Pet. 5. 12. so also the doctrine of salvation by Christ, which is the word of truth, Ephes. 1. 13. 2 Tim. 2. 15. jam. 1. 18. the truth of the Gospel, Gal. 2. 5. 14. or the word of the truth of the Gospel, Col. 1. 5. is oftentimes called the truth, john 5. 33. and in many other places, as hereafter 
s Lib. 6. c. 6. §. 2.  shall be showed.  
showed. IX. Fourthly, he allegeth that this grace is given by measure from 
Fourthly, a gift g●…ven by measure from Christ.  Christ himself, Ephes. 4. 7. To every one of us grace is given according to the measure of the donation of Christ. But the favour of God, saith he, is not given by measure, nor by Christ. Answ. This place is not understood of justifying grace, which is the gracious favour of God in Christ, which is out of us in him; but of the several gifts of grace in us, which by a Metonymy are called graces, but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Oecumenius upon that place hath well observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to every one is given grace, that is, a gift of grace) whether they be the graces of sanctification, which are the proper fruits of saving grace, or those which by the Schoolmen are called gratiae gratis datae, of which the Apostle seemeth to speak in that place; as he explaineth himself in the verses following, vers. 8. 11, 12. In which sense the Apostle Peter useth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 4. 10. As every one hath received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift of grace, even so minister the same one to another, as good stewards of the manifold grace of God. Of these gifts of grace it is true, which Bellarmine saith, that they are given 
t Ephes. 4 8.  by Christ, and that they are given by measure. But will he from thence prove, that what grace is either given by Christ, or in measure, is not God's favour? I had thought, that the saving grace of God, according to his last allegation out of joh. 1. 17. had been given by Christ, and that it is from the Father, through the Son, by the Holy Ghost. And therefore as it is called the grace of 
u Tit. 2. 11.  God, who is the God of all grace, 1 Pet. 5. 10. so also the grace of our Lord jesus Christ 
* 2 Cor. 13. 14. , and the grace of the holy Spirit who is the Spirit of grace. Heb. 10. 29. And I had also thought, that the favour of God (though not that which justifieth) is in diverse degrees vouchsafed unto his creatures. God loveth and favoureth 
x Sap. 11. 24.  all his creatures, he is good to all, and his mercy's a●… over all his works, Psal. 145. 9 giving all things to all, Act. 17. 25. yet among the bodily creatures he respecteth and favoureth men chiefly, 1 Cor. 9 9 Psal. 8. 4. Mat. 6. 26. 30. Prov. 8. 31. for which cause 
x Tit. 3. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (love of mankind) is attributed to him. Among men he favoureth the faithful more than the rest, 1 Tim. 4. 10. who are therefore called the favourites of God, as I have showed before. Among them the Lord especially favoureth Ministers and Magistrates, Psal. 105. 15. who are also called the favourits of God, not only in respect of justifying grace (which is ●…quall in all to whom it is vouchsafed) but also in respect of their functions, and the gifts of grace bestowed on them for the good of others, De●…t. 33. 8. 2 Chron. 6. 41. Psal. 4 4. 132. 6. 16. To which purpose 〈◊〉 
z Aug. t. 9 in joan. Omnia dilig●… Deus quae feci●…: & inter ea magis diligit creatures ratione; & de illis eas amplius, qua sunt membra unlgenitum sui, & multo magis ipsum anigenit●…m suum. 5. Grace compared to essence.  saith well, God loveth all things which he hath made; and among them he loveth more the reasonable creatures; and among them he loveth more amply those, who are the members of his only begotten Son; and much more his only begotten himself, the son of his love. And generally, by how much the better any man is than others, it is an evidence, that he is so much graced and favoured of God: the grace and favour of God being the cause of their goodness, and consequently the greater favour of greater goodness.  
§. X. Fifthly, it is, saith he, compared to essence, which is given by creation, hence it is, that we are said to be created in Christ, Eph. 2. 10. and to be a new creature, Gal. 6. 15. But that, by which we are called creatures, is inward and inherent in us. Answ. That, whereby we are created anew according to the image of God in true holiness and righteousness, is the grace, not of justification (for we are created to good works, which in the same place are opposed to grace and are excluded from justification) 
●… Eph. 2. 8. 9  but of regeneration and sanctification, which we acknowledge to be inwardly wrought by the holy Spirit in those that are justified by the gracious favour of God through faith. But who would think, that the Papists were so blinded with malice, as either to persuade themselves, or to go about to persuade others, that we deny the graces of sanctification to be inherent, and affirm, that we are sanctified by such a righteousness or holiness, as is without us. 
6. Grace compared to light.   
§. XI. Finally, saith he, it is compared to light, 2 Cor. 6. 14. What followship hath light with darkness? Eph. 5. 8. Ye were sometimes darkness, but now you are light in the Lord. 1 joh. 2. 9 He that saith, that he is in the light, and hateth his brother, is in darkness. But light doth not make a body lucidum, unless it be inherent: neither doth it suffer darkness with it. How then 〈◊〉, a justified man be said not only to be ●…ucidus lightsome, but also light in the Lord, whereas before he was dark, if still the darkness of sin be inherent i●… him, and the light of grace abide without. Answ. We are called light in the abstract by a metonymy; either because we are in the light (which is not inherent in us, being either God, or the favour of God, which is the state of grace) or because of that light which is in us: which is the grace not of justification, but of regeneration; and is compared to light, both in respect of the inward illumination of the soul, and also of the external sanctification of the life shining forth to others, of which our Saviour speaketh, Mat. 5. 16. Let your light, viz. of your godly conversation, so shine before men, that they seeing your good works may glorify your Father that is in heaven. But where he saith, there can be no darkness in him that is light, it is as much as if he should say, that there can be no sin in him that is sanctified. But he should remember, that God alone is light in whom there is no darkness, 1 joh. 1. 5. and that in the best of us there is darkness, that is, the flesh, even a body of sin and of death, as well as light, that is, the Spirit, Gal. 5. 17. Rom. 7. 14, 17, 20, 23, 24, 25. and that he who saith, he hath no sin (which is the case of all justified, yea of all baptised, and of all absolved and absolute Papists) he is a jyar, and there is no truth in him. 1 joh. 1. 8. And this was his fourth argument containing six petite proofs.   

CHAP. V. His fifth argument from Rom. 5. 5. answered.  

De justif. l. 2. c. 3. § Preterea gratiam.  §. I.  

His fifth proof from Rom. 5. 5.  FOr having no more places where grace is named to prove justifying grace to be inherent, he flieth to Rom. 5. 5. wheres not grace but the love of God is mentioned. That grace, saith he, whereby the Apostle saith we are justified, is said also to be charity diffused in our hearts by the holy Ghost, which is given unto us. The words are, because the love of God, or God's love, is effused or poured forth, etc. But here now the question is, first, whether by the love of God in this place is meant the love, whereby God loveth us: or that love whereby we love God. And secondly, if that love of God whereby we love him should be meant, how is it proved, that that love of ours is God's justifying grace? For this latter, though we constantly deny it, Bellarmine goeth not about to prove, but taketh for granted, it being the main point in question, which cannot be proved out of this, or any other place. As touching the former, our Divines do hold, that by God's love in this place is meant that love, whereby God loveth us, and not that whereby we love God: The Papists hold the contrary, which Bellarmine endeavoreth to prove by the testimony of 
a De Spiritu & litera. c. 32.  Augustine and two weak proofs out of Rom. 8. 
August. testimony that here that love is meant, whereby we love God, opposed by many testimonies.   
§. II. The testimony of Augustine he urgeth very sophistically, as if we had no better proof to oppose to the testimony of Saint Augustine, than the authority of our own writers: or as if we might not differ from Augustine in expounding some place of Scriptures, unless we will prefer ourselves before him, when notwithstanding the Popish writers in expounding the Scriptures differ from Augustine, as oft as we. But to the Testimony of Augustine, who saith, that the love, which is said to be shed in our hearts, is not that love whereby God loveth us, but that whereby we love God; we oppose first, the authority of those Writers, who understand this place of the love of God, both actively wherewith he loveth us (which is the same with his saving grace) and also passively, whereby he is loved of us, (which is a notable fruit of his saving grace) or of either of them both indifferently: as Orig●…n, Sedulius, Haymo, Anselmus, Remigius, Bruno, Thomas Aquinas, Dominicus à Soto, Pererius Disput. 2. in Rom. 5. Cornelius à Lapide: Secondly, the authority of those, who understand this love to be that, wherewith God loveth us. As of 
b In locum.  Ambrose, who saith, we have the pledge of God's love in us by the holy Ghost given unto us— for that the promise is faithful, the holy Ghost given to the Apostles, and to us, doth prove, and doth confirm our hope, and that he might commend the love of God in us, that because it is impossible that those who are beloved should be deceived, he might make us secure concerning the promise, because both it is God who hath promised, and they are dear to him to whom he hath promised. Of 
c In locum.  chrysostom, who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Theophylact followeth, from that love which God sherved towards us. Of Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the love of God alone wherewith he loved us: of Hierom●… and likewise of Primatius, Quomodo nos Deus diligat ex hoc cognoscinous, how God doth love us hereby we know. To these, from among the Popish Writers we may add Cardinal 
d In locum: solidum spei fundamentum ex Dilectione Dei erga nos manifestat.  Cajetan, who saith, the Apostle manifesteth the solid foundation of hope from the love of God towards us: and again, 
e Vnde patet, quod primum f●…ndamentum spei explicat dilectionem Dei erga nos.  whereby it appeareth that he setteth forth the love of God towards us, as the chief foundation of hope. Cardinal Tolet, charitatem Dei appellat qua diligit nos Deus, he calleth it the love of God wherewith he loveth us. 
f ●…lucid. in. Rom. 5. 5.  Arias Montanus, that our hope is rooted in that love wherewith God hath loved us. B. 
g In locum. Reason's proving that God's love to us Is meant. First, from the words of the Text.  justitian, who expoundeth the words thus, because that divine charity wherewith God embraced us is shed into our hearts.  
§. III. Thirdly, we oppose evident reasons from the whole context, that is, not only from the words of the text itself, but also from those, which either go before, or follow after. For, first touching the words of the Text: By the holy Spirit is meant the Spirit of Adoption, as Bellarmine confesseth in his next proof, viz. that the Apostle speaking, Rom. 8. 15. de hoc ipso Spiritu, of this self same Spirit, saith, you have received the Spirit of Adoption; who is then said to shed abroad God's love in our hearts, when he doth persuade our souls of God's love towards us in Christ, testifying with our Spirits that we are the sons of God, 
h Rom. 8. 15, 16. Gal. 4. 6.  and making us to cry in our hearts Abba Father, with whom being the Spirit of promise, 
i Ephes. 1. 13, 14. 4. 30. 2 Cor. 1, 21. 5 5.  and the earnest of our inheritance, so many as believe are sealed unto the day of our ●…ull redemption. Thus by sealing unto our souls the assurance of God's love, he is said to shed abroad the love of God in our hearts: Secondly, that love of God which he sheddeth abroad in our hearts and sealeth unto us, as the ground whereupon our sound hope, which never maketh ashamed, is founded, is God's eternal and immutable love; from the assurance whereof sealed unto us by the Holy Ghost our assured hope doth flow. And therefore if we speak, as the Apostle here doth, of such a love of God, as is both the Object of our faith, and the ground of our hope: we must say with Saint 
k 1 joh. 4. 10.  john, herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. For that is it, whereby especially God hath commended this his love towards us, as it is here said, vers. 8. and as Saint john also saith in the same place, 1 joh. 4. 9 In this was manifested the love of God towards us, because God sent his only begotten Son into the world, that we might live through him. As for us, we love God, because he loved us first, 1 joh. 4. 19 For when we are by the holy Ghost shedding abroad the love of God in our hearts persuaded of God's love towards us in Christ; then, and never till then our hearts are inflamed to love God again, and our neighbour for God's sake. But why is this love of God said to be shed forth in our hearts? (for this some do urge.) I answer, either in respect of the knowledge and assurance thereof wrought in us by the holy Ghost, as I have said (for therefore the holy Ghost is given unto us, that we might know 
l 1 Cor. 2 1●….  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things freely given or vouchsafed unto us of God, among which the principal is his love:) or as those of the Church of Rome, who consent with us in this point, do speak; it is said to be effused, either as the cause is said to be effused by the effects, which are the gifts proceeding from God's love, the chief whereof is the Spirit, which is given unto us, even the Spirit of adoption, which as chrysostom saith upon this place, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest gift: or as the bounty of a Prince is shed abroad by his Almoner distributing the prince's goods: for even so the love and gracious bounty of God is shed abroad in our hearts by the Spirit of grace the dispenser of God's gifts unto us, 1 Cor. 12. 11.  
§. IV. In the words going before the Apostle setteth down the 
Secondly, out of the words precedent.  fruits of justification by faith; first, that being justified by faith we have peace with God through our Lord jesus Christ; secondly, by him we have through faith access into this grace wherein we stand, or as the Apostle speaketh, Ephes. 3. 12. by him we have boldness and access with confidence through faith in him; thirdly, joy in the holy Ghost, rejoicing in hope of the glory of God. And in these three the kingdom of grace consisteth, viz. in righteousness, peace, and joy in the holy Ghost, Rom. 14. 17. And this joy the Apostle amplifieth, because we glory and rejoice in hope of glory, not only when all things go with us according to our minds, but also in affliction and tribulation. Knowing that affliction being sanctified to them who have peace with God, worketh patience, and patience worketh probation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, as chrysostom very well expoundeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it maketh him approved who is tried: for by patient bearing of afflictions, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trials, a man is by experience found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a sound and upright Christian, as Saint james 
m jam. ●… 12.  saith, and when he is so found, he shall receive the Crown of life. And therefore hath cause to hope, as Saint Paul here saith, that probation worketh hope, and the hope of him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh not ashamed: whereas chose the hope of the hypocrite maketh him ashamed, but what is the ground of all this? how come we to have this peace, this confidence, this joy, this undaunted hope? Can we have it by the bare assent of faith without application or desire thereof, which is the only faith which the Papists acknowledge? Can we have it by our own charity, when we cannot know, as the Papists teach, that we have charity? Nothing less, but the ground and foundation of all our peace and comfort is this, because the spirit of God, teaching those that believe to apply the promises of the Gospel to themselves (which cannot be done without special faith) the love of God is shed forth into their hearts that is, by the Spirit of adoption sealing those that do believe, they are persuaded, & in some measure assured of the eternal love of God towards them in Christ, upon which do follow peace of conscience, access with confidence and joy in the holy Ghost. I conclude with chrysostom, 
n Chrys. in locum  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, the Apostle having said, that hope maketh not ashamed, he ascribeth all this not to our good works, but to the love of God; not that whereby we love him, for that is our chief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (good works) but that whereby he loveth us.  
§. V. Now let us come to the words which follow, which as Cornelius à 
Thirdly, from the words that follow.  Lapide confesseth, Valde favent, do very much favour our exposition: wherein the Apostle showeth, how this love of God, whereon our hope, etc. is grounded, is both manifested and assured unto us. It is manifested by this, verse 6. that when we were of no strength, yea dead in our sins, the Son of God died for us: for so saith the Apostle, Eph. 2. 4, 5. God who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in our sins, hath quickened us together with Christ, by whose grace we are saved: which wonderfully setteth forth the love of God towards us: for scarcely as it is vers. 7. for a righteous man will one dye. And greater love no man hath than this, that a man lay down his life for his friend, joh. 15. 13. But God (saith the Apostle vers. 8.) commendeth his love towards us (even that love mentioned verse 5.) in that, whiles we were yet sinners, and by our sins his enemies, Christ died for us. It is assured, by an argument from the 
●… Rom. 5, 9, 10.  less to the greater. For if when we were sinners we were redeemed and justified by the blood of Christ, much more being justified, we shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life. I conclude therefore, that notwithstanding the testimony of Augustine, (which as himself 
p Uid. diatrib. de Antiebristo part. 2 ad demonstr. 1.  confesseth deserveth no credit further than it is warranted by the authority of God's word, or sound reason) by the love of God in this place is meant Gods love towards us. I come to his two other arguments. 
His former proof out of Rom. 8. 15.   
§. VI The former, (which is a very weak one) is by paralleling that place with Rom. 8. 15. For, saith he, the same Apostle speaking of the same spirit given unto us, saith, You have received the Spirit of adoption of sons, by which we cry Abba Father. Now, saith he, we cry Abba Father by that charity, whereby we love God, not by that whereby he loveth us. Which reason, if it be reduced into a syllogism, will not conclude his assertion, but the erroneous opinion of Lombard 
q Lib. dist. 17.  the master of sentences, which Bellarmine 
r De grati●… &. lib. arb. l. 1. c. 8.  himself elsewhere confuteth, namely, that the charity whereby we love God, is the holy Ghost.  
That whereby we cry in our hearts Abba Father is the holy Ghost.  
By that charity wherewith we love God we cry in our hearts Abba Father:  
Therefore that Charity wherewith we love God is the holy Ghost.  
This conclusion Bellarmine knoweth to be false. Therefore either the proposition is false, or the assumption: for it is impossible, that a false conclusion should be inferred from true premises in a formal syllogism, as this is. But the proposition is the Apostles, both Rom. 8. 15. and Gal. 4. 6. therefore the assumption is false. Neither is charity that fruit of the holy Ghost, whereby the Spirit of adoption causeth us to cry Abba Father, but faith. For although by charity we may be declared or known to be the sons of God: yet we become the sons of God, not by charity, but by faith, joh. 1. 12. Gal. 3. 26. And consequently not by charity, but by faith wrought in us by the Spirit of adoption, testifying with our Spirits that we are the sons of God, the said spirit maketh us to cry in our hearts, Abba Father.  
§. VII. His second proof is out of Rom. 8. 10. where it is said, that 
His second proof out of Rom. 8. 10.  by justifying grace we do live. The body indeed is dead by reason of sin, Spiritus autem vivit propter justificationem, as the vulgar Latin readeth: but the Spirit liveth because of justification. But we cannot well be said to live by the external favour of God, seeing nothing is more inward than life. Answ. In this argument nothing is sound, for first it proveth not the point for which it is brought, viz. that by the love of God, Rom. 5. 5. is meant our love of God. Neither is it said, Rom. 8. 10. that we live by justifying grace, for neither is justifying grace mentioned, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justice; neither is it said, that we live by it, (though it be true that by justifying faith we live) but that the Spirit is life propter justificationem, for or by reason of righteousness. And further it is well said, that our Spirit liveth the spiritual and eternal life by the gracious favour of God, which is out of us in him, by which we are saved: as also for and by reason of the righteousness and merits of Christ, which also are out of us in him. Neither doth it follow, that because life is inward, that therefore it propter quod for which or by reason whereof we do live, should also be inward.  
§. VIII. But to let pass his impertinent allegation of this place, 
The true meaning of the place.  and to explain the true meaning thereof: which is to set down in this verse and that which followeth two privileges of those in whom Christ dwelleth by his Spirit, the one in respect of the soul, vers. 10. that howsoever by reason of sin the body is dead, that is, mortal or subject to death: yet the soul is life, that is, designed unto life, by reason of righteousness. The other, in respect of the body, vers. 11. that if Christ dwell in us by his Spirit; then he which raised up Christ from the dead, shall also by the same Spirit quicken, that is, raise up unto life eternal our mortal bodies. Now, as our body is dead, that is, subject to death by reason of Adam's sin, in whom, as the root, all sinned: so our soul is life, or entitled to life, by reason of Christ's righteousness; in whom, as our head, we satisfied the justice of God: The sin of the first Adam, and the righteousness of the second, being both communicated unto us by imputation. And this is all that Bellarmine hath alleged to prove that justifying grace is inherent: all which is as good as nothing.   

CAP. VI The use of the word Grace in the writings of the Fathers.  
§. I. HAving showed how the word grace is used in the 
The word grace used most frequently for the grace of sanctification, because that was oppugned by the Pelagians.  Scriptures, something is to be added concerning the use thereof in the writings of the Fathers, whose authority the Papists are wont to object against us. Howbeit as in the Scriptures, so also in the Fathers, there are two principal significations of the word Grace: the one, proper, signifying the gracious favour of God in Christ, by which they acknowledge us to be elected, called, justified and saved. The other, metonymical, signifying the gift of grace, and namely the grace of regeneration or sanctification, which in the Scriptures is called the Spirit, opposed to the flesh, and the new Man, or new creature, which is renewed, and as it were recreated according to the Image of God in true holiness and righteousness.  
Of this grace of sanctification there is more frequent mention in the Fathers, who wrote against the Pelagians than of the other. Because the Pelagians acknowledging the grace of God in forgiving sins, which is indeed the justifying and saving grace: they had not the like occasion to insist upon the declaration and proof thereof, as they had of the other, which the Pelagians denied.  
§. II. Of whose errors in this point there were four degrees. 
Four degrees of the error of the Pelagians.  For first, they acknowledge no other inward grace of God but bonum naturae, the possibility of nature and the power of freewill: which because it is freely given of God without any precedent merits of ours, they acknowledged to be God's grace. In the second place they acknowledged the grace, that is, the gracious favour of God in forgiving sins: but the inward virtue, avoid sins and to walk in obedience, they ascribed to the power of nature. Thirdly, for our direction and instruction, how and what sins to avoid, and how and what duties to perform; they acknowledged God's grace in teaching and instructing us by his word and by his law. Fourthly, they acknowledged, after a sort, the help of grace for the more easy performance of their duties; but they denied the necessity thereof, because without grace they being directed by the word, were able of themselves, though not so easily, to fulfil the Law.  
§. III. These three latter degrees are condemned by so many decrees of the Council of Milevis, among which this is one, 
a C. 3.  denouncing Anathema against such, as shall say, that the grace of God, whereby we are justified through our Lord jesus Christ, doth avail only to remission of sins, which are already committed, and not for a help that we may not commit them: unto which rightly understood we do subscribe, acknowledging, that by the same grace of God, by which we were elected, redeemed, called, reconciled, adopted, justified, we are also sanctified: For we profess that our blessed Saviour was given unto us of God, 
b 1 Cor. 1. 30.  not only to be our justification and redemption, but also to be our Sanctification. And we do acknowledge, that in the Covenant of grace 
c jer. 31. 33, 34.  the Lord hath not only promised remission of sins to those that believe in Christ; but he hath also sworn, 
d Luk. 1. 73, 74, 75.  that he will give us, being redeemed and having remission of sin, to worship him in holiness and righteousness before him all the days of our life. And therefore we do also willingly subscribe to those sentences of Augustine which Gratian hath transcribed into the third part of his decree. 
e De consecr. dist. 4 c. 141. Nemo. ex August. depeccat. merit. & remiss. l. 1. cap. 23.  No man taketh away sins but Christ alone, who is the Lamb of God taking away the sins of the world— Now he taketh them away both by forgiving those that are already committed (among which original sin is contained) and also by helping that they be not committed, and by bringing us unto life where they cannot be committed at all. And again, 
f De consecr. dist. 4. c. 45 Gratia. ex August.  the grace which by our Lord jesus Christ is given, is neither the knowledge of the divine Law, neither nature, nor remission of sins alone: but it self also causeth, that the Law be fulfilled, that nature be freed, that sin reign not. And this, I 
De gratia & lib. arb. ad Valentin. c. 14.  presume, is as much as can truly be alleged out of the Fathers: For seeing they do hold, as we shall hereafter show, justification by faith only; it cannot be imagined, that they held justification, properly understood, by inherent graces, unless we can imagine, that they thought there is no inherent grace but faith only.  
§. IU. But howsoever the Fathers may be excused, who opposing 
The use of the word grace in the Schoolmen and latter writers.  the errors of the Pelagians, which oppugned the sanctifying grace, did much insist upon the declaration, the proof, and the amplification thereof, oftener speaking of this gift of grace, which was oppugned, than of the gracious favour of God in forgiving of sins, which the Pelagians did confess: yet the backsliding posterity cannot be excused, and that in three respects. For first, they leave out altogether the proper signification of grace, which is most frequent in the holy Scriptures, as if there were no other grace to be acknowledged, but that which is inherent. Secondly, they take away that grace of remission, which the Pelagians did confess, and in the room thereof they have brought in an utter deletion or abolition of sin, caused by the infusion of grace. Thirdly, that grace which they would seem so much to magnify, is not much better acknowledged by them, than it was by the Pelagians. For first they do not acknowledge it to be a quickening and reviving grace to them that are dead: but an healing grace to the sick, and a helping grace to the weak. And by how much they extol the power of nature, and lessen the foulness of original sin: so much they extenuat the benefit of grace, and are as well as the Pelagians, worthily termed the enemies of God's grace: Secondly, there seemeth to be little or no difference between the Pelagians bonum Naturae, which they acknowledged to be God's grace, and that sufficient grace, which the Papists hold to be common to all. Thirdly, neither is there any great difference between them in respect of that grace whereby men are called. For the Pelagians acknowledged the great grace of God in revealing his will unto us, and in directing us what to do and what to believe; and withal confessed, that God doth work in us to will by revealing his will to us. And what do the Papists acknowldge more? but that God having called us by his word, and moved us to turn unto 
August. Epist. 105.  him, it is in the power of our freewill either to accept Gods effectual grace, or to refuse it. But this belongeth to another controversy.    

A TREATISE OF IV STIFICATION.  
THE FOURTH BOOK: Of the Matter of Justification.  

CAP. I. The state of the question concerning the matter of justification, it being the principal point in controversy.  
§. I. THE third Capital error of the Papists in the question 
The state of the Question.  of justification, is concerning that righteousness whereby we are justified: where, for prevention of Popish calumniations, I must desire the Reader to remember three things: First, that the controversy is not concerning our Sanctification, but concerning our justification: For we confess, that our habitual sanctification consisteth in our righteousness inherent; and actual, in our new obedience. Secondly, that the question is not of our justification before men, but before God. For we acknowledge, that we are justified, that is, declared and known to be just, not only by profession of the faith, but also by good works, as Saint 
a jam. ●…. 14. 24.  james teacheth. Thirdly, that we do not deny, that there is a righteousness in the faithful, as Bellarmine falsely chargeth us. For we profess, that there is no faithful or justified man, in whom there is not inherent righteousness, more or less, according to the measure of grace received. And further we profess, that this righteousness which we have from God, and is inherent in us, is graciously both accepted of him, and rewarded by him; but we deny, that any man is justified by it. This question therefore is concerning the matter of justification. For whereas justification, considered as an action of God is his making or constituting a man righteous, either by Christ's righteousness imputed (as we teach according to the Scriptures) or by righteousness infused as the Papists hold: It is therefore apparent, that as according to our Doctrine, the righteousness of Christ is the matter, and the imputation thereof the form of justification: so according to their doctrine, inherent righteousness should be the matter of justification, and the infusion of it, the form. But howsoever we differ in respect of logical terms in setting down the state of this controversy, because they against reason make inherent righteousness the form of justification: yet the true state of the controversy between them and us is this, whether we be justified before God by Christ's righteousness, which is out of us in him, imputed to us: or by that righteousness, which being infused of God is inherent in us: whether it be the righteousness of God, as the Apostle calleth it, that is, of Christ who is God, inherent in him; or a righteousness from God inherent in us: we hold the former; the Papists the latter. 
This, the principal point.   
§. II. Now this is the principal point of difference between them and us in this whole controversy, and that in two respects: First, because the righteousness of God whereby we are justified, is the principal matter contained or revealed in the Gospel, Rom. 1. 16, 17. For which cause we, who maintain justification by that righteousness of God which is taught in the Gospel, which the Pápists oppugn, are worthily called the professors of the Gospel, whereof the Papists are professed enemies. Secondly, because upon this all the other points of difference do depend. For if we were justified by righteousness inherent, than it would follow. First, that to justify were to make just by infusion of righteousness inherent. Secondly, that we are justified by the grace of God, or rather graces inherent in us. Thirdly, that the form of justification were infusion of righteousness. Fourthly, that faith doth justify as a part of inherent and habitual righteousness; and therefore also that it doth not justify alone. Fifthly, that works justify as our actual righteousness. But on the contrary, if we be justified by that righteousness, which is not inherent in us, but out of us in Christ: than it followeth, first, that to justify doth not signify making righteous by justice inherent. Secondly, that we are not justified by inherent grace, but by the gracious favour of God accepting us in Christ. Thirdly, that we are not justified by infusion, but by imputation of righteousness. Fourthly, that faith doth not justify as a part of inherent righteousness, but as the hand to receive Christ, who is our righteousness. Fifthly, that works do not justify as causes to work, but as fruits and signs to declare and manifest our justification. 
The other points prove this.   
§. III. And as the proof of this inferreth the rest: so the rest being proved, are so many proofs of this. For first, if to justify do never in the Scriptures signify to make righteous by infusion of righteousness, than we are not justified by inherent righteousness; neither is justification by inherent righteousness, that justification which the Scriptures teach. Secondly, if we be not justified by grace inherent then not by habitual or inherent righteousness, if by the gracious favour of God freely without respect of any cause of justification in us, than not by works or inherent righteousness. Thirdly, if by imputàtion of Christ's righteousness, than not by infusion of inherent justice. Fourthly, if by faith as it is the hand to receive Christ's righteousness, than not by righteousness inherent. Fifthly, if not by works as any cause, than not by inherent righteousness. But the two first I have fully and clearly proved already; the first in the second book; and the second, in the third. And the rest I shall by the grace of God demonstrate in their due place.  
§. IV. That, which hath already been said, both here, and 
b Lib. 1. c. 3. & 4. and lib. 2. & 3. This point to be proved, in the affirmative part, and in the negative, first jointly, and then severally.  heretofore, together with that which shall hereafter be produced to prove the other three points remaining to be proved, might be a sufficient demonstration of this point. But because the proof of this point, being the principal, doth prove all the rest, as I have showed; therefore I will not only bring a supply of diverse arguments, by disproving the popish assertion, and proving our own, but also answer the cavils and objections of the Papists. And first, I will prove our assertion and disprove theirs jointly and together: and then severally I will disprove their assertion, viz. that we are justified by righteousness inherent in ourselves; and prove ours, to wit, that we are justified by the righteousness of Christ, which is out of us in him.   

CHAP. II. That we are justified by Christ's righteousness, and not by that which is inherent in us, proved jointly by three arguments.  
§. I. FIrst therefore; That righteousness whereby we are justied 
Arg. 1. we are justified by God's righteousness, and not by ours.  is God's righteousness, and not ours; The righteousness of Christ, which is out of us in him, is God's righteousness, that which is inherent in us, is ours:  
Therefore we are justified by the righteousness of Christ, which is out of us in him, and not by that which is inherent in ourselves.  
The former part of the proposition is proved out of Rom. 1. 17. and 3. 21. Thus:  
The righteousness, which there is said to be revealed in the Gospel, is that righteousness, by which we are justified. This proposition is confessed of all.  
The righteousness of God is that righteousness, which is revealed in the Gospel. Rom. 1. 17. In the Gospel is revealed the 
Rom. 1. 17.  righteousness of God from faith to faith, as it is written, the just by faith shall live, Rom. 3. 21. The righteousness of God is without the Law manifested (viz. in the Gospel) even the righteousness of God, which is by faith of jesus Christ, unto all and upon all that believe:  
Therefore the righteousness of God is that righteousness by which we are justified.  
The whole proposition in both the parts is proved out of Rom. 10. 3. where it is not only signified, that we are justified by God's righteousness and not by our own; but there is also such an opposition made betwixt God's righteousness and ours in the point of justification; that whosoever seek to be justified by their own rig●…teousnesse, cannot be justified by the righteousness of God. Wherefore Paul, in the question of his own justification, renounceth his own righteousness, desiring to be found in Christ, not having his own righteousness, which is of the Law (as all inherent righteousness is) but that which is through the faith of Christ, the righteousness which is of God by faith, Phil. 3. 9  
§. 2. The assumption in respect of the former part, viz. that the righteousness 
The righteousness of Christ is God's righteousness. I●…r. 23 6.  of Christ is God's righteousness, is easily proved: first, because Christ is God, who as ●…eremy prophesied, should be called ●…ebovah our righteousness, ●…er. 23. 6. Now his righteousness is called God's righteousness, as hath been said▪ not because it is the righteousness of the Godhead; but because it is the righteousness of him that is God. For as the blood of Christ, by which we are redeemed, is God's blood, Act. 20 28. so the righteousness of Christ, by which we are justified, is the righteousness of God, and is so called, 2 Cor. 5. 21. Rom. 1. 17. 3. 21. 10. 3. and most plainly, 2 Pet. 1. 1. where it is called the righteousness of God 
2 Pet. 1. 1.  and our Saviour jesus Christ; which is an excellent testimony to prove the Deity of our Saviour, like to that, Ti●…. 2. ●… 3. for it is not said of God, & of our Saviour, as noting two persons 
a Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , but of God and our Saviour, as betokening one. Secondly, because it is that very righteousness of God whereof the Apostle speaketh in the places even 
b Rom. 1. 17. 3. 21. 10. 3. 2 Cor. 5 21. 2 ●…et. 1. 1.  now mentioned, where it is so called, neither because it is the essential righteousness of God, as I have showed before against Osiander; nor because it is a righteousness in us from God, for that is perfectly described in the Law, as this is not, Rom. 3. 21. and because that (as I shall show in the proof of the second part of the assumption) is not called Gods, but ours: but because it is the righteousness of that person who is God: which, that we should not think to be any thing in us, is called sometimes his blood, Rom. 5. 9 sometimes his obedien●…e 
c Rom. 5. 19 , that is, both his passive and active righteousness, by imputation whereof those that truly believe 
The Fathers by the righ●…eousnesse of God, und●…rstand Christ and his righteousness.  are made the righteousness of 
d 2 Cor. 5. 21.  God, not in themselves, but in Christ: even as he by imputation of our sins, was made sin for us.  
§. III. 3. Because diverse of the Fathers, to whose judgement some of the popish 
e Salmero. B. justinian.  Doctors subscribe, by the righteousness of God mentioned in the first, third, and tenth chapters to the Romans, understand Christ and his righteousness. Origen in Rom. 3. therefore this righteousness of God, quae est Christus, which is Christ, is manifested without the Law, and so in Rom. 10. 3. Ambrose in Rom. 10. 3. Not knowing the justice of God, that is (as he expoundeth) ignorantes ●…uncesse Christum; the jews being ignorant that this is the Christ, whom God had promised, said, another was to be expected, preferring their own righteousness, which they had by the Law, before him who is the righteousness of God by faith; justitia n. ipse est, for he himself is the righteousness: which words we find also in Sedulius in Rom. 10. 3. Anselmus in R●…. 10. 3. they are not subject Justiciae Dei, id est, Christo, to the righteousness of God, that is, to Christ. Remigius in Ro. 10. 3. Ignorantes Dei justitiam, non quo ipse justus est essentialiter, sed Christm, etc. They being ignoran●… of the justice of God, not that whereby he is just essentially, but Christ— they would not submit their necks justitiae Dei, id est, Christ●…, to the justice of God, that is, to Christ, and in Rom. 3. 21. possumus ipsam justitiam Dei Patris, id est, Filium intelligere, we may understand the very righteousness of God the Father, that is to say, the Son from whom and by whom we are justified— ipse Christus justitia nostra, Christ himself our righteousness hath testimony from the Law and the Prophets Some to the same purpose understand the righteousness of faith. Theophilact in Ro. ●… 10. 3. and Oecumenius likewise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith in Christ he calleth the righteousness of God. Anselmus in Roman. 1. 17. the righteousness of God is revealed in the Gospel, that is, the righteousness of faith, which was covered in the Law, for the righteousness of God is that, by which he freely justifieth a sinner (through faith without the works of the Law, Sedulius in Rom. 1. 17. the righteousness of God) because it was just, that as Abraham believing was justified by faith only, so all others imitating his faith should be saved. Augustine speaking of those words, Rom. 3. 21. (the righteousness of God is manifested) he did not say (saith he) 
f De Spiritu & litera, cap. 9  the righteousness of man, or the righteousness of our own will, but the righteousness of God; not whereby God himself is just, sed q●… induit hominem, but wherewith he endueth a man (which is a metaphor taken from garments) when he justifieth a sinner: where, if Augustine had by righteousness understood inherent, he should have been confuted out of the very place, which saith this righteousness is revealed without the Law which cannot be verified of inherent righteousness. And again, 
g Ibid. cap. 11.  this is the righteousness of God, quae testamento veteri velata, in 〈◊〉 revelata, which having been covered in the Old Testament (which cannot be said of righteousness inherent, for all that righteousness which is from God in us, whether it be habitual consisting in the habit of charity, or actual which is obedience, is exactly, prescribed in the Law, which is the perfect rule of all inherent righteousness) is discovered in the New: which is therefore called the righteousness of God, because by imparting it he maketh men righteous.  
§. IU. But most agreeable to the words and meaning of the Apostle 
The exposition of 〈◊〉, and the 〈◊〉 of Papist●….  is the exposition of Theodore●…, as it is related by Cardinal 
h in Rom. 1. 17.  Tolet, and 
i 〈◊〉 Rom. 1. Dispu●…. 7.  Pererius the jesuit. That by the righteousness of God is meant the righteousness of Christ, who is both God and man, which he performed for the redemption of Mankind▪ thereby fully satisfying the justice of God for us. I conclude with Pererius, and Cardinal Cajetan. The justice of God is a justice satisfactory to God for the sins of Mankind by the death (I add, and obedience) of Christ. And this is called the justice of God, the justice of faith, or the justice which is by fa●…th, Rom. 10. 6. Cajetan in Rom. 10. 3. The justice of God is a justice of satisfaction to God for mankind by the death of Christ: and in 2 Cor. 5. 21. the righteousness of God in Christ is the merit of Christ sufficient even to satisfy for us, and to justify us— which is called Gods 
k Quod de Deo, tum quia est Deo 〈◊〉, tum quia ●…st apud divinum tribunal vera ●…stitia, ad diff●…rentiam 〈◊〉 nostrarum, quia apud divinum tribun●…l s●…nt velut pannus menstrua●…ae, etc.  both because it is the righteousness of God personally, and also because before the tribunal of God it is true righteousness, differing from our righteousness, which before the judgement seat of God are as the cloth of a menstruous woman: when therefore the merit of Christ is communicated unto us, then are we made the righteousness of God in Christ, because we are made just not by our own righteousness, but by the righteousness of God communicated unto us in Christ: for we are made just before God, by the merit, by the satisfaction, by the reconciliation made by Christ: and again in Rom. 3. 24. The redemption wrought by Christ, is God's righteousness, not ours, because jesus Christ himself is true God.  
This righteousness of Christ, which is called the righteousness of God, by which we are justified; the Papists (even Bellarmine himself) sometimes confess to be a plenary satisfaction to God, and by him imputed to them that believe: and that this righteousness of Christ is the meritorious cause of our justification, and that by the merit of Christ's righteousness we are justified: and yet they cannot abide to hear, that it is the matter of justification: when as we by the matter of justification understand nothing, but that righteousness, which is imputed to justification. Now it is certain, that the righteousness of Christ, neither active nor passive, which were transient, nor the merit thereof, can otherwise be communicated to us, but by imputation. Even as the actual transgression of Adam, and the guilt thereof, were by imputation communicated to us. Neither could inherent righteousness be merited for us unto our sanctification, unless his righteousness itself and the merit thereof were first imputed to us unto justification: no more than the actual sin of Adam could have infected us with original corruption, if his sin and the guilt thereof had not first been imputed to us.  
§. V. The fecond part of the assumption was, that the righteousness 
The righteousness inherent is ours.  inherent in us, is our righteousness: which, one would think should need no proof. For though we receive it from God, as we do all other good things which we have, yet it, as well as all other good things, even our daily bread, which we have received from God, is to be called 
l Matth. 6. 11.  ours. All good things which we have, are God's gifts, and yet they are not called his, but ours. As our bodies, our souls, our life, our liberty, our learning, our wisdom, our charity, our temperance, our piety, etc. and so our righteousness. The Papists, and some others do teach, that, that righteousness is called God's righteousness, which we shall have from God▪ and that ours, which we have from ourselves, and by the strength of nature: whereto I answer, first, there can be no righteousness, which is not the gift of God, from 
m Jam. 1. 17.  whom all gifts do come. Neither is it credible, that the jews, who were instructed in God's word, should ever look to be justified by a righteousness not received from God. The Pharisee himself, who trusted unto his own righteousness, and thought, as the Apostle speaketh of the jews, 
n Rom. 10. 3.  to be justified by his own righteousness, acknowledged it to be the gift of God, and therefore thanked him for it. And hereunto Bellarmine 
o De 〈◊〉 l. ●… c. 8  elsewhere acordeth, endeavouring by the example of the Pharisee (who trusted in himself, as being righteous) to prove that men are not justified by special faith, or by affiance in Gods special mercy. And lest any should object, that he trusted to a righteousness which he had of himself, he addeth: Neither can it be said, that the Pharisee had faith or affiance of God's benevolence by reason of his own merits, as though he ●…eleeved that he had his righteousness from himself. Nam agebat gratias Deo de sua justitia, proinde à Deo eam se habere credebat: for he gave God thanks for his righteousness, and therefore believed that he had it from God. Secondly, the righteousness of God, by which we are justified, is without the Law revealed in the Gospel: but all that righteousness which is from God within us, is fully and perfectly described in the Law.  
§. VI Thirdly, as the several parts of inherent righteousness, 
The several parts of righteousness inherent ●…re called ours.  though received from God, as being his gifts of grace, are notwithstanding called ours, as our faith, Matth. 9 2, 22. Rom. 1. 8. Hab. 2. 4. ●…am. 1. 3. Our charity, 2 Cor. 8. 8, 24. 1 Cor. 16. 24. Philem. 1. and 7. Our hope, Phil. 1. 20. 1 Thess. 2. 19 Our good works, Mat. 5. 16. Apoc. 2. 2. Our patience, Luk. 21. 19 2 Thess. 1. 4. Apoc. 2. 2. 3. 10. 13. 10. So righteousness inherent is in very many places of Scripture called ours, whereof I will quote some, Gen. 30. 33. 1 Sam. 26. 23. 2 Sam. 22. 21, 25. 1 King. 8. 32. job 33. 26. Psalm. 7. 8. 18. 20, 24. 35. 27. 112. 3, 9 Prov. 11. 5, 6. Eccl. 7. 16. Esa. 5. 23. 64. 6. Ezech. in his 3. 4. 18. and 33. chapters, fourteen times. Matth. 5. 20. and 6. 1. according to the Latin, 2 Cor. 9 9, 10. but there are two which are most remarkable, Psalm. 4. 1. where David thus calleth upon the Lord, O God of my righteousness, that is, saith Bellarmine, 
p in Psal. 4.  à quo est omnis me●… justitia, acknowledging all his righteousness to be from God, and yet calleth it his own righteousness. Esa. 54. 17. their righteousness is from me, saith the Lord, from God, but yet theirs. If it be objected out of Augustine, that it is called the righteousness of God, non qua justus est, sed qua nos justos facit, not whereby he is just, but whereby he maketh us just. I answer, that Christ's righteousness both habitual and actual, both active and passive is such, for it is not that whereby God, that is the Godhead is just, but that whereby he maketh us just.  
Fourthly, whereas the Papists will needs have the righteousness of God, by which we are justified, and which is the principal matter taught in the Gospel to be inherent in us, though from God: they confound Gods right teousnes and ours, and thereby confound the Law and the Gospel, and by confounding them abolish the righteousness of God: as before, by confounding justification with sanctification they abolished the benefit of justification, and evacuate the Gospel, or at least with the false Apostles, Gal. 1. teach another Gospel whiles they teach another righteousness whereby to be justified, than the righteousness of God: which whosoever doth, though he were an Apostle, though an Angel from heaven, 
q Gal. 1. 8. Our second argument. By Christ's righteousness we stand righteous before God, and not by righteousness inherent.  he ought to be held accursed.  
§. VII. Our second argument: That is the matter of our justification before God, by which we being sinners in ourselves (for that justification, which the Scriptures teach, is the justification 
r Rom. 4. 5. 5. 8. 10.  of a sinner) do stand righteous before God; which we being sinners may oppose to the judgement of God, why he should not condemn us; which we being sinners may interpose betwixt God's justice and us; and which we may plead as a full satisfaction to God for us. Such is the righteousness of Christ: for being sinners in ourselves, yet believing in Christ, we are in 
s 2 Cor. 5. 21. Rom. 5. 19  him accepted and constituted righteous. The righteousness of Christ is that, which we being sinners in ourselves may oppose to God's judgement, or interpose betwixt God's justice and us, which we may plead as a full satisfaction made in our behalf. For though by our sins we have deserved to be condemned, and to be excluded from heaven: yet if we believe in Christ, his sufferings are accepted in our behalf to free us from hell, and his obedience to entitle us unto heaven. In him we have borne the penalty, in him we have fulfilled the 
t Rom. 10. 4.  Law. Such is not ours: for being sinners in ourselves we cannot stand before God as righteous by justice inherent, neither can we oppose it to God's judgement, or interpose it betwixt God's justice and our sins, or plead it as a full satis faction. But the best of us must pray with David, 
u Psal. 143. 2.  Enter not into judgement with thy servant O Lord, for no flesh shall be righteous in thy sight, namely, if thou enter into judgement with him: and again, 
* Psal. 130. 3. 4.  if thou Lord shalt mark iniquity, O Lord who shall stand, but there is forgiveness with thee that thou mayst be feared. Augustine on those words, 
x August. in Psal. 1 29.  Quis sustinebit? Non dixit, ego non sustinebo, sed, quis sustinebit? vidit n. propè totam vitam humanam circumlatrari peccatis suis, accusari omnes conscientias cogitationibus s●…is, non inveniri cor castum praesumens de sua justitia. Si ergo cor castum non potest inveniri, quod praesumat de sua justitia, praesumat omnium cor de misericordia Dei, & dicat Deo, Si iniquitates observaveris Domine, Domine quis fustinebit? quae a. spes est? quoniam apud te propitiatio est: & quae est ista propitiatio, nisi sacrificium? & quod est sacrificium, nifis quod pro nobis oblatum est? Sanguis innocens fusus delevit omnia peccata nocentium—— Ergo est apud te propitiatio. Nam si non esset apud te propitiatio, si judex solum esse velles, & misericors esse nolles, observares omnes iniquitates nostras, & quae●…eres, eas, quis sustineret?— quis staret in judicio tuo? Spes ergo una est, quoniam est apud te propitiatio. Again, 
y Contr. Crescon. lib. 4.  Augustine and some others do use to join in coherence the 8. and 9 verses of the 20. Chapter of 
Prov. 20. 8. 9  the Proverbs: when the righteous King shall sit on his throne, who can say my heart is clean? we deny not that there is a righteousness inherent in the faithful, that it is accepted of God in Christ, that it is graciously rewarded; but we deny that we are justified thereby. This is not it, in which we can stand in judgement before the righteous King sitting on his throne.  
§. VIII. Our third argument: By that righteousness of man, 
The third argument because Christ's righteousness is perfect, and not ours.  which only is perfect, we are justified, and not by that which is unperfect.  
The righteousness of Christ, which is out of us in him, is the only righteousness of man which is perfect, and all our inherent righteousness in this life is unperfect.  
Therefore we are justified by the righteousness of Christ, which is out of us in him, and not by any righteousness inherent in ourselves.  
The proposition needeth no proof; for that justice, which is not perfect, cannot stand in judgement before God, and is so far from justifying, that itself is sinful, every imperfection and defect being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgression of the Law, and consequently a sin. So long, saith Augustine 
z Epist. 29. ad Hieron. quamdiu augeri potest charitas, 〈◊〉 illud quod minus est ex vitio est. , as charity may be increased, assuredly that, which is less than it ought to be, is vicious: and again 
a Lib. de perf. justis. ad. 15.  more plainly, peccatum est, cum charitas minor est quam debet, it a sin when charity is less than it ought to-be. I do not say, that the habit of grace, as faith or charity, or a work of grace, as prayer, or alms giving is a sin, and much less a mortal sin, as our adversaries charge us: but I say, that the imperfection or defect of the habit or the work is a sin: and in respect thereof neither the habit, nor the work, though good, is purely and perfectly good, but sinful and stained 
b Esai. 64. 6.  with the flesh: which stain to them, who are in Christ jesus, is venial, and it notwithstanding, both the habit and the work of grace are cum venia, with favour and indulgence through the merits and intercession of our Saviour in him accepted: the want and imperfection being by his perfect righteousness and obedience covered. That the righteousness of Christ is perfect, is also manifest: And that it is the only righteousness of man which in this life is perfect, is evidently proved, because all the righteousness of all mere and mortal men is unperfect. And that I prove by these reasons: 
The righteousness of all mortal men is unperfect; first, because all are sinners.   
§. IX. First, no sinners have perfect righteousness inherent in them.  
All mortal men are sinners.  
Therefore no mortal man hath perfect righteousness inherent in him.  
The proposition is manifest: for whiles men be sinners, they cannot be perfectly righteous. The assumption, viz. that all men are sinners, it is proved by the common experience of all men in all ages. Secondly, 
2  it is grounded upon most plain and undeniable testimonies of holy Scriptures, which have concluded all men whatsoever under sin. Gal. 3. 22. Rom. 3. 23. 1 King. 8. 46. Eccl. 7. 20. Thirdly, it is a 
3  confessed and received truth: which therefore the Apostle in his Enthymeme, Gal. 3. 10. taketh for granted. For thus the Apostle argueth;  
Every one that is a transgressor of the Law, is accursed, therefore  
All men whatsoever, even those, who seek by their obedience of the Law to be justified, are accursed. If any man should deny the consequence of this Enthymeme, it is to be made good by adding the assumption (which the Apostle left out as a thing presupposed and taken for granted) thus,  
Whosoever is a transgressor of the Law, is by the Law accursed; which the Apostle expresseth in these terms, 
c Gal. 3. 10.  Cursed is every one that continueth not in all the things which are written in the book of the Law to do them.  
But all men without exception, even those which seek to be justified by the Law, are transgressors of the Law: Never any man continued in all the things which are written in the book of the Law to do them, that is, never any mere and moral man hath so abstained from all evil forbidden, as that he hath also done the things commanded, that he hath done all, that he hath ever continued in doing all. Thus chrysostom understandeth the Apostle to argue. No man is justified by the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for all have sinned and are under the curse; and saith, that the Apostle by testimony proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no man hath fulfilled the Law: and Oecumenius likewise in Gal. 3. that the Apostle proveth, that even those who seek to be justified by the Law are under the Curse, why? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because no man, saith he, fulfilleth the Law.  
Therefore all men without exception, even those which seek to be justified by the Law, are by the Law accursed: which conclusion is of no force if it be not granted, that all men are transgressors 
4  of the Law. Fourthly, all they who are to pray to God for the forgiveness of their sins, are sinners: But all, even the best of men are to pray to God for the forgiveness of their sins. 
d Psal. 32. 6.  Pro hac (that is, for remission of sins) or abit ad te omnis sanctus, every godly man shall pray unto thee. Our Saviour taught his own Apostles and all other Christians, to pray daily for remission of sin. Every one saith Cyprian 
e De oratione dominica.  is taught peccare se quotidie, dum quotidie per peccatis jubetur orare, that he sinneth daily, seeing he is commanded to pray daily for his sins. Therefore all, even the best of us are sinners: Fifthly, whosoever 
5  doth that evil which he would not, and doth not that good which he would, is a sinner, both in respect of commission and omission: but such is the condition of the best, even of the Apostl●… himself, Rom. 7. 15. 19 for so he saith, vers. 25▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I myself.  
Sixthly, whosoever hath sin is a sinner; All men have sin: and that I prove thus;  
Whosoever is a liar himself, and maketh God a liar, that saith he hath no sin, he undoubtedly is a sinner.  
But every man, though he were as holy as the beloved Apostle and Evangelist Saint john, is a liar himself, and maketh God a liar, that saith he hath no sin: for if we (saith he, including himself) say we have no sin, we deceive ourselves, and the truth is not in us, 1 john 1. 8. if we say that we have not sinned we make him a liar, and his word is not in us, vers. 10. Therefore every man, though he be as holy as Saint john himself, is a sinner.  
Seventhly, whosoever is free from sin is also free from death: No mortal man is free from death: Therefore no mortal man is free from sin.   

CHAP. III. The question concerning the imperfection of inherent righteousness further discussed.  
§. I. TO contradict this argument, that we are not justified 
Bellarmine's proofs that inherent righteousness is perfect.  by righteousness inherent, because it is unperfect; Bellarmine indeavoureth to prove that it is perfect both in respect of habitual, and actual righteousness. But in both he useth to dispute 
De justif l. 2. c. 7. § Tertio, fidem, spem, & charitatem in hac vita posse esse perfectam.  Sophistically: in the first, because some men have been endued with perfect righteousness: in the second, because some good works of the just are purely and perfectly good. For though both these assertions were true, as they are not, yet would they not conclude justification by inherent righteousness. For first, as touching the persons, the question is not, whether some choice men in some part of their life, after they have been good and long proficients, do attain to some perfection; but whether they, and all others, when they are first justified, are endued with perfect justice: for if they be not then endued with perfect inherent righteousness, they are not justified by it. Now justification by habitual righteousness, which they call their first justification, is incipientium, of incipients: and themselves distinguish Christians into three ranks, that some are incipients, some proficients, some perfect. But incipients are such as be infants and babes, either in respect of age, when being baptised in their infancy, are, as they teach, justified; or in respect of religion, being new converts. But to imagine, that either infants, which have not so much as the use of reason, nor are as yet capable of the habits of Faith, Hope, and Charity, and much less are able to produce the Acts, to Believe, to Hope, to Love; or new converts, who are like Babes to be fed 
a Heb. 5. 12. 1 Cor. 3. 2.  with Milk, are endued with perfect righteousness, is a great absurdity.  
§. II. Yea but, saith 
b De Justis. l. 2. cap. 14. §. respond●…o.  Bellarmine, the works of God are perfect, Deut. 32. 4. habitual righteousness is the work of God, therefore it is perfect. Answ. The works of God are either immediate, and such as 
Bellarmine's argument for habitual righteousness, because the works of God are perfect.  he worketh at once; or else mediate, which he worketh by degrees. The former are perfect at the first, according to their kind: as were the works of creation. The latter are not perfect at the first, but by degrees are brought to perfection: as the work of procreation or carnal generation, and of Spiritual Re-creation or Regeneration. Adam was the immediate Work of GOD created at once: and therefore perfect in his kind at the first. Seth also was the Work of GOD, not immediate by creation, but mediate by Procreation, being first begotten by his parents and conceived, then form in the womb, then borne, then growing from age to age, until he came to be a perfect man. So it is in the Spiritual Re-creation. For we are the workmanship of God created 
c Ephes. 2. 10.  unto good works: but we are not perfect Christians at the first. For we are first begotten by the incorruptible 
d 1 Pet. 1. 23.  seed of God's Word, receiving, as it were, the seeds of God's graces at the first, being but as Embryos in the womb until Christ 
e Gal 4. 19  be form in us. And when we are borne a new, we are at the first but as new borne Babes, who are to desire the sincere 
f 1 Pet. 2. 1.  milk of the work, that we may grow thereby: and afterwards stronger meats, that we may grow more and more: and then, not contenting ourselves with that measure of growth, which we have attained unto, must still strive towards perfection, being from day 
g 2 Cor. 4. 16.  to day renewed in the inner man until we come to be adult, grown men, or, as the Apostle speaketh, 
h Phil. 3. 15.  perfecti; and when we are such, (because always in this life we are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or growing age, receiving only the first 
i Rom. 8. 23.  fruits of the Spirit) we must imitate the Apostle Paul; who, though he far excelled the most perfect among us, acknowledged, that he had not attained 
k Phil. 3. 12, 13, 14, 15.  to perfection, but did strive towards it: exhorting all others, who are perfect, that is, adulti or grown men, to be of his mind; that is, that they should acknowledging their imperfection still more and more strive towards perfection.  
§. III. As touching actual righteousness, he dealeth also Sophistically: 
Bellarmine's argument for actual righteousness.  for first, where he should prove, that the works of the faithful are perfect, or purely and absolutely good, he proveth that they are truly good, and not sins: but especially, when he should prove, that all the works of the faithful or righteous, are purely and perfectly good; he proveth, that some are. As though a man who is not only guilty of many sins, and infected with manifold corruptions and infirmities, but also in respect of his former sins obnoxious to damnation; could be justified by some good works among many not good. But this is a most erroneous conceit of the Papists, who hold, that every good work, proceeding from charity, doth absolutely deserve heaven; even as well as any evil work committed against charity deserveth hell. As though by one act of charity the whole Law were fulfilled, as well as by one act committed against charity the whole Law is broken. He that transgresseth one Commandment, 
l jam. 2. 10.  though it be but once, is guilty of all. But he doth not fulfil the Law, and much less can be justified by his obedience, whose obedience is not total, 
m Gal. 3. 10.  perfect, and perpetual. It is true, that a faithful man may be justified, that is, declared and approved to be just by some one or more good works, as Abraham 
n jam. 2. 21, 25.  by offering his son Isaac, and Rahab by her entertaining and delivering of the Espies; but no man can be justified before God by his works, who is guilty of any sin. For if Paul 
o 1 Cor. 4 4.  who was not conscious to himself of any sin, was not thereby justified: how can he that is guilty of any, or rather many sins be justified? For whosoever is justified before God 
p Rom. 4 6.  is blessed, but cursed 
q Gal. 3. 10.  is every one that continueth not in all the things, which are written in the book of the Law▪ to do them. 
Reason's proving that the works of the faithful are not purely and perfectly good. and first, Esa. 64. 6.   
§. IU. But if it shall evidently appear, that none of the works of the faithful are purely and perfectly good, how far then are the Papists from proving justification by works. And this I will prove by diverse arguments, which I will also maintain against the cavils of the Papists. And first out of Esa. 64. 6. We are all as an unclean person, or thing, all our righteousnesses are as a menstruous cloth. Where the Church doth freely confess herself and all her members to be unclean, and all their righteousnesses, that is, all their most righteous works, to be as polluted clouts: which, though it be a most pregnant testimony, wherein we have just cause to triumph; yet Bellarmine 
r De justi●… l. 4. c. 20. §. Quarto.  saith it is impertinent, and that for three reasons: First, because without doubt the Prophet speaketh not of just men, but of notorious sinners, for whose sins the City of jerusalem and people of the jews was to be delivered into the hands of the King of Babylon. And that the prophet speaketh in the person of such wicked men, he endeavoureth also to prove by three arguments: First, because he a little before had said, because thou art angry and we have sinned, that is, as Cyrill expoundeth it, because thou art angry, thou hast forsaken us. But neither is God angry with the just, neither doth he forsake them. I answer no less confidently, but upon better grounds, that without doubt the prophet speaketh in the person of the Church, and namely of the faithful, who living after the desolation of jerusalem in the captivity of Babylon, should bewail their own sins and of the whole people of the jews, which had drawn upon them those fearful judgements. For these words are part of that prayer of the Church of the jews, which from the seventh verse of the 63. chapter is continued to the end of the 64. And in token of this continuation, the latter part of the last verse of the former chapter in the hebrew, is the beginning of this chapter in the Greek, Latin, and other translations. Now in the former chapter, the same persons, which here confess their sins, after they had magnified God's mercies towards them, verse 7. etc. do say unto God, verse 16. doubtless thou art our Father, though Abraham be ignorant of us, and Israel know us not: thou O Lord art our Father and our Redeemer. And in this chapter, as they bewail in this verse their sinfulness with aggravation: so they desire the Lord (whom they call their Father) not to remember their iniquities, because they are his people, verse 8. 9 professing their hope of salvation, verse 5. which is not the manner of notorious and impenitent sinners, but of those that are penitent, and faithful. And further, that which Esay here foretelleth, is accordingly performed: First, by Daniel, chap. 9 from the fourth verse to the twentieth, who in like manner in the name and behalf of the desolate Church of the jews, prayeth unto God, confessing his own sins and of the people of Israel, as he speaketh, verse 20. Secondly, by the Church in captivity, which send the like prayer written by Baruch to the priest and people, who then were at jerusalem. Baruch 1. from the 15. verse of the first chapter to the end of the third.  
§. V. This then is the confession of the Church, which according 
That in Esa. 64. 6. to be the confession of the faithful, proved by testimonies.  to Tertullia's rule, is to be extended▪ unto the faithful in all times: and so it is understood by Origen 
s in Rom. 3. lib. 3.  who saith, that no man may glory of his own righteousness, seeing here it is said, that all our righteousness is as the cloth of a menstruous woman: by Hierome 
t in locum. , we shall be saved only by thy mercy, who of ourselves are unclean. And what righteousness soever we seem to have, is compared to a cloth of a menstruous woman. By Augustine, 
u De tempore serm. 43.  all our righteousness compared with divine justice is accounted like the cloth of a menstruous woman, as the Prophet Esay saith, etc. and again, 
* Tom. 9 soliloq. c. 28.  whatsoever an unclean person toucheth shall be unclean: but all we are as the cloth of a menstruous woman, coming from a corrupt mass and unclean, we bear in our foreheads the spot of our uncleanness, which we cannot conceal, at least from thee, who seest all things. By Bernard in diverse places? First, for 
x De verbis Esai●…, Nostra n. (si qua est) bumilis instit●…a recta for sitan, sed non pura, etc.  our humble righteousness, if we have any, is perhaps right but not pure: unless peradventure we believe ourselves to be better than our forefathers, who no less truly than humbly said, all our righteousness is like the cloth of a menstruous woman: for how can there be pure justice, where as yet fault cannot be wanting. And again, 
y In festo omnium Sanctorum serm. 1.  what can all our righteousness be before God? shall it not, according to the Prophet, be reputed as the cloth of a menstruous woman? and all our righteousness, if it be straight judged, will it not be found unjust and defective? What then will become of our sins, seeing our righteousness cannot answer for itself? wherefore crying earnestly with the Prophet, Enter not into judgement with thy servant O Lord, let us in all humility have recourse to mercy, which alone can save our souls. Thirdly, 
z De verbis Origenis.  if I shall be just, I will not lift up my head, for all my righteousnesses before him are as the cloth of a menstruous woman. Fourthly, 
a De verbis●… Apostoli, 1 Cor. 1. 31.  it is perfect and secure glorying, when we fear all our works, as blessed job testifieth of himself, and when we acknowledge with the prophet Esay, that all our righteousnesses are to be reputed no other, than the cloth of a menstruous woman. Fifthly, 
b De decic. Ecclesia, serm. 5.  surely if all our righteousnesses being viewed at the light of truth shall be found like a menstruous cloth, what then shall our unrighteousnesses be found to be? And to the like purpose I might allege Dionys. Carthus. in Psal. 142. Gerson. tom. 3. the Consolat. lib. 4. pros. 1. & tom. 4. tr. de sign. Cajetan. in 2 Cor. 5. 21. jacob. Clict. in Canonem apud Cassandrum consult. art. 6. Stella in Luk. 17. Ferus in Matth. lib. 3. cap. ●…0. Andrea's Vega opusc. de justif. 
c Pag. 25.  qu. 1. propos. 4. Adrianus de Traject▪ 
d Apud Casandr. Consult. art. 6. , afterwards Pope in quartum sentent. Quasi pannus menstruat●… sunt omnes justitiae nostrae: jugiter igitur super pannum bonae vitae, quem justitiae operibus teximus, stillamus saniem diversorum criminum; all our righteousnesses are like the cloth of a menstruous woman: wherefore continually upon the cloth of a good life, which we wove by the works of righteousness, we drop the filthy matter of diverse crimes.  
§. VI But let us briefly examine Bellarmine's proofs, where to 
Answer to Bellar mi●…es proof first, from the words going before.  omit cyril, who understandeth the place, contrary to Bellarmine's conceit, of the wicked jews, who, after they had crucified Christ, persisted in their infidelity: his first reason is from the words going before, 
e V. 5.  because God is not angry with the just, nor forsaketh them, but according to our doctrine (forsooth) he covereth their sins, and imputeth them not. I answer, first, that when the children of God do●… sin, God is angry, as the Prophet here saith; behold, when we sin thou art angry. God was angry with Moses, Exod. 4. 14. Deut. 1. 37. with Aaron, Deut. 9 20. with David, 3 Sam. 11. 27. Psalm. 38. 3. 88 16. with Solomon, 1 King. 11. 9 with his people, Psalm. 85. 4, 5. Esai. 47. 6. with the sheep of his pasture, Psalm. 74. 1. with his faithful servants, Esai. 12. 1. Secondly, that by their sins 
f 1 Cor. 11. 29, 30.  they provoke Gods judgements, the fruits of his anger: from which they are so far from being exempted, that judgement beginneth 
g 1 Pet. 4. 17.  at the house of God. Thirdly, that if they meet 
h Am. 4. 12. 1 Cor. 11. 30, 31. Psal. 32. 4.  not the Lord in his judgements, and do not judge themselves, then are they sure to be judged of the Lord▪ For though he doth not hate them, nor execute upon them the fruits of his eternal anger: yet he is angry with his children when they sin, (for to sin against him is to offend him) and for their sins he doth many times judge and correct them: but our comfort is, when we are judged, we are chastised 
i 1 Cor. 11. 32.  of the Lord, that we should not be condemned with the world. Fourthly, that they are patiently to bear the anger of God, because they have deserved it, Lam. 3. 39 Mic. 7. 9 I will bear the indignation of the Lord, because I have sinned against him. And as touching Gods forsaking of his Children (whereof notwithstanding there is no mention in this place) it is certain, that although he doth never utterly or finally forsake his children, Psalm. 37. 25. 28. Heb. 13. 5. Psal. 89. 33. 2 Cor. 4. 9 yet sometimes they are subject to spiritual and temporal desertions for a time, wherein God is said to hide his face from them, as it is here said, vers. 7. see Deut. 31. 17, 18. job 13. 24. Psalm. 22. 1. 88 14. 2 Chron. 32. 31. Esai. 8. 17. 54. 8. jer. 39 24. 29. jud. 6. 13. Psal. 77. 7. Es●…i. 49. 14. and 62. 4. Howbeit that is verified of them, which the Lord professeth to his Church by his Prophet Esai. c. 44. 7, 8. for a small moment have I forsaken thee, but in great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy redeemer.  
§. VII. His second proof is from the words following, vers. 7. 
His second proof from the words following.  And there is none that calleth upon thy name, nor standeth up to take hold of thee. But the just do call upon God: therefore the prophet doth not speak in the person of the just. Answ. Ordinarily the godly do give themselves to prayer: though sometimes, when they are left unto themselves, they do neglect it. But as ordinarily they do not neglect this duty; so when they have neglected it, their manner is, as in this place, 
Psal. 109. 4.  to complain of the neglect thereof. For according to this prophecy, Daniel and the remnant of juda which were in captivity, in whom it was fulfilled, use the very same complaint in their prayer, Dan. 9 13. Baruch 2. 8.  
§. VIII. His third proof is out of the words themselves: where 
His third proof from the words of the text.  the righteousness of them that make this prayer is compared to a menstruous cloth, and therefore, saith he, he speaketh not in the person of the just whose good works in the Scriptures are highly commended. Ans. It is not likely, that the hypocrites, who use to trust in their own righteousness, and to boast of it, would complain of the defectiveness thereof. But howsoever the godly, though weak endeavours of the faithful are graciously accepted of God in Christ, and freely rewarded; yet the children of God, when they are humbled under the hand of God, or do summon and present themselves before the judgement seat of the Lord, or in their souls do exercise judgement according to the testimony of their own conscience; they do use to judge and condemn themselves, and to speak as basely of themselves and of their works, as the faithful do in this place, we are as an unclean person (that is, as a Leper, who according to the Law was to cry out, I am unclean, I am unclean, Levit. 13. 45.) and all our best actions are stained with the flesh like a polluted cloth, or as Dan. cap. 9 and the remnant of juda, Baruch c. 1. 2, 3. in whom this prophecy was fulfilled; who speak most basely of themselves, and of their actions. Yea, the more godly a man is, the more sensible he is of his corruption, and the more ready with aggravation to confess it. Quanto, saith Gregory, 
k Moral lib. 9 cap. 28.  ad Deum veriùs per bona opera surgimus, tanto subtiliùs vitae nostrae sordes agnoscimus, by how much more truly we arise to God by good works, by so much the more exquisitely we acknowledge the pollutions of our life: and again, 
l Ibid. in summario.  with how great cleanness soever holy men do shine, notwithstanding by reason of this body, wherein they are, which is corrupted, they judge themselves abominable, and by reason of the filth of concupiscences, without which they are not, they repute themselves unclean: and to the like purpose Cardinal 
m De justisicat. Uiri sancti quanto magis in sanctitate pro siciunt, tanto minus sin placent.  Cont. Godly men, saith he, by how much the more they profit in godliness, by so much the less they please themselves: Especially, when they are summoned, or do summon themselves to appear before God, as every one ought to do, who would be justified, either before God, or in the Court of his own Conscience. job the most holy and righteous in his time, when he stood before God, abhorred 
n job 42. 5, 6.  himself, repenting in dust and ashes. The holy Prophet Esaias, when in a vision he beheld God sitting on a throne attended by the Seraphin proclaiming Holy 
o Esa. 6. 3, 5. , Holy, Holy, the Lord God of hosts; exclaimeth, Woe is me, I am undone, for I am a man of polluted lips and dwell in the midst of a people of unclean lips, Esa. 6. 5. The faithful are 
p Mat. 5. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beggars in spirit, who acknowledging that there is nothing in them whereby they might hope to be justified or saved; as beggars, rely wholly upon the mercies of God and merits of Christ, renouncing their own merits, and in the question of justification deresting them as polluted clouts, as dung, 
q Phil. 3. 8, 9  as loss, and acknowledging themselves in themselves, to be wretched sinners: for as Herome 
* Advers. Pelag. dial. 1.  saith, Tunc ergo iusti sumus quando nos peccatores fatemur, then are we just when we confess ourselves to be sinners. But the pharisaical Papist, if he be once justified, as by their doctrine all are, for a time at the least, who either are baptised or absolved; he must think that in him there is no sin, nothing that God can justly hate. And therefore far be it from him to make such a confession as this, or to cry out with the Apostle, Wretched man that I am, who shall deliver me from this body of death? Rom. 7. 24.  
§. IX. His second reason to prove this allegation to be imperitnent 
His second reason that this testimony of Esay is impertinent.  is this: Because although Esay should speak of all, that is, of that whole people: yet he doth not speak of all, at all times, but only of the people of the jews at that time, who for their extreme wickedness were delivered into captivity, as appeareth by the words following, verse 10. Zion is a wilderness, jerusalem a desolation, the Temple burned, etc. Answ. These words do prove that the Prophet in this place doth not speak in the person of the wicked jews that lived in his time before the desolation of jerusalem, but of the remnant of the faithful and penitent jews, who being in captivity bewail their sins, and lament the desolation of the Temple and City. And therefore what is said of them, may be extended to the faithful in all times, being, as these were, humbled before God for their sins, as penitent suppliants.  
§. X. His third reason, because the Prophet speaking only of the wicked 
His third reason.  of that time, meaneth not all their works, as though all were sins (for then Bellarmine must confess that the best works of the unregenerate are but splendida peccata) but such as they accounted to be their righteousness, as their sacrifice, and new-moones, and other ceremonial observatious wherein they placed their righteousness, which, because they were not 〈◊〉 with a good intention, nor as they ought, are worthily compared (but not by them) to a menstruous cloth, and are rejected by God, Esa. 1. 11. Answ. Here Bellarmine taketh for granted, that the Prophet speaketh of the works of the wicked only of that time, which I have disproved. Or if he had spoken of the wicked, it were more probable either that they should place their righteousness in moral works, if they had any, rather than in ceremonial, or if they placed the top of their righteousness (as hypocrites many times do) in ceremonial observations, that they would compare those things, which they so highly esteemed, to menstruous clouts. But he speaketh of all the persons, All we, and therefore including the righteous, if there were any at all among them, as some there were both before the captivity and in it, and of all their righteousnesses, and therefore not of their ceremonials only, but also of their morals. Neither might they perform the chief of their ceremonials during their captivity being in a foreign land. 
Our second reason that the work of the faithful are not purely and perfectly good, because there is in them a mixture of sin. proved sirst out of Exo. 3. 28. 36. 38.   
§. XI. Secondly, that the good works of the faithful in this life are not purely and perfectly good, I prove, because in all our best actions there is a mixture of evil, either by the absence or defect of some good thing which ought to be therein, or by the presence of some fault or corruption, which ought not to be in them. And this I prove: first, out of Exod. 28. 36. 38. where the high Priest, who was the figure of Christ, is appointed to wear on his forehead a plate of pure gold, which is also called an holy coronet, Exod. 29. 6. Levit. 8. 9 engraven with this inscription, Holiness of the Lord; and so the 72. translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Lord, that is, of Christ, who is the 
s jer. 23 6.  Lord our righteousness. The end wherefore he was to wear it, was, that Aaron might bear the iniquity of the holy things which the children of Israel should hollow, in all their holy gifts. And it was always to be on his forehead, that they (the holy gifts) might be accepted before the Lord: where we are plainly taught, that in all our best actions and holy services which we perform to God, there is iniquity, which must be taken away by the holiness and righteousness of Christ imputed unto us, otherwise they cannot in themselves be accepted of God.  
§. XII. Secondly, out of Eccl. 7. 20. There is not a just man upon the 
Secondly, out of Eccl. 7. 10. Quisecerit bonum & non poccârit.  earth, that doth good, and sinneth not; that is, who in doing good sinneth not. For if the meaning were only thus, as Bellarmine would have it, that none are so just, but that sometimes they sin, according to that, 1 King. 8. 46. those words, that doth good were superfluous: for there is no just man that doth not good. But his meaning is, that there is no just man upon earth, who doing good sinneth not, that is, which doth good so purely and perfectly, as that he doth not sin therein. For to the perfecting of a good work many things must concur, the want of any whereof is a sin. The truth of this doth best appear in the particulars; Prayer is a good work, and so is the hearing of the word, etc. but there is no man doth so pray, or so hear the word, but that when he hath done, he hath just cause to pray unto God to forgive his defects and defaults, both in the one and the other. And in this sense Luther did truly hold, that justus in omni opere bono peccat, that a just man sinneth in every good work. Not that the work in respect of its kind, or per se, is a sin, as if we said that prayer, etc. is a sin, but per accidens, because in that good work, there happeneth a defect, which defect is a sin, not mortal to them who are in Christ, but venial. And thus Augustine also seemeth to understand this place. For speaking of the imperfection of charity in this life, he saith, 
t Episto la. 29.  that so long as it may be increased profectò illud quod minus est quam debet, ex vitio est, ex quo vitio non est justus in terra qui faciat bonum & non peccet; assuredly that which is less than it ought to be, is out of vice; by reason of which vice there is not a just man upon earth, who doth good and sinneth not, by reason of which vice no living man shall be justified before God: and in another place, more plainly, he saith, 
u De perfect. iustitia resp●…ad. 15.  peccatum est cum charitas minor est quam esse debet, it is a sin when charity is less than it ought to be. 
Thirdly, such as is the tree such is the fruit   
§. XIII. Thirdly, such as is the tree, such is the fruit. The tree is corrupt in part: For even in the best there is the Old man and the New, the flesh and the Spirit, betwixt 
o Gal. 5. 17.  which there is a perpetual conflict, so that we cannot do the things we would, and much less as we would, 
p Ro. 7. 18, 19 21  but all, even our best actions are stained with the flesh: which is such a law in us, that when we would do good, evil is present with us.  
§. XIV. Fourthly, actions absolutely good may stand in judgement 
Actions purely good maystand in judgement.  before God. But our works cannot stand in judgement. The best of us have need to pray with him, who had less need than we: 
q Psal. 143. 2.  Enter not into judgement with thy servant O Lord. If 
r Psal. 130. 3.  thou Lord shouldest mark what is amiss, even in our best actions, who should be able to stand? Noliergo intrare mecum in judicium Domine Deus meus: wherefore enter not into judgement with me O Lord my God: 
s August. in Psa. 142.  Quantumlibet rectus mihi videar, producis tu de the sauro tuoregulam, coaptas me adeam, & pravas invenior. For though I seem to myself never so right, thou bringest forth of thy treasury a rule, thou examinest me by it, and I am found wicked. This which David, and Augustine expounding him, speak in respect of the person, may be applied to his best actions; as namely to his prayer, unto which more specially David in both places doth seem to have relation. Lord hear my prayer, etc. and enter not into judgement with thy servant. Lord hear my voice, etc. if thou shouldest mark what is amiss, who should stand? For though my prayer (may the best of us say) seem to myself never so godly, yet thou hast a rule, according to which if thou shouldest exactly examine my prayer, it would be found sinful. Alas, Lord, I do not pray with that humility in respect of mine unworthiness, nor with that feeling of my want, nor with that reverence of thy great and glorious Majesty, nor with that attention of mind, nor with that devotion and fervency of Spirit, nor with that assurance of faith, etc. that I ought to do. Therefore I come unto thee, not in any conceit of mine own righteousness, or of the worthiness of my prayer; but I come unto thee in the name and mediation of Christ, appealing from thy tribunal of justice to the throne of thy grace, desiring and believing, that the incense of my prayers, being perfumed with the odours of his merits, may and shall be acceptable unto thee.  
§. XV. But if any popish pharisee doth think, that he needeth not 
Appeal to the conscience of the Papists.  thus to pray, I shall desire his Conscience thus to speak unto him: Dost thou think, that for the worthiness of thy prayer thou shalt be heard, and that if the Lord should enter into judgement with thee according to his exact rule, he could find no fault with thy prayer? Alas, besides those blemishes and imperfections even now mentioned, whereof the most godly have just cause to complain: thou directest thy prayer not to God alone, but to Saints and Angels, and so committest horrible idolatry: and when thou dost direct thy prayer unto God, thou dost conceive of him under some bodily shape, whereby thou dost circumscribe him, and make him finite, and so no God, but an idol of thine own brain. Thou dost not come unto God, in the name and mediation of Christ alone, who is the only mediator betwixt God and man, but in the mediation of many others, by whose merits and intercession thou hopest and desirest to be heard. Thou cravest not the help of the Holy Ghost the Spirit of grace and supplication, whose help thou findest not thyself to need for such a prayer as thou dost make. Thy prayer is but a formal recital of a certain task of words, uttered for the most part without understanding, without feeling, without devotion, without faith. Thou, if unlearned, as the most are, thou prayest in an unknown language, speaking like a Parrot thou knowest not what, thy prayer is a mere lip-labour, thou hopest by the multitude 
t Matth. 6. 7.  of thy words, and the often repetitions of thy Ave-maries, thy Pater-nosters and thy Creeds, most ridiculously and odiously reiterated upon thy Beads by most superstitious 
u Matth. 6. 7.  Battology. And notwithstanding all this, wilt thou be so wickedly impudent, as to obtrude thy orisons unto God, not only as an acceptable service, wherewith, though he should enter into judgement with thee, he could find no fault, but also impetratory of thy desires, satisfactory for thy sins, and meritorious of eternal life? Nay, I assure thee, that thy prayer to God with the opinion of satisfaction and merit, though it were otherwise well qualified (as it is far from it, there being nothing almost performed in it which is required in prayer) it were abominable in the sight of God: what shall I say more? The acceptable and effectual prayer is the prayer of faith, jam. 5. 16. whereby a man doth specially believe, 
* Matth. 21. 22. Mark. 11. 24. jam. 1. 6, 7.  that his requests are or shall be granted to him, as namely for remission of sins and eternal life: but thou (I speak to the best and most learned of the Papists) thou I say dost scorn and detest this special faith, and so thy prayer, wanting faith, besides all other the abominations thereof, is turned into sin.  
§. XVI. So in like manner in respect of the rest of our actions, though seeming laudable unto us; we must pray, that the Lord will not enter into judgement with us. To which purpose manifold testimonies 
Testimonies of Fathers.  of the Fathers might be alleged. These few may serve, 
* In Psal. 142.  Hilary what living man can be justified in the sight of God? In whom there is a mixture of anger, of sorrow, of concupiscence, of ignorance, of forgetfulness, of casualty, of necessity happening either through the nature of the body, or the motion of the soul always wavering.  
Ambrose 
y In Psal. 118. Serm. 20. , he that thinketh he hath gold hath lead, and he who thinketh himself to have the grain of Wheat, hath chaff which may be burnt.  
Augustine 
z Confess. l. 9 c. 13. vae etiam laudabili vitae hominum si remota misericordia disculias came. , woe to the very laudable life of men, if mercy being removed thou dost examine it. Gregory in many places of his Morals, lib. 5. c. 7. quia s●…pe ipsa justitia nostra ad examen divinae justitiae deducta, injustitia est, & sordet in districtione judicis, quod inestimatione sulget operantis, lib. 5. cap. 18. ipsa nostra perfectio culpâ non caret, nisi hanc severus judex in subtili lance examinis misericorditer penset, Lib. 9 cap. 1. Sancti viri omne meritum vitium est, si ab aeterno arbitri●… districtè judicetur, Lib. 9 cap. 2. omne virtutis nostrae meritum esse vitium, lib. 9 c. 11. Si remota pietate discutitur, in illo examine etiam justorum vita succumbit, & cap. 14. on those words of job. Si habuero quippiam justum, non respondebo, he saith, ut enim sape diximus omnis humana justitia injustitia esse convincitur, si districtè judicetur, prece ergo post justitiam indiget ut quae succumbere discussa poterat, ex sola judicis pietate convalescat, lib. 1. cap. 27. Si remota pietate discutimur, opus nostrum poen●… dignum est, quod remunerari praemiis prestolamur, & cap 28. quousque poena corruptionis astringimur, quamlibet rectis operibus insudemus, veram munditiem nequaquem apprehendimus, sed ●…mur, lib. 27. cap. 15. Sciunt Sancti, quia omnis humana justitia injustitia est, si divinitùs districtè 〈◊〉: and in the conclusion of his work, lib. 35. cap. 26. wherein as he professeth that he sought chiefly to please God, so he confesseth, that this intention was accompanied with other worse intentions and sinister respects as seeking to please men, and affecting their praise: whereupon he inferreth, Si autem de his divinitùs, districtè discutimur, quis inter ista remanet salutis locus: quando & mala nostra pura mala sunt, & bona, quae nos 〈◊〉 credi●…s, pura bona esse nequaquam possunt: the evil things, saith he, which we have, are purely and merely evil, but the good things which we suppose ourselves to have, are not, nor can in any wise be purely good, and so said 
a De verb. Esaiae ser●…. 5.  Bernard, Nostra siqu●… est humilis justitia, recta forsan, sed non pura: whence it followeth necessarily that none of the works of the faithful are pure, and consequently that their very best works are impure.  
This which hath been said may suffice to a conscience not cauterised; neither shall I need to say any more in this needless argument. For though it should be granted that some of the works of the faithful were purely good, (as they are not) yet so long as any of their works are sinful, as in many things we fail 
b jam. 3. 2.  all, insomuch that the righteous (as Bellarmine himself doth cite the place) doth fall 
c Pro. 24. 1●….  seven times a day, they cannot be justified by their works, but are by the sentence of the Law in themselves accursed: because they do not continue in all the things which are written in the book of the Law to do them: and because the breach of any one commandment maketh them guilty of all. I conclude against the Papists as 
c Hares. 59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Epiph●…ius did censure the Catharists, these men professing themselves pure, by this supposition make themselves unpure, for whosoever pronounceth himself to be pure, therein he doth utterly condemn himself to be impure.   

CAP. IU. Bellarmine's arguments answered.  
§. I. THis was our third argument taken from the imperfection 
His first testimony, Job 1. 22  of our obedience and righteousness, which I have defended against Bellarmine's cavils: before I proceed to the fourth, I hold it needful to answer his arguments in propounding whereof he falleth short of his projects: as I noted before, for he that would prove that men are justified by their works; had need to prove, that all the works of all the faithful, are purely and perfectly good, which is impossible to be proved: but he neither concludeth of all works nor of all the faithful. And yet it is most certain, that if the faithful be justified by their works, than all the works of all the faithful are purely and perfectly good. His proofs are of three sorts: authority of Scriptures, Testimonies of Fathers, and other reasons. Out of the Scripture he citeth eight testimonies 
a De justif. lib. 4 cap. 15.  The first out of job 1. 22. In all these things job sinned not with his lips: And that we may not answer with some 
Non peccavit Iob labiis suis.  of the Rabbins, that though he sinned not with his lips, yet he might sin in his heart: he telleth us, that in the next Chapter, 
b job 2. 3.  God giveth him this testimony, that still he retained his innocency; and therefore sinned neither in his tongue, nor in his heart. Again, whereas Satan sought by so many temptations to bring job to sin, and God on the other side permitted all those temptations, that the patience and virtue of that holy man should be manifested; if job should have sinned, God should after a sort have been over come by the devil: wherefore it is certain, that that work of jobs patience was not stained with any sin; and that the Lutherans, which say the contrary, take part with the devil against God.  
§. II. Answ. Those temptations were permitted by God, as tyrals 
Answer to his allegation out of job 1. 22.  of job, not perfection, but integrity. For that is God's end, that they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sound and upright may be known, 1 Cor. 11. 19 and this end was achieved, Cap. 2. vers. 3. for still job retained his integrity. But Satan's intention was to prove him to be an hypocrite, and to move him not only to fall, but to fall away from God, and to blaspheme him to his face and so much he undertook both Cap. 1. 11. and Cap. 2. 5. howbeit he failed in his enterprise. And so much is signified in both the places alleged by Bellarmine: that job was so far, either from blaspheming God to his face, which Satan undertook he should, that he offended not with his lips, nor charged God foolishly; or, from being discovered to be an hypocrite, that by Gods own testimony he retained his integrity, as that word signifieth which 
c Tummath.  Bellarmine, according to the vulgar Latin, calleth innocence. But job though he were upright and sincere, yet he was not perfect, nor without sin; as appeareth by his manifold imperfections, which afterwards he discovered Cap. 3. etc. and also by his free confession of his sinfulness, Cap. 9 20. 33. and lastly by his fear and jealousy, which he had over his best actions lest he had sinned in them: for as 
d Moral. lib. 9 c. 2 262  Gregory writing on those words of job, Verebar omnia opera mea, 
e job 9 28.  understandeth it to be an humble confession, as if he had said, quae apertè egerim video, sed quid in his latenter pertulerim, ignoro, what overtly I performed, I see: but what covertly I suffered therein, I know not. But here may be objected, which Bellarmine in the next Chapter allegeth out of the said 
f Epist. ad August. resp. 10.  Gregory, Bonarum mentium est, ibi etiam aliquo modo culpam agnoscere, ubi culpa non est, it is the property of good minds even there to acknowledge a fault, where nofault is, whereto I answer, that Gregory speaketh in regard of humane infirmities which were laid upon man after his fall, (and namely of the monthly infirmity of women) which though they be not inflicted upon a man for his personal offences: yet it is the property of good minds to esteem them as laid upon them for their sins. Thus job, though his afflictions were not inflicted upon him, as corrections for his sins, but as trials of his virtue; yet he imputeth them to his sins, job 13. 26.  
§. III. In the second place he allegeth divers testimonies out of the 
Two allegations out of the Psalms, answered.  Psalms wherein David pleadeth his own innocence, and appealeth unto God to be judged according to his own righteousness Psalm. 7. 4. 9 16. 1, 2, 3. 18. 2. 1. 26. 1. 119. 121. Answ. In some of these places David pleadeth the justice of his particular cause against his adversaries, not the absolute innocence of his person. The rest are to be understood of his uprighttnesse and integrity. For otherwise, no man was more forward to confess and to deplore his manifold sins, than David was; none more ready to implore God's mercy, none more fearful that God should enter into strict judgement with him.  
§. IV. His third testimony is Matth. 6. 22. If thine eye be single, the whole body shall be lightsome: where Bellarmine, without any 
His third testimony Matth. 6. 22.  probability, by the body understandeth a good work, and by the single eye, a right intention: for who knoweth not, that many times works are done with good intentions that are not good. This place in Matthew is diversely expounded, and may be applied to many purposes. But the proper true meaning may be gathered out of the coherence, as I have showed elsewhere 
g Serm. in Mat. 6. 33.  for in the latter part of that Chapter our Saviour showeth, both what in our judgements we should esteem out chief good, vers. 19 etc. and consequently, what in our afflictions and endeavours we should chiefly desire and labour for, vers. 25. etc. 33. As touching the former, he exhorteth us not to lay up our treasure upon earth, but in heaven; that is, that we should place our happiness, not in earthly, but in heavenly things. For where our treasure is, there will our heart be also. That is, whatsoever we esteem our chiefe good, upon that our hearts and affections will be set. This judgement, concerning our chief good, is by our Saviour compared to the eye; whereunto, whether it be right or wrong, the whole corpse or course of our conversation, which he compareth to the body, will be suitable. If we repose our happiness in heaven, our conversation will be religious and heavenly, but if we place our paradise on earth, our conversation will be answerable. As for example, if pleasure be our chief good, our conversation will be voluptuous; if profit, it will be covetous; if honour, it will be ambitious. Such therefore as our judgement is concerning happiness, such will be our desires, our endeavours, and in a word, such will be our whole conversation. But as his allegation is to no purpose, so his conclusion is beside the question, as if we held that good works were in their own nature mortal sins: when notwithstanding we acknowledge them to be good, per se, and in their kind; as namely prayer, and almes-giving, but sinful by accident, as being stained with the fl●…sh.  
§. V. His fourth testimony is, 1 Cor. 3. 12. If any man build upon 
His fourth Testimony 1 Cor. 3. 12.  this foundation, gold, silver, stones of price, etc. where he supposeth by gold and silver good works are understood, etc. Answ. If they were, they might be good, and yet not purely good. Even as a wedge of gold or of silver, is truly called gold or silver, though there be some dross therein. But the Apostle speaketh not of works, but of doctrines: for he comparing himself and other preachers of the Gospel to builders, saith, that he, as a master-builder had laid the foundation, whereon others did build, either sound and profitable doctrines, which he compareth to gold and silver, etc. or unsound and unprofitable, compared to hay and stubble.  
§. VI His fifth testimony is, jam. 3. 2. In many things we offend 
His fifth Testimony jam. 3. 2.  all; Why I pray; saith he, doth he not say, in all things we offend all: for if all the works of the righteous be sins, than not only in many things, but in all we offend. But Saint james knew what to say, for in the second chapter he had distinguished good works from sins. If you perform the royal Law according to the Scriptures, thou shalt love thy neighbour as thyself, you do well: but if you accept persons, you commit sin, and are reproved of the Law as transgressors. Answ. The advice of Saint james in this place is, that we should not be many Masters, that is, Censurers of our brethren; knowing, that by censuring and judging of others we shall receive the greater judgement, according to Matth. 7. 1. Rom. 2. 1. For he that will take upon him to censure other men's offences, had need to be free from offence. But we, saith Saints james, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we all of us offend many ways, we are subject to manifold sins and corruptions. For the Apostle doth not speak of the singular individual acts, but of the diverse sorts of sin. As sins against God, our neighbour, or ourselves: sins of omission, and commission: sins in deed, in thought, and in word: which last kind being the fault of Censurers, is as he noteth in the next words, most hard to be refrained: when as the Apostle therefore speaking of all, and including himself, though he were worthily called james the just, saith, that many ways we offend all; he signifieth, that even the best of us are subject to manifold corruptions, causing us many ways to offend according t●… the several kinds thereof: which is a manifest evidence, that we, being sinners, cannot be justified by inherent righteousness, especially, if that be added, that as we sin many ways according to the several kinds of sin; so in our good works, which are good in their kind, as in prayer, alms giving, etc. we offend by reason of the flesh, which polluteth all our best actions. But howsoever we say, that our righteousnesses are stained with the flesh: yet we distinguish them from our unrighteousnesses, and with Saint james we distinguish good works from sins; things commanded from things forbidden; things according to their kind good, but by accident sinful, from things which according to their kind are absolutely evil.  
§. VII. His sixth testimony is from those places which exhort us not to 
Sixthly, from those places which exhort us not to sin.  sin, as Psalm. 4. 4. Esa. 1. 16. john 5. 14. 2 Pet. 1. 10. 1 john 2. 1. For to what purpose serve these exhortations or admonitions, if in every good work we cannot but sin.  
Answ. These exhortations do not show, what we are able to do, but what we ought to do. Neither are they to no purpose,▪ for first, they restrain men and especially the children of God from many particular sins. Secondly, though they exhort us to those things, which in this corrupt estate we are not able perfectly to perform, as generally to abstain from all manner of sin, and to avoid all imperfectionsand defects, which are incident unto our best actions; yet they are to very good purpose. For they serve to discover unto us our imperfections, and to show that perfection whereunto we ought to aspire; to moveus not to perform our duties perfunctorily, but to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Eph. 5. 15.  accurately, making conscience of all our ways; to admonish us not to rely upon our own righteousness, which is so unperfect; but to bewail our imperfections, and to crave pardon; to teach us what need we have of the imputation of Christ's righteousness, and of his intercession for us: and lastly, to move us with an upright endeavour to keep all God's Commandments with our whole heart, and to strive towards that perfection which in this life we cannot attain unto, which if we do, our labour shall not be vain in the Lord. For the Lord in his children accepteth 
l 1 Cor. 15. 58.  of the will 
k 2 Cor. 8. 12.  for the deed, and of their upright endeavours for perfect performance. So long therefore as we are upright before God, our imperfections ought not too much to discourage us; knowing, that his grace 
l 2 Cor. 12. 9  is sufficient for us, and that his strength is made perfect in our weakness.  
§. VIII. His seventh testimony is taken from those places which 
Seventhly, from those places which testify that the works of just men do please God.  teach that the works of the righteous do please God, Mat. 3. 4. Sap. 9 1. 2 Act. 10. 35. 1 Pet. 2. 5. Phil. 4. 18. But nothing can please God, but that which is truly good and pure from all vice, as Calvin himself confesseth, Iust. l. 3. c. 12. §. 1.  
Answ. As God hath made two covenants with men, the one of works the other of grace: so himself may be considered, either as a severe judge, judging according to the Law, which is the covenant of works, beholding men as they are in themselves: or, as a merciful father in Christ, dealing with us according to the covenant of Grace, ●…eholding us in his beloved. As he is a judge judging according to the Law, no obedience can satisfy or please him, but that which is pure and perfect, as Calvin truly saith. As he is the father of the faithful in Christ, judging according to the covenant of Grace, he dealeth with us as a loving father with his children, Malach. 3. 17. Psalm. 103. 13. accepting the upright, though weak and unperfect▪ endeavours of his children, in lieu of perfect performance. Hence in the Scriptures to be upright, or, to walk with God, is to please God, Gen. 5. 24, cum Heb. 11. 5. and they, who are upright are his delight, Pro. 11. 20. Not, that either they, or, their actions are perfect, or accepted of God in and for themselves, as being pure from sin; but that being covered with the righteousness of Christ, they are accepted 
m 1 Pet. 2. 5.  in him: and not only accepted, but also graciously rewarded. Then belike saith Bellarmine, the righteousness of Christ is imputed not only to the sinners themselves, but to their sins also making them an acceptable sacrifice to God. Answ. We speak not of the sins of the faithful, as he maliciously cavilleth, as if we made no difference betwixt their good works and their sins; but of their good works, which, though unperfect and stained with the flesh, the Lord accepteth in Christ, as truly good, not imputing to the faithful their wants, but covering them with the perfect obedience of Christ.  
§. IX. His eighth testimony is from those places which absolutely call 
Testimony 8. from those places which call the works of the faithful good works.  the works of the righteous, good works, as Mat. 5. 16. 1 Tim 6. 17. Tit. 3. 8. Eph. 2. 10.  
Answ. where he saith that the works of the faithful are called absolutely good works, there is an ambiguity to be cleared. For though the Scriptures absolutely call the works of the righteous good works: yet they do not say that they▪ are absolutely good. All good works and virtues being considered in the abstract, as they are in themselves according to their kind, and as they are prescribed in the word of God, are absolutely good: but considered, as it were in the concrete, as they be in us, or, performed by us, mixed with imperfections, and stained with the flesh, they are not absolutely, purely, and perfectly good. Prayer in itself, and ●…s it is prescribed in the word of God, is a work absolutely good: but as it is performed by us, it may be truly good, if performed in truth, and with an upright heart; but it is not absolutely and purely good, by reason of those imperfections which concur there. with. So faith and love, and all other graces considered in the abstract, are absolutely good, but considered as they be in us, they are truly, but not purely and absolutely good by reason of the impersections and defects which always accompany them,  
But saith Bellarmine out of Dionysi●…s Areopagita, that work is to be called evil, in which there is any defect: but it is not to be called good, unless it be entirely and wholly good: which is true according to the rigour of the Law, from which our Saviour Christ hath freed the faithful: and in that sense all the good works of the Papists themselves, even their prayers in which they so much trust, are sins. Or, if they deny any defect to be in their prayers, or, other their supposed good works, they speak lies in hypoc●…isie, 
n 1 Tim. 4. 2.  having cauterised consciences. But here again let the Reader observe the desperate doctrine of the Papists; who as they account no man justified in whom there is any sin, so they teach all works to be absolutely sins, in which is any defect: whereupon the accusation which they falsely lay to our charge, will be verified of them, viz. that all the best works of the faithful are sins. For we deny them to be sins though they have some defects; but they affirm them absolutely to be sins, if there be any defect in them, as undoubtedly there always is, as I have alr●…ady proved. 
De iustif. l. 4. c. 1●… Testimonies of Fathers.   
§. X. These were his testimonies of holy Scriptures: in the next place he produceth other witnesses, viz. Ambrose, Hierome, Aug●…stine, Gregory and Bernard: who testify nothing against our assertion, but against the malicious misconceit of the Papists, who conceive, or, at least report of us, that we put no difference betwixt good works and sins. From which we are so far, that we willingly, subscribe to that conclusion, which he would prove out of the fathers, and is the title of his chapter, Opera bona non esse peccata, sed verè bona, that good works are not sins, but truly good.  
§. XI. Now follow his reasons; which if they served to prove no 
De iustif. l 4. c. 17 Reasons, first the works of the just are not conteminated.  more, than the same question, which again, is propounded to be proved, we would not gain say. But his first reason is brought to prove, that the good works of the righteous are no way vitiated, corrupted, or defiled: and consequently that they are not only truly, but also purely 
Not with concupiscence.  good. For if they were contaminated, saith he, that would arise, either from our inbred concupiscence; or, from the defect of love towards God, or, from the mixture of venial sins concurring with them. But from none of these. For neither is that concupiscence a sin in the regenerat●…, nor is the want of the love of God a sin in them, nor venial sins such sins, as are contrary to the Law of God, or unto charity.  
Thus, for the confirmation of one error Bellarmin●… broacheth three more. But if concupiscence be a sin, if the want of God's love be a sin, if those, which the Papists call venial sins, be sins indeed: then must it be confessed, that the good works which are stained with the flesh, which proceed from a defective love of God and our brethren that are mixed with diverse imperfections and corruptions, are notpurely good.  
§. XII. As for concupiscence of the flesh, which remaineth in the 
Concupiscence in the regenerate a sin.  regenerate, it hath possessed and defiled all the parts and faculties of the soul, which as they are in the regenerate partly spirit, so they are also partly flesh. And these two are opposite one to the other, the Spirit lusting against the Flesh, and the Flesh lusting against the Spirit. So that though Will be present with us, 
o Rom. 7. 18. Gal. 5. 17.  that we cannot do what we would and much less after what manner we would, that is, with our whole souls, with our whole mind, heart, and affections. For what good we mind or will as we are Spirit, the same we will as we are Flesh. This concupiscence the Apostle had not known 
p Rom. 7. 7.  to be a sin, had not the Law said, non concupisces, that is, thou shalt have none evil concupiscence, neither habitual nor actual. Neither is it only a sin, as the Apostle oftentimes doth call it, but also it is the mother-sinne, jam. 1. 13 Rom. 7. 17. which taking occasion by the Law, to produce ill concupiscences therein forbidden, is convinced, not only to be a sin, but exceedingly sinful, Rom. 7. 13. But of this I have spoken before, and proved by the testimony of Augustine, that concupiscence against which the good Spirit lusteth, (viz. in the regenerate, for in the unregenerate the Spirit is not) is both a sin, and the cause of sin, and a punishment sin. 
Secondly, nor with want of charity.   
§. XIII. And as touching the second: the sum of the Law is, that we should love God with all our heart, and with all our soul, etc. but where is any defect of love, there God is not loved with all the heart, etc. it being legally understood: and therefore every defect is an aberration from the Law, and consequently a sin. I have also proved out of Augustine, 
q Epist. 29. illud quod minus est qudm debet exvitio est.  that it is a fault where love is less than it ought to be, from which fault it is, that there is not a righteous man upon earth which doth good, and sinneth not. For which also though we 
1 De persect lusty. resp. adul. Peccatumest, vel cum non est charitas quae esse debetvel minor est quam debet, sive hocvoluntate vitari possit sive non possit. Thirdly, nor with venial sins.  be never so good proficients, we must of necessity say, forgive us our debts. Therefore every defect is a debt, that is, a sin, whereunto we may add that of the same Augustine. It is a sin, either when there is not charity where it ought to be, or is less than it ought to be, whether this may or may not be avoided by the Will.  
§. XIV. And as to the third: If those, which the Papists call venial sins be not contrary to the Law, than they are not forbidden in the Law: and without doubt they are not commanded therein. Now if neither they be commanded nor forbidden, than they are things indifferent:. but that is absurd: yea but (saith he) venial sins hinder not justice, And the Scripture absolutely calleth some men just and perfect, notwithstanding their venial sins. I answer, they hinder not imputative justice, nor evangelical perfection which is uprightenesse: for to them that believe and repent they are not imputed. Neither can it be denied, but that the most upright men have their imperfections, infirmities and slips, which though in themselves and according to the Law are mortal sins (for if they should not be forgiven, they would, as Bellarmine himself confesseth, exclude men from heaven:) yet to them that are in Christ jesus th●…y become venial by the mercy of God, through the merits and intercession of Christ.  
§. XV. His second reason is taken from diverse absurdities, which 
His second reason, from six absurdities which he putteth upon us.  he conceiveth do follow upon our assertion: when as indeed they follow not upon our doctrine, but upon his malicious misconceiving and misreport thereof; as if we held, that all, even the best works of the righteous are mortal sins. But we acknowledge, that the good works of men regenerate are truly good, and so to be called, notwithstanding the imperfection thereof. Only we deny them to be purely good: wherein we have the consent of holy Scriptures and of the ancient Fathers, some whereof I before alleged, to whom I added Gregory and Bernard. Gregory in the concl●…sion of his Morals saith thus, Mala nostra 
Moral. l 35. c. 26.  pura mala sunt, & bona quae nos habere credimus, pura bona esse vequaquam possunt: Our evil things are purely evil, and the good things which we 
Deve●…bis Esaiae serm. 5. recta for sitan said in pura.  suppose ourselves to have, can by no means be purely good. Bernard, ᵗ Our lowly justice (if we have any,) is perhaps true, but not pure. Unless peradventure we believe ourselves to be better than our forefathers, who said no less truly, than humbly, all our righteousnesses are as it were the cloth of a menstruous woman; we do not say that the good works of the faithful are sins, and much less mortal sins: For we hold, that the sins of the faithful become to them venial. But this we say with Solomon, 
u Eccl. 7. 20.  that there is not a righteous man upon earth that doth good and sinneth not, which in effect is the same with that assertion of Luther, justus in omni opere bono peccat.  
§. XVI. Now let us examine the absurdities, which he absurdly, 
The second absurdity th●…t then the work of faith, and of pray ere were a sin.  upon his own malicious misconceit, objecteth against us. In all which it is supposed, that we call the good works of the righteous sins, yea mortal sins. The first: if all the works of the faithful be sins, than the work of faith, whereby we are justified, and that prayer whereby we beg remission of sin, should be sins.  
Answ. The work of faith and the act of prayer are good, but not 
Sec●…nd absurd.  purely and perfectly good. Neither are we justified by the worthiness or by the work of our faith, but by the Object which it doth receive; nor obtain our desires by the merit of our prayer, but by the mediation and intercession of Christ our Saviour. Our faith is such, that we have need always to pray, Lord increase our faith, Lord I believe, help mine unbelief: and our prayer such, that when we have performed it in the best manner we can, we have need to pray, that the wants and imperfections of our prayer may be forgiven us.  
§. XVII. The second: If all the works of the righteous be sins, with what face could the Apostle say, 
* 1 Cor. 4. 4.  that h●… knew nothing by himself? And what boldness was that, for his good works, that is, for his mortal sins, to expect 
x 2 Tim. 4. 8.  a Crown of righteousness? Answ. Though the Apostle had no doubt sometimes offended after his conversion; yet he was not conscious to himself in particular of any actual sin or crime committed by him: for as the Psalmist saith, 
y Psal. 19 13.  who can understand his errors? No man, saith Basil, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free from sin but God; for of those many things wherein we offend, the most we understand not: for which cause the Apostle saith, I know nothing by myself, but in that I am not justified: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, in many things I offend, and doc not perceive whence also the Prophet saith, who understandeth his trespasses? But though he was not conscious to himself of his slips and oversights; yet he was not ignorent of his own 
a Rom. 7. 24.  corruptious and infirmities: against which when he had prayed to God, he received this answer; 
b ●… Cor. 12. 9  My grace is sufficient for thee, and in weakness my power is made perfect. Neither did the Apostle expect the reward for the merit of his works, but for the truth and fidelity of God, who is just in keeping his promise made to the upright, though unperfect indeavers of his servants. And therefore the reward, whereby God doth crown his own gifts in us, is called a crown of righteousness, not of ours, but of God's righteousness, as 
c De gratia & lib. arbit. in fine. The third absurdity.  Bernard saith.  
saith. XVIII. The third: If all the works of the righteous were mortal sins, than God himself should sin mortally, because it is God that worketh in us, when we do any good works, Phil. 1. and 2. Answ. If all good works were absolutely sins, yea mortal sins, as they maliciously charge us to hold: then indeed, God, who is the author of them, might perhaps be said, though not to sin, and much less to sin mortally (for he is not subject to the precept of the Law and much less to the curse of it) yet to be the author of sin. But we hold, that the good works of the faithful are truly good, though not purely good: and that what goodness is in them is the work of God, and what impurity is in them, it is from the flesh, which staineth the works of grace in us. Neither are the defects of the secondary causes to be imputed to the first cause. That which God worketh in us, no doubt is good, but this good work he hath but begun in us, as in the place by him quoted, Philippians 1. 6. for our in regeneration we are not wholly renewed, and at once, for than we should be wholly spirit and no flesh. Neither doth the leaven of grace season the whole lump at once, but the inward 
d 2 Cor. 4. 16.  man is renewed day by day: And what is not yet renewed is a remainder of the old man, and what is not Spirit, is flesh. Now between these two there is a perpetual conflict, 
e Gal. 5. 17.  the spirit lusting against the flesh, and the flesh lusting against the Spirit. So that a man regenerate cannot with full consent of will do either good or evil, there being a reluctation of the Spirit against the evil, which the flesh affecteth; and a renluctation of the flesh against that good, which is willed by the Spirit. By reason of this conflict it comes to pass, that as the sins of the faithful are sins of infirmity more or less, and not wilful sins committed of mere malice: so the good works of the 
The fourth absurdity.  faithful are not purely good, but stained with the flesh.  
§. XIX. The 4. that our assertion is greatly injurious to our Redeemer, who as the Apostle saith, gave himself for us, that he might redeem us from all iniquity, & might purge unto himself an acceptable people, zealous of goodworks: For neither should he truly have redeemed us from any iniquity, nor truly cleansed his people, nor made them zealous of works truly good, but of mortal sins, namely if all their good works be mortal sins, (which we utterly deny)  
But I answer, Our Saviour Christ gave himself for us, both that he might justify us by redeeming us from all iniquity, and also that he might sanctify, or as the Apostle speaketh, that he might purify unto himself a peculiar people, zealous or studious of good works. The iniquity from which he redeemeth us, is not only of those transgressions, which are absolutely sins, but also of those unperfect and defective works, which we endeavour to perform in obedience to God. And herein, as I have said, the high Priest was a notable type of our Saviour Christ, who did wear in the forefront of his Mitre a plate of gold, in which was engraven this inscription 
f Exod. 28 36. 38.  Holiness of the Lord, meaning of 
g jer. 23. 6.  jehovah our righteousness, which he was appointed to wear, that he might bear the iniquity of the holy things, which the Children of Israel should hollow in all their holy gifts, that notwithstanding the iniquity of them they might be accepted before the Lord, by imputation of his holiness, who is jehovah our righteousness. And the like is to be said of the incense 
h Apoc. 8. 3. 4.  of the Saints upon earth, that is, of their prayers, and all other their good works: which have need to be perfumed with the odours 
i Ephes. 5. 2.  of Christ's sacrifice; that so being defective in themselves, they may be accepted 
k 1 Pet. 2. 5.  of God in Christ. As for our sanctification, it is true, that Christ gave himself to sanctify us. But this sanctification is but begun, and in part in this life, and is to be perfected in the life to come. So saith the Apostle, 
l Ephes. 5. 25, 26, 27.  Ephcs. 5. that Christ loved his Church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself (viz. at the marriage of the Lamb) a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish: which last words, as I have showed out of Augustine, are to be understood not of the Church militant on earth, but of the Church triumphant in heaven. The works, which we are to be studious of, are works not only truly, but also, as much as is possible, purely good. For though we cannot in this life attain to full purity and perfection: yet we must aspire towards it, affecting and desiring to perform good works in a better manner and measure, than we can indeed attain unto. Howbeit we must say with the 
m Rom. 7. 18.  Apostle to will is present with me, but how to perform that which is good, I find not, for the good that I would, I do not, but the evil which I would not, that I do, and lest it should be said, that the Apostle speaketh all these things in the perof a carnal man, he concludeth thus: so then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even I myself, with the mind, that is, the Spirit serve the Law of God, but with the flesh the Law of sin.  
§. XX. The fifth, If all good works are mortal sins, than some mortal 
The fifth absurdity.  sins are good works: and then we may conclude thus. All good works are to be done: some mortal sins are good works; therefore some mortal sins are to be done. Again, no mortal sin is to be done; all good works are mortal sins; therefore no good work is to be done. Conclusions worthy of the Lutherans, that some mortal sins are to be done, and that no good work is to be done. Answ. we deny good works to be mortal sins. though in every good work the most righteous do sin. The work itself is good, though the defect or imperfection, which goeth with it, is evil. The good work therefore is to be done: the defect we are to strive and to pray against, and to crave pardon for it. To which deprecation we are to expect this answer or the like, My 
n 2 Cor. 12. 9  grace is sufficient for thee, and in thy weakness my power is perfected. Again, we must distinguish betwixt works, which are sins absolutely and per se: and those which are only by accident. For those which are good per se, are to be performed as well as we can, because commanded, knowing that God will accept of our upright though weak endeavour. 
The sixth absurdity.   
§. XXI. The sixth and the last, who seeth not, that these words, good works are mortal sins, imply a contradiction, for they shall be good and not good, etc.  
Answ. We do not affirm that good works are mortal sins, neither do we deny them to be truly good. Only we deny them to be purely and perfectly good. And we acknowledge the impurity and imperfection concurring with them to be a sin: and consequently, that the good works of the faithful are good per se, as being commanded, as being the fruits of the Spirit, and of faith working by love; but sinful per accidens, as being stained with the flesh, yea, but saith Bellarmine, Bonum non existit nisi ex integra causa, malum verò ex quolibet vitio: that is, that is not to be accounted a good work whereunto all things do not concur which are requisite, but that is evil wherein there is any defect: therefore if there be any defect or imperfection to be found in any work, that work is not to be accounted good but evil. Answ. that rule of Diony sius, is true, according to the rigour of the Law, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which our Saviour hath delivered us; but it is not true according to the covenant of grace, wherein the Lord accepteth the sincere and upright endeavours of his children. though defective and unperfect, for perfect performance, their wants being not imputed unto them, but covered with the robe of Christ's perfect righteousness. As therefore their persons, though in themselves sinners, are in 
o 2 Cor. 5. 21.  Christ accepted as righteous; so their actions, though in themselves defective, are acceptable 
p 1 Pet. 2. 5.  in Christ. Here therefore we may justly retort both the accusation itself, and all these absurdities upon the Papists, who be necessary consequence are proved to hold, that all the works of the righteous are simply evil and so absolutely to be called sins.  
Those works wherein is found any defect or imperfection are not good, but absolutely they are to be called sins, as the Papists teach:  
But in all even the best works of the righteous there is to be found some defect, imperfection, or blemish, as being stained with the flesh. This assumption is plainly taught in the holy Scriptures as I have proved heretofore:  
Therefore all, even the best actions of the righteous, are absolutely to be called sins, as the Papists teach.  
Here then let all men again take notice of the Popish pharisaisme, or pharisaical hypocrisy of Papists, with whom no man is just or justified, in whom is any sin: no action good, but simply evil, in which is any defect: and yet their persons are just, and their actions not only good, but also meritorious, and that ex condigno, and that ratione operis, of eternal life.   

CHAP. V. Our fourth Argument, that the righteousness by which we are justified, satisfieth the Law: so doth Christ's righteousness, so doth not that, which is inherent in us.  
§. I. NOw I return to our own proofs. The fourth 
The fourth argument we are justified only by that righteousness which fully satisfieth the Law of God.  argument therefore to prove jointly that we are justified by Christ's righteousness and not by ours, may be this.  
By that righteousness alone and by no other we are justified by which the Law is fully satisfied; By the righteousness of Christ alone the Law is fully satisfied, and not by any righteousness inherent in us or performed by us:  
Therefore we are justified by the righteousness of Christ alone, and not by any righteousness inherent in us, or performed by us.  
For the proof of the proposition, three things are to be acknowledged: first, that whosoever is justified is made just, by some righteousness: for as I have showed heretofore, to think that a man should be justified without justice, is as absurd, as to imagine a man to be clothed without apparel: secondly, that all true righteousness is a conformity to the law of God, which is the perfect rule of righteousness, insomuch as what is not conformable to the Law, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is iniquity and sin: thirdly, that there can be no justification without the Law be fulfilled, either by ourselves, or by another for us. For our Saviour, when he came to justify us and save us, protested, that he came not to break the Law but to fulfil it: and professeth that not one jot or tittle of the Law should pass unfulfilled, Matth. 5. 17, 18. Saint Paul likewise avoucheth, that by the doctrine of justification by faith, the Law is not made void, but established, Rom. 3. 31. The proposition therefore is undeniable. The assumption hath two parts: the former, affirmative, that by the righteousness of Christ the Law is fully satisfied: the other, negative, that by any righteousness inherent in us, or performed by us, the Law neither is, nor can be fully satisfied. For the clearing of the assumption in both the parts, we are to understand, that to the full satisfying of the Law, since the fall of Adam two things are required, the one, in respect of the penalty, unto the suffering whereof sin hath made us debtors: the other, in respect of the precept, to the doing whereof the Law doth bind us. The former, to free us from hell and damnation; the other to entitle us to heaven and salvation: according to the sanction of the Law, If thou dost not that which is commanded, thou art accursed: if thoudoest it, thou shalt be saved. In respect of the former, the Law cannot be satisfied in the behalf of him, who hath oncetransgressed it, but by eternal punishment, or, that which is equivalent: in respect of the latter, it is not satisfied, but by a total, perfect and perpetual obedience.  
§. II. Now our Saviour Christ hath fully satisfied the Law for all 
The righteousness of Christ hath fully satisfied the Law for us.  them that truly believe in him, in both respects. For he hath superabundantly satisfied the penalty of the Law for us by his sufferings and by his death: and he hath perfectly fulfilled the Law for us, by performing all righteousness, in obeying his Father in all things, even unto death: and by them both he hath justified us, freeing us from hell by his sufferings and entituling of us unto heaven by his obedience. And therefore the holy Ghost affirmeth that we are justified by his blood, Rom. 5. 9 and by his obedience verse 19 For his sufferings were the sufferings of God; in which respect, they who put him to death, are said to have killed the Author of life, Act. 3. 15. and to have crucified the Lord of glory, 1 Cor. 2. 8 and for the same cause, the blood, by which we are redeemed, is called the blood of God, Act. 20. 28. or, which is all one, the blood of the Son of God. 1 john 17. His obedience likewise was the obedience of God. For jesus Christ the word, that is, the 
1 I●…hn 3. 16.  second person in Trinity, being in the form of God 
a P●…il. 2. 6, 7, 8.  God coequal with his Father, for our sakes became flesh, 
b Io●…n. 1. 14.  that is, abased himself to become man, which before he was not, but not ceasing to be that, which he was before, namely the true 
c 1 john 5. 20.  and the great 
d Tit. 2▪ 13.  God, God 
e Rom. 9▪ 5.  above all blessed for evermore; in our nature (being perfect God, and perfect man) he farther humbled himself and became obedient until death, even to the death of the cros●…e. And therefore the righteousness of Christ, both habitual inherent in his person, and that which was performed by him, both active, and passive, being the righteousness of God as it is often called, Rom. cap. 1. 3. 10. the righteousness of God and our Saviour, 2 Pet. 1. 1. who was given to us of God to be our righteousness 1 Cor. 1. 30. that we believing in him might be the righteousness of God in him, 2 Cor. 5. 21 is therefore called jehovah our righteousuesse, jer, 23. 6. I say his passive righteousness being the righteousness of God the blood of God▪ it is a price of infinite value, and superabundantly sufficient to satisfy for the sins, not only of the faithful, but of all the world; and not only of this one world, but of more, if there were more And this habitual and actual righteousness being the righteousness and obedience of God, is of infinite and al●…-sufficient merit to entitle all those, that believe in him, were they never so many, to the kingdom of heaven. These things if the Papists should deny, It would deny them to be Christians. The former part therefore of the assumption is of undoubted truth.  
§. III. Come we then to the other part. Is there any righteousness inherent in us, or performed by us, that can fully satisfy the 
Our righteousness cannot satisfy the Law neither in respect of the penalty.  Law? Nothing less. For first in respect of the penalty which is due unto us for our sins, we cannot possibly satisfy it, but by enduring everlasting torment; which though we should endure for a million of millions of years; yet we could not be said to have satisfied the Law which cannot be satisfied, but by endless punishment, or, that which is equivalent, but there is nothing equivalent but the precious death and sufferings of the eternal Son of God, who gave himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f 1 Tim. 2. 6.  a full price of ransom countervailing, in respect of the dignity of his person, the eternal pains of hell, which all the elect should have suffered. Therefore there is no possibility for us to escape hell the just guerdon of our sins, unless the Lord impute our si●…s to our Saviour Christ, and his sufferings to us, accepting them in our behalf, as if we had sustained them in our own persons. For although we should for the time to come perform a total and perfect obedience to the Law, yet that would not free us from the punishment already deserved by us. 
g Marcus Eremit. de ●…is quid ex operibus se justificari putan●…es. sent. 42. Si quo 〈◊〉 que, bona natura 〈◊〉 〈◊〉, quotiaie 〈◊〉 〈◊〉, quid reliqum pro an 〈◊〉 〈◊〉 D●…oretrionemus & sent. 43. quantum vir●…utis augmentum bodie fecerimus, 〈◊〉 negligentia argumentum est, non conpensatio.  But the Law must be satisfied, both in respect of the penalty to be borne, and in respect of perpetual and perfect obedience to be performed through out our whole life. Neither may we think by the payment of one debt to satisfy another, The obedience, which we hope to perform for the time to come, though it were total and perfect, is a debt and duty which we owe unto God, Luk. 17. 10. and therefore cannot discharge us of the penalty, which is another debt, which we owe for our sins past: for we were sinners from the womb, 
h Psal. 51. 5.  yea, in the womb: and to the guilt of Adam's transgression in whom we sinned, and to that original corruption, which we have received from him, for which though we had no other sins, we were worthily subject to eternal damnation; we have added in the former part of our life innumerable personal transgressions, all deserving death and damnation, which if we be not delivered therefrom, by the death and merits of Christ, we must make account to suffer in our own persons: neither can our future intended obedience satisfy for our sins, as Bellarmine confesseth. God is just 
i Rom. 3. 26.  in forgiving sins, neither doth he forgive any sin, for which his justice is not fully satisfied. 
Nor in respect of the precept.   
§. IU. Neither can our righteousnes●…e ●…atisfie the Law in respect of the precept, by fulfilling it: for whosoever hath not continued in all the things, which are written in the book of the Law to do them, but hath at any time transgressed the Law, he hath not fulfilled it. Therefore it is most certain, that, we cannot satisfy the Law in respect of the precept, because we have already broken it, and by our breach of it have made ourselves subject to the curse of the Law, so far are we from being justified by it. Neither are we able by our obedience to satisfy the Law for the time to come.  
§, V. Against this branch of our argument which by us is added 
Bellarmine's allegation, that the Law may be fulfilled.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as over measure. Bellarmine taketh exception; alleging, that the faithful and regenerate are able to fulfil 
i De iustif. l. 4. c. 11, etc.  the Law, and entereth into a large dispute to prove that the Law is possible: which disputation I have fully examined in his due 
k Lib. 7. cap. 6. & 7.  place, and confuted. Here let the Reader take notice, that Bellarmine disputeth sophistically in divers respects▪ for first he will needs be actor, when indeed he is reus; and that he might get the better end of the staff pretendeth to confute our errors: when indeed he laboureth to defend his own. Secondly, he answereth but a piece of our argument, and such a piece as might be spared, as being added mantisae loco, by way of advantage: for thus we reason, no man can satisfy the Law because he hath already broken it: yea he is so far from satisfying the Law, in respect of the time past, that for the time to come he is not able to fulfil it. Thirdly, where he should prove, that all those, who are to be justified, do fulfil the Law for else how should they by fulfilling of the Law be justified, all, that he endeavoureth to prove, is, that it is possible for them that are already justified to fulfil it▪ disputing, as we say, a posse ad esse. Fourthly, where he should prove, that all who are justified do fulfil the Law, for else how should they be justified by fulfilling it, he endeavoureth to prove that some rare men have fulfilled it not caring what becomes of the rest Fifthly, where he argueth, that if men shall fulfil the Law, they shall be justified; his consequence doth not hold in respect of them, who at any time heretofore have broken it (as all mere men without exception have done) though they should perfectly fulfil the Law for the time to come. Sixthly, he would prove, that some do fulfil the Law, and yet cannot deny, but that even those some do sin many times, yea seven times a day, and that they have need daily to pray for the forgiveness of their sins: and therefore faileth in the proof of that also, as I have made manifest in answering 
l Lib. 7. cap. 6. & 7.  his arguments. 
Six reasons, that men are not able to fulfil the Law. First, because all are trans. gressours.   
§. VI Now to make good this part of our reason, I will not content myself to have answered elsewhere all his objections againstit, but I will here also briefly propound some of our arguments to prove, that we (I mean all mortal men) neither do, nor can by our righteousness and obedience fulfil, and so even in that respect cannot satisfy the Law. And first I prove it by this most plain reason.  
No transgressors of the Law do fulfil it.  
All men without exception of any but Christ, are transgressors of the Law, not only the unregenerate, but the regenerate also:  
Therefore no man whatsoever (Christ excepted) doth fulfil it.  
The proposition needeth no proof, the assumption I have proved before, 
m Lib. 4. cap. 2. §. 6.  and every man's Conscience giveth testimony to it for himself.  
Or thus:  
Whosoever is a fulfiller of the Law is without sin.  
No mortal man is or can be without sin.  
Therefore no mortal man is or can be a fulfiller of the Law.  
§. VII. Secondly, If any man could fulfil the Law, he might be justified thereby, Rom. 2. 13. Gal. 3. 12.  
But no man whatsoever can be justified by the Law, Gal. 2. 16. 3. 10, 11. Rom. 3. 20.  
Therefore no man can fulfil it.  
§. VIII. Thirdly, Those who cannot fulfil the first commandment of the two, and the last of the ten, cannot fulfil the whole Law.  
But no mortal man is able to fulfil the first and last commandments.  
Therefore no mortal man is able to fulfil the whole Law.  
The first▪ which is the great commandment, enjoineth us to love the Lord our God with all our souls, etc. which, being legally understood, no mortal man is able to fulfil. For whosoever are in all the parts and faculties of the soul, partly flesh and but partly Spirit, they cannot love God with all their souls.  
The most regenerate in this life are partly flesh, and but partly Spirit in all the parts and faculties of the soul.  
Therefore the most regenerate in this life cannot love God with all their souls, that phrase being legally understood.  
The last commandment forbiddeth all evil concupiscence: whether habitual, with which all men generally are infected, or actual, from which none are free, and those not such as are joined with consent of the will, which are passions of lust, for those are forbidden in the former commandments; but such as go before consent, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ with which all men without exception do abound. Neither is the commandment, thou shalt not consent to lust, but thou shalt not lust, that is, thou shalt have no evil concupiscence, which as 
n De persect. iustitiae.  Augustine saith aught not to be bridled only 
o Concupiscentia non 〈◊〉 sed omnino esse non debet. De Nupt. & concup. l. 1. c. 29. Multum b●…ni facit qui facit quod sc●…iptum est, post concupi▪ scentias tuas non eas; sed non proficit, quia non implet quod scriptum est, non concupisces.  but not to be: for he that hath concupiscences, though he doth not go after them, doth not fulfil the Law, thou shalt not cove●….  
§. IX. Fourthly, by the testimony of Saint Peter, Act. 15. 10. that the observation of the Law is not to be imposed upon Christians as necessary to justification, as being a yoke, which neither the Apostles, nor their forefathers the patriarchs and Prophets were able to bear: but that we are to be justified and saved by the grace of God through a lively faith▪ which purifieth the heart. Bellarmine answereth, that the Apostle speaketh of the ceremonial Law, which we do not altogether deny. But from hence we argue, as from the less. If the ceremonial Law were an unsupportable yoke, how much more the moral? For the ceremonial Law, in itself considered, was not unsupportable, nor required any thing exceeding the power of man. For not only the godly did perform it, but hypocrites also; who many times were more precise in observing the ceremonies, than the godly themselves: but as it was an appendice of the Law moral: As for example: Circumcision, in itself (though the most painful ceremony) might well be borne. But as by it men were made debtors 
p Gal. 5. 3.  to the whole Law, in such sort as they could not be justified, but were under the curse, if they did not observe the whole Law, it was a yoke unsupportable. For in that sense the Apostle speaketh, when he protesteth to the Galathians, that if they were circumcised 
q Gal. 5. 2.  Christ should profit them nothing. And in that sense, as it seemeth, it was urged by the believing 
r Act. 15. ●…. 5.  Pharisees: that it was needful, that the disciples, meaning all the Christians of that time, as well Gentiles, as jews, should be circumcised, and so required to keep the Law; otherwise they could not be justified nor saved. And to that purpose tendeth Saint Peter's 
s Act. 15. 7, 8, 9  speech, That it was not needful to require the believing Gentiles to be circumcised; seeing it was well known, that the Gentiles were first called by his ministry, had truly believed, and had received the holy Ghost, who had purified their hearts by a lively faith, by which without circumcision or other observations of the Law they were justified, as well as the believing jews: the jews also themselves expecting to be justified and saved by the grace of the Lord jesus Christ, even as the Gentiles were, without the works of the Law, as Paul also reasoneth, Gal. 2. 15, 16.  
§. X. Fifthly, by the testimony of Saint Paul, and his experience in himself, Rom. 7. 18. etc. From whence I reason thus: whosoever are not able to perform that which is good, though by the grace of God they are willing to perform it, they are not able to fulfil the Law. But the faithful and regenerate are not able to perform that which is good, though by the grace of God ●…hey be willing thereunto. Therefore they are not able to fulfil the Law.  
The assumption is proved from the example of Saint Paul, as it were an argument from the greater. For if Saint Paul himself, who in sanctity far excelled any man now living, did not find in himself ability to perform that which was good, but was so hindered by the flesh, that the good, which he would, he did not: how sholl those, who are far inferior unto him, be able to do it? being the common condition of all the regenerate, that by reason of the reluctation of the flesh, they cannot do those things they would, Gal. 5. 17.  
§. XI. Sixthly, the Apostle Rom. 8. 3. doth acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the impossibility of the Law, namely to justify us. The reason whereof is not any defect in the Law itself, but our impotency to fulfil it by reason of the flesh: for if it were possible for us to fulfil the Law, it were possible to the Law to justify us: but it is not possible to the Law to justify us by reason of the flesh, and therefore by reason of the flesh it is not possible for us to fulfil the Law, whiles the flesh remaineth in us, as it always doth remain even until death. To these arguments, if you shall add the testimonies of the Fathers, which in handling the sixth question I do plentifully allege 
t Lib. 7. c. 6. , you will acknowledge, that besides the authority of Scriptures, and evidence of reason, we have the consent of antiquity, that no mortal man is able to fulfil the Law of God.   

CAP. VI Our fift●… argument, containing four branches: By that w●…e are justified, by which we are absolved, redeemed, reconciled, and for which we shall be saved.  
§. I. THe fifth argument. By what righteousness we are justified, 
The fifth containing four branches which are so many arguments doubled.  by it we are absolved from our sins, redeemed from our iniquities, reconciled unto God, and for it we shall be saved: And again by what righteousness we are absolved, redeemed, reconciled, and for which we shall be saved, by it we are justified.  
By that righteousness which is inherent in ourselves, we are not absolved from our sins, nor redeemed from our iniquities, nor reconciled unto God, nor for it shall be saved: But by the righteousness of Christ, which is out of us in him, we are absolved from our sins, redeemed from our iniquities, etc.  
Therefore we are not justified by that righteousness which is inherent in ourselves, but by that righteousness which is out of us in Christ.  
The proposition in both the parts thereof containeth four branches. 
The first branch by what righteousness we are justified, by that we are absolved, etc.  The first, by what righteousness we are justified, we are by it absolved from our sins: and a converso, by what righteousness we are absolved from our sins, by that we are justified. This is proved from the signification of the word justify, as being a judicial word opposed to condemnation, which I have at large proved before 
a Lib. 2. . For this doth invincibly demonstrate, that by what we are justified, by that we are acquitted and absolved: and by what we are absolved, by that we are justified. But more specially it may be proved out of Act. 13. 38, 39 where, as I have showed before, not only the word justification and 
Act. 13. 38, 39  remission of sins are promiscuously used, but the phrase also of being justified from sin signifieth plainly to be absolved from sin: where also the main question itself is concluded. Be it known unto you saith S. Paul to his brethren the jews who feared 
b Act. 13. 16. 26.  God, that through jesus Christ is preached unto you forgiveness of sins. And by him all that believe are justified from all those things (meaning sins) from which ye could not be justified by the Law of Moses. From our sins therefore we are justified or, absolved by the righteousness of Christ apprehended by faith, from which we could out be acquitted by any obedience, which we could perform to the Law.  
§. II. But of this place we are further to speak in defence of calvin's allegation thereof against Bellarmine's cavils. Calvin, proving that 
Calvin's allegation of Act. 13. 38 39 def●…nded against 〈◊〉 cavils De justis l. 2 c. 12. in●…titut. 3. c. 11. §. 3.  God doth justify us, when he absolveth us from our sins, and accepteth of us in Christ, allegeth this place. Through this man, that is, Christ, is preached unto you remission of sins, and by him all that believe are justified from all things from which ye could not be justified by the Law of Moses. You see, saith Calvin, that justification is here set after remission of sins by way of interpretation ʳ you see plainly, that it is taken for absolution: you see, that it is denied to the works of the Law: you see, it is merely the benefit of Christ: you see, that it is received by faith: and finally you see, that there is a satisfaction interposed, where he saith, that through Christ we are justified from our sins.  
Bellarmine pretending to answer this argument, relateth it thus, as if Calvin had said; First, By this man, that is, by Christ we are justified, and not by any virtues or qualities of ours: Secondly, is preached, that signifieth, that the very preaching or declaring of the promise, if it be apprehended by faith, doth justify, for so the Apostle presently expoundeth himself, by him every one that believeth is justified. Thirdly, forgiveness of sins: that signifieth that justification consisteth in nothing else, but in remission of sins wherefore t●…e inward renovation is not the other part of justication: for that renovation is not so much justifica●…ion, as an effect thereof. And lastly, these words, from which ye could not be justified by the Law of Moses, do signify, that justification doth not consist in the observation of the Law, but only, as hath been said, in remission of sins for or through the righteousness of Christ imputed, Thus, as you see, he maketh Calvin speak what he pleaseth. But because the things, which he enforceth in calvin's name upon this place, be for the most part our assertions, it shall not be amiss to weigh the answers which he maketh to them.  
And first, where it is said per hunc, by this man, he saith, this doth 
First, per hunc, by this man.  not exclude our virtues or qualities infused of God. For by Christ we are justified as the efficient, which is signified by the preposition per: by virtues and qualities infused, as the formal cause. Now if Christ or his righteousness be the efficient cause, than it cannot be the formal cause; for the form is the effect of the efficient; nor can the same thing be the cause and effect of the same thing. Neither may they say as they are wont, that this is a mystery of faith, that reason cannot attain unto. For mysteries though they surmount reason, yet are notrepugnant to reason. Neither ought we to fain mysteries (as the Papists use to do) where the Scriptures have an easy and perspicuous meaning. R●…ply. This were a good caveat to the papists. As for us, we faineno such mysteries, neither do we say, that Christ or his righteousness is both the efficient and formal cause of our justification. But this we say, that the righteousness of Christ, is both the matter of our justification, and also the merit both of our justification and salvation: and that Christ himself as he is Mediator is the secondary efficient of our justification, affording unto it both the matter thereof and the merit. 
Secondly, is preached.   
§. IV. That word is preached doth not signify, saith he, that by the only preaching of Scriptures apprehended by faith men are justified. For then Peter would not have said, Act. 2. 38. Do pe●…ance, and be every one of you baptised for remission of sins. But it signifieth, that remission of sins is preached to all that believe in Christ, as they ought, that is, in doing whatsoever he comma●…deth to be done, according to that Mat. 28. 20. teaching them to observe all things whatsoever I have commanded you. In this sense every one that b●…leeveth is justified, that is, whosoever believeth as he ought, namely by fulfilling all things, which faith doth declare aught to be fulfilled. For not he that believeth a Physician, though he be never so skilful, and one that infallibly cur●…th, is healed, unless he receive such medicines as he doth appoint.  
Reply. We do not say, that preaching alone apprehended by faith doth justify: but we say, that a true and a lively faith, which is begotten by the preaching of the Word, doth justify a man before God: and that, wicked is that aphorisine collected out of Bellarmine 
c Tom. 2. in indice. voc●… predicatio, Per predicationem verbi Dei excitari fidem, & sic remitt●… peccata figmentum est baeretico●…um nostri t●…m peris. , that by the preaching of the Word of God faith is stirred up, and so sins are forgiven, is a fiction of the heretics of our time. Nay, we say more, that by the preaching of the Word, faith is not only excited, where it was before; but that it is first wrought ordinarily, and begotten by the ministry of the Gospel. The Papists ascribe the begetting of faith to the Sacraments, and the stirring of it up to the Word. As if faith infused in Baptism did lie a sleep until it be excited and awakened by the word, 
Rom. 10. 17.  But the Scripture teacheth us, that faith cometh by hearing the Word, that Preachers are Ministers by whom you do believe, that without 
1 Cor. 3. 5.  a preacher men cannot ordinarily believe, Rom. 10. 14. that men are begotten to God by the preaching of the Word, 1 Cor. 4. 15. that therefore preachers are their Fathers in the faith, that they justify men, Dan. 12. 3. because they are the instruments of the holy Ghost to beget faith in them, whereby they are justified. Why then doth Peter require them to whom he had preached, to repent and to be baptised? I answer, that the holy Ghost by Peter's sermon had wrought the grace of faith in the hearers before they were baptised, Act. 2. 41. as by Paul's preaching, Act. 13. 48. in so many of the hearers as were ordained unto life, in Lydia, Act. 16. 14, 15. By Philip's preaching in the Eunuch, Act. 8. 38. by Peter's preaching in Cornelius and his company, Act. 10. 43. 44. and by this faith they were justified before God before they were baptised, even as Abraham was before he was circumcised, Rom. 4. 11. But that they might be justified also in the Court of their own Conscience, and much more that they might be saved; many other things, as repentance and a godly life, with the use of the Sacraments, and of all other good means are required besides that faith, whereby alone they are justified before God. And to this end did Peter require them to repent and to be baptised: not that Baptism properly doth justify, and much less that it begetteth ●…aith, for, in all these faith was wrought before they were baptised, but because it is a seal of that righteousness which is by faith to them that are baptised, not only at the time of Baptism, but whensoever or how long soever they believe. And whereas he saith, that remission of sins is preached to those that believe as they ought: I confess it is true, that remission is not promised to an idle dead or counterfeit faith, but to the true, lively and effectual faith, which in some measure purifieth the heart, and worketh by love; causing a man, though not to fulfil all things that are commanded, as Bellarmine speaketh; yet to will, to desire, and to endeavour that he may perform all things commanded, according to the measure of grace received. But though obedience be a necessary consequent of faith: yet it is very absurd to confound it with faith, as Bellarmine here seemeth to do. 
The similitude 〈◊〉 the Physi. 〈◊〉.   
§. V. As for his similitude of the Physician, I answer: the only means to be cured of the wounds of our souls, which are our sins, by our spiritual Physician which is Christ, is to believe in him; and the only plasters to be applied are his sufferings and merits: for by his stripes we are healed Esa. 53. 5. and the only means, on our part, to apply them is faith. For even as Moses lifted up the brazen Serpent in the Wilderness, that those who were bitten by the fiery serpents might by looking upon that, which was but a figure 
d 〈◊〉. 3. 14, 15.  of Christ, be healed: even so our Saviour Christ was lifted up upon the Cross, that whosoever being stung, as we all are, by the old Serpent, and made subject to e●…all death, shall look upon him with the eye of a true faith, shall be saved. To which remedy alone all true physicians of men's souls do use to direct the wounded Conscience: when the jailor, Act. 16. 30, 31. in great consternation of mind came trembling: and falling down before Paul and Silas, demanded of them what he might do that he might be saved: they said believe on the Lord jesus Christ, and thou shalt be saved. And this remedy ●…in curing miraculously corporal discases was used sometimes with good success, Mat. 9 21. 22. 14. 36. and was by our Saviour himself prescribed as the only receipt, Mar. 5. 36. Luk. 8. 50.  
§. VI Thirdly, where the Apostle in this place nameth only remission 
Thirdly, remission of sins.  of sins, he saith, it hindereth not, but that just●…fication may be understood to consist in remission of sins, and infusion of righteousness. For as we have not once showed saith he, remission of sins is not only the pard●…ning of the punishment, but also the washing away and cleansing of the fault, which is not done but by the cleanness of grace and comeliness of justice coming in the place: which the name of justification pretendeth being named from justice. Reply. Not once, but very oft hath he said, that remission of sin is the utter deletion and extinction of sin, and that it is not a distinct act from infusion of righteousness, because by infusion of justice sin is expelled: as by the accession of heat and light cold and darkness is expelled. But as for condonation and pardon of the guilt and punishment, that he hath utterly excluded from justification. For the pardoning of the guilt and punishment is not done by infusion of righteousness, (which, as he teacheth, is the only act of justification, whereof there is but one formal cause, which is righteousness insu●…ed, as the Council of Trent 
e 〈◊〉. 6. c●…p. 7.  hath defined) but by imputation of the satisfaction of Christ. For righteousness infused, 
f De iustif. l. 2. cap. 10. , as Bellarmine hath confessed, doth not, or cannot, satisfy for our sins. Now if there be but 
§. Deinde.  one formal cause of justification (as indeed there is but one) and that one be not the imputation, but the infusion of justice, or, as they rather use to speak, the justice infused, which expelleth sin, which expulsion or deletion they call the remission, yea, the true remission of sin: then the forgiveness of the guilt and punishment belongeth not to justification. But if the forgiving of the guilt and punishment, be the not imputing of sin, which necessarily bringeth with it imputation of righteousness, as Bellarmine confesseth, and the Apostle proveth, Rom. 4. viz. that the Lord imputeth righteousness without works, when he imputeth not sin: than it will necessarily follow, that imputation of Christ's satisfaction or righteousness is the only formal cause of justification; whereby, we being absolved from sin are accepted as just, yea constituted righteous in Christ. And that infusion of righteousness expelling sin, is another thing, which the Scriptures call Sanctification. And this I take to be a manifest truth: which being granted, we have obtained the whole cause.  
§. VII. Fourthly, again (saith he) although there were mention made 
Fourthly, justification from sinn●….  in this place of justification only from sins: yet in many other places there is mention made of Sanctification, of cleansing, of washing, and renewing, which show the other part of justification. Reply, we doubt not, but the Scriptures make mention of both these benefits sometimes severally, and sometimes jointly: which though in use and practice they always go together; yet they must be carefully distinguished. And howsoever the Scriptures often make mention of Sanctification, as well as of justification: yet no where do they make Sanctification a part of justification. This Bellarmine should have proved and not have craved. Neither is it to be doubted, but that if forgiveness of the guilt and punishment concur unto justification as a part thereof, renovation or infusion of righteousness being the other part as Bellarmine here affirmeth, the●…e are two actions and two formal causes of justification, which themselves utterly deny. And therefore they must be forced to acknowledge these two actions having distinct forms to be justification, whose form is imputation and sanctification, whose form is infusion of righteousness. 
Fifthly, by the Law.   
§. VIII. Finally saith he, from which you could not be justified by the Law of Moses, signifieth, that the observation of the Law, neither by the strength of nature, nor by help of the Law alone presumed, doth justify: not because the true observation of the Law is not righteousness, but because before remission of sin, the Law cannot be kept. Reply, By the observation of Law is meant, all obedience and righteousness inherent whatsoever prescribed in the Law, whether it go before faith and justification, or follow after. For before, as Bellarmine truly saith, the Law cannot be fulfilled, neither can there be any true righteousness. And that obedience, which is performed after, though it be a righteousness begun in us, and be not only accepted in Christ, but also graciously rewarded: yet it cannot satisfy for our former sins, nor justify us from them. That, which Bellarmine addeth, I admit with some small qualification, as making for us. For God, saith he, when by the merits of Christ he reconcileth any man, he doth withal forgive his sins, (so saith the Apostle 2 Cor. 5. 19 which is all one, as if Bellarmine had said, when God justifieth a man not imputing his sin, and accepting of him as righteous in Christ) than he infuseth charity, by which he may keep the Law, which is all one as if he had said, when God hath justified a man he doth also Sanctify him. This, saith he, is that which Saint Augustine so often repeateth (and wholly maketh for us) opera non pr●…cedere justificandum, that works go not before, (as causes of justification) sed sequi justificatum, but follow after as effects and fruits thereof. And this Augustine speaketh, not of such works as perfectly fulfil the Commandments, for such there are none whiles they are stained with the flesh: but of all good works, which notwithstanding their defectiveness, are accepted of God in Christ, that which he addeth out of Rom. 8. 4. I have discussed 
g Lib. 7. c. 7. §. 7. The four branches of the proposition proved.  elsewhere.  
§. IX. But to return to the proof of my proposition: to that place of the Acts, I add for the further proof of the first branch, Rom. 4. vers. 5, 6, 7, 8. where the Apostle useth these words promiscuously, justification and blessedness, and proveth out of Psal. 32. 1. that this blessedness consisteth in remission of sin, or, as he also speaketh, in the not imputing of sin, and imputation of righteousness without works: from whence this is proved; by what righteousness we have remission of sin, by that we are justified: and by what we are justified we have remission of sin. The second branch; by what righteousness we are redeemed, by that we are justified, and è converso, by what we are justified, by that we are redeemed. The benefit of redemption is explained by the Apostle, Ephes. 1. 7. Col. 1. 14. to be remission of sin, and expressed by the phrase of redeeming from all iniquttie, Tit. 2. 14. Psalm. 133. 8. The third branch, by what righteousness we are reconciled to God, by it we are justified, and by what we are justified we are reconciled. The Apostle Rom. 5. 9, 10. useth these words promiscuously, to be justified by the blood of Christ, and to be reconciled to God by the death of his Son, and 2 Cor 5. 19 God is said to reconcile men unto him in Christ, when he doth not impute untio them their sins, but imputeth unto them righteousness, even the righteousness of God, that is, of Christ, that they only may be made the righteousness of God in him, vers. 21. The fourth branch: for what righteousness we are saved, by that we are justified, and è converso: that which is the matter of justification is the merit of salvation: for which cause justification and to be justified is many times expressed, by salvation or to be saved: for they that are justified are saved in hope 
h Tit. 3. 7. ; and by what they are justified, by that they are entitled to salvation, and by what we receive remission of sins, by that also we receive our 
i Act. 26. 18.  inheritance. justification may be compared to the institution of a Minister unto a benefice which giveth jus ad rem; glorification to induction which giveth possession, and jus in re.  
§. X. I come to the assumption: the first branch whereof is, that we 
The assumption proved in all the four branches.  are absolved from our sins by the righteousness of Christ, and not by any righteousness inherent in us●… both which are plainly averred, Act. 3. 38, 39 The former also is every where testified: that the blood of 
k Mat. 26. 28. Esai. 5. 3. 510, 11. 1 joh. 1. 7. Ephes. 1. 7. Heb. 9 14. Apoc. 1. 5. Rom. 3. 25. 1 Joh. 2. 2.  Christ was shed for the remission of sins, and that it doth cleanse us from all our sins, that he is the propitiation for our sins, etc. The latter is also evident, that we cannot be absolved from our sins by righteousness inherent: first, because it cannot satisfy for our sins: secondly, because it cannot stand in judgement. If we should plead it before God, we could not be justified thereby, Psal. 143. 2. Neither are we able to answer him one of a thousand, Io●… 9 3. Thirdly, because our obedience, though it were total (as it is never in this life) yet it were a debt and we cannot be absolved from one debt, by the payment of another, when ye shall have done all things which are commanded you, say, we are unprofitable servants: we have done that which was our duty to do, Luk. 17. 10. The second branch, that we are redeemed by the merits of Christ, and not by our own righteousness, needeth no proof, neither in respect of the affirmative, that by his blood we have redemption even the 
l Ephes. 1. 7.  remission of our sins, that he gave himself 
m 1 Tim. 2. 5.  to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full price of ransom to redeem us from all iniquity. Nor in respect of the Negative; unless it may be thought, that we, who were held captives under sin and Satan 
n 2 Tim. 2. 26.  to do his will, could deliver ourselves, which God doth swear to be his gift, Luk. 1. 73, 74. Neither could we be delivered out of the hands of the strong man, but by him 
o Mat. 12. 29.  that is stronger than he. The third branch also is manifest, both in respect of the affirmative, that we are reconciled unto God by the death of his Son, Rom. 5. 10. Col. 1. 21, 22, and also of the negative. For we were enemies, when we were reconciled, and such enemies, as whatsoever we minded 
p Gen. 6. 5.  was enmity against God, Rom. 8. 7. Lastly, the fourth branch needeth no proof, neither in respect of the affirmative, unless it may be thought needful to prove, that we are saved by the merits of Christ: nor in respect of the negative, the Scriptures so often testifying that we are saved by grace 
q Ephes. 2. 8, 9  through faith, not by works, no not by any works of righteousness 
r Tit. 3. 5.  that we have done. So much of this argument, which if I should strive for number might stand for eight, four for the affirmative and four against the negative.   

CAP. VII. Containing six other arguments, proving jointly that we are justified by Christ's righteousness, and not by ours.  
§. I.  
THe sixth argument: The righteousness, by which we 
Arg. 6. by faith and not by works.  are justified, is the righteousness of faith, and not of works, as Saint Paul 
a Rom. 3. 20. 28. 4. 6.  constantly teacheth.  
The righteousness which is out of us in Christ is 
Gal 2. 16. Eph. 2. 8. 9 Tit. 3. 5. 7.  the righteousness of faith; or the righteousness which we receive and have by faith, or the righteousness of God by faith: The righteousness inherent is of works. By that justice therefore we are justified, and not by this.  
§. 2. The seventh: The righteousness of God, by which we are justified, 
Arg 7. righteousness of iustisication not prescribed in the Law.  is not prescribed in the Law to justification, but without the Law is revealed in the Gospel, 
b Ro. 1. 17. 3. 21.  Rom. 3. 21.  
The righteousness which is out of us in Christ was not prescribed in the Law to justification, but without the Law is revealed in the Gospel: righteousness inherent is prescribed in the Law to justification, which in the question of justification is renounced in the doctrine 
c Phillip 3. 8, 9  of the Gospel. This being the main difference between the Law and the Gospel, that the Law to justification requireth perfect obedience to be performed in our own persons: the Gospel propoundeth the obedience of Christ which he performed for us, to be accepted in their behalf who believe in him. Wherefore let him be held accursed, 
d Gal. 1. 8, 9  though he were an Apostle, though an Angel from heaven, who shall reach justification by the legal righteousness, and not by the evangelical. Again, the Law was given as the Apostle 
c Gal. 3. 17.  saith four hundred and thirty years after the covenant of Grace, and promise of justification by faith in Christ, was made to Abraham: and therefore cannot disannul that covenant which was before confirmed in Christ, that it should make the promise of none effect, which it would, if the promise of justification were made upon condition of fulfilling the Law.  
§. III. Eightly, By what righteousness we are justified, the justice 
Arg. 8 the righteousness of justification satisfieth God's justice.  of God is fully satisfied. God being so merciful in forgiving sins that he remaineth just, Rom. 3. 25, 26. For though he proclaim himself 
f Exod 34. 7.  merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin: yet he protesteth, that absolving he will not absolve, that is, by no means will absolve such as ought not to be absolved, that is, such as for whom his justice is not satisfied. Neither doth he indeed forgive any sin, for which his justice is not satisfied. But as every sin deserveth death, so it is punished with death, either with the death of the party, for whom he hath no other satisfaction: or with the death of Christ, who hath satisfied the justice of God for the sins of all that truly believe in him.  
By the righteousness of Christ which is out of us in him, the justice of God is fully satisfied (as Bellarmine himself proveth, g and therefore professeth that in him he is well pleased. Finally, 
g De iustif. l. 2. c. 5. §. 4 quarta ratio.  saith Bellarmine, 
h Ibid. §. at long.  Nothing more frequently doth all the Scripture testify than that the passion and death of Christ was a full and perfect 
Mat. 3. 17. 17. 5.  satisfaction for sins. He made the atonement 
i Col. 1. 20 1 joh. 2. 2. Rom. 3. 25. Ephes. 5. 2.  between God and us, giving himself an offering and sacrifice to God, for a sweet smelling savour.  
But by that righteousness which it inherent in us, the justice of God is not satisfied, as 
k Deiustif. l. 2. ●…. 10. §. Deinde.  Bellarmine confesseth. Therefore we are justified by the righteousness of Christ, which is out us in him, and not by righteousness inherent in us.  
And here I will make bold, with Bellarmine to borrow a speech from him, (which he borrowed as it seems from our Writers) to the confusion of himself and all other Popish justiciaries. For where Osiander had argued, that God accepteth for a satisfaction no justice, but that which is infinite, and consequently none but his own uncreated and essential righteousness, Bellarmine answereth: 
l De iustif. l. 2. ●…. 5. sine.  God indeed doth not accept as a true satisfaction for sin, any justice, but that which is infinite, because sin is an infinite offence. But that some justice may be finite, that is, of infinite price and valour, it is not necessary that it should be the essential justice of God, but it is sufficient that it be the justice of an infinite person, such as Christ is, God and man. Therefore the obedience, the passion and death of the Son of God, though in itself and essentially it was a created justice and finite, notwithstanding in regard of the person, who obeyed, suffered, and died, it was infinite, and in the true rigour of justice it was a propitiation for our sins, and not for our sins alone, but for the sins of the whole world. From whence I argue thus, that justice, which is of infinite value, the Lord accepteth as a true satisfaction for sin, and that which is not of infinite value he doth not accept; for the offence of sin is infinite. But the righteousness of Christ only is of infinite value, ours is not: therefore the Lord accepteth Christ's righteousness, and not ours, as a true satisfaction for sin.  
§. IU. Ninthly, they that cannot be justified without remission of sin, 
Arg. 9 no man justified without remission of sin.  are justified neither by inherent righteousness, because they are sinners, nor without the righteousness of Christ imputed; without which, as there can be no satisfaction for sin, so no remission of sin.  
But no man can be justified without remission of sin. Therefore no man is justified by righteousness inherent, but only by the righteousness of Christ.  
§. V. The tenth, that is to be esteemed the true doctrine of justification, 
The true doctrine of justification is comfortable.  which doth minister sound comfort to the distressed conscience of the faithful; and that false, which is a rack to the conscience of God's children, when they are humbled under the hand of God.  
The doctrine of justification by the merits and obedience of Christ imputed, ministereth singular comfort to the distressed conscience of the faithful, even in the agony of death: assuring the believing sinner, that howsoever the devil accuseth, the Law convicteth, the conscience confesseth his demerits: yet notwithstanding, if he truly believe in Christ, he shall be accepted of God as righteous in Christ, and as an heir of eternal life; Christ's sufferings and obedience being imputed unto him, and accepted of God in his behalf, as if he had suffered and performed the same in his own person.  
But the doctrine of justification by inherent righteousness, is, as it were, a rack to men's consciences. For when a man being summoned to appear before the judgement seat of God, shall seriously consider with himself, what he shall oppose to the accusations of Satan, to the conviction of the Law, to the Testimony of his own Conscience, confessing himself to be a most wretched sinner, to the judgement of God, the most righteous judge: If he look back to his own conversation, as having nothing to trust to, but his own righteousness, he shall find sufficient matter of despair. He may say with 
m In libello de Miseria hominis.  Anselm, Terret me vita mea, etc. my life doth terrify me: for being diligently examined, my whole life almost appeareth either to be sin or barrenness: and if there seem to be any fruit therein, it is either so counterfeit, or unperfect, or some way or other corrupted, as that it can do no other, but either not please, or displease God. And summoning himself before the judgement seat of God, he findeth himself to be in great straits. On this side, saith he, will be accusing sins, on that side terrifying justice: under, will lie open the horrible gulf of hell; above, an angry judge; within, a burning conscience, without, a flaming world— where shall I be hid, how shall I appear? to be hid is impossible, to appear is untolerable. To avoid these straits, there is no way but to renounce the doctrine of justification by works or inherent righteousness, and to fly to the doctrine of the Gospel teaching justification by the grace of God, freely without respect of works through the merits of Christ received by faith: and to appeal from the tribunal of God's justice to the throne of his mercy. For whiles a man retaineth this opinion, that he can be no otherwise justified than by his own good works, or inherent righteousness, he can never be sound persuaded, that his righteousness is sufficient for that purpose, but ever hath just caufe not only of doubting but also of despair. And this is the cause of that Popish opinion, that no man without special revelation can be assured of the remission of his sins, or of salvation. 
Argument eleven from experience.   
§. VI The eleventh and last argument shall be taken from experience. For when men seriously considering of their justification before God, as a judicial act of God (as the word itself importeth) shall sincerely, and in the fear of God, set themselves before his judgement seat, where they must receive the sentence either of absolution or condemnation; and shall bethink themselves, what, they being accused of Satan, and convicted by the testimony of their own Conscience, have to oppose to the just judgement of God, why sentence of condemnation should not pass against them; they would utterly disclaim their own righteousness. For as Augustine, and other of the Fathers observe, as before I have noted, out of the eight and nine verses of Prov. 20. joined together, cum Rex justus sederit in solio, quis potest dicere mundum est cor meum, when the righteous King shall sit upon his throne, who can say, my heart is clean? yea, the best of the Papists, when By deadly sicknes●…e, as God's messenger, they have been summoned to come before God's judgement, they have been forced to leave their schoole-trickes, and sophistical distinctions; and plainly renouncing their own righteousness, to rest wholly upon the mercies of God and the merits of Christ. Insomuch that many who have lived Papists, have in this most weighty point died reform Catholics. And to this purpose there is extant among them in diverse Books a form of visiting the 
o Questiones authore Anselmo morientibus proponisolit ae per universum christianum or bem. D. Usher de succiss. pag. 194 & respon ad jesuit pag. 513. Chemnit. exam. part. 1. pag. 143. Card. Hosii confess▪ Petricovi. ens. c. 73. fol. 143. b. f.  sick, wherein both the Pastor is directed what to say, and the sick person is instructed what to answer. The Pastor therefore having demanded these questions, Brother dost thou rejoice that thou shalt dye in the faith? dost thou confess that thou hast not lived so well as thou ought? Doth it repent thee? hast thou a will to amend, if thou hadst space of life? Dost thou believe that our Lord jesus Christ died for thee? dost thou believe that thou canst not be saved but by his death? and having received affirmative answers to every question, he inferreth this exhortation; that whiles his soul remaineth in him, he should place his whole affiance in the death of Christ, and in no other thing: and that if God will judge him, if he shall say unto him thou art a sinner, that thou hast deserved damnation, that he is angry with thee; he should say, O Lord I interpose the death of thy Son between me and thy judgement, between my sins, and thee, between me and my bad deserts, between me and thine anger. In the edition printed at Venice, 
p Or do baptizandi cum modo visit andi impress. venet●…. an. 1575. fol. 34.  there are these two questions, dost thou believe that thou shalt come to glory not by thine own merits but by the virtue and merit of Christ's passion? And a little after, dost thou believe that our Lord jesus Christ died for our Salvation, and that no man can be saved by his own merits, or by any other means, but by the merit of his passion? unto both which an affirmative answer was made: but both blotted out in the Index expurgatorius 
q Impress. Madriti apud. Alphons. Gemos. ann●…. 1584.  set forth by Cardinal Quiroga.   

CAP. VIII. The disproof of the Popish assertion affirming, that we are not justified by righteousness inherent.  
§. I. NOw we are severally to disprove the Popish assertion 
The disproof of the Negative.  and to prove ours. As touching the former, that we are not justified by righteousness inherent. 
The first argument because inherent righteousness is prescribed in the Law.  Our first argument may be this. That righteousness of God, by which we are justified, is not prescribed in the Law, as before hath been proved, Rom. 3. 21. nor is that righteousness which is of the Law, Phil. 3. 9  
All inherent righteousness is prescribed in the Law, and is that which is of the Law:  
Therefore inherent righteousness is not that righteousness of God, by which we are justified.  
That all inherent righteousness is prescribed in the Law, it is manifest: first, because the Law is a perfect rule of all inherent righteousness, whether habitual or actual: secondly, because charity, wherein they place their inherent righteousness, even that charity, whereby they are to love God withal their souls, and their neighbour as themselves: that charity, which proceedeth from a pure heart, from a good conscience, and from faith unfeigned is prescribed in the Law, as the sum and compliment thereof, Matth. 22. 37. 39, 40. 1 Tim. 1. 5.  
§. II. To avoid this most evident truth, Bellarmine bringeth a frivolous 
Bellarmine's distinction De iustif. l. 1 c. 19 between the justice of the Law and in the Law.  distinction, as he applieth it; to wit, that there is, justitia legis, and justitia in lege or exlege: The justice of the Law, the justice in the Law or of the Law. The justice of the Law is that very justice which the Law prescribeth, or that justice which is described in the Law, and is not rejected by the Apostle but commended. That justice which is in, of, or by the Law, is that, which men without faith and without grace do perform by the strength of nature, only holpen by the knowledge of the Law. And this, saith he, the Apostle doth reject as unprofitable, and opposeth it to the righteousness of faith. h. e. saith he, operibus bonis quae fiunt ex gratia & fide, that is, to good works which are done by grace and by faith. So that justitia fidei, the righteousness of faith, is now in Bellarmine's divinity, become justi●…ia operum, the justice of works. 
a In Rom. 10. disput. 2.  Pererius to the same purpose bringeth a threefold distinction of justice, that it is Legis, ex lege, & Dei: and inveigheth against Calvin, for that he took no notice of it, being so plainly, as he saith, taught by the Apostle, Rom. 9 31. 10. 3. 5.  
§. III. Answ. 1. This distinction cannot be collected out of the writings of Saint Paul, who no where mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
Answer, refelling this distinction of ●…llarmine.  righteousness of the Law, and much less distinguisheth it from that which is of, in, or by the Law (though the vulgar Latin hath justitias legis, where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ro. 2. 26. and justificatio legis, Rom. 8. 4. where the Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but useth these terms to express our inherent righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 10. 5. Phil. 3. 9 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3. 6. that which is of, in, or by the Law: which terms the righteousness of the Law, or that which is of, in, or by the Law, do no more differ than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 9 30. 10. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3. 9 the righteousness of faith, or that which is of, by or through faith. Secondly, the righteousness of the Law is that, which the Law prescribeth, as themselves define it: and what doth that differ from that, which is prescribed in the Law? Thirdly, of the righteousness of the Law our Saviour speaketh, saith Pererius, Matth. 19 17. If thou wilt enter into life keep the commandments. Of that, which is of or by the Law, Moses speaketh that he which doth those things (that are commanded) shall live in them: betwixt which two speeches of Christ and Moses there is no difference. Fourthly, if the righteousness prescribed in the Law could be performed, then would the Law give life, according to that legal promise, he that doth these things shall live thereby, Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 12. Rom. 2. 13. and if there had been a Law given which could have given life then there should have been righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of, or by the Law, Gal. 3. 21. and therefore that perfect righteousness justifying and giving life, should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness which is of, or by the Law. Fifthly, the righteousness of the Law is, as they teach, necessarily required of all that shall be saved, and cannot be performed without grace and without faith: and therefore, according to their doctrine, differeth not at all from the righteousness of faith, hoc est, saith Bellarmine, operibus bonis quaefiunt ex gratia & fide, that is, from good works, which are done by grace and faith. So that by this goodly distinction, the Law and the Gospel, the Law of works and the Law of faith, the righteousness of the Law, and the righteousness of faith are confounded. For the righteousness of the Law is charity proceeding from grace and from faith, 1 Tim. 1. 5. and the righteousness of faith as Bellarmine here teacheth are good works proceeding from grace and faith. And yet I deny not, but that great difference is to be made between the seeming obedience performed by carnal men without faith & without grace, (which cannot truly be called righteousness) and the new obedience of men spiritual and regenerate proceeding from faith working by love, as the fruits of the Spirit. But neither the one, nor the other, is the righteousness of Faith. The new obedience of the faithful is indeed a righteousness begun, and performed in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Law, Act. 22. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Commandments, 2 john 6. but the righteousness of faith is this, that he who believeth in Christ, in that he believeth, fulfilleth the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that believeth in Christ fulfilleth the Law, saith Photius 
b Photius apud Occum, in Ro. 10. , and likewise Primasius 
c Primas in Rom. 10 3. , qui in Christo credit, ipse perficit legem, for to him Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and compliment of the Law, Rom. 10. 4. and in him by Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law requireth to justification is fulfilled, Rom. 8. 4. chrysostom 
d In Rom. 10. ●…om. 17. , the end of the Law, saith he, was that a man might be justified: but this end, Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more amply performed by faith: fear not therefore (saith he) because thou art a transgressor of the Law, seeing thou art come to faith. For then dost thou transgress the Law, when by reason of it thou dost not believe in Christ: but if thou dost believe in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast also fulfilled the Law, and much more than it commanded: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou hast received a much greater righteousness, viz. the righteousness of Christ, which is the righteousness of faith.  
§. IU. Yea, but Augustine hath this distinction, denying those 
Bellarmine's object. that this distinction is found in Augustin. advers. 2. epistolas Pelag. liv. 3. c. 7.  who have justitiam in lege or ex lege in or by the Law, to fulfil justitiam legis the righteousness of the Law. I answer, that Augustine disputing against the Pelagians, who held that men might fulfil the righteousness of the Law by the strength of nature, saith, that they might have a kind of righteousness in the Law or by it, which notwithstanding did not fulfil the righteousness of the Law, which could not be done without the grace of the Spirit. By the justice of the Law, Augustine meaneth that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for otherwise Paul never so much as nameth the righteousness of the Law) that is, whatsoever the Law requireth to justification. This justice of the Law, Augustine considereth in the Abstract, as Bellarmine also himselse doth in his first book, 
e De iustif. 41. c. 1.  for that righteousness of the Law, as it is described in the book of the Law, being perfect and complete: which Bellarmine saith is properly called the justice of the Law, of which he saith, justitia legis est in libris, the justice of the Law is in books; even as habitual righteousness is in the heart; and actual, in the hands. The justice in and by the Law he considereth in the concrete, with relation to the subject in whom it is, viz. for that righteousness which men attain unto by their observation of the Law written. And he proveth against the Pelagians, that the righteousness, which they seemed to have in league, or ex lege, in or by the Law, did not fulfil justitiam legis the righteousness of the Law: unto which we may add against the Papists, that all the righteousness, even of the faithful also and regenerate, (though endeavouring to live according to the Law, and according to the Commandments), which they have in or by the Law, doth not fulfil the righteousness of the Law, which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Christ only fulfilled for us: by whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he being but one, we are justified, Rom. 5. 18. For as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or guilt by the fall of one man came upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemnation; so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of one whereby he fulfilled the Law▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of absolution and of God's acceptation redounded upon all unto justification of life. And thus this distinction maketh against the Papists. For justitia legis the justice of the Law considered in the abstract, as it is described in the book of the Law, being most perfect, is never fulfilled by that righteousness of the concrete in or by the Law, which men not only carnal but spiritual also attain unto by their observation of the Law, being always unperfect in this life and stained with the flesh. For even as it may be said of all other graces, which being considered in the abstract, are perfect, and are so defined: but considered in the concrete as they be in men, who have received but the first fruits 
f Rom. 8. 23.  of the Spirit, according to the measure of the donation 
g Ephes. 4. 7.  of Christ, they are unperfect: So the righteousness of the Law, as it is taught in the Law, and as it was performed by Christ, is perfect; but as it is in all mortal men, it is unperfect. Therefore righteousness inherent in us is not that righteousness of God by which we are justified.  
§. V. Our second argument. That doctrine, which confoundeth 
Arg. 2. the popish doctrine confoundeth the Law and the Gospel.  the righteousness of the Law and of the Gospel, and by confounding them maketh void the Covenant of grace, is false and Antichristian.  
The Popish doctrine of justification by inherent righteousness, confoundeth the righteousness of the Law and of the Gospel, and maketh void the covenant of grace.  
Therefore it is false and Antichristian.  
The assumption is thus proved: whosoever maketh the condition of justification to be the perfect fulfilling of the Law in our own persons, confoundeth the Gospel with the Law. For the righteousness of the Law is, the man that doth these things (which are prescribed in the Law) shall live by them: but the true condition of the Gospel is, believe in Christ, and thou shalt be saved. He also maketh void the Covenant of grace. For if justification be promised upon condition of perfect obedience or righteousness, which condition is impossible by reason of the flesh, then is the promise void and of none effect. But the Papists make the condition of justification to be the perfect fulfilling of the Law in our own persons, or perfect righteousness inherent. Again, whosoever are made debtors to the whole Law, to them not only the covenant of grace is void, but Christ himself is of none effect, as the Apostle teacheth, Gal. 5. 2, 3. But they who must be justified by inherent righteousness are made debrours to the whole Law, which they must perfectly fulfil, else they cannot be justified. But of this more 
h Lib. 7 c. 3.  hereafter.  
§. VI Our third argument, That doctrine, which depriveth Christians 
Thirdly, it depriveth men of the chief part of Christian liberty.  of the chief part of that Christian liberty wherewith Christ hath made us free, is false and Antichristian. The popish doctrine of justification by inherent righteousness depriveth Christians of the chief part of that Christian liberty wherewith Christ hath made us free: the chief part of our liberty is, that, which we have by justification, wherein we are freed from hell, and entitled to heaven. And that is a freedom from a double yoke of most grievous bondage, wherein all are held that are under the Law: the former in respect of the curse, under which all are, who in the least degree at any time transgress the Law, Gal. 3. 10. which all do both oft and grievously: the other in respect of the rigour of the Law, excluding all men from justification and salvation, who do not perfectly fulfil it: which by reason of the flesh is impossible. But by the popish doctrine the benefit of justification itself is taken away, as I have showed, and with it, the liberty, which we have by it. For if we cannot be justified but by perfect inherent righ●…eousnes, then are we subject to the curse, then are we excluded from all possibility of justification and salvation as being sinners in ourselves, wherefore all those, who will stand fast 
i Gal. 5. 1.  in that liberty wherewith Christ hath made us free, must abhor the doctrine of justification by inherent righteousness, which entangleth the imbracers of it with this double yoke of bondage, whereby they are subjected to the curse and damnation, and are excluded from heaven and salvation.  
§. VII. Our fourth Argument, No sinners, whiles they remain 
Fourthly, because all men are sinners.  sinners, are justified by righteousness inherent.  
All men whatsoever (Christ always excepted:) are sinners as I proved 
k Supr. c. 2. §. 9  before, and so remain whiles they remain in the flesh.  
Therefore no man whatsoever is justified by righteousness inherent.  
This seemeth to be the Apostle argument in the three first Chapters of the Epistle to the Romans: whosoever are sinners, they are not justified by the works of the Law, that is to say, by no righteousness inherent in themselves or performed by themselves.  All mortal men whatsoever, both jews and Gentiles, are sinners, which he proveth at large. Therefore no mortal man whatsoever is justified by the works of the Law, that is, by righteousness inherent. 
§. VIII. Our fifth argument: None that are accursed by the Law, 
Fifthly, because all men by the Law are accursed.  are justified by their obedience to the Law, for to be justified is to be blessed, Rom. 4. 6.  
All mortal men without exception are accursed by the Law, as the Apostle proveth, Gal. 3. 10. because all without exception have broken the Law.  
Therefore none are justified by their obedience to the Law, and therefore not by inherent righteousness.  
§. IX. Our sixth argument: whosoever is justified by inherent 
Sixthly, because none fulfil the Law.  righteousness fulfilleth the Law.  
But no mortal man doth fulfil the Law, as I have elsewhere defended and proved 
l Supr. c. 5. §. 3. Lib. 7. c. 6, & 7.  at large. And thus 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hom. 17 in Rom. 10. 5.  chrysostom argueth.  
No man can be justified by the Law, unless he fulfil the whole Law, but this is not possible for any man; therefore that righteousness is fallen to the ground.  
To this argument add a seventh as being a Consectary thereof: whosoever is justified by inherent righteousness, and namely by charity, he is justified by his own fulfilling of the Law. For charity is the fulfilling of the Law, but no man is or can be justified by his own fulfilling of the Law, for none can fulfil it: therefore none are justified by inherent righteousness.  
§. X. Our eighth argument: we are not justified before God: both 
Eigthly, Not by faith and by works.  by faith and by works, by God's righteousness and our own, by that righteousness which is out of us in Christ, and by that which is inherent in ourselves. For the holy Ghost maketh such an opposition between these, as that they cannot stand together, Rom. 3. 28. 4. 4, 5. 9 30, 31, 32. 11. 5, 6. Phil. 3. 9 Gal. 2. 16. 3. 11. Eph. 2. 8, 9 But we are justified by faith, by the righteousness of God through faith, by Christ's righteousness which is out of us in him. viz. by his sufferings and by his obedience, as besides the places even now quoted appeareth, Rom. 5. 9 19  
Therefore we are not justified by righteousness inherent in ourselves. 
Ninthly, because it is imputative.   
§. XI. Our ninth argument: Imputative righteousness is not inherent, as being not ours, nor in us, but communicated to us by imputation.  
The righteousness by which we are justified is imputative: that  
I prove, first, by testimony, Rom. 4. 6, 7, 8, 23, 24. for then is God said to justify, when not imputing sin, he imputeth righteousness without works. Secondly, by reason. The personal righteousness of Christ is inherent in him and not in us, being proper to his person, though by imputation communicated unto us. The righteousness of God, by which we are justified, is the personal righteousness of Christ, 2 Pet. 11. viz. his passive and active righteousness, Rom. 5. 9 19 And that it is his personal righteousness, appeareth evidently, because it is the righteousness and obedience of one only, whereas if it were a righteousness from him in us, it would be the justice of so many as are justified: so saith the Council 
n Sess 6 Sess. 7.  of Trent, justitiam in nobis recipientes unusquisque suam.  
§. XII. Our tenth argument. That justification which the Scripture 
Tenthly, justification taketh away boasting  teacheth, taketh away all matter of boasting, Rom. 3. 27. Epbes. 2. 9  
But justification by works or by inherent righteousness doth not take away all matter of boasting, Rom. 3. 27. 4. 2. Eph. 2. 9  
Therefore justification by works or inherent righteousness is not that which the Scriptures teach, we must therefore say with 
o Ambr. de jacob. & vitabeata. l. 1. c. 6. Sed & illud mihi prodest, quod non iustificamur ex operibus legis. Non babeo igitur, unde gloriari in operibus, meis possim: non habeo unde me jactem. Et idco gloriabo●… in Christo. Non gloriabor, quia iustus sum, sed gloriabor, quia redemptus sum: gloriabor non quia vacuus p●…cati sum, sed quia mihi remissa sunt peccata. Non gloriabor, quia profui, nec quia profuit mibi quisquam, sed quia pro me advocatus apud Patrem Christus est, sed quia pro me Christi sanguis effusus est.  Ambrose, that is profitable to me, that we are not justified by the works of the Law: wherefore I have not whereof to glory in my works, I have not whereof to boast. And therefore I will glory in Christ. I will not glory because I am just, but I will glory, because I am redeemed. I will glory, not that I am without sin, but because my sins are forgiven me. I will not glory because I have been profitable, or because any other hath profited me, but because Christ is an Advocate for me with the Father, and because his blood was shed for me.  
§. XIII. Our eleventh argument: If there be no justification but by righteousness inherent, and that also perfect and pure, then is justification promised upon an impossible condition, and so consequently the promise should be void and of none effect. But far be it from us to think, that the promise of justification by Christ is void and of none effect. Therefore we are not justified by works, or by righteousness inherent, but by faith, that the promise might be sure to all the seed, as the Apostle reasoneth, Rom. 4. 13, 14, 15, 16.  
§. XIV. Our twelfth argument: because unto justification concurreth 
Twelfthly, because remission of sin is a necessary part of justification.  remission of sins, as a necessary part thereof: from whence three arguments arise, First, true justification is not without remission of sin. The popish justification by infusion of perfect righteousness is without remission of sin. For although they pretend that to their justification concurreth remission of sin: yet by remission they not understanding the pardoning or forgiving, but the extinction and abolition of sin, have utterly excluded from justification the forgiveness of sin, as I have showed before. Secondly, unto true justification necessarily concurreth remission of sin. And where is remission of sin, there is imputation of righteousness without works. But in the popish justification there needeth no imputation of righteousness; and that for two reasons, which Bellarmine doth prosecute at large in his dispute against imputation. The one, because in justification by infusion of righteousness, sin is fully expelled, and therefore no need of imputation. And secondly, because the righteousness which is infused is perfect of itself without imputation of any other righteousness. Thirdly, if our justification and blessedness doth consist in the forgiveness of our sins, as it doth Rom. 4. 6, 7. ex Psal. 32. 1. than not in perfect inherent righteousness: for where is need of the forgiveness of sin, there is no perfect righteousness inherent. And where perfect righteousness is infused, there needeth not imputation of righteousness.  
§. XV. Our thirteenth argument. If Abraham, David, and Paul 
Thirteenthly, from the example of Abraha●….  were not justified by righteousness inherent, then much less any of us, who are so far inferior to any of them.  
Not Abraham, whose example was a sampler in this behalf, Rom. 4. 23, 24. For as Abraham the father of the faithful was justified, so are we Abraham though he were a mirror of piety abounding with good works; yet was not justified thereby. As the Apostle proveth, Rom. 4. 3, 4, 5. For to whom righteousness is imputed of grace through faith, he is not justified by works before God: And chose whosoever is justified by works, to him the reward of righteousness is not imputed of grace, but rendered as a due and deserved debt, ver. 4. To Abraham righteousness was imputed of grace through faith, vers. 3. and 5. and therefore though he abounded with works, yet he was not justified by works, verse 2. or inherent righteousness, but by faith without works. 
Of David.   
Not David: for he though a man according to Gods own heart, walking before God 
p 1 King. 3 6.  in truth and righteousness and in uprightness of heart: yet he desireth the Lord that he would not enter into judgement with him, for if he did, not only himself, but no man living 
q Psal. 143. 2.  could be justified: for himself, he maketh this confession, as 
r De tempore serm. 49.  Augustine understandeth him, name me invenies reum, si in judicium intraveris mecum, for thou shalt find me guilty, if thou shalt enter into judgement with me. And therefore he places his blessedness or justification, in the not imputing of sin, and imputing of righteousness without works, Psal. 32. 1, 2. Rom. 4. 6, 7. and professeth, Psal. 71. 16. I will remember thy righteousness only. 
Of Paul.   
Not Paul: for he, though he knew nothing by himself, yet professeth that he was not thereby justified, 1 Cor. 4. 4. though he had lived after his conversion in all good conscience before God, Act. 23. 1. though herein he did exercise himself to have always his conscience 
s Act. 24. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clear and without offence towards God and man: yet in the question of justification he renounceth all his righteousness 
t Phil. 3. 8, 9  inherent, that he might be found in Christ endued with his righteousness. And ●…o these we might add, job, Esay, and Daniel, who, as well as the former, 
Of job, Esay, and Daniel.  had that righteousness which is à Domino, I mean, righteousness inherent, but were not justified thereby, see job, 9 2, 3. 15. 20. 10. 15. 42. 6. Esai. 6. 1. 5. Dan. 6. 7. 18.  
§. XVI. Our foureteénth argument: The righteousness by which 
14 because it is not the righteousness of one.  we are justified, is the righteousness and obedience of one, and but of one, Rom. 5. 18, 19 Inherent righteousness is not of one, but of so many as are endued therewith. Therefore inherent righteousness is not that whereby we are justified.   

CAP. IX. The several proof of our assertion, that we are justified by that righteousness of Christ, which is out of us in him.  
§. I.  
_●…Ow I am to prove severally our assertion: that 
Arg. 1. because God accepte●…h Christ's righteousness in our behalf.  we are justified by Christ's righteousness. And first, I prove it by that argument, which Bellarmine's useth against 
a De i●…stif. l. 2 c. 5. §. quartarati●…  Osiander, what righteousness God accepteth in our behalf, by that we are justified: The righteousness of Christ which he performed for us in the days of his flesh, God accepteth in our behalf: otherwise, saith he, why did the Son of God take our flesh upon him, why did he humble himself to become obedient until death, etc. Therefore by the righteousness of Christ performed in his manhood, we are justified, etc.  
§. II. Hereunto I add a second out of the same place 
b De iustif. l. 2. c. 5. §. quòd vero.  for Bellarmine, though he holdeth against Osiander, that we are not justified by the essential righteousness of the Godhead: yet he confesseth that the Lord accepteth of no righteousness as a satisfaction for sin, but that 
Arg. 2. God accept●…th it alone as being of insinit●… val●….  which is of infinite value: such is the righteousness of Christ only in regard of the dignity of his Person, being the true God, the great God, God above all, blessed for ev●…rmore; therefore by his righteousness only we are justified: but of this see more 
c Lib. ●…. c. 7. §. 3.  in the seventh Chapter here I argue thus: what righteousness the Lord accepteth as a full satisfaction for our sins, by that we are justified:  The righteousness of Christ the Lord accepteth as a full satisfaction for our sin, Therefore by Christ's righteousness we are justified. 
By Christ's righteousness, I say, imputed, and accepted of God in our behalf. The assumption is thus proved. What righteousness is of i●…finite value, that, and that alone the Lord accepteth as a full satisfaction for our sins.  
The righteousness of Christ is of infinite value, as being the righteousness of God, as it is often called.  
It therefore, and by it alone the Lord accepteth, as a full satisfaction for our sins.  
§. III. My third argument shall be from those places, wherein either it is said, that our righteousness is in Christ, Esai. 45. 24, 25. and that we are righteous in him, 2 Cor. 5. 21. Phil. 3. 8, 9 or our Saviour Christ himself is said to be our righteousness. jeremy prophesying of the Messias the righteous Branch, whom God would raise to David, saith; In his days juda shall be saved, and Israel shall dwell sasely: and this is the name whereby he shall be called, JEHOVAH our righteousness, jer. 23. 6. and the very same prophecy is repeated, I●…r. 33. 16. that the Branch of righteousness should grow up to David, in whose days juda should be saved, and jerusalem shall dwell safely: and he who shall call her, that is, jerusalem his Church (for so it ought to be read) is JEHOVAH our righteousness, 1 Cor. 1. 30. But of him ye are in Christ jesus, who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption; where Christ is said to be made our righteo●…snesse. To this 
d D●… 〈◊〉 l. 2. c. 10.  Bellarmine answereth: that Christ is rightly called our righteousness, for two causes: first, because he is the efficient cause of our justice. For as God in the Psalms is called our strength and our Salvation, because it is God that strengtheneth and saveth us, and in this place, as Christ is said to be made our wisdom and redemption, because he maketh us wise and redeemeth 
R●…ply to Bellar●…nes●…st ●…st answer, that Christ is called 〈◊〉 〈◊〉, b●…cause 〈◊〉 is the author of it.  us: So Christ is called our right●…ousnesse, because he maketh us just, viz. by infusion of righteousness.  
§. IV. Reply, It is true, that Christ, when he doth sanctify us by his Spirit, is the Author of inherent righteousness in us: but this is that which followeth in the text, that he is our Sanctification. These two benefits, as they are here distinguished, so they ought not to be confounded. Bernard in a Sermon of his doth oftentimes very elegan●…ly go over these four unctions, as he calleth them, distinguishing justification and sanctification, as we do: Christ, saith he, was made unto us wisdom, in preaching; justice, in absolution of sins; sanctification, in his conversation; redemption, in his passion— the shadow of thine ignorance he hath driven away with the light of his wisdom, and by that righteousness which is of faith he hath loosed the cords of sin, freely justifying the sinner: by his godly conversation he hath given a form of life, and by his death he hath given a price of satisfaction— he freeth from error (by his wisdom) he covereth faults (by his righteousness) he giveth merits (that is ability of working well) by his life, and rewards by his death— enlighten mine eyes O Lord that I may be wise, remember not the sins of my youth and mine ignorances, and I am just: lead me O Lord in the way, and I am holy: but unless thy blood mediate for me I am not safe— he was made unto us of God wisdom, teaching prudence; justice, forgiving sins, etc. They only are wise who are instructed by his doctrine, they only just who of his mercy have obtained pardon of sin, those only temperate or holy, who study to imitate his life; they only valiant, who imitate his patience.  
§. V. And that they are here to be distinguished, appeareth by 
Righteousness here to be distinguished from Sanctification.  this consideration: that in this text all the benefits, which we have by Christ besides our election, which is also noted in the first words (of him ye are in Christ) are reduced unto four heads. For of God we were elected in Christ, who of God is made unto us, wisdom, in our vocation; righteousness, in our justification; holiness in our Sanctification; full redemption 
f Ephes. 1. 14. 4. 30. Rom. 8. 23. Luk. 21. 28.  in our glorification: that so we may learn not to boast in ourselves 
g 1 Cor. 1. 31. , but to ascribe the whole glory of our salvation and of all the degrees thereof, to jesus Christ our alone and perfect Saviour. To the like purpose 
h In ●…ocum.  Theophylact observeth the order here used by the Apostle: first, he exempteth from error, and making men wise instructeth them to the knowledge of God: then he giveth the pardon of sins: and by his holy Spirit endueth them with holiness: and then granteth perfect deliverance from all evils, which he calleth redemption, as chrysostom also and 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  O●…cumenius who observe the same order. And likewise Theodoret, he gave you true wisdom, he gave unto you remission of sins, vouchsafing unto you righteousness, and he made you holy, and delivered from the tyranny of the Devil. All these four benefits are the fruits of Christ's office of mediation, as he is our Prophet, our Priest, and our King. For as our Prophet, in whom are all the treasures of 
k Col. 2. 3.  wisdom and knowledge, he calleth 
l 2 Thes. 2. 14.  us by the Gospel, his doctrine 
m Deut. 4 9 1 Cor. 2. 6, 7.  being our wisdom, and making us wise 
n 2 Tim. 3. 15.  unto salvation: as our holy Priest he justifieth us, his sacrifice 
o Rom. 5 9 19  and his obedience, being our righteousness: as our gracious and glorious King, being ascended on high to prepare 
p Jo●…. 14. 2.  a place for us, he giveth 
q Ephes. 4. 8.  the graces of his holy Spirit to his members, whereby they being sanctified are fitted and prepared for his kingdom: and being gone to prepare a place for us, and us for it, he 
r joh. 14 3.  will come again to bring us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Ephes. 1. 14. Luk. 21. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the redemption of possession or our full redemption, which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 5. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thes. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10. 39 the obtaining of salvation, the obtaining of glory, and the saving of the Soul, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the redemption of the body, Rom. 8. 23. Christ therefore is of God made unto us wisdom, righteousness, sanctification, and redemption or salvation: because his wisdom is communicated unto us by instruction in our vocation, his righteousness is communicated unto us by imputation in our justification; his sanctifying graces by infusion in our sanctification, his glory by possession or fruition, in our glorification.  
§. VI In rendering the second cause, he confesseth the truth: whereof 
Bell●…rmines second cause, why Christ is said to be our righteousness, because he satisfied for us.  I desire the Reader to take special notice. That Christ is called our righteousness, because he satisfied his Father for us: which his satisfaction he doth so give and communicate unto us, when he doth justify us, that it may be called our satisfaction and our righteousness. For although by justice inherent in us we be truly called and are righteous: notwithstanding we do not by it satisfy God for our faults and for eternal punishment— And thus, saith he, it were not absurd to say, that Christ's righteousness and merits are imputed unto us, when they are given and applied, as if we ourselves had satisfied God. And to that purpose he citeth 
t Epist. 190.  Bernard who saith, that Christ died for all, ut viz. satisfactio unius omnibus imputetur, that the satisfaction of one may be imputed to all but addeth this needless caution, modo non negetur, saith Bellarmine, esse in nobis preterea justitium inherentem ●…ámque veram, so it be not denied that there is in us besides a justice inherent and that true: which, if Bellarmine would stay there, we would yield unto. For we do not deny, that there is a righteousness inherent in those that are justified, and that also a true, though not a pure, a perfect and absolute righteousness: only we deny that we are thereby justified. We are indeed just, but by Christ's righteousness, as Bernard saith in the same place: justum me dixerim, sed illius justitiâ.  
§. VII. This confession of Bellarmine dissolveth the very frame of 
Bellarmine's confession overthroweth the popish doctrine of justification.  his own doctrine of justification: whereunto he hath taught, that nothing concurreth but deletion of sin, and infusion of righteousness. And these, not as two acts, but as one act, viz. the infusion of righteousness expelling sin. As for imputation of Christ's righteousness, he and his fellows deride and scorn it. But here he confesseth, (which needs must be confessed) that in justification the satisfaction of Christ is imputed unto us, and accepted of God in our behalf, as if we ourselves had satisfied God: and that, for that cause he is truly called our righteousness. And this imputation he acknowledgeth to be necessary, because by righteousness inherent we do not satisfy for our sins and eternal punishment: We say the same: only we add that this satisfaction made by Christ in our behalf, is not only his death and sufferings whereby he satisfied the penalty of the Law, and delivered us from the curse, himself being made a curse for us: but also the holiness of his person, and the obedience of his life, whereby he perfectly satisfied the justice of God infulfilling the commandments. Now God's acceptation of Christ's satisfaction in our behalf, whereby he absolveth us from the guilt of sin and damnation by imputation of Christ's sufferings, and his acceptation of us as righteous in Christ, by imputation of his most perfect righteousness and obedience, is that very thing, which we, according to the Scriptures, do call justification, which distinct benefit of Christ not to be confounded with sanctification, the Papists must learn to acknowledge, if they would be saved.  
§. VIII. To these I add other as plain testimonies, where it is 
Arg. 4. because we are justified by the blood of Christ and by his obedience.  said, that we are justified by the blood of Christ, and his obedience. From whence I argue thus:  
If we be justifi●…d by the blood and obedience of Christ, that is, by his passive and active righteousness, then are we justified by the personal righteousness of Christ, which being proper to his person, is out of us in him. But we are justified by the blood and by the obedience of Christ, Rom. 5. 9 19 therefore by his personal righteousness.  
§. IX. Our fifth argument: By what righteousness our sins are 
Arg. 5. because by Christ's righteovinesse out sins are covered.  covered, as with a garment, and by which we, being endued therewith, appear righteous before God, that is the matter of our justification. For he is justified whose sins are covered, Psal. 32. 1.  
By the righteousness of Christ, as a most precious robe of righteousness, and as our wedding garment, our sins are covered. (For as 
u ad Diogn●…m  justin Martyr truly saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what other thing was able to cover our sins, but his righteousness?) and we being clothed therewith appear righteous before God. Therefore by the righteousness of Christ we are justified. Bellarmine 
* De iustif. l. 2. cap. 11.  having, as it were, in our name objected to himself, Eph. 4. 22. 24. (which none of us, that I know of, do object, for we acknowledge the place to be understood of sanctification, which consiste●…h in the putting off the old man, and putting on the new) he saith, that we argue from the similitude of a garment, as more fitly resembling imputed justice than inherent: and that we confirm it by the example of jacob, who being clothed with the raiment of his elder brother, obtained the blessing.  
§. X. To this Bellarmine shapeth two answers. First, that the similitude 
Bellarmine's first answer.  of a garment may fitly agree to inherent righteousness, which I will not deny: for in the Scriptures theterme of clothing or putting on, is of a large extent: so that he will confess, that the Hebrew Labash and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifying to cloth or to put on apparel, which is not inherent in the body, but adherent, is more fitly by a metaphor applied to signify outward, than inward endowments. And therefore that I may come to the proof of my assumption, those phrases of putting on Christ and his righteousness, figured by jacob his putting on of his elder brother's apparel, Gen. 27. of the wedding garment, Mat. 22. 11. of the first or chief robe, Luke. 15, 22. of the white garment promised by Christ, Apoc. 3. 18. of the fine linen clean and shining, which is the righteousness of the Saints. Apoc. 19 8. (of which place I have spoken before) are most fitly understood of the righteousness of Christ imputed unto us, and put on as it were by faith. 
His second answer.   
§. XI. In his second answer Bellarmine confesseth, that this similitude of garments and that example of the Patriarch jacob, may after a sound manner be accommodated to righteousness imputed, if it shall be said, that it behoveth us to put on, or to be clothed with the merits of Christ: that, being after a sort covered with them, we may ask of God pardon of our sins: for as I have said before (saith he) Christ alone was able to satisfy for our sins, and indeed in justice did satisfy: and that satisfaction is given and applied to us, and reputed ours, when wear reconciled unto God and justified. That example therefore being referred to the righteousness of satisfaction for the fault, it may be admitted. But if it be referred to that righteousness, whereby we are formally justified, when of sinners and wicked men we are made just and godly, it is by all means to be rejected; seeing it is manifestly repugnant, to the Scriptures, to the Fathers, and to reason itself. For that one man should satisfi●… for another, it may easily be conceived: but that one man should be just, because another is just, was never heard of, and is not only above, but also against reason,  
§. XII. Here, as you see, Bellarmine maketh a distinction betwixt 
Reply to Bellarmine's answer.  the righteousness of satisfaction, and that by which we are formally made just. But what is that righteousness of satisfaction? No doubt, that whereby our Saviour satisfied the Law for us; which he was to satisfy, as I have showed before, not only in respect of the penalty threatened, by his sufferings; but also in respect of the Commandment, by his perfect obedience fulfilling the condition of the promise, Do this and live. To this, Bellarmine acknowledgeth the similitude of garments and the example of the Patriarch jacob may fitly be applied: which is as much as we desire. For this is the whole righteousness of justification, wherein the Lord imputing to a believer the sufferings of Christ, covereth, or not imputeth or forgiveth his sins and the punishment thereunto belonging; and imputing unto him the perfect obedience of Christ, accepteth of him as righteousness in Christ. For it is most certain, that to whom the Lord imputeth not sin, them he accepteth as righteous: and that he imputeth righteousness, to whom he imputeth not sin, Rom. 4. 6, 7. For as Bellarmine himself confesseth, the not imputing of sin bringeth with it the imputing of righteousness. Neither is it to be doubted, but that the Lord accepteth as well the merits of his obedience, as of his sufferings. And what is that justice, whereby he saith we are formally made just? no doubt inherent justice, or the righteousness of sanctification, by infusion where of sin is expelled. To this, saith Bellarmine, the similitude of apparel and the example of jacob cannot be applied. For though one may satisfy for another: yet one cannot be formally just by the righteousness of another: which never any of us (to my knowledge) affirmed. The more absurd was Bellarmine in thinking so absurdly of us. For because he confoundeth justification and sanctification, he would needs bear the world in hand, that we confounding them also, do teach, that we are formally made just by the righteousness of another, which is out of us in him. But if justification and sanctification are to be distinguished, as I have proved they must of necessity be distinguished: than it will appear manifestly, that, that which Bellarmine calleth the justice of satisfaction, is the whole righteousness of justification: and that, by which he saith we are formally made righteous, is the righteousness of sanctification. Now we are well content, that the righteousness whereby we are sanctified, or formally made righteous, should not be imputative: so that they will confess, that the righteousness of Christ's whole satisfaction, whereby we are justified before God, is imputed unto us: which they must confess, or else they cannot be saved. Here therefore we may sing the triumph, and say; Magna est veritas & praevalet.  
And thus have I abundantly proved, that the righteousness of 
Conclusion.  God, whereby we are justified, is not any righteousness inherent in us or performed by us: but only the righteousness of Christ our Saviour, which is out of us in him, as being proper to his person; though by imputation communicated to all that truly believe in him.   

CHAP. X. Bellarmine's eight allegations to 
a De iustif. lib. 2. cap. 3.  prove justification by inherent righteousness, answered.  
§. I.  

Bellarmine's first allegation out of Rom. 5. 17. 18, 19  NOw I am to examine Bellarmine's proofs. And first he allegeth Rom. 5. 17, 18, 19 out of which place he would prove, that to be justified by Christ is not to be accounted or pronounced just, but to be truly made and constituted just by obtaining inherent righteousness; and that, a righteousness not unperfect, but absolute and perfect: for, that to justify, in this place, is to makejust, and not to pronounce just, appeareth; first, out of those words, verse 19 many shall be constituted or made just, unto which allegation I have heretofore answered in his due 
b Lib. 2. c. 5. §. 1.  place so much as concerneth the signification of the word, and have maintained the exceptions of Calvin and Chemnitius, 
c Ibid. §. ●…. 3, &c  against his cavils. His second reason is from the Antithesis of Adam unto Christ. For thus, saith he, the Apostle writeth. As we are made unjust through the disobedience of Adam, so we are made just through the obedience of Christ.  
But it is certain, that through Adam's disobedience we are made unjust by injustice inherent, and not 
d Non in iustitia Adaminobis imputata.  imputed:  
Therefore through the obedience of Christ we are made just by righteousness inherent, and not imputed.  
Answ. We confess, that as from the first Adam we receive inherent corruption in our carnal generation: so from the second Adam we receive inherent grace in our spiritual regeneration, but this is not our justification, but our sanctification, whereof the Apostle speaketh not in this place, whereas therefore he assumeth, that we are made unjust through Adam's disobedience by inherent injustice only not imputed, I deny the assumption, and return the argument upon the Adversary.  
As we are made sinners, that is, guilty of sin and damnation by Adam's disobedience or transgression: so we are justified, that is, not only absolved from the guilt of sin, and damnation, but also accepted as righteous u●…to salvation, by the obedience of Christ.  
But we are made sinners, that is guilty of sin and damnation by imputation of Adam's disobedience, or transg●…ession:  
Therefore we are justified, that is, not only absolved from the guilt of sin, but also accepted as righteous, by imputation of Christ's obedience.  
As touching the proposition: that the word sinners doth in this place signify guilty of sin, and obnoxious to condemnation; it is testified by 
e In locum.  chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what then is the word sinners in this place? it seemeth to me, that it is to be subject or obnoxious to punishment, and condemned to death: by Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Theophylact likewise, sinners; that is obnoxious to punishments and guilty of death, which exposition is plainly confirmed by the verses going before, where the same opposition between the first and second Adam being made, the ●…ormer part is expressed in these words, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or guilt of Adam's transgression came upon his posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto condemnation, especially, vers. 16. and 18.  
§. II. The assumption, though gainsaid by Bellarmine in this place 
Whether Adam's sin be imputed.  yet is taught not only by other Papists, who fully contradict Bellarmine's Assumption but elsewhere also by Bellarmine himself. For Durandus, 
e Controu. a. de orig. pe●…cat.  Pighius, 
f In R●…m. 5. in opuse. de lapsu ●…ominis & orig. peccat. c. 6.  Catharinus, do hold original sin to be nothing else, but the guilt of Adam's fall, or the disobedience of Adam imputed unto us, which opinion also Occam professeth, that he would hold, if he were not hindered by the authority of the Fathers. Yea, saith 
g De amiss. gratiae & stat. pec. l. 5. c. 16.  Bellarmine it seemeth to have been the opinion of some of the ancient, as 
h 2 Sen●…. dist. 30.  Peter Lombard, reporteth. I●… refuting this opinion Bellarmine justly findeth fault with them, that they 
i De amiss. gratiae & 〈◊〉. pecca●…. l. 5. c. 17.  held original sin to be nothing else, but the guilt of Adam's disobedience imputed, it being also the depravation of our nature following thereupon. But in that they say, original sin is the disobedience of Adam imputed unto us, that he doth approve. For Adam alone did ind●…ed commit that sin by actual will. 
k Ibid. §. itaque.  but to us it is communicated by generation eo modo quo communicari potest id quod transiit, nimirum per imputationem, after that manner whereby that may be communicated which is transcient and gone, to wit by imputation. Omnibus enim imputatur, etc. for it is imputed to all who are borne of Adam, because we all being then in the loins of Adam, when he sinned, in him and by him we sinned. Yea, and farther he rightly disputeth, 
l Ibid. c. 18. Reatus cum sit relatio consequens actionem, qua ratione fieri potest, ut existat in eo, qui non est particeps actionis 〈◊〉 sio babitualis, nisi precesserit actuali●…, ne in●…elligi qu●…dem potest.  that if Adam's sin were not ours by imputation, neither the guilt of it, nor the corruption following upon it, had belonged to us.▪ This assertion of Bellarmine confirmeth our assumption and contradicteth his own, alleging that we are made sinners through the disobedience of Adam by injustice inherent, and not imputed: which also he contradicteth in other places. For he granteth 
m De amissi. gratiae & s●…atu peccat. l. 4. c. 10.  the sin of Adam so to be imputed to all his posterity, as if they all had committed that sin, and to the same purpose citeth Bernard 
n Serm. de Dominica. 1. po●…t octavas Epipha●…iae. . Ours is Adam's fault, because though in another, yet we sinned; and to us it was imputed by the just, though secret judgement of God. And again, 
o De 〈◊〉. st at. pecls. 4. c. 12. § est alia ●…x Anselm de conceptu. c. 7. Virg. & 10. & ex ●…h, in 1. 2. q. 81. art. 1. & ex Scot●… Durando, etc. in 2. sent. dist. 51.:  taking upon him to prove that the propagation of sin may be defended without maintaining the propagation or traduction of the soul: he saith, that nothing else is required to the traduction of sin, but that a man be descended from Adam by true and ordinary generation. For generation 
p Ibid. §. porro vere.  not being of a part, but of the person, or whole man (for homo generat hominem) therefore the person descending from Adam (though his soul be from God) was in the loins of Adam, and being in him originally, as in the root, in him, and with him he sinned; the actual sin of Adam being communicated unto him by imputatio●…. For as Augustine saith, definita est seutentia, etc. it is a resolved case by the Apostle, that in Adam we all sinned.  
§. III. But what shall we say to the inherent corruption, which 
Whether original corrupt●…on be traduced from Adam.  Adam by his transgression contracted? By this assertion, it seemeth not to be traducted otherwise, than as the fruit and consequent of the actual disobedience: which was the opinion of Pighius and Catharinus For as Adam by his first transgression, which was the sin of mankind, contracted not only the guilt of death, but also the corruption of his nature, being both a privation of original righteousness, and also an evil disposition and proneness to all manner of sin, which is that macula peccati remaining in the sinner after the act is gone: so we having sinned in Adam are not only made guilty of death, and void of original righteousness; but also are defiled with that habitual disposition and proneness to all manner of sin. So that, according to this assertion, it may be defended, that nothing in our generation is communicated unto us with the humane nature but the disobedience of Adam, which is communicated by imputation. As for the guilt of death and the inherent corruption, they are not derived from Adam, but contracted by our sinning in him. And hereunto we may apply Bellarmine's distinction 
q De amiss. gra. & statu pec. l. 5. c. 17.  of sin so properly called: that it is either a voluntary transgression, or that blemish which remaineth in the soul, caused and contracted by the transgression, being of the same nature with it, diffe●…ing no otherwise from it, than as heat from the act of heating. For in the former sense original sin is the voluntary trangression of Adam imputed unto us, and is one and the same in all men; in Adam actual and personal, in us original. For only he by actual will committed it, but to us it is communicated, after that manner, by which, that which is past and gone, may be communicated, to wit, by imputation. In the latter sense it is the corruption inherent contracted and caused, as in Adam by his personal sin, so in us by our sinning originally in him, which though it be alike and equal in all, yet it is every man's own.  
§. IU. But supposing original sin, according to the received 
〈◊〉 the transgr●…ssion be after the same mann●…r communicated.  opinion, to be wholly communicated unto us from Adam in our generation: yet we must distinguish betwixt Adam's first transgression or actual disobedience, which we call his ●…all; and the corruption or depravation of his nature, which thereupon followed. For though we be partakers of both, yet not after the same manner. Of the transgression we can be no otherwise partakers than by imputation. For Adam's transgression being an action, and actions continuing, or having a being, no longer than they are in doing, cannot be traducted or transmitted from Adam to his posterity. But the corruption being habitual, is derivable by propagation. Now the Apostle, Rom. 5. speaketh of Adam's actual disobedience once committed by him, by which he saith we are made sinners, that sin of his being communicated unto us by imputation; and not of the corruption thereupon following. So by the like reason we are made just by the obedience of Christ, which he performed for us in the days of his flesh, which can no otherwise be communicated unto us, than by imputation.  
Object, Yea, but we are truly made sinners by the disobedience of Adam, and truly made righteous by the obedience of Christ. Answ. As we are truly made sinners by imputation of Adam's disobedience; so we are as truly made righteous by imputation of Christ's obedience. Iust. Yea, but we are made sinners by injustice inherent through Adam's disobedience, and therefore we are made just by inherent justice, through ●…he obedience of Christ. Answ. We are not made sinners in respect of inherent justice by Adam's disobedience formally, as 
r De iustif. l. 2. c 9 §. Quartum.  Bellarmine saith, (Inobedientia Adami nos cons●…ituit peccatores, non formaliter sed 〈◊〉) for that only is imputed, but by the corruption which followeth and is caused by that transgression, committed by Adam, and imputed to us. In like manner, we are not made just in respect of inherent justice, by the obedience of Christ, whether active or passive formally, for that is only imputed; but by the graces of the Spirit merited by the obedience of Christ, performed by him, and imputed to us.  
§. V. Thus then standeth the comparison betwixt the first and the 
Comparison betwixt th●… first and second Adam.  second Adam. As by the actual disobedience or transgression of the first Adam all his off spring were made guilty of sin, and subject to death, his disobedience being not inherent in them, but imputed to them, as if it were their own, because they were in him originally: so by the obedience of the second Adam all his 
s Heb. 2. 13.  off spring are or shall be justified from sin and accepted to life, his obedience not being inherent in them, but imputed to them, as if it were their own, because by faith they are in him. And this is our justification by imputation of Christ's righteousness. And further as Adam's fall deserved, as a just punishment, the defacing of God's image by inherent corruption in all his posterity, to whom the same corruption is by natural generation transfused: so the obedience of Christ merited, as a just reward, the restoring of God's image in us by inherent righteousness in all the faithful, into whom the said righteousness is in their Spiritual regeneration infused. And this is our Sanctification by the Spirit of Christ, of which the Apostle speaketh not until the next Chapter, where he showeth, that our justification is always accompanied with Sanctification. In a word from either of the two adam's we receive two things, which are contrary each to other. From the first Adam, his disobedience is communicated unto us by imputation, whereby we are made sinners, that is, guilty of sin and damnation; which guilt is opposite to justification, and secondly the corruption, which he contracted, is transfused unto us by carnal generation, which corruption is contrary to sanctification. From the second Adam, his obedience is communicated to us by imputation, whereby we are constituted just, that is, absolved from the guilt of sin and damnation, and accepted in Christ as righteous and as heirs of eternal life which is the benefit of justification, and secondly, the graces of his holy Spirit, which he received without measure, are in some measure as it were by influence infused into us by our spiritual regeneration. 
This place alleged by Bellarmine maketh not for him, but most strongly against him.   
§. VI Whereas therefore he would prove out of this place, that justification is the obtaining of righteousness inherent. I answer, first, that to be constituted sinners by Adam's disobedience, is to be made guilty of sin and subject to death and damnation: and so chose, to be constituted just or justified by Christ's obedience, is to be acquitted from the guilt of sin and damnation, and to be accepted unto life: secondly, that we are constituted sinners by Adam's personal sin, which is not inherent in us, but once, and that long since committed by him: so we are justified by Christ's personal obedience, which is not inherent in us, but long since performed by him: thirdly, that as we are truly made sinners by imputation of Adam's transgression which is not inherent in us: so we are truly made just by imputation of Christ's obedience, which is not inherent in us: fourthly, that the disobedience of the first Adam is imputed to all his children, because they were in him originally, as the root; so in him they sinned, and therefore when he did fall, they fell: so the second Adam's obedience is imputed to all the sons of God, because by faith they are in him, as his members, the head and the members making but one body. This place therefore alleged by Bellarmine, maketh wholly against him. Neither doth that, which he addeth concerning persect, absolute and abundant righteousness communicated unto us by Christ, agree to that righteousness, which is in herent in us, unperfect and but begun, as being the first fruits of the Spirit; but to the absolute and most perfect righteousness of Christ communicated unto us by imputation. On this place I have insisted the longer, because, though Bellarmine allege it as a prime place to prove his purpose; is notwithstanding a most pregnant testimony to prove justification by impu●…ation of Christ's righteousness, as hereafter shall further appear. 
Lib. ●…. c. 2. § 1. Testimome 2. Rom. 3. 24.   
§. VII. His second Testimony is, Rom. 3. 24 which I have also heretofore fully proved to make wholly against him, Lib. 3. Cap. 3. & 4.  
His third allegation is out of ●… Cor. 6. 11. to which also have I answered 
t Lib. 2. c. 3. §. 3. Testimony 3. 1 Cor. 6. 11.  before I where acknowledged the benefit of baptism to be here described, according to that which here he allegeth out of Chrys●…st. Ambrose, Theophylact and others which is noted first, generally in the word washed, and then particularly in the words Sanctified, and justified; the former, signifying the cleansing of the Soul from the pollution of sin; the latter, from the guilt of sin: the former wrought by the Spirit of our God; the latter, by faith in the name of the Lord jesus. And these two distinct benefits the Scriptures ascribe to Baptism, viz. remission of sins, and regeneration, as I showed before. And therefore these benefits which the Holy Ghost hath accurately distinguished, ought not to be either ignorantly or Sophistically confounded. And whereas he saith, that these benefits (as here it is noted) are wrought by the invocation of the name of Christ, and by the power of his Spirit, neither of which is needful to justification, by declaration or imputation: he saith, he knoweth not what. For to justification (as we conceive of it) to be granted and sealed in Baptism, both these are as needful; as to Sanctification. For to the obtaining of the remission of sins to be sealed unto us in Baptism, invocation of the name of God is required, Act. 22. 16. and it is the Spirit of Adoption, which by Baptism sealeth unto us the remission of our sins.  
§. VIII. His fourth testimony is Tit. 3. 1. 6, 7. whence he argueth 
Testimony 4. Tit. 3. 5, 6, 7.  to this effect:  Rege●…ration ●…r ren●…vation is formally wrought by some inherent gift: justisication according to the Apostle in this place is regeneration ●…r renovation. Th●…refore justification is formally wrought by some inherent gift. 
The proposition, which no man denieth, he laboureth to prove by three arguments, which he might very well have spared; but that he would have the world to think, that we deny sanctification to be inherent. The assumption (which do we deny) he proveth by his own authority; alleging, that in the fifth and the sixth verses, The Apostle describeth justification (which indeed he doth not) to be regeneration and ren●…vation wrough●… in us out of the bounty of God by the laver of Baptism, and effusion of the holy Ghost. This we deny: first, because the word justify, never in the whole Scriptures is used in that sense: secondly, here the Apostle in plain terms saith, that we are justified and saved not by works of righteousness, whereby is excluded all justice inherent, but by God's grace. How then doth he prove it? because in these words, vers. 7, that being justified by his grace we might be heirs in hope of eternal life, the Apostle rendereth a reason, why God by the laver, and by the Holy Ghost did regenerate and renew us, and saith the cause was, that being justified, that is, saith he, that being by that regeneration and renovation justified, we might 
u Esfici mereamur.  deserve to be made heirs of the kingdom, and of life everlasting. Answ. This gloss, maketh the Apostle not like himself, but like a popish merit-monger, corrupteth the text, which indeed doth parallel that, 1 Cor. 6. 11. showing how men converted from Gentilism to Christianity should be exhorted to the performance of Christian duties. For howsoever whiles they were Gentiles, they were addicted to many vices and sins: yet after they were called (which the Apostle expresseth thus; after that the bounty and humanity of God was manifested, viz. by the preaching of the Gospel) God, not out of any desert of theirs, but out of his mere mercy, saved them by Baptism (as Saint 
* 1 Pet. 3. 21.  Peter also speaketh) that is, justified them, for that is the salvation we have here, to be entitled to salvation, or saved in hope; that being justified by his grace, that is, (as he said before) by his undeserved mercy, they should be made heirs, according to hope of eternal life, that is, they might be saved in hope. Of this sentence therefore stripped of its amplifications, as it were its garments, the naked substance is this. But after we were called, God by Baptism justified us, that being justified by his grace, we might be saved in hope. The amplifications which are added, are to set forth and describe Baptism unto us: which as he had noted to be the seal 
x Rom. 4. 11.  of that righteousness which is by faith, when he saith, that God justified or saved us by it: so he calleth it the laver of regeneration and of the renovation wrought by the Spirit, which God hath plentifully bestowed upon us. So that these words are not a description of justification, as Bellarmine dreameth waking, but of Baptism. And they are added according to the purpose of the Apostle in this place, as arguments to move men to Christian duties. Why? Because Baptism, as it was a seal unto them of their justification; so also a Sacrament of their regeneration and renovation of the Spirit; which Spirit God hath poured forth plentifully upon the faithful: which he speaketh to this end, that the faithful which are Baptised, should make this use of their Baptism, not only as of a seal to assure them of their justification and salvation: but also to be a Sacrament, token, memorial of their regeneration and renovation wrought by the Spirit plentifully poured upon them. (To which purpose the Apostle telleth the 
y Rom. 6. 4. 6.  Romans, that so many as were baptised into Christ, were baptised into the similitude of Christ's death and resurrection) whereupon the Apostle inferreth in the next words vers. 8. this is a faithful saying, and these things I will thou shouldest affirm and confirm, that they which have believed in God, aught to be careful precedents of good works. The Apos●…le therefore doth not say (as Bellarmine maketh him speak) that we are justified, or saved, or made heirs of salvation by regeneration or renovation, and much less that thereby we merit our inheritance: but that God hath justified, or saved us Sacramentally by Baptism, which as it is the seal of our justification and salvation; so it is also the laver of regeneration and renovation wrought by the Spirit, that being justified by his grace we might, according to hope, be made heirs of eternal life. For howsoever we are neither justified nor saved, nor made heirs of eternal life, by our Sanctification: yet Sanctification is, both the way, wherein from our justification we are to walk 
z Ephes. 2. 10.  unto glorification. For God hath chosen us to salvation through the sanctification of the Spirit, 2 Thes. 2. 13. and therefore sanctification, as it is a necessary consequent of our justification, so it is a necessary forerunner 
a Heb. 12. 14.  of glorification, a necessary mark and cognizance of all that are justified and to be saved. And therefore ou●… Saviour saith, 
b Act. 26. 18.  that by faith in him we receive remission of sins, and inheritance among them that are sanctified and so the Apostle also, Act. 20. 32.  
§. IX. His fifth testimony is, Heb. 11. and some other places of the 
Testimony 5. Heb. 11. etc. where some men have been absolutely called just.  Scripture, which do give testimony to some men, that they were truly, and perfectly just, and that not by an imputative justice, but inherent: his reason is, because the Scriptures would not call them absolutely just, if they were not absolutely just. Answ. To omit, that it is one thing to be absolutely called just, and another to be just absolutely and perfectly: I answer, that the faithful, who are commended in the Scriptures for righteous, were righteous, by a twofold justice, both imputative and inherent. The former, being the righteousness of justification; the latter, of sanctification: the former, absolute and perfect; the latter, inchoated and unperfect. By the former they were justified before God: in respect of the latter, though they were also called just, yet they were not justified thereby: that is, they were neither absolved thereby from their sins past, nor entitled to the kingdom of heaven; as may appear by all those Arguments which before I produced against justification by inherent righteousness. As for those examples, which he allegeth out of Heb. 11. (which is the Chapter of saith,) namely of Abel, vers. 4. and Noah, vers. 7. etc. it is evident, that they were justified by the righteousness which is of faith (as is expressly said of Noah, vers. 7.) that is, by the righteousness of Christ apprehended by faith, and imputed to them that believe: for the righteousnefse, which is of faith, is imputative, Rom. 4. 5. And when it is said, that without faith they could not possibly have pleased God, 
c Heb. 11. 6.  it is plainly intimated that by faith they pleased God, and that they being before justified by faith, brought forth the fruits of faith acceptable unto God. by which their faith was approved. But as they were just by imputation, that is to say, justified; so also by infusion, that is, sanctified. For the justifying faith, being a lively and effectual faith, purifieth 
d Act. 15. 9  the heart, and worketh by 
e Gal. 5. 6.  love and may be demonstrated by 
f Ia●…. 2. 18.  good works. And where is not inherent righteousness concurring with faith, there is no justifying faith at all. But although sanctification do always accompany justification; yet we are not justified by the righteousness of sanctification, which is inherent: because it is unperfect, and we are sanctified but in part, whiles we have the flesh, that is, the body of sin remaining in us. Neither was there ever any man since the fall absolute or perfect in respect of inherent righteousness, Christ only excepted. 
Bellarmine's object. that some men have been perfect.   
§. X. Yea; but saith Bellarmine the Scripture acknowledgeth some men to have been perfect, Gen. 6. 9 immaculate, Psal. 119. 1. just before God, Luke 1. 6.  
I answer, that this perfection is not legal, as being a perfect conformity with the Law, which is the perfect rule of righteousness; but evangelical, as being one of the properties of our new obedience, which is not▪ to be measured by the perfect performance, but by the sincere and upright desire and purpose of the heart. For this uprightness goeth under the name of perfection; and what is done with an upright heart, is said to be done with a perfect heart, and with the whole, that is entire heart. And likewise those men who were upright, are said to have been perfect. And yet notwithstanding all those men, who are said in the Scriptures to have been perfect and to have walked before God with a perfect heart, as Noah, jacob, job, David, Ez●…kias, etc. had their imperfections▪ Ezekias is said to have been a perfect man, and to have served God with a perfect heart: notwithstanding when God left him a little to try him he discovered his imperfections, 2 Chr. 32. 25. 31. Of Asa it is said, 2 Chron. 15. 17. that his heart was perfect all the days of his life, and yet in the very 
g 2 Chron. 19 7. 10. 1●….  next chapter there are three faults of his recorded; where Zachary is said to have been just before God, and to have walked in all the Commandments and Ordinances of God blameless: in the same chapter 
h Luk. 1. 20. 62.  his incredulity is registered, for which he was stricken with dumbness and deafness for the space of ten months. So that all that are sincere and upright, that is to say, no hypocrites, are notwithstanding their imperfections called perfect, and so the word which is translated immaculate, Psal. 119. 1. signifieth upright; and to be righteous before God is all one with upright. Thus the holy Ghost teacheth us to expound the word, which is translated perfect, viz. thamin and tham, that to be upright is to walk before God is to walk before God and to walk before God is to be perfect, Gen. 17. 1. Let perfection and uprightness preserve me, Psal. 25. 21. Psal. 37. 37. Observe the perfect man, and behold the upright, for the end of that man is peace. 
Bellarmine proveth that they who are said to have been just, were endued with inherent righteousness.   
§. XI. Yea but Bellarmine will prove, that these men which are in the Scriptures called just, were endued with inherent righteousness, because they brought forth good works, which were the fruits and effects of their inward righteousness: for he that doth 
i 1 job. 3. 7.  righteousness is righteous: whom doth he now confute? we do not deny them, who are commended in the Scriptures for righteous persons, to have been endued with righteousness inherent: but we deny, that they, or any of them, were justified before God thereby. As for example, Abraham, who abounded with good works, was justified by faith without works, Rom. 4. 2, 3. and as he was justified, so are all the faithful. Rom. 4. 23, 24. David, though a man according to Gods own heart, walking before 
k 1 King. 3. 6.  him in truth, and righteousness, and uprightness of heart; yet professeth, that neither he, nor any man living, 
l Psal. 143. 2.  could be justified, if God should enter into judgement with them, and therefore placeth his happiness and justification, notin his virtues or good works, but in the not imputing of sin, and imputation of righteousness without works, Rom. 4. 6. Paul, though he knew nothing by himself, yet professeth, that he was not thereby justified, 1 Cor. 4. 4. Yea, in the question of justification, he esteemeth his own righteousness of no worth, Phil. 3, 8, 9 But as we do not deny the faithful to be endued with inherent righteousness; so we affirm, that whosoever is justified by imputative righteousness, is also sanctified in some measure with righteousness infused and inherent. In respect whereof, though they be also sins in themselves, by reason of their habitual corruptions, and actual transgressions, being in part carnal and sold under sin, 
m Rom. 7. 14. 23  and by the Law, which is in the members, led captive to the Law of sin: yet they have their denomination from the better part. Even as a wedge of metal, wherein much dross is mingled with Gold, is called a wedge of Gold, though not of pure Gold▪ and an heap of Corn, wherein is as much chaff as Wheat, is called an heap of Wheat, though not of pure Wheat: So the faithful man in whom there is the flesh and body of sin, as well as the Spirit and regenerate part, is called of the better part a righteous man, though not perfectly, absolutely, purely, just in respect of his righteousness inherent. Indeed every true believer, so soon as he is indeed with a true justifying faith, is perfectly just, by righteousness imputed; but at the best he is sanctified only in part.  
§. XII. His sixth testimony is taken out of Rom. 8. 29. and 1 Cor. 
Testim. 6. Rom. 8. 29. 1 Cor. 15. 49 from whence three reasons are collected. The first reason  15. 49. where it is said, that the just are conformable to the image of Christ, and do bear the image of the second Adam, as they have borne the image of the first Adam, from whence he collecteth three reasons: The first,  

As Christ was just, so are we▪ and as he was not just, so ●…re not we.  
But Christ was just by inh●…rent right●…ousnesse, and not by imputati●…n:  
Therefore we are just by inherent righte●…usnesse, and not by imp●…tation.   
The proposition he proveth by the places alleged.  
First I answer to the proof of the proposition; that the places alleged 
Answ. 1. to the proof of the proposition.  are imperti●…ent: For the question being of the righteousness of ●…ustification, never any understood the Apost●…e in these places to speak thereof: But either of filiation, as chrysostom and others understand the former plate, because as Christ is the Son of God, so also are we: or of afflictions, because whom God hath predestinated to be like his Son in glory, they shall be conformable to the image of his Son in bearing the Cross (which sense is given by our Write●…s and is agreeable to the scope of the Apostle in that place to the Romans) or of Glory, that when he shall appear we shall be like him in glory: of which as Ambrose, Sedulius and others understand, Rom. 8. ●…9. fo the other place 
n 1 Cor. 15. 49▪  being read in the future, as it ought to be in the latter branch (as we have borne the image of the earthy, so we shall bear the image of the heavenly) is necessarily to be understood. Or of holiness as Oecumenius understandeth that place, that as he is holy, so we should be holy also. Neither is it to be doubted, but that the image of God, according to which we are renewed, consisteth in true holiness and righteousness but that is the righteousness of sanctification, whereby we resemble the image of Christ in true righteousness & holiness. But the righteousness of justification is Christ's righteousness itself, not the image of it. 
Answer to the proposition itself.   
§. XIII. As touching the proposition itself; we must distinguish betwixt the thing, and the manner. In respect of the thing, it is true, that Christ is righteous, and so are all his members. But in respect of the manner▪ it is not true, neither generally, nor adaequatè or reciprocally, as Bellarmine understandeth it: who from thence argueth negatively, as well as affirmatively. For things that be like are not like al●…ogether, and in all respects: as may appear by other resemblances, in respect whereof we are said to bear the image of Christ. As first in respect of filiation. Christ is the Son of God, and so are we. True, in respect of the thing, but not true in respect of the manner. For he is the Son of God by nature, and by eternal generation: but we are the Sons of God in him by grace of regeneration and adoption. Secondly, in regard of the Crosse. Christ did bear the Cross, and so do we. True in respect of the thing, but not true in respect of the manner. For Christ's sufferings were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of ransom which he as our Redeemer laid down for us. But we do not suffer as redeemers, neither are our sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of ransom, but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o 1 Cor. 11. 32.  chastisements for sin, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trials for our good, 
p Deut. 8. 16.  or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sufferings 
q Phil. 1. 29.  for Christ, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such chastisements or corrections as the Lord layeth upon his children having scandalously offended, to vindicate 
r 2 Sam. 12. 14.  his own honour. Thirdly, in respect of glory; Christ is glorified, and so shall we, who bear his image, true in respect of the thing, but not in respect of the manner: for he as the head, we as the members, according to our proportion. Fourthly, in respect of holiness or sanctification. Christ was holy, and so are we, true in respect of the thing, for whosoever is in Christ he is a new 
s 2 Cor. 5 17.  creature, renewed according to his image in true holiness, but not in respect of the manner. Christ was holy from his conception, and originally, so are not we. Christ in himself was perfectly just and holy without blemish of sin, so are not we. 
We do not bear●…the image of Christ in r●…spect of the righteousness of justification   
§. XIV. But as touching the righteousness of justification, we are not said to bear Christ's image. Neither can Christ be said truly and properly to be justified as we are. For justification properly is of a sinner, and it consisteth partly in remission of sin. But if in respect thereof we did bear Christ's image, then in imitation of Bellarmine we might conclude: As Christ was not just, nor made just, so neither are we. But Christ was not just, nor made just by the benefit of justification; in like manner neithetare we just or made just by the benefit of justification, which is evidently false. But in respect of our justification we may rather use that similitude of the Apostle, 2 Cor. 5. 21. As Christ was made sin or a sinner for us, so we are made righteous with the righteousness of God in him. Christ was made a sinner for us, not by inherency (God forbid!) but by imputation of our sin. Therefore we are made righteous in our justification, not by inherency, but by imputation of his righteousness.  
§. XV. Secondly, he reasoneth thus: If we be not just by iuberent 
His second reason.  righteousness, but by imputation only, or as he speaketh (like a cavilling Sophister) putatiuè, and not indeed, being indeed unjust, then do we bear the image of the Devil rather than of Christ. For more rightly have we our denomination from that which we are, than from that which we are only supp●…sed to be. I answer, first, that whosoever is just by imputation, be is not putatiuè only just, but truly and indeed. For though he be a sinner in himself (as all but Papists are) yet he is righteous, or as the Apostle speaketh the righteousness of God in him, 2 Cor. 4. 21. Secondly, that the faithful are just, not only by righteousness imputed, which is the righteousness of justification: but also in respect of justice inherent, which is the righteousness of sanctification, in regard whereof all the faithful are called Saints, as Rom. 1. 7, 
t Rom. 16. 15. 1 Cor. 1. 2. 2 Cor. 1. 1. Phil. 1. 1. 4. 22. 1 Tim. 5. 10.  etc. Thirdly, although the faithful be sinners in themselves, yet being regenerate and sanctified in part, they have their denomination from their better part, and are called just, though not purely and perfectly just, as I have showed before.  
§. XVI. His third reason: Of the earthy Adam, who was a sinner, we 
His third reason  have borne the true image; because sin was not in us putatiuè but truly and indeed: so the true image of Christ we shall bear, if justice be inherent in us not putatiuè; but truly and indeed.  
Answer. As we receive two things from the first Adam, viz. the guilt of his sin communicated, as Bellarmine himself confesseth, by imputation, by which we were truly made sinners, and truly obnoxious to death and damnation, which is opposite to justification, and by it is taken away: and secondly, the corruption of his nature which he drew upon himself, being propagated by carnal generation, which is opposite to sanctification, and by it in some measure, and by degrees is taken away: so from the second Adam we receive also two things, the merits of Christ's sufferings and obedience communicated by imputation, by which we are truly made just, and heirs of eternal life; and the virtue of his death and resurrection derived unto us by spiritual regeneration; by which we bear the image of the second Adam, as truly, though not so fully in this life, as by carnal generation we did bear the image of the first Adam. But this withal is to be observed, that as we do bear the image of the first Adam in respect of the corruption derived unto us by generation, and not in respect of the participation of his transgression, for in him we sinned and were guilty of the same transgression with him, it being communicated unto us by imputation: so we do bear the image of the second Adam in respect of holiness and righteousness derived unto us from him in our regeneration, by which we are renewed according to his image in true righteousness and holiness) and not in respect of our justification, wherein the same righteousness and obedience which he performed in the days of his flesh is communicated unto us by imputation, and accepted of God in our behalf as if we had performed the same in our own persons. To conclude therefore, it is not the image of Christ's righteousness and obedience by which we are justified: But we are justified by the righteousness and obedience of Christ itself.  
§. XVII. His seventh Allegation of Rom. 6. 4. 6. is scarce worth 
Bellarmine's seventh allegation Rom. 6. 4. 6.  the answering, wherein he proveth, which no man denieth, that the godly do truly, and not putatiuè die unto sin, and rise unto righteousness; even as Christ whose death and resurrection is represented in Baptism, did truly dye and rise again.  
For this dying unto sin, and rising unto righteousness are the two parts of our sanctification; which never any denied to be inherent. But that justification and sanctification are not to be confounded, I have before 
u Lib. 2.  proved at large. If he would have said any thing to the purpose, he should have said any thing to the purpose, he should have proved, that our justification consisteth in our mortification and vivification: and then might he well have concluded, that we are not justified by imputation, but by inherent righteousness. But I cannot sufficiently wonder at the blind malice of these men, who either would persuade themselves, or would go about to persuade others, that we hold the righteousness of sanctification and the parts thereof, which we acknowledge to be wrought in us by the holy Spirit, not to be inherent, but imputative. As for these words vers. 7. he that is dead is justified from sin: the meaning is, as I have showed before, 
* Lib. 2. c. 2. §. ●…  that he is freed from sin, as our translation readeth, and as chrysostom and Oecumenius expound it: the special sense of freeing from guilt opposed to condemnation, which is the proper sense of the word, Act. 13. 38, 39 extended to the general signification of freedom: he that is dead is freed from committing of sin, according to that place of Peter, 1 Epist. 4. 1. which Bellarmine paralelleth with this, he that hath suffered in the flesh hath ceased from sin.  
§. XVIII. In his eighth allegation he patcheth diverse places of Scripture together, as it were invita Minerva, out of which nothing 
Bellarmine's eighth allegation.  can be concluded, but that the Papists have not one found Argument to prove their justification by inherent righteousness. The places which he patcheth together are these, Rom. 8. 15. That we now by Christ have received the Spirit of Adoption of the sons of God, quoad animam, saith he, in respect of the Soul, the which, as it is there said, (viz. vers. 10.) liveth by reason of justification, although the body be dead, (that is, be mortal as yet) by reason of sin. But (saith he) ●… little after, (viz. vers. 23. he addeth, that we having the first fruits of the Spirit, do groan within ourselves, expecting the adoption of the sons of God, even the redemption of our body. For as the same Apostle saith Phil. 3. 20. 21. we expect our Saviour who shall reform the body of our humility, configured to the body of his glory. But the adoption of sons, which we expect in the redemption of the body shall be most true and inherent in the body itself, that is to say immortality and impossibility, not putative, but true. Therefore the adoption, which now we have in the spirit by justification, must also be true, not putative, otherwise as we expect the redemption of the body, so also we should expect the redemption of the soul. Answ. See what poor shifts so learned a man is put unto, according to the ancient profession of Sophistres noted by Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make good a bad cause. This is Bellarmine's whole dispute word for word: where with much travel he hath brought forth this conclusion that our adoption, which now we have by justification is true, and not in conceit only: which we freely confess. For whoever denied, that our adoption is as true, as our justification? But doth it from hence follow, that we are justified by inherent righteousness? A good syllogism concluding that assertion from those premises had been worth his labour. The most that can be said in this matter, as I suppose, is this. That when our gracious God by his holy Spirit doth regenerate us, he doth beget in us the grace of faith. As soon as faith is wrought in us, we are engrafted into Christ: to us being in Christ, the Lord communicateth the merits of his Son; by imputation of whose righteousness unto us, he, remitting our sins, doth not only accept of us, as righteous in Christ; but also in him he adopteth us to be his Sons and heirs of eternal life.  
§. XIX. Let this proposition then tanquam commune principium 
Such as is our adoption, ●… s●…ch is our justification.  be agreed upon between us. Such as is our adoption, such is our justification: and let us see, what either of us can infer thereupon. Bellarmine assumeth thus: but our adoption is not imputative, for that I suppose is his meaning by that odious word putative, as though if it were imputative, it were but putative, which is most false. For he that either is a sinner by imputation of Adam's transgression, is as truly a sinner, as by transfusion of the corruption: yea, if he had not been truly a sinner by imputation of Adam's guilt, he should never have been punished, either with the transfusion of the co●…ruption, or with death, unto which by the guilt he was bound over: or he that is righteous by imputation of Christ's righteousness, is as truly righteous before God; yea, more truly, than by infusion of inherent righteousness. For that is perfect; this is stained with the flesh, and therefore is but a sinful righteousness, which cannot stand in judgement before God, judging according to the sentence of his Law. But Bellarmine assumption, as I was saying, is this. Our adoption is not imputative, but by grace inherent: therefore our justification is not imputative, but by righteousness inherent. The assumption, which is utterly false, he endevoreth to prove, because the Apostle, Rom. 8. 15. saith, that now by Christ we ha●…e received the Adoption of the sons of God, quoad animam, (saith Bellarmine, that he might patch with it, vers. 10.) in respect of the soul, which, as it is there said, liveth pr●…pter justificationem, although the body be dead, that is to say, mortal, by reason of sin. These places Bel●…mine alleged before, to prove that the grace by which we are justified is inherent, and namely charity: because charity is that, by which we cry in our hearts Abba Father. Secondly, because it is said, that the Spirit liveth by reason of justification, though the body be dead by reason of sin: to both which I have 
x Lib. 3. c. 5. §. 5. 6.  before answered.  
§. XX. But here Bellarmine maketh a twofold Adoption; the one 
Bellarmine's two adoptions.  of the soul, patched out of Rom. 8. 10. 15. the other of the body pieced out of Rom. 8. 23. and Phil. 3. 20, 21. when as indeed Adoption is not of either part, but of the person or of the whole man, who is Adopted to be the son of God. Neither doth the Apostle speak of the adoption of the soul, nor yet of the adoption of the body, but of the redemption of the body from the servitude of corruption into the glorious liberty of the sons of God, which is not the adoption of the body, but the fruit of the adoption of the whole man, which here by a Metonymy is called adoption. The former he proveth by the latter not to be imputative, but inherent. The adoption of sons which we expect in the redemption of the body, shall be most true and inherent in the body itself, that is to say, immortality and impassibility not putative but true: therefore the adoption which now we have in the spirit by justification, is also true, not putative but inherent. Ans. In this similitude he should rather have said, that as the adoption of sons which we do expect at the redemption of our bodies, that is, at the resurrection, is the everlasting inheritance whereunto we were adopted as sons, which a true and glorious inheritance, though not inherent, in the body but enjoyed by the whole man as adherent unto him: so the adoption which we now have in the Spirit by justification, which is the entituling of us to this inheritance, is a true adoption, though not inherent, but wrought by imputation of Christ's merits unto us. But suppose the adoption of the body as he calleth it, were inherent: how doth it follow, that the adoption of the soul, as he calleth it, should also be inherent? he saith, it must be so: Otherwise, saith he, as we expect the redemption of the body: so also we should expect the redemption of the soul (which the Papists had need to do whose souls shall be in purgatory at the last day, but from thence to be delivered at that day by a gaole-delivery) but I say, it followeth not; for the adoption which is imputative is a most true adoption: and we need no other, but the accomplishment thereof, which is our full redemption. As for that adoption, which he supposeth to be inherent, it is a mere fancy.  
§. XXI. Now let us see, what may from that proposition, which 
As adoption is imputative, so justification.  was agreed upon between us, be truly inferred on our part. Such as is our adoption, such is our justification: but our Adoption is imputative, and not by inherency. For as I have showed heretofore 
y Lib. ●…. c. 1. and lib. 2. c. 6.  these four benefits, reconciliation, redemption, justification and adoption do not import any real mutation in the subject but relative and imputative: for when God imputing to a believer the merits of his Son forgiveth his sins, which made him an enemy to God, a bondslave of sin and Satan, guilty of sin and damnation, the child of the Devil; and receiveth him into his favour, maketh him Christ's freeman, accepteth of his as righteous, admitteth him to be his son: he is said to reconcile, to redeem, to justify, and to adopt him, not by working any real or positive change in the party, but relative, or in respect of relation. To be a father, and to be a son are relatives: when a man therefore hath first a son, he becometh a father, which he was not before, not by any real change in himself, but by a new relation, which before he had not. When a man is adopted, he becometh the son of another man, whose son he was not before; not by any real mutation, but only in regard of relation. For if the party adopted by God should by adoption be really changed, than God, who adopteth should also seem to be really changed, which is impossible, because he is immutable. For as he which is adopted becometh the son of God, which he was not before: so God, when he first adopteth any man, becometh his father, which he was not before. Here therefore seemeth to be a change as well in God adopting, as in the party adopted: not real, for that is not possible, but relative only, which is a manifest evidence, that as our Adoption, so our justification is not any real change wrought in us by infusion of any inherent quality, but a relative change wrought without us by imputation of Christ's righteousness.   

CAP. XI. Bellarmine's arguments, proving obliquè or indirectly justification by 
De iustif. l. 2. c. 4.  inherent righteousness, and first because faith is not the integral and only formal cause of justification.  
§. I.  
ANd these were all the arguments, which Bellarmine 
Bellarmine's arguments proving iudirectly justification by inherent justice  hath produced to prove di●…ectly his assertion concerning justification by inherent righteousness: now follow two other ranks, of proofs▪ whereby he doth obliquè, indirectly, and by consequence prove the same; by disproving two assertions which it pleaseth him to father upon us. The one, that faith is the only formal cause of justification; the other, that justification consisteth only in remission of sins. For if faith be not the integral cause formal of our justification, but that with it charity and other graces do concur, by which as well as by faith we are justified formally; than it followeth, that we are justified by inherent and habitual righteousness, which consisteth in the habits of faith and charity, and other graces. And if justification doth consist, not only in remission of sins, by which our souls are cleansed from sin, but also in the renewing of us according to God's image by infusion of righteousness, by which our souls are not only purged from sin, but also adorned and beautified with grace; than it followeth, that we are justified by inherent righteousness.  
The former question he disputeth lib. 2. de justif. c. 4. the title whereof is, fidem non esse integram formalem caussam justificationis, that faith is not the whole formal cause of justification. This opinion, he confesseth none of us do now hold, though falsely he would lay it upon Luther 
a Luther only saith that faith (that is, Christ apprehended by faith) is our righteousness, ●…nd in the same sense 〈◊〉, that faith is in●…puted unto righteousness. Bellarmine's allegation of Gal. 5. 5, 6. answered.  and Melancthon; for we deny faith to be the formal cause of justification at all: and yet this is it, which he, and all of his side evermore object unto us, to make us odious to the world, as though we required nothing to make us formally and inherently righteous, but only faith. And for this cause, though we hold not this assertion, yet he thinks good to confute it, as if we held it.  
§. II. Of his proofs, only the first serveth to prove, that, with faith, charity doth concur unto justification. It is taken out of Gal. 5. 5. 6. the fifth verse containing the latter part of the Antithesis between justiciaries (who were apostates from the doctrine of grace) and the true prosessours of the Gospel. For the former looked to be justified by the Law, that is, by obedience performed to the Law, and so were fallen from grace: but the latter looked not to be justified by the Law, but by faith, that is, by Christ's righteousness apprehended by faith. Of this Antithesis the latter part agreeth to us; the former, to the Papists And therefore I marvel to what purpose he alleged the fifth verse, unless it were to confute himself. Now in the sixth verse the Apostle showeth, what manner of faith that is, which justifieth; viz. not a dead or a counterfeit, but a lively and effectual faith: a faith, which is effectual, or effectually worketh by love: a faith, which, as Saint james 
b jam. 2. 14 ●…. His wilful depraving of Gal. 5. 6.  saith, is not without works, but is demonstrable by good works.  
§. III. But these words Bellarmine doth wilfully deprave. For in other places he readeth and understandeth the words as we do, following the vulgar Latin translation, unto which he is tied by the decree of the Council of Trent, reading, fides quae per charitatem operatur, faith that worketh by charity, as our English Rhemists also translate the words. And to seek no further, in the very beginning of the next chapter, 
c De iustif l 2. c. 5  where he confuteth the erroneous opinion of Osiander, who held, that the righteousness of Christ, whereby we are justified, is the essential righteousness of the Deity dwelling in us: saith, that this error is manifestly refuted by the Apostle, Rom. 4. proving the righteousness by which we are justified, to be faith, vivam, viz. & per dilectionem operantem, to wit a lively faith and working by love, and likewise, Gal. 5. 5, 6. we by faith expect the hope of righteousness, for in Christ jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. Whereupon he inferreth, quòd si fides per dilectionem operans, etc. but if faith working by charity be that righteousness etc. But here for a poor shift, and to serve his present turn, he interpreteth the Greek Participle of the middle voice, as if it were passive, fides quae agitur, faith which is acted, moved, form, and as it were animated by love. And thereupon inferreth, that charity isthe form of faith, and that faith justifieth formally, as it is form by charity, and not otherwise: and consequently, that charity justifieth much more, and hereupon also he buildeth afterwards that distinction of faith, that it is either formata, when it is acted by charity; or informis when it is severed from it: where also to help out the matter, he saith that the Latin word operatur is passively understood (whereof, as I suppose, no example can be given) thereby making the translation barbarous, and understanding it, as never any before him understood i●….  
§ IV. But to begin with the last: it were a strange speech, if a man signify, 
Bellarmine's corrupt interpretation refuted.  that the matter is acted by the form, or that the body is acted by the soul, should say, corpus per animam operatur. And no doubt, if the old interpreter had meant so, he would have said agitur and not operatur. As for the G●…eeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifieth effectual, or effectually working, and so both the Verb and the Participle, which are used nine times 
d Rom. 7. 5. 2 Cor. 1. 6▪ 4. 12. Gal. 5 6. Eph 3. 20. Col 1. 29. 1 Thess. 2. 13. 2 Thess. ●…. 7. jam. ●…. ●…6.  at the least in the new Testament, are or aught to be effectual, namely in itself, or effectual to work according to the twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or act, whereof the Philosophers and Schoolmen use to speak; to wit the first and the second, etc. which distinction may be applied to habits of grace, or gracious habits. The first act, which is the form of faith, or of any other grace, is that Tushijah that essence or entity whereof 
e Prov. 3. 21.  Solomon speaketh, whereby any grace is that, which it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth, which is the integrity of it, and so saith Thomas, 
f Summi. 1. q. 48. art. 5.  actus primus est forma & integritas rei, in respect whereof faith, and so every other grace, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g ●…●…im. 1. 5. 2 Tim. 1. 5. Rom. 21. 9 jam. 3 17.  unfeigned. This is that principium agendi, that inward act or efficacy, whereby faith or any other grace is effectual in itself, lively, active, operative, apt to produce operations according to their several kinds, without which, faith, or any other grace is dead and counterfeit, and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth, whereof it beareth the name; but aequivocè, even as the counterfeit of any man is called by his name. The second act of faith or of any other grace is the actual working thereof, actus secundus, saith Thomas 
h Th▪ ibid.  est operatio. And these acts are either immediate and eliciti, as the Schoolmen speak, or mediate and imperati. As for example, the immediate or elicit acts of justifying faith, are first, to believe truly and effectually and by a lively assent, that jesus the Son of the blessed Virgin is the eternal Son of God, the Messias and the Saviour of all that believe in him. Secondly, because I so believe in Christ, to believe that he is my Saviour. Thirdly, by these acts, faith receiving Christ, who is our righteousness, doth justify. The mediate acts, which are called imperati, are these acts which the immediate acts do produce mediantibus aliis virtutibus, by the mediation of other virtues. For if I believe, that jesus is the Son of God and the Saviour of all that believe in him, and consequently, that he is my Saviour: hereupon, I shall be moved to trust in him, as my Saviour; which is the act of affiance, but commanded by faith: and to expect salvation from him, which is the act of hope, but commanded by faith; and likewise to love him, and by love to obey him, which are the acts of charity, but commanded by faith, as here it is said: faith working by love. 
Charity not the form of faith.   
§. V. Now those graces, by which faith worketh, as namely charity, have not the respect of the formal cause unto faith, but rather of the instrumental: Neither doth faith work by them as its form, but as its instruments; as the soul by the body and the members thereof. But that charity is not indeed the form of faith, whereby it is acted and form, it may appear evidently by these reasons. First, because those, which hold it to be the form of faith, deny it to be the inward and intrinsical form, whereby faith is that which it is, which only is the formal cause, and as it were the soul of faith; but extrinsecall, whereby, as they imagine, the acts of faith are informed and so they make it by a strange kind of Logic, the form of all virtues, as well as of faith. Secondly, because one habit disparated from another (as the three Theological virtues, faith, hope, and charity, being also, as themselves say, seated in divers subjects, as the seat of faith is the mind, of love the heart) cannot possibly be the form of the other. Thirdly; that habit, which proceedeth from another, as the fruit and effect thereof, cannot be the form of that other. But charity, which is the fulfilling of the Law, proceedeth from faith unfeigned, 1 Tim. 1. 5. For therefore do we love God, and our neighbour for his sake, because by faith we are pe●…swaded of his love towards us: and therefore do we love him, because he loved us first, 1 joh. 4. 19 Fourthly, if charity be the form of faith, than faith is the matter of charity; for the matter is that, which is form, and as it were animated by the form: but the consequent is absurd; therefore the antecedent. And again, howsoever faith worketh those acts, which I called mediate or imperatos, by means of other graces, which acts do tend to sanctification, (for which cause, faith doth not sanctify alone): yet the actus eliciti, or immediate acts of faith which are to believe in Christ, and by believing, to receive, and by receiving him, who is our righteousness, to justify; faith worketh neiby charity, nor by any other grace; and therefore it justifieth alone.  
§. VI Yea, but without charity, faith is informis, & with it, it is formata. 
Of the distinction of faith into 〈◊〉 and 〈◊〉.   
Answ. This distinction of faith, that it is either formata, or informis in a right sense may be admitted; as namely, if by form be understood, the integrity, or inward efficacy; and if that be called formata, which is sound, unfeigned, lively and effectual; and that informis, which i●… uneffectuall, dead and counterfeit. For that distinction is intimated by the Apostle, when he speaketh, either of faith unfeigned, or chose of a dead faith, for in the former, it is employed that there is also a feigned and a counterfeit faith: and in the latter, that there is also a lively faith. And so we admit this distinction that faith is either  

Formata, which is lively and unfeigned.  
Informis, which is dead and counterfeit.   
But in the popish sense it is to be rejected, and that in three respects. First, because they propound this distinction, as agreeing to a true justifying 
In the popish sense it is to be rejected for three reasons.  faith, as if a true faith might be without form: when as that, which is without form is dead and counterfeit, and no more to be called a true justifying faith, than the carcase, or counterfeit of a man is to be called a man. For howsoever such a faith may perhaps be true in respect of the object, because it is of the truth: yet it is not true in respect of the integrity, efficacy, and soundness thereof, and that which is not truly faith, is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indeed. He that saith, either that he believeth that there is a God, 
i Tit. 1. 16.  and in deeds doth deny him: and that he is just, and feareth not to offend him; or good, and doth not love him; or omnipr●…sent and omniscient, and feareth not to play the hypocrite before him etc. such a one doth not indeed and in truth believe that, which he pro●…esseth himself to believe. He that saith, he knoweth Christ, that is, believeth in him, and hath not a desire and care to keep 
k 1 john 1. 4  his Commandments, he is a liar, and the truth is not in him. That faith which is dead and counterfeit cannot justify or save a man, as Saint james 
l jam. 2 14.  showeth. For howsoever faith alone doth justify; yet that faith which is alone doth not justify; neither alone nor at all, becauseit is not a true and lively, but a dead and counterfeit faith. Neithercan that be a true justifying faith which is common to the wicked, both men and Angels. Neither may we omit Bellarmine's confession in this place. Here, saith he, the Apostle to prevent occasion of error, explaineth what manner of faith, that is, that justifieth, non quaecunque fides, sed quae per dilectionem operatur, not every faith, but that which worketh by love. 
The second Reason.   
§. VII. Secondly, this distinction is to be rejected being understood in the popish sense, wherein it is employed, that charity is the form, and as it were the soul of faith: which opinion I have already confuted. Neither can they ground it upon james 2. 26. As the body without the Spirit is dead, so faith without works is dead. For if the habit of charity cannot be the form of faith, as I have showed, then much less can good works, which are the outward fruits both of faith and of charity, be the soul of faith itself. Of the profession indeed of faith a godly life is, as it were, the soul, and without which it is dead: but of faith itself it is not anima the soul, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the breath, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to breath, doth properly signify, in which sense it is often used, being called the Spirit of the mouth, the spirit of the nostrils. And in this sense it may be said, that as the body without breathing is judged to be dead; so faith without works, which are as it were the breathing of a lively faith, is also judged to be dead; not because it ever had lived, but because it wanteth life.  
§. VIII. Thirdly, this distinction is to be rejected, because, as 
The third Reason.  Bellarmine saith, it is to be understood of one and the same faith, which being informis may become formata; and being formata, may become informis again, remaining still the same: But fides informis is not of the same kind with that, which is formata, or justifying faith: as things which be without life, are not of the same kind with those that are living: or as counterfeits are not of the same kind with those things which they do resemble. Besides, justifying faith is divine, the informis is humane: that, infusa, infused and supernatural; this, acquisita, required by the strength of nature in the use of means: that, a grace of regeneration proper to the Elect; this, a gift of illumination only common to the reprobate: that, is vera being truly that whereof it beareth the name; this, simulata, not being that truly which it is called, but aequivocè: that doth so believe in Christ, that it doth embrace him, and willeth and desireth, at the least, to apply him to the believer: this, so believeth Christ, that either it is joined with horror, as in the Devils and desperate sinners, or is severed from any will or desire of application: this, is without fruit and root, and therefore is temporary; that hath both root and fruit, and never faileth. And howsoever that which is informis may by God's grace be changed into formatam; yet that which is formata can never be informis. No more than he, who is once borne of God, can be unborn again.  
The rest of his arguments serve to prove, that faith is not the whole formal cause of justification, that is, as we speak according to the Scriptures, of sanctification, which we deny not: for we do acknowledge a concurrence of many graces with faith unto sanctification. As for justification, we deny faith, either in whole or in part to be the formal cause thereof. Neither doth any other of his arguments prove, that either charity, or any other grace doth with faith concur unto justification.   

CAP. XII. That justification doth n●…t c●…nsist in ren●…vation.  
§. I.  
HIs second rank of arguments proving indirectly 
De iustif. lib. c. 6. justificationem nostram non constare sola remissione peccat●…rum.  justification by righteousness inherent is propounded in his sixth Chapter, the title whereof is this, That o●…r justification doth not consist in the remission of sins alone. Neither do we say, it doth. The exclusive particle used by some of our Divines doth exclude infusion, not imputation of righteousness, as 
a ●…ib. 2. c. 1. §. joan▪ Calvin.  Bellarmine confesseth. For we do hold (though all perhaps have not so plainly expressed their meaning and some few have delivered their private opinions) that remission of sin is but a part of justification: and that by imputation of Christ's righteousness we are both absolved from our sins, and also accepted as righteous in Christ and as heirs of eternal life. But Bellarmine, howsoever he would seem to acknowledge the concurrence of remission of sin unto justification, yet indeed excludeth it. For by remission of sin concurring to justification, he doth not understand the not imputing or forgiving of sin, but the extinction and abolition thereof, wrought by the infusion of habitual righteousness, which expelleth its contrary, as heat doth cold, and light darkness. And howsoever there be duo termini two terms in this motion or mutation, 
Transitus à pecca●…o ad iustitiam.  as he conceiveth of justification, as being a passage ᵇ or change from sin to righteousness: yet there be not two causes, nor yet two distinct actions, but the only cause is justice infused; and the action is but one and the same, the infusion of righteousness expelling sin. Even as in creation, which is transit●…s à non esse ad esse: in illumination, which is transit●…s à tenebris ad l●…cem; in calefaction, which is a passage from cold to heat. But if this be all that is required in the Popish justification, as undoubtedly it is, the whole and only form thereof being infused of righteousness, or as they love rather to speak, righteousness infused, their justification also not differing from that which the Scriptures call sanctification, saving that they dream of a total mortification or deletion of sin, and of a perfect renovation: then what is become of the absolving of ●…●…tom the guilt of sin, by which we are freed from hell; and the acceptation of us as righteous in Christ, by we are entitled to the kingdom of heaven? Both which are wrought by imputation of Christ's righteousness, in which true justification doth consist. For infused righteousness, though it were perfect, could not discharge us from our former debts; and being unperfect, as their own consciences cannot but tell them, it cannot entitle them to the kingdom of heaven. Wherefore if they will be saved, they must of necessity flee to the righteousness or satisfaction of Christ, who hath fully satisfied the Law, both in respect of the penalty, by his sufferings, and also in regard of the commandment, by his obedience: which obedience and sufferings, being transient and gone so long since, can no otherwise be communicated unto them, but by imputation. Now, if they can be content to acknowledge the imputation of Christ's satisfaction (which sometimes 
c Bellarm. de iustif. l. 2. c. 7. §. quar to etc. 10. Deinde etc. 5. §. quar to & §. quòd ver●….  they do, and must do if they will be saved; for there is no other means, either to escape hell, or to come to heaven) then let them, according to the Scriptures, acknowledge this imputation of Christ's satisfaction, by which they are to be acquitted and freed from the guilt of sin and damnation, and also accepted as righteous in Christ, and heirs of eternal life, to be their justification. As for the mortification of sin, and the renovation of us according to the image of God in true holiness and righteousness, both which are but in part, and by degrees wrought in us by the Spirit of regeneration, let them be acknowledged to be the two parts of our sanctification.  
§. II. But Bellarmine will needs have our renovation to be the righteousness 
Bellarmine's. proof, that justification con sisteth in renovation.  of justification. And this he indevoureth to prove by Testimonies of Scripture, by the authority of Saint Augustine, and by reason. The texts of Scripture, which he citeth, are six. The first, Rom. 
The first Rom. 4. 25.  4. 25. who was delivered up for our sin●…es, and rose for our justification. From whence Bellarmine argueth thus: to what the Apostle giveth the name of justification, in that justification consisteth, rather than in that, unto which he doth not give the name: But to renovation in this place the Apostle doth give the name of justification, and not to remission of sin: Therefore justification consisteth rather in renovation, than in remission of sin.  
Before I answer, I think good to advertise the reader again, that Bellarmine here by remission of sin doth not understand the not imputing of sin, or as we in plain English call it, forgiveness of sin: but the utter deletion, the extinction, the total mortification of sin. And that he doth four times at the least signify in this one passage. Now I answer, by denying his assumption; because the Apostle in this place doth give the name of justification, neither to remission, nor yet to renovation, which is not mentioned so much as once in all the Chapter. Indeed in some other places the Apostle and his Disciple Saint Luke do give the name to remission of sins, that is, to the not imputing of sin, or to the absolving and acquitting from sin, Rom. 4. 6, 7, 8. 〈◊〉. 13. 38, 39 but never to renovation.  
§. III. His assumption Bellarmine proveth, because it cannot be doubt●…d, 
He proveth his assumption.  but that the Apostles meaning was, that Christ his death was a sampler or pattern of the death of sin, that is (saith he) of remission or deletion of sins: and that his resurrection was a sampler 
* This is denied by Cardinal Tolet, in Rom. 4. annot. 25▪ Christ. non est traditus propter de●…icta tanquam examplar, sed tanquam vera satisfactio: igitur nec resurrexisse propter iustifis cationem dicitur tanquam exemplar, sed propter ipsum iustificationem, quem non ess●…mus conseca●…, nisi surrexisset.  or pattern of our renovation, and inward regeneration, by which we walk in newness of life. And is this the meaning of the Apostle? Then be like we are justified by imitation, and not by imputation of Christ's death; and by imitation of his resurrection, and then also by the same reason we are made sinners by imitation and not imputation of Adam's transgression. But indeed in this place the Apostle doth not propound, by way of exhortation, the death and resurrection of Christ as an example to be followed in dying to sin, and rising to righteousness represented in Baptism, as he doth in the sixth to the Romans, where he exhorteth to sanctification as an inseparable consequent and companion of justification: but by way of Doctrine he speaketh of the death and resurrection of Christ, as the cause of our justification, of which he had spoken in the whole Chapter, and even in the verses next going before: that righteousness shall be imputed to us, as well as to Abraham, if we believe in him that raised up jesus our Lord from the dead, who was given by his father and by himself to us and for us, that by the obedience of his life until death, but especially at his death he might satisfy for our sins: and was raised from the dead, that we might be justified and saved by his life which he liveth after his death: Christ by his death and obedience did satisfy for our sins paying a full ransom for them, and so did justify us meritoriously: and in that sense we are said to be justified by his blood 
d Rom. 5. 9 19  and by his obedience, both as the matter and merit of our justification. But neither his death nor obedience had been effectual to our justification, if he had not risen from the dead. As the Apostle showeth 1 Cor. 15▪ 17. If Christ be not raised, your faith is vain, ye are yet in your sins. For if Christ had not risen again, it had been an evid●…nce, that he was not the Son of God: and then could not his obedience or sufferings have been meritorious for us. But by his resurrection he was 
e Rom. 1. 4.  mightily declared to be the Son of God, in regard whereof it was said, 
f Psal. 2. 7. Heb. 1. 5. Act. 13. 33.  Thou art my Son this day have I begotten thee: and being God, his obedience and sufferings, are of infinite and all sufficient merit and value, virtue and efficacy for the justification and salvation of all that believe in him. And again what benefits Christ merited for us by his obedience even until death, the same being risen he applieth and giveth to those that believe. God having raised him and exalted him 
g Act. 5. 3. 31.  with his right hand, to be a Prince and a Saviour, to give repentance to Israel and remission of sins. Christ therefore was given unto death, that he might by his sufferings satisfy for our sins the penalty thereunto belonging: and he did rise again, that by application of his merits we might be justified. Righteousness therefore shall be imputed to those that believe in the resurrection of Christ, or rather in Christ raised again: who as he gave himself to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of ransom for our sins; so he did arise again, that by effectual application of his merits we might be justified. So that whom by his death and obedience he redeemed meritoriously, than he doth effectually justify and save by his life 
h Rom. 5. 10.  and the several actions thereof, viz. his resurrection, ascension, sitting at the right hand of his Father as our King and Priest, his coming again to judgement: who therefore shall lay 
i Rom. 8▪ 33, 34.  any thing to the charge of God's children? it is God that justifieth: who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intorcession for us?  
§. IV. In the words following Bellarmine answereth a secret objection: 
Whether ren●…ssion and renovation be two distinct actions.  if remission of sins be ascribed to Christ's death: and renovation to his resurrection, than belike remission and renovation be two several actions proceeding from diverse causes, contrary to that which hath been delivered. For prevention whereof he saith, It is to be noted, that the death of Christ, which is the price of our redemption, was not only the cause of the remission of sin, but also of internal renovation. And the like, as he saith afterwards, may be said of the re●…urrection. For according to the doctrine of the Catholic Church, these two cannot be severed: f●…rasmuch as one and the same grace (viz. charity,) being through the merit of Christ infused and inherent in us, doth both blot out or extinguish our sins, and also adorneth the soul with righteousness, wherefore though the Apostle might have ascribed both remission and renovation, either to Christ's death, or to his resurrection: yet he chose rather distinctly to attribute remission to his death, and renovation to his resurrection, propter similitudinem, because of the likeness which the extinction of sin hath with the death of the body: and spiritual renovation with the resurrection of the body: whereunto I answer briefly; first, that though the death and resurrection of Christ, in respect of their efficacy, though remission and renovation always goission and renovation, then in justification there are two actions proceeding from two causes: secondly, that these four distinct benefits, remission of sin, and acceptation of us as righteous in Christ, (which are the parts of justification, wrought both of them by imputation of Christ's righteousness, which is the one and only form of justification:) likewise the dying unto sin or mortification, and the rising of the Sonle from the grave of sin, which is our first resurrection, or vivification, which are the two parts of sanctification, those four actions I say proceed from two causes, and that in twofold respects. For remission of sin is procured by the merit of Christ's death; and dying unto sin is ascribed to the virtue of his death: the imputation of Christ's merits, whereby we are both absolved from sin and accepted as righteous, is ascribed to his resurrection, whereby his merits are applied unto us for our justification; and the grace of rising from the grave of sin, to the virtue 
k Phil. 3. 9  of his resurrection: for by the same power, whereby Christ did rise again, are we raised from sin to newness of life.  
§. V. His second allegation is Rom. 5. 21. That as sin reigned 
Testimony 2. Rom. 5. 21.  unto death, so grace may reign by justice to life everlasting through jesus Christ our Lord: where by justice opposed to sin, he saith, is meant inward renovation. Ans. 1. We deny not, but that in all the faithful there is a two fold righteousness: the one, imputed, which is the righteousness of justification: the other, infused and inherent, which is the righteousness of sanctification, which he calleth renovation. If therefore the Apostle did speak here of righteousness inherent, yet this place would make nothing against us. For we confess, that as sin reigneth in the children of disobedience by producing the works of iniquity: so the grace of God, or the Spirit of grace doth reign in the faithful by bringing forth the fruits of righteousness. But this is not the righteousness of justification, but that wherein our sanctification doth consist. But indeed the Apostle here doth not speak, either only, or chiefly, if at all, of inherent righteousness. Neither doth he in this place make an opposition or antithesis between sin and righteousness, to which supposition Bellarmine's argument is grounded; but between the kingdom of sin reigning unto death; and the kingdom of grace reigning by righteousness unto everlasting life through jesns Christ our Lord. Now the righteousness, wherein the kingdom of grace especially consisteth, is the righteousness of justification by faith, whereupon followeth peace of conscience, and joy in the holy Ghost, Rom. 14. 17. compared with Rom. 5. 1. 2. which being not our righteousness (as all inherent justice is) but the righteousness of God, is chiefly, 
l Mat. 6. 33.  yea in the cause of justification is only to be sought after, Phil. 3. 8, 9 Rom. 10. 3. Secondly, as in all the chapter from the twelfth verse to the end, the opposition which is made is of Adam's sin to Christ's obedience: so in this place, as the sin of Adam was the cause of death, so Christ's obedience, of life: the opposition is not of inherent righteousness to inherent sin, but of Christ's righteousness to Adam's sin. 
Testim. 3. Rom. 6. 13   
§. VI His third allegation is out of Rom. 6. 13. Do not ye exhibit your members as instruments of iniquity unto sin; but exhibit yourselves to God, as of dead men alive, and your members instruments of justice to God; where, by righteousness, saith he, is understood, something that is inherent, etc. and that he goeth about to prove, which no man doubteth of, when indeed he should prove, not, that there is a righteousness inherent in the faithful, for that we freely confess; but that the righteousness, which is inherent, is that, by which we are justified. But it is evident, that the Apostle speaketh not here of the righteousness of justification, but of the righteousness of sanctification, whereunto in this Chapter he doth exhort as to a necessary and unseparable consequent of justification. Neither doth the Apostle here, or elsewhere, (as before I observed in setting down the differences between justification and sanctification) exhort us to the righteousness of justification or the parts thereof, which be not our duties, but God's gracious favours: for that were to exhort us to remission of sin, and acceptation to life. But to the righteousness of sanctification, and the parts mortification and renovation, and to the particular duties thereof, he doth, both here and in many other places exhort, as namely in his sixth testimony cited o●…t of Eph. 4. 23, 24. from which he would prove (which no man doth deny) that our renova●…ion, according to the image of God, standeth in righteousness and holiness inherent.  
§. VII. His fourth allegation had need to be a good one: for this 
Testim. 4. Rom. 8. 10.  is the third time that he hath cited, and recited, and as it were recocted it, out of Rom. 8. 10. The Spirit liveth, because of justification, or as it is in the Greek, the Spirit is life because of justice. For justification or justice which maketh us to live, and thereby to work, cannot be only remission of sin, but something inward inherent. Answ. In this place, vers. 10. 11. as I showed before, the Apostle setteth down a double privilege of those in whom Christ dwelleth by his Spirit, freeing them from the Law of death. The one, in respect of the soul, vers. 10. that howsoever the body be dead, that is, (as Bellarmine himself expoundeth) mortal, or appointed to death by reason of sin, which the first Adam brought in, and by it death, his sin being imputed to all: yet the soul, (for so the word Spirit is taken when it is opposed to the body) is life, that is, as the Antithesis requireth, designed unto life, by reason of that righteousness of the second Adam, by imputation whereof all the faithful are entitled unto everlasting life, For as in the former part of the Antithesis is not meant the spiritual death of men dead in sin, (for that is the death of the soul and not of the body, and the Apostle speaketh of those in whom Christ dwelleth) but the corporal death, unto which they also, in whom Christ dwelleth, are subject: so in the latter is meant, not the life of grace or of righteousness, but the life of glory. The other privilege respecteth the body, vers. 11. that after it hath been dead and turned into dust, the Spirit of him that raised up Christ from death, dwelling in us shall raise unto life eternal our mortal bodies.  
§. VIII. His fifth testimony, Gal. 3. 21. where, when the Apostle saith 
Testim. 5. Gal. 3. 21.  If there had been a Law given which could give life, or justify (as the Rhemists translate the word vivificare) then in very deed, justice should be of Law: he doth plainly (saith he) demonstrate, that justice from whence justification is named, is something, which giveth life to the soul, and he doth place the same in motion and action. Answ. If from this proposition propounded by the Apostle, Bellarmine could have assumed the antecedent that so he might conclude the consequent: then might he strongly have concluded against us, that we are justified by inherent righteousness. But seeing the Apostle doth tollere anteceden●…, that is, intendeth to contradict that antecedent; what reason hath Bellarmine to argue as he doth? It is very true, that if the Law could have given us life, that is, as chrysostom and O●…umenius expound, could have saved us, according to that legal promise, Hocfac & vives, do this and thou shalt live, or as the Rhemists translate, could have justified us: then undoubtedly we might have been justified by inherent righteousness. But forasmuch as it was impossible for the Law to justify and save us, because it neither was, no●… is possible for us, by reason of the flesh, to perform the condition: and forasmuch as God therefore sent his Son 
m Rom. 8 3, 4.  to perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the Law requireth unto justification that we, who could not be justified, nor saved by any inherent righteousness of our own prescribed in the Law, and therefore not by a justice consisting in our actions or motions, might be justified and saved by the righteousness of Christ imputed unto us: what can Bellarmine gather from hence with any show or colour of reason, to prove justification by such a righteousness, as is inherent, and consisteth in motion and action?  
§. IX. The sixth I have already answered with the third. 
Testim. 6. Eph. 4. 23, 24.   
As for his testimonies collected out of Augustine, a brief an●…were 
The testimony of Augustine.  may serve: that he, not considering the force of the Hebrew and Greek words, which never in all the Scriptures are used in the signification of making righteous by inherent or infused righteousness: but resting, as it seemeth, upon the notation and composition of the Latin word justificare as not differing in respect thereof from the Verb sanctificare; doth sometimes more largely extend the signification of the word justification, than the Scriptures use it, as including the benefit of sanctification. But it is a most certain truth, that the word justificare being used in the Scriptures translated into Latin as the translation of the Hebrew Hitsdiq and of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood to signify no other thing (if it be a true translation) than what is meant by the Hebrew and the Greek; which, as I have showed before, do never in all the Scriptures signify to make just by infusion of righteousness. And therefore it cannot be denied, but that it is, and was an oversight in them, who using the word as mentioned in the Scriptures, and from thence borrowing it, extend it to another signification, than that of the original, whereof it is a translation. I say again, as I have said before, that the fotce of the Latin word, in this controversy, is no further to be respected, than as it is a translation of the Hebrew and the Greek; and as it is a true translation, it must be understood no otherwise, than according to the meaning of the original: if it be understood otherwise, then is it not a true translation, neither is the sense of the word divine, but humane. Howbeit; Augustine differeth from Bellarmine, as touching the use of this word, in two things, first, that he doth not always so use the word; as for example, when he teacheth, as he, and the rest of the Fathers often do) that we are justified by faith alone, as hereafter 
n Lib. 6. cap. 9  shall be showed, they could not mean, that we are sanctified by faith alone. Secondly, remission of sin, which is the not imputing or forgiving of sin, is by Augustine included in the signification of the word, which by Bellarmine is excluded; who, in stead of remission, hath substituted the extinction and abolition of sin. So that although he retain the name, which he confoundeth with sanctification: yet the thing thereby signified, which is the main benefit, which we receive from Christ, by which we are both delivered from hell, and entitled to heaven, he hath taken away, as I have heretofore declared. If this answer do not content the Papists, let them understand; that when the use of any word in the Father's borrowed from the Scriptures, differeth from the perpetual use thereof in the Scriptures: we are bound to follow the infall●…ble authority of God's Word, rather than the testimony of any man, or men whatsoever. And for this we have Augustine's 
o See to this purpose diverse testimonies of Augustine citedby Gratian. Dist. 9  own warrant, who challengeth liberty to reject in other men's writings, though never so learned andholy, what is not agreeable to the Scriptures. Talis ego sum saith he, in scriptis aliorum, tales volo esse intellector●…s meorum. 
Bellarmine's reasons. The first.   
§. X. I come to his reasons, which are three. The first, in every motion, or mutation there are two termini, a quo, and ad quem, the name being taken from the latter, as in illumination there is a change from darkness to light; in calesaction from cold to heat. justistcation is a mutation or change, Therefore in justification there are two termini, a quo, sc. peccatum; ad quem, justitia, from which it hath his denomination, and therefore besides remisston of sin, there must accrue righteousness. I answer, that mutations are either real or relative. If he speak of real mutations, I deny the assumption, for I have proved before, that justification is no such mutation. If he speak of relative mutations, I grant the syllogism, for even in such there are two termini, as in liberation, terminus a quo, is bondage, ad quem is freedom, in marrying, the change is from being a Bachelor to be a Husband, from being a Maid to be a Wife; so in Reconciliation, Redemption, Adoption; and so also in justification there is a change from guilt of sin to righteousness imputed: from being guilty of sin and damnation, to be accepted as righteous unto life: from being the bondslave of sin and Satan, and obnoxious to hell and condemnation; to be not only made a freeman but also a Citizen of Heaven. In all these are great changes, yet not real or positive, whereby any inherent form, either going before, is abolished, or new acquired; but only relative.  
§. XI. His second reason may thus be framed: If justification be 
His second reason,  given to us of God, not only that we may escape the pains of hell, but also, that we may obtain the rewards of the heavenly life: then justification doth not consist only in the remission of sins, which only freeth from punishment; but giveth not glory: but the former is true: therefore the latter. Ans. All this we freely confess: but first, the thing principally intended, that to justification besides remission of sin's renovation concurreth, he doth not go about to prove. Only he proveth that justification doth not consist in remission only, in which we agree with him, though not in the other thing which is to be added; for we add making righteous by imputation; he, by infusion or renovation. Secondly, the proofs of his assumption we do not approve. The first, Rom. 6. 22. ye have your fruit unto sanctification, but the end everlasting life. The whole verse is this: But now being made free from sin and become servants to God, (that is, being redeemed or justified) ye have your fruit unto holiness (that is, the fruit of your justification is your sanctification) and the end of both is glorification, or everlasting life. For this text doth neither prove, that justification is not remission of sin only; not that it is to be confounded with sanctification, which is here made the fruit of it; nor that it conferreth everlasting life. For if the holy Ghost, speaking of justification, had mentioned only remission of sin without mentioning any other thing concurring thereunto (as sometimes he doth Act. 13. 38, 39 26. 18. Rom. 4. 7, 8.) his meaning might be, that being freed from sin and mancipated 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to God, that is, redeemed, (for manu capti and servati are mancipia and servi, and to be redeemed is to have remission of sins, Eph. 1. 7. Col. 1. 14.) ye have the fruit of your redemption unto sanctification, according to that, Luk. 1. 73, 74, 75. and the end both of your redemption and sanctification, everlasting life, his second proof is Rome, 8. 30, whom he hath justified he hath glorified, for so might I say, to whom he hath given remission of sins, to them he giveth the inheritance, Act. 26. 18. them he maketh blessed, Psal. 32. 1. them he justifieth, Rom. 4. 6, 7. Act. 13. 38, 39 and them he glorifieth. And whereas he saith, that in that order of causes set down in 
q Rom. 8. 30.  that place, every latter is the effect of the former, as glorification of justification, justification of vocation, vocation of predestination: that may be a reason, why in that serie causarum, sanctification is left out: because it is not the cause, but the way to glorification, Eph. 2. 10. and the cognizance and character of them that shallbe glorified. Act. 20. 32. 26. 18. his third proof out of 2 Tim. 4. 8. there is a Crown of righteousness laid up for me, is nothing to the purpose. For as Augustine 
r in Psal. 100  saith donando delicta fecit se Coronae debitorem, by pardoning offences he oweth the Crown, and Bernard, 
s Degratiam & lib. arb.  there is a Crown of righteousness, which Paul expecteth, sed justitiae Dei, non suae, but of God's righteousness, not of his, for it is just he should render what he oweth and he oweth what he hath promised.  
§. XII. But the assumption, though not proved by him, is approved and granted by us, as agreeing with that justification, which we teach: and disagreeing from that, which is taught by the Papists. For we teach that in justification, by imputation of Christ's righteousness, we are both freed from the guilt of sin and damnation, and also are in Christ accepted as righteous, and as heirs of eternal life. And further we teach, that howsoever the parts of justification, viz. remission of sin and acceptation unto life, in the faithful; and the causes thereof in Christ, that is to say, his blood and his obedience, do always concu●…re, for whosoever hath remission of sins is also accepted unto life, and chose, and our Saviour in his obeying suffered, and in his sufferings obeyed: yet the causes in Christ, and effects unto the faithful are to be distinguished. For by imputation of his sufferings properly we are freed from punishment; and by imputation of his obedience properly we are entitled to the kingdom of heaven, as I have showed heretofore. But in the popish justification there is neither remission of sins properly to free them from hell: nor donation of such ju●…tice, as may entitle them to heaven. For neither the abolition or extinction of sin present by infusion of righteousness, though it were complete (as it is not) can satisfy for their former sins, nor can their righteousness, being unperfect, give them right to heaven. But it is the only satisfaction of Christ by his righteousness and obedience, both Passive and Active, which being communicated unto believers by imputation, doth both free them from hell, and giveth them a Title and Right to the Heavenly Kingdom. His proof taken from the courts of men, I admit as good against them, who holding, that we are justified only by the Passive righteousness of Christ, do make justification to be nothing else but remission of sins. For they whom being guilty in themselves (as we all a●…e before God) a judge doth justify, are freed indeed from punishment, but they do not thereby obtain new rewards. Howbeit there is a great dissimilitude between God's justification of men, and that of humane judges. For a judge by his absolution, though he doth free the guilty, and indeed faulty parson from punishment, and from the guilt binding him over to punishment, and thereby perhaps bewrayeth his own unjustice: yet he doth not free him from the fault, nor doth he make him righteous, and much less doth he endow him with new privileges. But when God doth justify a believing sinner, he doth not only free him from hell, and from the guilt binding him over to condemnation, by imputation of Christ sufferings: but also by imputation of Christ obedience he maketh him righteous and an heir of eternal life. And in thus justifying a believing sinner, he is just, 
u Rom. 5. 26.  because Christ by his sufferings hath fully satisfied for his sins, and by his obedience hath merited for him eternal life.  
§. XIII. His third reason: justification, of enemies maketh us Gods 
His third reason.  friends, children, beloved Citizens of Heaven, the Domestics of God, heirs of his kingdom, as the Scriptures every where speak: therefore it doth not stand only in remission of sins, Thus far we agree with him. But as it is a good argument against those who hold justification to be nothing else but remission of sin: so it maketh not for him, who holdeth justification by infusion of righteousness, but against him. For whereas the Scriptures testify, that God, when he justifieth men, he doth of enemies make them his beloved friends, and his children, etc. It is to be confessed, that here is a very great change: but is it real, or relative? by infusion, or by imputation? Surely, when God reconcileth men unto himself and of enemies maketh them his favourites; when he adopteth men, and of the children of the devil, maketh them his own children; when justifying men he doth of foes make them his beloved friends, of bondslaves not only freemen, but also Citizens of heaven; of alients, his Domestics; of men obnoxious to damnation, heirs of his Kingdom, he doth not these things by infusion of any real or positive qualities into them: but these are external favours, which God vouchsafeth unto them, when forgiving their sins and imputing unto them the righteousness of his Son, he doth in him accept them for such, yea, and in respect of his relation unto them, maketh them such, as before they were not. And when he hath made men such by imputation, he also maketh them such by infusion of such qualities and dispositions, as are answerable to that which they are called, as I showed in the beginning: whom God receiveth into his grace and favour, them he endueth with grace; whom he redeemeth from the servitude of sin and Satan, he maketh them his faithful servants; they, who are the sons of God by adoption, are also his sons by regeneration, and finally, those whom God doth justify, them also he doth sanctify.  
§. XIV. And this is all which Bellarmine hath brought for the 
Testimonies of Fathers.  proofs of justification by inherent and infused righteousness, either from the Scriptures or from natural reason. Afterwards indeed in his eighth Chapter he produceth the testimonies of Augustine and some others, which he calleh the tradition of the ancient Fathers, as if they did agree with the doctrine of the present Church of Rome; which they do not. For first, though some of the Latin Fathers, led by the notation of the Latin word, which was not to be respected, it being but the translation of the Hebrew and Greek; did under the name of justification include the benefit of sanctification, whereof there is no example in the Scriptures; yet they did not exclude that, which the Scriptures call justification, as ●…the Papists do. For they acknowledged, that justification containeth remission of sins, and that it standeth chiefly in remission of sins; that being our happiness, and therefore implying, besides the not imputing of sin, acceptation unto life. The Papists also talk of remission, but their remission is not that, which the Scriptures and Fathers speak of, for the Scriptures and Fathers and all ancient Writers whatsoever by remission understand veniam, pardon, condonation, forgiving, not imputing of sin, absolving from it; which is a distinct action of God from infusion of righteousness; that, being a work of God without us working no real or positive change within us: and herein we have the consent of all antiquity. The Papists by remission of sin understand the expulsion or extinction, the utter deletion or abolition of sin, which is not a distinct action (as they teach) from infusion of righteousness, but one and the same action, which is the infusion of righteousness expelling sin; And is an action of God not without us as the other, but within us working in us a real and positive change. And therefore remission of sin in the Popish sense belongeth not to justification, but to perfect sanctification, as being a total mortification of sin, which none attain unto in this life: but of this point I have already treated in the second 
* Lib. 2. c. 6. & 8:  question of the first controversy. Secondly, the fathers oftentimes use the word justification in the same sense that we do according to the Scriptures, as implying the forgiveness of sins, and acceptation unto life by the satisfaction and merits of Christ communicated unto us▪ As namely when they teach, as very oft they do, that we are justified by faith alone: which they could not have taught, if by justifying they had meant sanctifying: for we are not sanctified by faith alone as all confess. Thirdly, the Fathers did not look to be justified before God by any righteousness inherent in themselves or performed by them, but renounced it as being unperfect and stained with the flesh. And therefore where they speak of justification by inherent righteousness, they meant sanctification: and not justification before God, whereof our question is. For they profess that by inherent righteousness no man living can be justified in God's sight, as I have showed in this third 
x Lib. 4. cap. 3▪ §. 5. & 16.  controversy, and in the 
x Lib. 6. c. 9  fifth and 
z Lib. 7. c. 6: De paritate justiti●…. Bellarm. de iustif. l. 3. c. 16.  sixth.   

CAP. XIII. An appendice to this third controversy, concerning the parity of justice.  
§. I.  
Upon this controversy concerning the matter of 
The calumniation of the Papists.  justification dependeth another; which is scarce worth the mentioning, but only to show the blinded malice of the Papists in propounding it, and to vindicate ourselves from their calumniations. Bellarmine therefore the justif. l. 3. c. 16. propoundeth the question de paritate justitia, of the parity or equality of justice; whether all just men be in justice equal among themselves. For fain would he have the world to think, that we are like to jovinian, or the Stoics, calumniating us against the light of his own conscience. For he cannot be ignorant, but that we do acknowledge degrees of righteousness inherent and of the graces of sanctification, not only in diverse men according to the measure of grace bestowed upon them, some being incipients, some proficients, and some grown men: but also in the same men, every man being bound to labour, that they may grow in grace, and proceed from Faith to Faith, until he come to a perfect man in Christ. 
All the faithful equal in righteousness i●…puted.   
§. II. Indeed if the question be concerning righteousness imputed, we do teach, that in respect thereof all the faithful are equally just. Because, as they are justified, they stand just before God in the most perfect righteousness of Christ; by which the weak Christian is justified as well as the strong. And in this regard, the faith of God's children though unequal in degrees, in some weaker, in some stronger, in some more, and in some less, is said by the Apostle 
a 2 Pet. 1. 1.  Peter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a like precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the righteousness of God and our Saviour jesus Christ, that is, in that righteousness of God, by which we are justified. And as the merit of Christ is equally imputed to all that believe; so the reward in respect of the substance, which is eternal life, shall be equally given to all that believe: yet I doubt not, but that whom God in this life hath adomed with greater graces, he will in them crown his greater graces with greater glory. And therefore as Saint 
b Ambr. lib. 7. in Luc. c. 15. nam & undecima conducis bora, & eqnalem dignaris mercedem solvere, ●…qualem mercedem vita & grori●…,  Ambrose faith, he giveth ●…qualem mercedem vitae, ●…on gloriae, the equal reward of life, but not of glory: and 
c Adu. Jovin. lib. 2.  〈◊〉 unus denarius non est unum pr●…mium, sed una vita, & una de g●…enna liber●…tio: and 
d Moral. l. 4. c. 42. quia una cunctis erit beatitudo laetitiae, quamvis non una sit omnibus sublimitas vit●…. Bellarmine's proof impertinent:  Gregory there be many mansions with the father, and yet unequal labourers receive the same penny, because unto all there shall be one equal blesseduesse of joyfulness, though the sublimity of life be not one and the same to all.  
§. III. But Bellarmine, though he confesseth, that we do not hold, that either virtues, or sins are equal, and that we do not deny, but that both the same men may and aught to increase, in faith, hope, and charity, and in other virtues: and that also diverse men may be more just than others in respect of such virtues as be in them; but that we hold, that men being not justified before God by these virtues, but only by the righteousness of Christ apprehended by faith, we are in respect of this righteousness, by which we are justified, equally just. Yet all his proofs are to prove the inequality and degrees of sanctity or inherent righteousness; as though we denied the same, or held that paradox, which may in respect of habitual righteousness more justly be imputed to the Papists. For if incipients in Religion, yea, infants in age, be justified or made just, as they teach, with perfect righteousness infused, what difference shall there be betwixt Baptised infants and the greatest Proficients among them (who dream of perfection) in regard of habitual righteousness? saving that the infant's justice may seem to be more pure from actual concupiscences. But of this question more hath been said than enough.    

A TREATISE OF JUSTIFICATION.  
THE FIFTH BOOK: Concerning the formal cause of justification.  

CAP. I. Containing five proofs, that we are justified by imputation of Christ's righteousness.  
§. I.  
THE fourth grand error of the Papists in the article 
The state of the controversy.  of justification, is concerning that, which we call the form thereof. For they denying, and deriding the imputation of Christ's righteousness (without which notwithstanding no man can be saved) do hold, that men are justified by infusion, and not by imputation of righteousness: we on the contrary do hold, according to the Scriptures, that we are justified before God only by imputation of Christ's righteousness, and not by infusion. And our meaning when we say, that God imputeth Christ's righteousness unto us, is nothing else but this; that he graciously accepteth for us, and in our behalf the righteousness of Christ, both active, that is, his obedience, which in the days of his flesh he performed for us; and passive, that is, his sufferings, which he sustained for us, as if we had in our own persons both performed and suffered the same for ourselves. Howbeit we confess, that the Lord doth infuse righteousness into the faithful; yet not as he justifieth; but as he sanctifieth them: and consequently we acknowledge, that in all the faithful there is true righteousness inherent, but we deny that they are justified by it. How I am first to prove our assertion, and to maintain our proofs against the exceptions and cavils of the Papists; And then will I answer their allegations.  
§. II. My three first proofs shall be taken from those things, 
The three first proofs.  which have already been proved. And first, those reasons, which before 
The first.  
a Lib. 1. c. 3. §. 7, 8, 9, 10. etc. 9  I alleged to prove the formal cause of our justification, to be the imputation of Christ's righteousness.  
Secondly, If to justify in the Scriptures doth never signify to make righteous by infusion of righteousness: or to make a man righteous formally by inherent righteousness: than it is evident, that the justification, which the Scriptures teach, is not by infusion of righteousness. And if not by infusion, then by imputation; for a third thing cannot be named. But the former I have 
b Lib. 2.  most evidently proved; therefore the latter cannot be denied.  
Thirdly, If we be justified by the righteousness of Christ, which is out of us in him, and not by any righteousness infused or inherent in us: than it is evident, that we are justified, not by infusion of righteousness, but by imputation. But the former I 
c Lib. 4.  have fully demonstrated: therefore the latter must be confessed. For we are justified, either by inherent righteousness, or imputed, not by inherent, as hath been showed, therefore by righteousness imputed. 
The fourth imputation of Christ's satisfaction confessed by the Papists.   
§. III. My fourth proof shall be taken from the confession of our Adversaries: who do confess 
d Bellarm. de iustif. l. 2. c. 7. §. quarto etc. 10. §. Deinde etc. 11. §. potest. Stapleton de iustif. etc.  that Christ his satisfaction is imputed unto us; which they understand but of the one half of his satisfaction, and not all that, viz. in respect only of the everlasting punishment, and the guilt of eternal death. As for the temporal punishment, which they say remaineth after absolution from the eternal, they must satisfy otherwise. And as for satisfaction to the commandments, the performance whereof is the condition of the legal promise Do this and live, by which performance Christ merited for us eternal life: they say, that Christ's satisfaction and merit is not imputed, but we ourselves are to merit eternal life. But by the same reason, whereby they have been forced to acknowledge the necessity of that part of Christ's satisfaction made by his sufferings to be imputed to free us from hell, they shall be compelled to confess the necessity of the imputation of the other part of his satisfaction, which is his obedience to be imputed to us, to merit heaven for us. The reason, why of necessity Christ's satisfaction by his death and sufferings must be imputed to us to free us from hell, is this: because nothing can satisfy for our sins which infinitely offend God and deserve an infinite punishment, but that only which is of infinite value. By the same reason, nothing can give us right and title to the kingdom of heaven, which is no less an infinite reward, being the eternal fruition of the infinite good (for God as he gave his Son in pretium, so he hath reserved himself in pr●…mium) but that only which is of infinite worth and value; and that is only the merit of Christ who is 
e jer. 23. 6.  jehovah our righteousness. 
The fifth proof out of 2 Cor. 5. 21.   
§. FOUR My fifth proof shall be taken out of that most pregnant place, and most worthy to be insisted upon, 2 Cor. 5. 21. Him (viz. Christ the just) who knew no sin, God made sin for us; that we (who are sinners in ourselves) might be made the righteousness of God in him. Where these two words sin, and righteousness need some explanation. But the explication of the latter, will clear the former. There being a fit analogy between Christ's being made sin, and our being made righteousness. But it is evident, that we are said to be made righteousness, in the abstract, when we are made righteous in the concrete. And therefore by analogy, when Christ is said to be made sin for us, the meaning is, that he was made a sinner for us. Some, because it seemeth an harsh speech to call Christ a sinner (though not so harsh, when it is said withal, that he was without sin) do rather by sin understand a sacrifice for sin, as the word sin sometimes is taken, which I acknowledge to be a godly sense; but not so agreeable to the analogy, which is between the parts of this text. From this analogy I argue thus.  
As Christ the righteous, who was without sin, was made sin, that is to say, a sinner for us, or if you will, a sacrifice for sin in our behalf; so we who are sinners in ourselves, are made the righteousness of God in him, that is, righteous in Christ by his righteousness:  
But Christ, who was and is most just, was made a sinner, or a sacrifice of sin for us by imputation of our sins unto him:  
Therefore we who are sinners in ourselves, are made righteous before God, by imputation of Christ's righteousness unto us: which is therefore called God's righteousness, because it is the righteousness of him who is God.  
§. V. Against both the premises, the Papists cavil diversely. Doctor 
Popish e●…vils against the proposition  Bishop writing against Master Perkins, shutteth his eyes against the truth, saying, that there is not in this text any similitude employed between Christ's being made sin, and our being made just: & so denyeth the proposition as containing this comparison: that we are so made the righteousness of God in Christ, as he was made sin for us. But this analogy is acknowledged by their Saint Anselm of Canterbury writing upon this text: whom when Master Perkins 
g Reform cathol●… art, 4.  alleged, as expounding these words 
f. Anselm. in locum.  and recited his exposition; all Bishop's answer is, that Anselm shall be answered when the place is quoted: when as Master Perkins, not only quoteth him, as expounding the place, 
h Qui non noverat peccatum per experinnti●…, licet nosset illud per 〈◊〉 ided fecit ●…um peccatum nos efficeratur iustiti●… Dei in ips●…. Ipse ergo peccatum, 〈◊〉 nos iustitia: nec n●…stra sed Dei, nec in nobis sed in ipso: sicut ips●… peccatum, non suum sed nostra, nec inse, said in ●…obis, etc.  but also citeth his words. He is made sin, as we are made justice, not ours, but Gods; not in us, but in him: as he is made sin, not his own, but ours; not in himself●… but in us: which words he borrowed from Saint Augustine, who saith●… 
i 〈◊〉 〈◊〉 Quaerent. c. 41.  ipse ergo peccatum, ut n●…s justitia; nec nostra, sed Dei, nec in nobis sed in ipso: sicut ipse peccatum, non suum, sed nostrum; nec in se, sed in nobis, &c, Both of them plainly expressing this analogy, that Christ was sin as we are righteousness, not ours but Gods, no●… in ourselves but in him: even as he was made sin, not his, but ours, nor in himself but in us: which analogy being granted, as it cannot be denied, 
●… Christ 〈◊〉 pro 〈◊〉 nostris 〈◊〉, peccati nomen accep●…, 〈◊〉 〈◊〉 efficere●… 〈◊〉 Dei in ipso, non nostra nec in nobis.  doth invincibly prove, that as Christ was made sin by imputation of our sin; so we are justified not by any righteousness of ours, but by imputation of God's righteousness, that is, of Christ who is God, and that not in us, but in him. And so Hierome also expoundeth this place: Christ ʰ being offered for our sins, received the name of sin, that we might be made the justice of God in him, not our own, nor in ourselves. And Sedulius, that we might be made the righteousness of God not ours, nor in ourselves, but in him, that is, in Christ, as the members in the head: And Augustine again, all 
l 〈◊〉. in joan. 〈◊〉. 3 Omnes qui per Christum iustisicati, iusti, non ●…n se, sed in illo.  that are justified by Christ, are just, not in themselves, but in him. 
Their second cavil.   
§. VI Secondly, they cavil at our exposition of those words both in the proposition and assumption, him who knew no sin, he made sin that is, a sinner for us: for first, Bellarmine, 
m De iustif. l. ●…. c. 10.  though our sins, saith he, were imputed unto Christ, and his satisfaction to us: yet neither would it follow, that he was thereby made a sinner, nor we righteous. For our sins are imputed to him, not as though he had committed them, or could be held unjust: But they are only imputed to him in respect of the due debt of satisfying, which he willingly undertook: for which he deserveth not to be called a sinner, but righteous, for he that satisfieth for another is most just. So therefore his righteousness is also imputed to us quoad satisfactionem, so far forth as it is a satisfaction which he performed for us. But not therefore can we be held just, that is clean and without spot, if the spots and defilements of sin be truly inherent in us.  
Answ. How could our sins be imputed unto Christ, and he not be counted a sinner? and how could his satisfaction whereby he fully satisfied both the Commandment by obeying, and the penalty by suffering, be imputed unto us, and we not reputed righteous? For by imputation, as our sins were made his: so his righteousness was made ours. And as for and by our sins he was condemned, as if he had been a debtor, that is, a sinner; because as our surety he voluntarily undertook our debt: so by and for his satisfaction, which he performed for us, and which the Lord accepteth in our behalf, as if we had performed the same in our own persons, we are justified. And yet though our sins being imputed to him, he was reputed and as it were made a sinner; and though his righteousness being imputed to us we are made righteous in him: yet this hindereth not, but that he in himself was just, and we in ourselves sinners. Yea, this argueth, 
Testimonies of Fathers that Christ was made a sinner for us.  that he in himself was just, and we in ourselves, sinners.  
§. VII. Now that Christ was made a sinner for us, that is, was condemned and crucified, as if he had been a sinner, the Greek expositors with one consent do teach. chrysostom 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him that knew no sin, saith the Apostle, him who was righteousness itself, he made sin, that is, he suffered him to be condemned as a sinner, and to dye as one accursed, and again more plainly: for 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him that was righteous saith the Apostle, he made a sinner, that those which be sinners he might make righteous. But, saith he, the Apostle saith more: him, he made sin, and us, he made righteous. The like have 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Decumenius, his Son being righteousness and holiness, he made sin, that is, he suffered him to be crucified as a sinner, and as a guilty person: and again he made sin, that is, to be condemned 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as a sinner: and elsewhere, 
r In Heb. 9 vers. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  very plainly for now the father sent him making him sin: for Christ was very much a sinner, as having 〈◊〉 upon him the sin's ●…f the whole world, and ●…ade them his own— for that Christ was a sinner, here (saith he) him that knew no sin ●…e made sin for us, that were in very deed sin. And also Theophylact: his Son who knew not sin, that is, who himself was righteousness, he made to dye for us, as if he had been a sinner and malefactor. For 
s Deut. 21. 23.  cursed, saith he, is he who hangeth on a tree: and he was 
t Esai. 53. 12. Mark. 15. 28.  numbered among the transgressors. Theodoret likewise, being free from sin, he did undergo the death of sinners, that he might take away the sin of men: and being called that, which we are, (that is, a sinner) he made us that which he was, (that is, righteous) To the like purpose 
u August. in Psalm. 21. Quorum delictorum? de quo dictum est, qui peccatum non fecit, non inventus est do us in o'er eius? quomodo erg●… dicit delictorum ●…eorum? nisi quia pro delictis nostris ipse precatur, & delicta nostra sua delicta fecit, ut iustitiam su●…m nostram iustitiam faceret.  Augustine interpreting those words of Psalm 22. vers. 1. according to the translation of the Septuagints and the vulgar Latin, verba delictorum meorum the words of my sins; of what sins? saith he, of whom it is said, that he did no sin, neither was any guile found in his mouth? how then doth he say, of my sins? but that he prayeth for our sins, and our sins he hath made his own sins, that his righteousness he might make our righteousness. 
* Hier. in Psal. 21: Idem in Psalm. 37. 19 quem iniquitatem m●…m sicut n. maledictioni subjacent, ut nos à maledicto legis erueret, ita & peccatorem se 〈◊〉 qui pecc●… nostra portavit.  Hierome upon the same words: Verb●… delictorum meor●…: quia nostra pecc●…ta sua reputat, he saith the words of my sin, because our sins he reputeth to be his own: and again on those words Psalm. 38. 7. because mine iniquity] for ●…s he was made subject to the curse, that he might deliver us from the curse of the Law; so he professeth himself a sinner, who bore our sins, and on these words, Cogitab●… pro pecca●… meo] Christ's sins are the sins of mankind: Peccata Christi, humani delicta sunt generis.  
VIII. Thirdly, Bishop and other Papists commonly, by sin in this place understand a sacrifice for sin, according to the interpretation of some of the ancient, acknowledged by Oecumeni●…s, in which sense not only the word Ascham is often used as Levi●…. 5. 6. 16. 18, 19 7. 1, 2. Numb. 5. 7. but also Chattath, Exod. 30. 10. Levit. 7. 7. 37. Levit. 4. 3. 8. 14. 20. 24. 9 7. Ezek. 44. 27. 45. 19 23. Host 4. 8. they 
The third cavil.  eat the sin of my people.  
Answer. This exposition maketh wholly for us: For if God did make Christ a sacrifice for sin, he imputed our sins unto him, or as the Prophet Esay speaketh, he laid 
x Posuit in eo vulg. lat.  on him the iniquity of us all, Esai. 53. 6. Neither can it be conceived, how he should be made a sacrifice for our sin, unless our sin were imputed unto him. In sacrifices for sin (all which were types of Christ his sacrifice) the manner was, that the party who offered the sacrifice for sin should 
y Levit. 1. 4. 4. 4. 15. 24. 29. Exod, 29. 10. 15.  lay his hand upon the head of the sacrifice, the meaning of which ceremony is fully explained. Leu. 16. 21, 22. Where Aaron is required, in the name of all the Congregation, to lay his hands upon the head of the Scape-Goat, (which the Hebrews call Azazel, the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Emissarium) and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the Goat— and the Goat shall bear upon him all their iniquities. So it is said of our Saviour Christ, 
z Esay 53. 6. 10, 11, 12.  that when his soul shall be made an offering for sin, the Lord would lay upon him the iniquities of us all, and that he should 
a 1 Pet. 2. 24.  bear our sins. And as our sins are imputed to him, so his sufferings are imputed to us, and accepted for us, and in our behalf, as a full satisfaction and propitiation for our sins, Ephes. 5. 2. 1 joh. 2. 2. which is also said 
b Levit. 4. 20. 25. 35.  of those Sacrifices which were but types and figures of his sacrifice, Levit. 1. 4. and whereas Bellarmine saith, that we cannot by Christ's satisfaction imputed to us be accounted just, that is, saith he, clean and without spot, if the spots and defilements of sin be truly inherent in us: I answer: If none be justified in whom remain any spots of sin, than no mortal man is justified. But as Christ was reputed a sinner and was punished as a sinner, because our sin, that is, our debt, which he as our surety undertook, was imputed to him, though in him was no spot of sin: even so we are by Christ's satisfaction imputed to us, reputed and rewarded as just, and that by such a justice, in which, as chrysostom saith, there is no spot or blemish, and is therefore called God's righteousness, though in us do remain some spots and blemishes of sin. For here it is said, not that we are made righteous, but righteousness, yea Gods righteousness, and that not in ourselves but in him. For that is God's righteousness when we are not justified by works (that is by righteousness inherent) seeing it is necessary that no spot be found, as 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  chrysostom saith. The like have Oecumenius, and Theophylact. He did not say, that we might be made righteous (saith Oecumenius) but righteousness itself which is more, and the righteousness of God. Now God's righteousness is, to be justified, not by works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but by indulgence in him and by him.  
§. IX. Bellarmine having rejected our exposition, which is indeed 
Bellarmine's triple exposition of this place. The first.  the exposition of the Fathers, as hath been showed: he saith, it may be expounded three ways, first, that by the righteousness of God in this place, we understand the divine justice, which is in Christ: which we willingly embrace, as a confession of that truth, which we profess. For by these words he must understand, either the essential and uncreated justice of the Deity in Christ, or the righteousness of our Mediator the 
d 1 Tim. 2. 5.  man Christ; which notwithstanding is called the righteousness of God, because it is the righteousness of that person, who is God; which righteousness, saith he, we are said to be, not in ourselves, but in him, because he is our head: or as Sedulius before expounded those words in him, Quasi membra in capite, as members in the head. Not that either we are formally just, saith Bellarmine, by Christ's righteousness, or Christ formally a si●…ner by our iniquity, but because we are his members. For there is such a communion between the head and the members, that the righteousness of the head is imputed to the members, and the sin of the members to the he●…d, as appeareth also by the places alleged by Bellarmine, Esay 53. 6. posuit in e●… iniquitatem omnium nost●…ûm 
c Esai. 53. 6.  he laid upon him, (that is, he imputed unto him) the iniquity of us all, and Psal. ●…1. Christ himself saith, far from my health are the words 
f Psul. 22. 1.  delictorum meorum, of mine offences. Here therefore the Reader is to observe a double confession, which the evidence of truth hath wrung from Bellarmine. For, as in the next precedent section, he confessed the satisfaction of Christ to be imputed to us: so here he acknowledgeth, that we are the righteousness of God, which is in Christ, as being the members of that body whereof he is the head, and consequently partakers of that righteousness which is in him: which therefore he calleth divine or God's righteousness, because the person whose righteousness it is, is God. 
Bellarmine's second exposition.   
§. X. His second exposition is, that by the righteousness of God is understood righteousness inherent in us, which is called Gods, because it is given us of God. But this exposition cannot stand, because the righteousness of Godof which the Apostle speaketh, is neither ours, but Gods; nor in us, in Christ, as the Fathers have testified. But inherent righteousness, but though bestowed of God (as all other good things which we have received from God) is ours, and not inherent in Christ but in ourselves: for as the parts of inherent righteousness, or sanctification, though given of God are said to be ours, 
g 1 Thess 3. 6.  as our faith, our hope, our charity, so the whole righteousness which is inherent in us, or sanctification, is called 
h Lib. 4. cap. 2. §. 3.  ours, as I have showed heretofore ●…. Neither are we in this place called righteousness, in respect of righteousness inherent: no more than Christ is called sin, in respect of any inherent sinfulness. Neither are we by God's righteousness said to be righteous in ourselves but in Christ. Neither doth Saint Chrisostome, whom he citeth, understand this place of righteousness inherent, as though such a perfect righteousness inherent were given by Christ in this life, as that in the justified no spot of sin were left, as Bellarmine dreameth: for the contrary is rather to be gathered from the words of Chrisostome. For it is God's righteousness, saith he, when we are justified, not of works (that is, not by righteousness inherent:) and why so? because in that righteousness by which we are justified, there may no spot be found: noting, as I understand him, that in our works and in our inherent righteousness spots are to be fowd: whereas that justice, in respect whereof we are said to be the righteousness of God in Christ, is without spot. 
Bellormines' third ●…position.   
§. XI. His third exposition, that by righteousness of God is meant inherent righteousness; which is so called, because it is the image of God's righteousness. For as Christ by a trope is called sin, because he took the similitude of sinful flesh, that he might becometa sacrifice for sin: so we by a trope are called God's righteousness, because our righteousness inherent is like the justice of God. And hereupon he inferreth, that as Christ truly and not imputatively took the likeness of sinful flesh, and truly and not imputatively was made a sacrifice for sin: so we not imputatively, but truly are made righteous in our justification by righteousness inherent. Answer, In this discourse nothing is sound, nothing almost worth the answering. For first, in the Scriptures there is an Antithesis 
i Rom. 10. 3. Phil. 3. 8, 9  betwixt our righteousness and God's righteousness in the question of justification: but our righteousness is that, which is inherent: God's righteousness is that, which is out of us in Christ. Secondly, by inherent righteousness we are righteous in ourselves; but by the righteousness of God, we are righteous, not in ourselves but in Christ. Thirdly, if by a trope we are said to be righteousness, as Christ by a trope was said to be sin: undoubtedly it is to be understood of the same trope, which is a metonymy, the abstract being put for the concrete. Neither is there the like trope of Christ being called sin, and of us being called the righteousness of God in him, if by sin in this place be meant a sacrifice for sin. Fourthly, neither is it true, either that Christ in this place is called sin, because he took upon him the similitude of sinful flesh; as though the Apostle compared our justification, whereby we become righteous, to Christ's incarnation, wherein he took upon him our nature; and not to his condemnation, wherein he took upon him our sin: or that we are called the righteousness of God in Christ, because we have some likeness of his justice: neither would it follow from hence, that we in our s●…lves are just; unless it should follow also, which were blasphemous to aver, that Christ in himself was a sinner. For so are we made righteous, as h●…e was made sin. Fifthly, neither is that true, that Christ was not made a sacrifice by imputation. For when he was made a sacrifice for us, our sin was laid upon him, and imputed to him, as hath been said; that his righteousness in like manner, might be imputed to us.   

CAP. II. Containing eight other proofs that we are justified by impu●…ation of Christ's righteousness.  
§. I.  
MY sixth proof shall be out of Rom. 5. 19 As by 
Our sixth argument out of Rom. 5. 19  the first Adam's disobedience, which we call his fall, we were made sinners, that is guilty of sin and obnoxious to death and damnation: so by the obedience of the second Adam we are made just or justified, that is acquitted from our sin and condemnation, and accepted in Christ as righteous unto life.  But we were made sinners by imputation of Adam's disobedience; Therefore by imputation of Christ obedience we are justified. 
The proposition is the Apostles. The assumption is in diverse places confessed by 
a De amiss. grati●… & statu pet. l. 4. c. 10. & l. 5. c. 17. & 18.  Bellarmine as I have showed 
b Lib. 4. 〈◊〉.  heretofore, though sometimes to serve his present turn he do deny it. But it is easily proved: For if both the guilt of Adam's sin be communicated unto us, and also the punishment thereof be inflicted upon us, which is both our original corruption, and death itself besides many other calamities, then is it to be presupposed that the sin itself is imputed to us. For if the sin itself had not been imputed, then as Bellarmine himself somewhere argues 
c De Amiss. gr. lib. 5. c. 18. , neither the guilt, nor the corruption had belonged unto us. Again, things that are transient, when they are once past and gone, cannot be communicated otherwise than by imputation. That transgression of Adam, as all other actions was transient, and therefore if it be demanded how it being so long past and gone can be communicated to us, Bellarmine truly answereth, it is communicated unto us by generation, eo modo quo communicari potest id quod transiit, nimir●…m per imputationem: in that manner according to which that may be communicated which is transient and gone, to wit, by imputation. If it be objected (which was Bellarmi●…es prime argument for inherent righteousness) that through the disobedience of the first Adam we were made sinners, by inherent unjustice: and therefore by the like reason through the obedience of the second Adam we are made just by righteousness inherent. I answer, that from Christ we have both 
d 1 Cor. 1. 30.  justification and sanctification, the former answering to the guilt of Adam's transgression imputed, the latter answerable to the original corruption by generation derived, but though we have them both from Christ, yet not after one manner: the former we have by imputation, the latter by infusion. But of this place I have spoken heretofore at large. 
Arg. 7. The justification of a sinner is imputative.   
§. II. Our seventh argument. Whosoever is a sinner in himself, and so continueth whiles he remaineth in this life, cannot be justified otherwise than by imputation. This I take to be a most certain and undeniable truth.  
But every many whatsoever (Christ only excepted) is in himself a sinner, and so continueth, whiles he remaineth in this life:  
Therefore no man whatsoever can othervise be justified but by imputation.  
Or thus; The justification of a sinner is imputative, for to a sinner the Lord when he justifieth him, imputing not sin, imputeth righteousness without works, Rom. 4. 6. 8. The justification of 
c Rom. 4. 5.  every Christian is the justification of a sinner, and so is called of all writers, bo●…h old and new, both Protestants and Papists.  
Therefore the justification of every Christian is imputative.  
The assumption of the former syllogism is denied by the Papists, but against the testimony of their own Conscience, and against the common experience of all men, in all times and places. But this I prove it briefly. All that sometimes do sin, or have sin abiding in them, are sinners, all men sometimes do sin, and have sin remaining in them, therefore all men are sinners, the assumption is proved by james the just, and by the holy beloved Apostle; including themselves in many 
f jam. 3. 2.  things we offend all of us, and if we say, we have no sin 
g 1 joh. 1. 8.  we deceive ourselves and there is no truth in us. But that all mortal men are sinners, I have sufficiently proved before 
h Lib. 4. c. 2. §. 6. . Unless therefore the Papists will say, they are no sinners, and that in them there is no sin (which if they do say, we may be bold to tell 
i 1 joh. 1. 8. 10.  them that there is no truth in them) they must confess justification by imputation of Christ's righteousness.  
§. III. Our vl argument: To whom faith is imputed unto 
Arg 8. Because faith is imputed unto righteousness.  righteousness, without works, he is not justified by works, that is, by righteousness inherent, but by imputation of Christ's righteousness.  
To Abraham and all the faithful faith is imputed unto righteousness without works:  
Therefore they are not justified by works, but by imputation of Christ's righteousness.  
The former part of the proposition is proved by opposition of faith to works in the question of justific●…tion, and by the testimony of the the Apostle, Rom. 4. 3, 4, 5, 6, 7, 8. The latter part is proved by the former: for if not by inherent righteousness, then by imputed: and if by faith and yet not by inherent righteousness, than not by faith in respect o●… itself, as it is an habit inherent in us, but in respect of the object, which it apprehendeth. Of which that is verified properly, (which by a trope, viz. a Metonimy, is ascribed to faith: namely, that it justifieth and saveth, that by it we have remission of sin, and the inheritance, etc. that is, Christ received by faith doth justify and save, etc.  
The assumption in exp●…esse terms is delivered, Rom. 4. 3. 5, 6. 22, 23  
Here Bellarmine confesseth, that faith indeed is imputed unto righteousness, and that is our righteousness (which confession doth not well agree with his assertions elsewhere, that faith doth but dispose unto justification, and that our formal righteousness is our charity, that faith is an habit of the Understanding, but justice is an habit of the Will) But our gloss he doth not allow; when we say, by faith, that is, by Christ's righteousness apprehended by faith, because it is repugnant to the Apostle for two causes. For first he doth not say, Christ's righteousness; but faith is imputed. Now faith is not Christ's righteousness, but ours by God's gift. Which notwithstanding is the main doctrine of the Gospel, 
k Rom. 1. 17.  revealing the righteousness of God, that is, of Christ, who is God, from faith to faith, the righteousness 
l Rom. 3. 21, ●….  of God by faith, that is, which is apprehended by faith. For faith itself is not the righteousness of God which doth justify or save us, but the instrument to receive God's righteousness: and therefore doth not justify or save properly, but relatively in respect of the object which it doth receive, that is to say, the righteousness of Christ, which doth justify and save those which receive it by faith: and therefore when it is said in the Gospel more than once, thy faith hath saved thee, the meaning is, that Christ received by faith hath saved those which did believe in him, Act. 3. 16 it is said that faith in Christ had cured the lame man, but it is thus to be understood, that the name of Christ, by faith in his name did cure him. For we are justified and saved by a perfect righteousness, which is of infinite value and merit, which is, not faith nor any other grace or graces inherent, but only the righteousness of Christ. And yet because by faith we are united to Christ, and by it are made partakers of his benefits; therefore all the benefits which we receive from Christ are attributed to faith, as elsewhere I have showed: To faith, metonimically: but properly to Christ himself. His second reason: because the word imputare in this place, doth not signify a bare reputing, but a reputing unto which the truth is answer able in the thing itself, as is plain by these words, 
m Rom. 4. 4.  Ei qui operatur, merces imputatur, etc. for it is certain, that to him that worketh, not only in opinion and conceit, but truly and indeed the reward is due. Answ. This reason doth not prove our gloss to be repugnant to the Apostle, unless he imagine, that we hold the imputation of Christ's righteousness to a believer to be not real, but imaginary. And then by the same reason let him say, that the imputation of our sins to Christ, for which he really suffered and the imputation of Adam's transgression to his posterity for which they are really punished, was but imaginary. Howbeit there is a difference in the manner of imputing a reward to him that worketh, and of righteousness to him that believeth for that, is ex debito: this ex gratia.  
§. IV. Our ninth argument; He that is justified not by his own righteousness but by the righteousness of another, is justified by righteousness imputed. But all the faithful are justified not by their own righteousness, Phil. 3. 8, 9 Rom. 10. 3. but by the righteousness of another, this was fully proved and maintained in the whole third controversy: for that which is but one man's righteousness cannot be every faithful man's own by inherency, but only by imputation. The righteousness by which we are justified is but the righteousness of one, Rom. 5. 18, 19  
§. V. Our tenth argument. There is the same matter whereby infants are justified and others. But infants are not justified by righteousness inherent: for neither have they habitual righteousness, which consisteth in the habits of faith, hope, and charity, of which they are not capable, whiles they want the use of reason: nor actual, as all confess, but by the righteousness of Christ, and that imputed. And therefore Ber●…d 
n ●…n Cant: s●…rm 58.  saith, they want no merits, because they have the merits of Christ.  
§. VI Our eleventh argument. As Abraham was justified; so are we, Rom. 4. 23, 24.  
Abraham was justified by imputation, Rom. 4. 3. 22. and not by inherent righteousness, though he did excel therein:  
Therefore we are justified by imputation, and not by inherent righteousness.  
§. VII. Our twelfth argument: To those that are justified by faith righteousness in their justification is imputed without works, that is, without respect of righteousness inher●…nt, Rom. 4. 5, 6.  
All the faithful are justified by faith Esai. 53. 11. Rom. 3. 28. Gal. 2. 16.  
Therefore to all the faithful in their justification righteousness is imputed without respect of inherent righteousness.  
§. VIII. Our thirteenth argument: whose sins are remitted by imputation of Christ's satisfaction unto them, they are justified by imputation: for to be absolved from sin is to be justified, Act. 13. 38, 39 where to have remission of sin is to be justified from sin. So Rom. 4. 6, 7, 8. where the Apostle showeth, that whose iniquities are forgiven, who●…e sins are covered, to whom the Lord imputeth not sin, to them he imputeth righteousness without works, (where the Apostle, saith 
o De iustis. l. 2. c. 9 §. Potest.  Bellarmine, ex non imputatione peccatorum colligit imputationem justitiae from the not imputing of sin he gathereth the imputation of righteousness,) them he justifieth, them he maketh blessed. So Luk. 18. 13, 14. when our Saviour would signify, that the Lord had hea●…d the prayer of the Publican who had prayed for the remission of his sin he saith, he went home justified. But the sins of the faithful are remitted by imputation of Christ's satisfaction to them. This the Papists themselves cannot deny. Or if they did, the whole Doctrine of the Gospel would confute them: which teacheth that Christ died for our sins, that he hath redeemed us from all our iniquities, that he gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full price of ransom for us, 1 Tim. 2. 6. that he gave himself for us an offering and sacrifice to God for a sweet smelling savour, Ephes. 5. 2. that in him God is well pleased and reconciled unto us forgiving our sins, 2 Cor. 5. 19 that he is the propitiation for our sins, 1 john 2. 2. that he bore our iniquities, Esai 53. 12. that in his own●… body he bore our sins upon the Tree, 1 Pet. 2. 24. that by him we have redemption, 
p Eph. 1. 7.  that is, remission of sins, that we are justified by his blood, Rom. 5. 9 and by his obedience, verse 19 that God is just 
q Rom. 3. 25, 26.  in justifying a believing sinner and therefore forgiveth no sin for which his justice is not satisfied. And his justice cannot be satisfied for our sins, being an infinite offence, as Bellarmine himself confesseth, but by a price or satisfaction of infinite value, which can be no other but the perfect and all-sufficient satisfaction of Christ, which the Lord accepteth in behalf of all those that believe in him, which is nothing else but to impute it to them: for if God should not accept of Christ's satisfaction in the behalf of those that believe, then in vain had Christ died or satisfied for us. Therefore the faithful are justified by imputation.  
§. IX. Hereunto the Papists have nothing to oppose but their own erroneous assertion, (which is hereby confuted) that remission of sin is an utter abolition, extinction, deletion of sin by infusion of righteousness.  
But as in the Law two things are to be considered, the precept itself, and the sanction thereof denouncing punishment to the transgressout: so in sin there are two things to be considered, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself which is the transgression of the precept, and the guilt which bindeth over the sinner to punishment. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twofold: for it is partly transient, which is the sinful act or transgression itself; and partly immanent in the soul of the offendor, which is that macula or labes, the blemish, spot or pollution, which the act doth leave behind it: in respect whereof, as Bellarmine teacheth, the transgressor after the act is gone remaineth formally a sinner. The guilt also is twofold; for it is either reatus culpae the guilt of offence or of offending God; and reatus paenae, which is the binding over of the sinner unto punishment. Now, God doth take away the sins of the faithful both in respect of the fault and also of the guilt of punishment but not after one manner. He taketh away the guilt by remission of sin: for in regard of the guilt our sins are debts, which debts God doth forgive when he remitteth the punishment, and taketh away the guilt, which did bind us over to punishment, by imputation of Christ's sufferings unto us: who as our surety did pay our debts for us. And because our Saviour fully satisfied our debt, therefore our sins, in respect of the guilt of death, are in our justification wholly taken away, and in that respect there is an utter deletion of them, as there useth to be of debts, ●…out of debt books when they are satisfied. But when the Lord doth justify a man, he doth impute unto him not only the suffering of Christ to free him a paena & reatu paenae, but also his obedience, that he may be constituted righteous and so freed also a culp●… & reatu 〈◊〉. For as touching the fault whether you mean the sinful act which is transient, or the sinful blemish remaining in the soul, which is a vicious disposition and proneness to sin, left as the remainder of original sin, and increased by our own actual transgressions, as it is a fault and the offence of God bringging with it reatum culpae, to a believer and is not imputed to whom Christ's obedience is imputed, but covered with the robe of Chris●…s righteousness, by imputation whereof he is not only freed from the guilt both of the punishment and of the fault, but also accepted as righteous in Christ: but as the macul●… is an habitual sin, or sinful disposition polluting the soul as a remainder of original sin increased by our actual transgressions, it is not wholly abolished in this life, and much less at once, but it is mortified by degrees in those that repent of their sins, who day by day 
r 2 Cor. 4. 16.  are renewed in the innerman. As for those places, which Bellarmine allegeth to prove remission of sin to be the total abolition of sin. I have fully answered heretofore 
s Lib. 2. c. 7.  in the second question of the first controversy, showing that diverse of them are to be understood in respect of the guilt, which in remission is totally abolished. The other which are to be expounded of the corruption, are understood of the cleansing and purging of our souls from them, either begun in this life, or finished at the end of this life. For the death of the body bringeth with it in the children of God, the death and utter extinction of sin. And therefore death which was brought in as a punishment of sin becometh a remedy to extinguish sin. For whiles we live in the mortal body, sin liveth in us: but when the body dyeth, sin is extinguished.   

CAP. III. Containing our two last Arguments.  
§. I.  
OUR foureteenth Argument. If redemption, reconciliation, 
14. Because redemption, reconciliation, adoption, or imputive.  and adoption be imputative, than justification also is by imputation. For I have showed heretofore, that these three in substance differ not from justification, for as all these three benefits are comprised under justification, so in them the whole nature of justification doth consist. For what is it to be redeemed and reconciled, but to have our sins 
a Ephes. ●…. 7.  remitted or not 
b 2 Cor. 5. 19  imputed by the imputation of Christ's sufferings (which is the first part of justification) and what is it to be adopted but to be accepted in the beloved as righteous and as an heir of eternal life by imputation of Christ's obedience? which is the second part of justification. But those three benefits are imputative, all of them wrought by the not imputing of sin, which had made us the bondslaves of sin and Satan, enemies to God, and children of the devil; and by the imputation of Christ's merits, whereby of the slaves of sin and Satan, we are made Gods 
c 1 Cor. 6. 19, 20.  servants; of enemies, his favourites; of the children of the devil, the sons of God.  
§. II. Our fifteenth Argument, out of Psalm. 32. and Rom. 4. If 
Argument 15. Psal. 32. 1, 2. Rom. 4. 6, 7. 8.  the Holy Ghost describe justification to be the forgiving of iniquities, the covering of sin, the not imputing of sin to the sinner, the imputing of righteousness not to him that worketh, but to him that believeth in Christ, or imputing of righteousness without works: then justification standeth not in deletion of sin by infusion of righteousness, but in imputation of Christ's righteousness, by which the sinner is both freed from his sin, and also accepted as righteous.  
But the Holy Ghost doth so describe justification, Rom. 4. 6, 7, 8. ●…x Psalm. 32. 1, 2.  
To both parts 
d De iustif. l. 2. 6. 9 §. Terti●….  Bellarmine doth answer. The assumption he first denieth, and then cavils with it. For first whereas Calvin, as he saith, demandeth, whether this be a full definition of justification, or but half? he likewise demandeth, when either the 〈◊〉 saith, Blessed is the 
e Psal. 112. 1. f 1●… 9 1.  man that feareth the Lord, and Blessed are they who f are upright in the way: or when our Saviour saith, Blessed are the poor in Spirit, 
g Matth. 5. 3. 5.  blessed are the meek, etc. whether each of these be a perfect definition. For if it be, where is then remission of sin? Secondly, he saith, that Paul allegeth this testim●…ny out of the Psalm, not that he might thereby define fully justification, but only to prove, that true justification is the gift of God, and not gotten by our own strength. And that he fitly proveth from thence, that David calleth him blessed whose sins God remitteth, that is, wh●… by the gift a●…d grace of God is justified.  
§. III. To the former I reply: that there is not the like reason, between 
B●…llarmines answers refuted▪ The first.  these places cited by us, and those alleged by him. For those contain but certain notes and marks of Blessedness (though the Papists absurdly make eight beatitudes of the eight notes of one and the same blessedness, Matth. 5.) But here the Apostle out of Psalm. 32. showeth that blessedness itself (whereby as appeareth by the former verse, he meaneth justification, which is the only 〈◊〉 viae, because by it we are entitled to the eternal happiness, which is beatitudo patriae, all other 
h Pronounciations of blessedness.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being but notes and signs of this) is so defined or described. For somuch those words import, David doth describe the blessedness, as our translation fitly rendereth the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this place.  
The second is a mere depravation of the Apostles meaning, and inten●…ion; which was, not to prove that justification is the gift of God, which he had already taught to be a gracious action of God freely justifying by his grace, those that believe in Christ: but by a new supply of Arguments to prove the same question, which in the former Chapters he had disputed: concluding that a man is justified by faith and not by works, which question here he proveth by the example of Abraham, and by the testimony of David. The Argument drawn from Abrah●…ms example, is an excellent proof, which chrysostom well observed, as Cardinal 
i In Rom. 4. annot. 1.  T●…let doth acknowledge. For Abraham had both faith and works, and yet he was justified not by his works but by his faith. If Abraham had had no works, or not such notable works, it might have been said; that he was justified by faith without works, because he wanted works. But seeing he abounded with store of excellent works, and yet was not justified by them, but only by faith: this is an invincible argument to prove that a man is justified by faith, and not by works. For Abraham though he had works, yet was justified by faith without works. Likewise David describeth (or if you will) declareth the blessedness of the man, that is, that a man is blessed, that is to say, justified, to whom the Lord imputeth righteousness without works.  
§. IV. This was his denial of the assumption. But now he cavilleth, 
Bellarmine's▪ cavil with the assumption.  that it may be, that in these words is contained the full definition of justification implicitè. For there cannot be remission of sin, (in Bellarmine's sense, that is deletion of sin) unless righteousness be inf●…sed: as darkness is not driven away, unless light come in place. And this, saith he, The Apostle manifestly showeth, when he saith, David explaineth the blessedness of a man to whom the Lord imputeth righteousness without works, Bl●…ssed are they whose sins are forgiven. Vbi (saith Bellarmine) ex non imputatione peccatorum colligit imputationem justitiae where the Apostle from the not imputing of sin gathereth the imputing of justice: which is very true, and proveth that here is a full definition of justification containing these two parts, the not imputing of sin to the believer, and imputing of righteousness, or accepting of him as righteous. But where is either the popish deletion of sin, or infusion of righteousness? unless as they have turned remission into deletion, so also imputation be converted into infusion.  
§. V. To the proposition also Bellarmine answereth in part: and 
Bellarmine's answer to the proposition, and first to the word covering.  first to the word covering, that although to cover and not to impute sins, is not; if you respect the force of the word, to abolish or to extinguish sin, yet if they be referred to God, the sense importeth so much. For nothing can be bid from God, unless it be ●…tterly taken away: for all things are naked and open before his eyes. Reply, Nothing can be hid from God, which he would not have hid. But if it please God to cover our sins, that he will not behold them, Psalm. 85. 2. or to hide his face from them, Psal. 51. 9 to cast them behind his back, Esai. 38. 17. not to mark what is done amiss, Psalm. 130. 3. then he is said not to see them, because he taketh no notice of them, but passeth by them, Mic. 7. 18. In which sense Charity is said to cover sins, Prov. 10. 12.  
§. VI To the word not imputing, he saith, that God cannot but impute 
To the word not imputing.  sin to him that rema●…neth a sinner: neither can he repute him righteous, unless he be made righteous: therefore ●…he not imputing of sin draweth with it, veram peccati remissionem, that is the extinction of sin, and infusion of righteousness. Reply, he should have said, as he said before; the not imputing of sin draweth with it imputing of righteousness, or the acceptation of a man as righteous: both which always go together, because both are wrought together by imputation of Christ's righteousness: whereas therefore he saith, that God cannot but impute sin, where sin still remaineth: it is true of unbelievers and impenitent sinners, who are out of Christ; but for them that be in Christ, that is to say, believing and repentant sinners, for whose sins Christ hath fully satisfied, and whom though in themselves sinners, he hath accepted as righteous in Christ? and for whom our Saviour maketh intercession, that their sins may not be imputed to them: he cannot truly be said to impute sin unto them. It is true also that the Lord reputeth none righteous, but such as he maketh righteous, both by imputation of Christ's righteousness, and also by regeneration: by imputation perfectly, and at once; by regeneration in part and by degr●…s, they being not only Spirit but flesh also: in regard whereof though they be righteous in Christ; yet in themselves they are sinners, by reason of sin remaining in them, though in some measure mortified, and not at all imputed. So that a regenerate man in diverse respects is both a righteous man and a sinner: righteous, not only in Christ by imputation of his perfect righteousness, but also in himself by inherent righteousness begun in him, from which, as is from the better part, 〈◊〉 hath his denomination in the Scriptures: a sinner also in himself, both in respect of habitual sins remaining in him as the remnants of original sin, and also in respect of actual transgressions, both of commission and of omission, whereinto he doth daily fall.  
§. VII. And whereas he saith, that these phrases almost always 
Whether not imputing do not signify deletion.  go together, and to that purpose citeth, Nehem. 4. 5. Psal. 51. 9, 85. 2 and so Psal. 32. 1, 2. I answer that deletion of sin, covering of sin, forgiving of sin and the not imputing of it, are used as synonimas, that is, as words of the same signification: and that in all such places deletion of sin doth signify the blotting of them our of God's remembrance which is, as it were his record or debt book. Out of which, when God forgiveth sins, he blotteth or wipeth them out. Thus, to forgive sins is not to remember them, Esai 43. 25. ay, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins, jer. 31. 34. I will forgive their iniquity, and I will remember their sin no more. And to remember them is not to forgive them. Ps. 109. 14. Let the iniquity of his fathers be remembered with the Lord, and let not the sin of his Mother be blotted out, namely of remembrance, that is, let it not be forgotten: So Neh. 4. 5. Cover not their iniquity, and let not their sin be blotted out before thee. Ps 51. 9 hide thy face from my sins, and blot out all mine iniquities: and to the same purpose, Psal. 85. 2. forgiving and covering are used in the same fence. Thou hast forgiven the iniquity of thy people, thou hast covered all thei●… sin, and so Psal. 32. 1. 2. forgiving, covering, not imputing. Deletion therefore of sins according to the Scriptures is the blotting of them out of the Book of God's remembrance. In this sense many things are said deleri to be blotted out, or wiped away by oblivion, whose memory is wiped out, as it is said of the Amalekites, Exod. 17. 14. and according to the vulgar Latin translation, Deut. 31. 21. nulla delebit oblivio, Esth. 9 28. Eccl. 6. 4. jerem. 20. 11. 23. 40. 50. 5. So that non imputare is all one with ignoscere, 2 Tim. 4. 16. So job 42. 8. according to the vulgar Latin. 2 Cbro. 30. 19 Ezek. 33. 16.  
§. VIII. Now, if not to impute sin be, as Bellarmine s●…ith, to 
Chemnitius his argument from the rule of contraries.  expel sin by infusion of righteousness (for, according to his concelt infusion of righteousness is not a consequent of the expulsion of sin, as here for a poor evasion he saith, but expulsion of sin is a consequent of infusion of righteousness: for, according to his assertion, by infusion of righteousness sin is expelled as by accession of light and heat, cold and darkness is expelled) I say, if not to impute sin be to expel sin, by infusion of justice; then by the rule of contraries, which is, Contrariorum contraria sunt consequentia, to impute sin shall be to expel righteousness by infusion of sin, as it was well objected by Chemnitius. To him Bellarmine objecteth want of Logic, for calling those contraria, which are contradicentia. Where by Bellarmine's Logic adversa only are contraria, whereof notwithstanding there are four sorts: for if contraries be such opposites as are opposed one to one only, then besides adversa as Tully termeth those which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there are three other sorts of contraries, that is to say relata, which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, privantia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as privation and habit, contradicentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as affirmation and negation, which Tully calleth velde contraria. Thus if Bellarmine's Logic be good, there are no opposites but contraries, nor any contraries but adversa, when it is acknowledged by better Logicians than himself, that of all opposites the most contrary are those which are opposed as affirmation and negation which are called contradicentia, as imputare non imputare, which are so immediately opposed, as the one of them is always true, quidlibet affirmare & negare verum, but cannot both be true together, for that implieth a contradiction. And therefore Chemnitius objection standeth still in force.  
§. IX. Again if the holy Ghost in this place had meant by remission 
Imputing and covering are of things which be.  of sin, the deletion or abolition of it, he would not have called it, remitting, covering, or hiding, or not imputing of it. For nothing is either remitted, covered or not imputed, but that, which is. And things are hid, not that they should not be, but that they should not be seen. Tecta ergo peccata quare dixit? saith Augustine, ut non viderentur. As a prudent man hideth his knowledge, Prov. 12. 23. and an hypocrite his sin, we know this, saith Bellarmine, but withal we know, that somethings are covered that they may be preserved; and some things, that they may be abolished. As wounds are covered with a plaster: the most ordinary end, and perpetual consequent of hiding any thing he leaveth out; which is, that it may not be seen, and so God hideth our sins, when he hideth his face from them.  
§. X. But for our learning, Bellarmine will show us the expositions 
The expositions of Fathers objected by Bellarmine.  of the Fathers, that we may know how far we swarve from the meaning of the ancient and Orthodox Church. And first, he citeth justin 
k Dialog. cum Tryphone judaeo. sub finem.  Martyr, who alleging, Psal. 32. 2. Blessed is the man to whom the Lord doth not impute sin, that is saith he, that a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting of his sins receiveth from God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forgiveness of his sin, (where he expounderh the not imputing of sins, to be the forgiveness thereof.) But saith he, not as you deceive yourselves and others, like you in this point, who say, that although they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, not those which have sin, but such as the Scripture calleth sinners, that is to say, impenitent sinners) so that they know God, the Lord will not impute sin unto them, though they do not repent, wherein we wholly agree with justin, though the Papists do not: who deceive themselves and others; whom they persuade though they live in sin, if they observe the outward formality of doing penance, which all of them do once a year, though they neither have faith nor repentance, (which very few, if any of them have,) they have absolution from their sin.  
§. XI. In the next place he citeth Origen 
l Origen in Rom. lib. 4.  and Hierome, both which do make three degrees of the three phrases; wherein, as they conceive David ascendeth from the less to the greater: when as notwithstanding it is apparent, that if those phrases did signify diverse things, the first were the greatest, and the middle the least, according to the variety of the words whereby sin in this place is signified. Origen setteth them 
Pishal chataah. havon.  down not as the gifts of God, as Bellarmine beareth us in hand, but as a man's own merits: for because, saith he, the beginning of the conversion of the soul is to forsake evil, from this he deserveth (which the Papists themselves deny) to receive remission of sin. But when he shall begin to do good, as it were, covering over his former evils with new good things— he is said to cover sins. But when he shall come to a perfect man, insomuch that from the soul the very root of all wickedness is cut off, in so much, that no footstep of wickedness can be found therein (which never happeneth in this life, for concupiscence which remaineth in all, is both a footstep of sin at the least, and the very root of all iniquity, jam. 1. 14.) where now the sum of perfect blessedness is promised, than God cannot impute any sin, which was a private and unsound conceit, as there are many more of Origen: from which though we descent, we cannot justly be said to swarve from the doctrine of the Primitive Orthodox Church.  
§. XII. Hierome, 
m Hieromein Psal. 31.  (if yet it be Hierome) mentioneth three degrees but all of remission of sin, for so he saith: quibus modis remittuntur peccata? tribus: by what ways are sins remitted? by three. They are remitted by Baptism, they are covered by Charity, they are not imputed by Martyrdom: which assertion also is unsound: both because according to this conceit, to no man is sin not imputed, but only to Martyrs: and also because by Charity he seemeth to understand, not God's love, but ours, when notwithstanding it is evident, though our charity cover other men's sins, Prov. 12. 10. yet our sins are to be covered by the love and mercy of God in Christ. Howbeit in that which followeth, he is moresound, and agreeth with us, quod tegitur, non videtur: quod non videtur, non imputatur: quod non imputatur, nec punietur what is covered, is not seen: what is not seen, is not imputed: what is not imputed shall not be punished: where he plainly showeth that the covering and not imputing of sin, is the not punishing of it. But this distinction of the words into three degrees is rejected by Saint 
n in Rom. ●….  Ambrose, who saith, that to remit, cover, and not impute, are all of one sense and meaning. Indeed he saith, that diverse names of sins are here mentioned, whereby we may gather the variety of sins, but the Verbs be of one signification, quia & cum tegit, remittit: & cum remittit, non imputat. because when he covereth, he remitteth; and when he remitteth, he doth not impute. And this exposition is most agreeable ●…to that of Saint Paul, who by all these three understandeth one and the same thing, which is the imputation of righteousness without works. For it is the manner of the men of God in their Psalms and Hymns recorded in the Word of God; for their greater comfort, as it were by way of exultation, to dwell upon those things wherein they rejoice, by expressing the same in diverse and sundry ●…ermes, whereby the self same thing is repeated; which Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Augusti●… testimony con●…. sen 〈◊〉. 2. in Psa. 31.   
§. XIII. In the last place he citeth two testimonies against us which he calleth out of Augustine's exposition of these words, which being entirely cited agreeth wholly with us. For, to omit his exposition of these words a little before set down, quorum tecta sunt peccata, whose sins are covered, that is, saith he, quorum peccata in oblivionem ducta sunt, whose sins are brought into oblivion: in the place quoted by Bellarmine, he hath these words. Blessed— are they whose sins are covered: he doth not say in whom no sins are found, but whose sins are covered. The sins are covered and hid, they are abolished or blotted out (by oblivion, according to his own former exposition even now alleged.) If God covered sins, he would not have an eye to them nor animadvert them, if he would not animadvert them, neither would he punish them Noluit agnoscere, maluit ignoscere; he would not take notice of them, he would rather pardon them. Blessed are they whose iniquities are forgiven and whose sins are covered: then follow the words cited by Bellarmine. Ne sic intelligatis, do not sounderstand, what he saith, whose sins are covered, as though they were there, and lived, unmortified and unrepented of. For that they be there still, though mortified, appeareth both by the words before, that they may be found there, though covered; and by his next words, tecta ergo peccata quare dixit? ut non viderentur: why then did he say that sins are covered? not, that they be not at all, but, that they may not be seen. Quid enim erat Dei videre peccata, nisi punire peccata? for what is Gods seeing of sin, but his punishing of sin? and so on the other side, what is his not seeing or covering of sin, but his not punishing or pardoning it? Afterwards, making way for the exposition of verse 3. he saith, that no man is without sin, and that no man can boast that he is clean from sins. And that therefore men, if they would have their sins cured, they must not hide them, like the 
o Luk. 18.  Pharisee, who being in the Temple, as it were, in station medici, did show his sound parts, and hid his wounds. Deus ergo tegat vulnera, noli tu: let God therefore cover thy wounds, do not thou. For if thou being ashamed wilt cover thy wounds, the Physician will not cure it: then follow the words cited by Bellarmine in the second place, Medicus tegat & curet; emplastro enim tegit. Let the Physician cover and cure: for with a plaster he covereth: then followeth: under the cover of the Physician the wound is healed: under the cover of him that is wounded, the wound is concealed. From whom dost thou conceal it? from him that knoweth all things. Therefore brethren see what he saith 
* vers. 3.  quum tacut, etc. because I held my peace my bones are waxen old, etc. where August. doth not expound these words, whose sins are covered, but showeth that if we would have them healed we should not cover them, but confess them to our Spiritual Physician, that he covering them with an emplaster, may cure them: all which we confess: so that he needed not to quote the two Gregory's to prove, that God doth, as it were, with a plaster cover and cure our sins. But withal we would know of Bellarmine, what this plaster is. Is it our inherent righteousness, as the Papists teach? or is it not the righteousness and satisfaction of Christ, by whose stripes 
o Esai. 53. 5. 1 Pet. 2. 24.  we are healed? for as I shall show presently out of 
p Ad Diognetum.  justin Martyr, whom here to no purpose Bellarmine did allege in the first place, nothing could cover our sins, but only the righteousness of Christ, by whom the iniquity of many is hid or covered.  
§. XIV. Divers other arguments Bellarmine mentioneth, as cited out of calvin's Institutions, Lib. 3. c. 11. in answering whereof, besides some of those which I have produced, he spendeth six 
q De iustif l. 2.  whole Chapters, which 
c. 9 10, 11, 12, 13, 14.  notwithstanding, for the most part, are not there to be found: but seem at least some of them to have been devised of his own brain, and by him framed and fitted to his own strength: that, having overcome these counterfeit enemies, he might seem to have refuted us. But these arguments, which I have produced, are sufficient for the proof of the point in question; and them I have defended against his cavils. If any man desire to see the defence of the rest, that is, to see Bellarmine's objections, devised for us, maintained against himself, he may have recourse to the answer of David Paraeus, who hath in so many Chapters answered Bellarmine's exceptions, Lib. 2. the justif. Cap. 9, 10, 11, 12, 13, 14.  
Now I proceed to the testimonies of the Fathers, and of other later Writers.   

CAP. IU Testimonies of Writers both Old and New, proving justification by righteousness imputed.  
§. I.  
I Begin, as Bellarmine did, with 
a Ad diagnetum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  justin Martyr. For what other thing, saith he, could hide or cover our sins, but the righteousness of the Son of God? In whom was it possible, that we sinners and ungodly should be justified, but in the only Son of God? O sweet commutation— that the iniquity of many should be hid in one just person, and that the righteousness of one should justify many sinners!  
2. 
b Athanas. tom. 2. adv. eos qui negant Christum ex natura nostra sumpsse primitias. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Athanasius, affirmeth that the fulfilling of the Law wrought by the first fruits (whereby he meaneth the flesh of Christ) is imputed to the whole lump.  
3. 
c In Cantic. hom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gregory Nyssene, marvel not (saith the Spouse) that uprightness hath loved me: but that being black by reason of my sin, and by my works drawing near to darkness, he hath made me beautiful by his love, making an exchange of his beauty with my blackness. For having translated the filthiness of my sins unto himself, he hath made me partaker of his purity, communicating unto me his own beauty.  
4. 
d Chrysost. in Rom. 10. 4. bomil. 17. and afterwardse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chrysostom, here the Apostle showeth that there is but one righteousness, and that that (of the Law) is recapitulated or reduced to this (of faith.) And that he which hath gotten this which is by faith, hath also fulfilled that: but he that despiseth this, he falleth from that together with this: and a little after ●… if thou believest in Christ, thou hast fulfilled the Law and hast performed much more, than the Law commanded. For thou hast received a far greater righteousness. For as he had said in the words going before, that Christ hath justified us by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more amply, than we would have been justified by the Law. This greater, this more ample righteousness must needs be understood of Christ's righteousness imputed unto us.  
5. 
f In Psal. 119. conc. 3. qui dicit iniquitates suas Deo iustificatur.  Ambrose, he that confesseth his sins to God is justified, that is, obtaineth remission of sin, which is also testified by S john 1 joh. 1. 9 and is verified in David, Psalm. 32. 5. and in the Publican, Luk. 18. 14. But he that is justified by remission of sin, is also justified by imputation of righteousness: for as Bellarmine confesseth, the not imputing of sin bringeth with it imputation of righteousness.  
6. 
g Adu. Pelag l. 1. Tunc. iusti sumus q●…avdo nos peccatores fatemur, & iustitia nostra non ex proprio merito, sedex. Dei consistis misericordia.  Hierome, to the like purpose, then are we just, when we confess ourselves to be sinners: and our righteousness consisteth not in our own merit, but in God's mercy.  
7. 
h In joan. tr. 3.  Augustine, omnes qui per Christum justificati, j●…sti non in se, sed in illo. All that are justified by Christ, are just, not in themselves, but in him. And thereunto add the testimonies before 
* Huius libri c. 1. §. 5.  cited out of Hierome, 
i In 2 Cor. 5. 21.  Augustine, 
k Enchirid. c. 41.  S●…dulius, and 
l In 2 Cor. 5. 21.  Anselmus, who all have taught, that we when we are justified, are made righteous, not in ourselves, but in Christ.  
Again, 
m De civet. D. l. 19 c. 27. ut potius remissione peccatorum constet, quam perfectione virtutum.  Augustine teacheth that our justice in this life doth stand rather in the remission of sins, than in perfection of virtues. That is, as I understand him, that our chief righteousness in this life, is that of justification, and not of sanctification: for that is perfect, and so is not this: by that we are justified before God and entitled unto heaven, so are we not by this. Here 
n De iustif l. 2. cap. 13.  Bellarmine would seem to acknowledge that remission of sin concurreth to justification: but his constant and perpetual doctrine is, that justification consisteth wholly, in the infusion of righteousness expelling sin, in so much that remission of sin and infusion of righteousness are not two actions but one, etc. which assertion supposed, how could Augustine say, that our righteousness is such in this life that it consisteth rather in the forgiveness of sin, than in the perfection of virtues, seeing virtue infused is the force of justification, and expelleth sin, and is all in all, and if that assertion of the utter deletion of sin, when it is remitted were true, most vain were that boasting of 
o De jacob. & vita beat. l. 1. c. 6.  Ambrose, who saith, gloriabor, non quia vacuus peccati sum, sed quia mihi remissa sunt peccata. 
* Homil de expos. symboli.  Maximus Taurinensis, when God doth remit sin, indulgentia facit innocentem, by his indulgence he maketh the party innocent.  
8. Among the latter Writers I will give the first place to Bernard, who saith death 
p Ad milites temploserm. 11.  by the death of Christ is put to flight, & Christi nobis justitia imputatur, and the righteousness of Christ is imputed to us.  

2. What could 
q Epist. 190.  man do of himself to recover his righteousn●…sse once lost, being the servant of sin and the bondman of the devil? Assignata est ei proinde aliena justitia, qui caruit suâ: therefore ●…nother man's righteousness was assigned unto him, who wanted his own.  
3. 
r Ibid.  One died sor all, ut viz. satisfactiounius omnibus imputetur: that the satisfaction of one might be imputed to all.  
3. If he shall say 
s Ibid.  thy father (Adam) made thee guilty: I will answer that my brother hath redeemed me●…: Why not righteousness from another, seeing guilt is from another?  
5. He will 
t Ibid.  not condemn the just, who had mercy on a sinner. I may call myself just, sed illius justitiâ, but by his righteousness, and what is that? Christ the end of the Law unto righteousness to every one that believeth, Finally, who of God the Father was made righteousness unto us. Is not that therefore my righteousness which was made righteousness unto me?  
6. Lord 
u In cant. serm. Domine by. memo●… abor iustitiae tuae solius, ipsa enim est & mea, etc.  I will mention thy righteousness only: for that is mine also: for thou of God was made righteousness to me: should I fear, that it being but one, should not suffice us both? It is not a short cloak, which is not able, according to the Prophet, to cover two. Thy righteousness is an everlasting righteousness: What is longer than Eternity? Thy eternal and large righteousness it will cover largely both thee and me: And in me truly it covereth a mul●…itude of sins: but in thee, Lord, what doth it cover but the treasures of piety: and riches of bounty? which testimony doth plainly prove against Bellarmine, that Bernard by Christ's righteousness which he saith is made ours, doth not mean that righteousn●…sse which is inhe●…ent in us, but that which is out of us in Christ, And the same is evidently proved by those testimonies before 
* Supr. l. 1. § 5.  alleged, that we are made the righteousness of God in Christ, not ours but his, not in ourselves but in him: even as Christ was made sin, not his, but ours; not in himself, but in us.   
9 Cardinal Contarenus 
x De iustif p. 591. , in a treatise of justification which he wrote Anno. 1541. testifieth that God with his Spirit giveth Christ unto us, and doth freely of his mercy make all Christ's righteousness to be ours, and imputeth it to us, who put on Christ. That by faith we do attain to a double righteousness: the one, inherent in us, by which we begin to be just, and are made partakers of the divine nature, and have charity diffused in our hearts: the other, not inherent, but given unto us with Christ. I mean (saith he) the righteousness of Christ and all his merits, both which are in time given together. Now saith he, forasmuch as I have said, that by faith we attain to a twofold righteousness, the one, inherent in us, viz. charity, or that grace by which we are made partakers of the divine nature: the other being the righteousness of Christ given and imputed to us, because we are engrafted into Christ; and have put on Christ,: It remaineth we should inquire on whether of them we ought to rely, and to think ourselves justified before God, that is, to beheld or esteemed holy and just: I mean by such a righteousness which may beseem God's children, and satisfy the eyes of God? Ego prorsus existimo. 
y Ego prorsus existimo piè & Christiane dici, quòd debemus niti, niti, inquam, tanquam restabili, quae certò nos sustentat, iustitia Christi nobis donata, non autem sanctitate & gratia nobis inherente.  I do utterly think, that it may be godlily and Christianly said, that we ought to rely, I say, to rely, as upon a sure thing, which doth assuredly sustain us, on the righteousness of Christ given unto us, and not on that holiness and grace which is inherent in us. For this our righteousness is but begun and unperfect, which cannot safeguard us, but that in many things we offend, and daily do offend; and have need to pray daily, that our debts may be forgiven us: wherefore in the sight of God 
z Idcirco in conspectu Dei non possumus ob banc iustitiam nostram haberi iusti. etc.  we cannot for this justice be accounted just and good, as it would become the sons of God to be good and holy. But the righteousness of Christ which is given unto us, is tru●… and perfect justice, which is altogether pleasing in the eyes of God, in which there is nothing which may offend God, or which doth not highly please him: upon this therefore being certain and sure we are to rely, and for it alone to believe, that we are justified, that is, to be held and pronounced just. This is that precious treasure of Christians, who so findeth, selleth all he hath, that he may buy it. This is that precious pearl, which who findeth, leaveth all, that he may have it. The Apostle Paul saith, I esteemed all other things loss, that I might gain Christ, not having mine own righteousness, but that which is by the faith of Christ And a little after he saith, that the more holy any men are, so much the more they understand themselves to stand in need of Christ and his righteousness vouchsafed to them: and therefore forsaking themselves rest upon Christ alone, etc.  
Albertus' 
a Pigh. de fide & iustif. cont. 2. fol. 46. v.  Pighius, having showed that all men are sinners and subject to the Curse from thence inferreth, that most miserable had been our estate, if God had not most mercifully fuccoured us in his Son, & nostrâ justitiâ vacuos, ejus involvisset justitia: and being void of our own righteousness, had enwrapped us in his righteousness: and a little after, 
b Fol. 47. a.  nisi ipse sua impartiretur justitia, qui nostra planè destituimur, quae nostram iniquitatem & injustitiam tegeret— David doth not say the man is blessed who hath not committed sin, nor done iniquity: but blessed are they whose iniquities are mercifully forgiven of God, whose sins he doth cover and hide with his justice. Blessed is the man to whom the Lord imputeth not sin, which he can scarcely be without, or at least never is without, and again; In illo, etc. in Christ therefore we are justified before God, not in ourselves, not with our righteousness but with his, which now is imputed to us having communion with him: wanting righteousness in ourselves we are taught extra nos in illo justitiam quaerere, to seek for righteousness out of ourselves in him.— Now saith he 
c Fol. 47. 6.  that our righteousness standeth in Christ's obedience, hence it is, because we being incorporated into him, it is accepted of God in our behalf as if it were ours, insomuch that by itself we are held just. And even as jacob when not being the first borne, but hiding himself under the habit of his brother, and clothed with his garment, which sent forth a fragrant smell, obtained the blessing from his Father: so we, that we may obtain the blessing of righteousness from our heavenly Father, it behoveth us to lie hid under the precious purity of our eldest Brother, to smell sweet with his odour, and to have our sins covered with his perfection. And finally he saith, that if we speak formally, and properly we are justified neither by faith nor charity, but by the only righteousness of God in Christ by the only righteousness of Christ communicated to us, and by the only mercy of God forgiving our sins, which, saith he, I have before made evident.  
11. Conradus Clingius 
d Loc. come. l. 2.  maketh justification to be either imputative, which we call justification: or active, which we call sanctification: the righteousness of the former, being wholly in Christ: of the latter, in us: so that he differeth but in terms from us.  
12. The Au●…hors of the Book called Antididagm 
e Cap. de iustif. . Coloniens. say, that the righteousness of Christ imputed to us, is the principal and ch●…efe cause of our justification, upon which chiefly we ought to rely and trust.  
13. To these we may add the confession of our adversaries, who cannot deny, but that Christ his satisfaction is imputed to all that are justified, or shall be saved, as I have showed before. Ye●… this is the confession of all Christians, who profess Christ to be our Saviour, that the Lord accepteth the merits of Christ, that is, his obedience and sufferings in their behalf, as if they had performed the same in their own persons. And what is this but to impute the obedience of Christ and his sufferings unto us? Doth not God accept Christ's righteousness for us, or did he not thereby satisfy for us? To what end then, as Bellarmine 
f De iustif. l. 2. c. 5.  well inferreth, did Christ take upon him our nature? to what end and purpose did he humble himself to do and to suffer so great things for us? For this confession I argue thus. What righteousness and obedience of another the Lord accepteth for us, that he imputeth to us for righteousness, for by imputation we mean nothing else.  But the righteousness and obedience of Christ the Lord accepteth for us, otherwise he could not have been our Saviour. Therefore the righteousness and obedience of Christ is imputed to us for righteousness.  

CHAP. V. The objections of the Papists against imputation.  
§. I.  
FIrst they cavil at the word, and that in diverse respects, 
The Papists cavil at the word first, because it is new.  for first they say it is new. Secondly they deride it calliug it justitiam putatitiam an imaginary justice. Thirdly, they say, this assertion, that we are justified by imputation of Christ's righteousness, is no where to be found. To the first concerning novelty, I answer, that the word is used ten times: Rom. 4. and in the same sense, that we do use it, for accepting a man as righteous, who in himself is a sinner, verse 5. or imputing to a man righteousness, that worketh not vers. 5. or without works, vers. 6. that is, without respect of any righteousness inherent in him or performed by him; besides other places of the Scriptures, both in the Old Testament, and in the New: where the Hebrew Chashab is read with Lamed, or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a dative of the person, whether in the Greek translation of the Old Testament or in the Greek Text of the New. Examples of the Old Testament both in the Hebrew text and in the Greek translation may be these, Gen. 15. 6. Levit. 7. 18. 17. 4. N●…m. 18. 27. 30. 2 Sam. 19 19 Hebr. Psal. 32. 2. 105. 31. Prov. 17. 28. Graec. Examples of the New Testament, besides those in the Epistle to the Romans, 2 Cor. 5. 19 Gal. 3, 6. 2 Tim. 4. 16. jam. 2. 23. In the Latin vulgar translation, not only the Verb imputare and imputari are used in the same sense, as 2 Chron. 30. 19 job 42. 8. Psalm. 32. 2. Sap. 12. 1●…. E●…ek. 33. 16. Rom. 4. 4. 8. 5. 13. 2 Tim. 4. 16. Philem. 18. but also reputure and r●…putari construed with a dative, as Gen. 15. 6. Numb. 18. 27. 30. Deut. 21. 8. ●…bsque dativo. Deut. 23. 21. 24. 15. jud. 4. 9 2 Sam. 19 19 1 Chron. 21. 3. Psal. 106. 31. 1 Mac. 2. 52. Rom. 4. 3. 5. 9 10. 11. 22. 24. Galath. 3. 6. jam. 2. 23. But, say they, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a simple Verb, and the Hebrew chashab doth signify p●…rare, not imputar●…, to think, esteem or account, not to impute. I answer, when the Hebrew Verb is read with Lamed, or the Greek with the dative of the person, it signifieth properly to impute, (as in the places even now quoted) and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which word also is used by the Apostle, Rom. 5. 13. Phile. 18. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 
a In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Vari●…us doth expound it producing this example, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sins of the children of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Fathers, that is, imputeth, or layeth them to their charge, and so the vulgar Latin translateth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin imputare, as Rom. 4, 4. 8. or reputare with a dative, as Rom. 4. 3. 5, etc. or accepta far, as Rome, 4. 6. which are all one, even in the opinion of that Latin interpeter.  
Neither should this act of imputation seem strange seeing the practice thereof is usual among men. For as when the debtor being not able to make payment, if the surety shall pay the whole sum or satisfy for the debt, the sureties payment or satisfaction is imputed to the debtor, and accepted in his behalf, as if himself had discharged the debt. Even so we being debtors to God, both in respect of the penalty due for our sins past, and also of obedience which we owe for the time to come, and being altogether unable either to satisfy the one or perform the other: Christ as our surety fatisfieth both these debts for us, and his satisfaction is imputed unto us, and accepted in our behalf, as if we in our own persons had discharged our debt. 
Secondly, they cavil at imputative justice calling it putatitiam.   
§. II. Whereas in the second place they deride imputed justice, calling it putatitiam, as if it were an imaginary righteousness only: which also, they say, doth both derogate from the glory of God, to whom it were more honourable to make a man truly righteous, than to repute him righteous, who in himself is wicked; and also detract from the honour of Christ's Spouse, who is only arrayed with her Husband's righteousness, as it were a Garment, being in herself deformed. I answer first, whom●… the Lord doth justify, he doth indeed and in truth constitute and make them righteous by imputing unto them the righteousness of Christ, no less truly and really, than either Adam's sin was imputed to us, or our sins to Christ, for which he really suffered. Secondly, whom God justifieth or maketh righteous by imputation, them also he sanctifieth, or maketh righteous by infusion of a righteousness begun in this life, and to be perfected when this mortal life is ended. And further, that it is much more for the glory both of God's justice and of his mercy, when he justifieth sinners, both to make them pe●…fectly righteous by imputation of Christ's righteousness: and also having freed them from hell by the perfect s●…tisfaction of his Son, and entitled them to the Kingdom of Heaven by his perfect obedience; to prepare and to fit them for his own Kingdom, by beginning a righteousness inherent in them, which by degrees groweth towards perfection in this life, and shall be fully perfected so soon as this life is ended, rather than to justify, or to speak more properly to sanctify them only by a righteousness which is unperfect and but begun, which in justice can neither satisfy for their sins, nor merit eternal life. And as for the Spouse of Christ, as it is most honourable for her to stand righteous before God, not in her own unperfect righteousness, but in the most perfect and absolute righteousness of Christ the eternal Son of God, which far surpasseth the righteousness of all men and Angels: so it is both profitable to her, and honourable to God whiles she is to continue he●… warfare and pilgrimage in this world, to be subject to infirmities and imperfections; whereby she being humbled in herself, is taught to rely upon the power and goodness of God whose 
b 2 Cor. 12. 9  grace is sufficient for her, and whose power is seen in her weakness; especially considering, that though her obedience be unperfect, yet, it being upright, it is not only accepted in Christ, by whose perfect obedience imputed her wants are covered, but also graciously rewarded: and also considering, that the remainders of sin are left ad agonem, that having maintained a spiritual warfare against them, and the other enemies of her salvation, and having overcome them, she may receive the Crown promised to them which overcome.  
§. III. As touching the third, which is Bellarmine's first objection 
Thirdly, that is no where to be found, B●…llar. de iustif. l. 2. c. 7.  in this place, that it is no where read, that Christ's righteousness is imputed unto us, or that we are justified by Christ's righteousness imputed. I answer, that as in many other controversies the assertion of neither part is in so many words and syllables expressed in the Scriptures: so neither in this. For where do the Papists read, either in Scriptures, or Fathers, that our righteousness inherent is the formal cause of our justification before God? The contrary whereof, in substance, is so often read, as it is said, that we are not justified by our works, or by our own righteousness, nor in ourselves, nor by a righteousness prescribed in the Law in which all inherent righteousness is fully and perfectly described. But the substance of our assertion is often read, as namely, First, that when God doth justify a finner he imputeth righteousness unto him without works, that is, without respect of any righteousness inherent in or performed by himself, Rom. 4. 4, 5, 6. Secondly, that he justifieth him, not by the parties 
c Rom. 10. 3. Phillip 3. 8, 9 2 Cor. 5. 21.  own righteousness, or by making him righteous in himself, but by the righteousness of another, viz. Christ, in whom he is made righteous. Thirdly, that we are justified by the blood 
d Rom. 5. 9 c 19  and by the ᵉ obedience, that is the personal righteousness of Christ, which neither itself, nor yet the merit thereof (without communication whereof no man can be saved) is or can be communicated unto us otherwise than by imputation. From whence we may argue thus.  
The righteoufneffe whereby we are justified is imputed: for when God doth justify a man he imputeth 
f Rom. 4. 6.  righteousness unto him.  
By the righteousness of Christ we are justified, Rom. 5. 9 19  
Therefore the righteousness of Christ is imputed unto us. Fourthly, that as by the disobedience of Adam we were made ●…inners, namely, by the imputation thereof unto us, (for neither the guilt, nor the corruption, nor the punishment, which is death, had belonged to us, if the sin itself had not been imputed unto us,) so by the obedience of Christ we are justified, which, if it were not imputed to us, we could by it neither be freed from hell, nor entitled to heaven, nor made inherently just by it. Fifthly, that we are so made the righteousness of God in Christ, as he was made sin for us, that is, by imputation. Sixthly, and lastly (to omit other proofs) when the Papists do confess that Christ's satisfaction is imputed unto us: they confess as much as we teach, if it be rightly understood. For his satisfaction for us is either in respect of the penalty of the Law, to free us from hell; or in respect of the Commandment, to entitle us to heaven. The penalty he hath satisfied by his sufferings, which is obedientia crucis his obedience of the Cross: the Commandment, by the perfect fulfilling thereof, which is obedientia Legis, his obedience of the Law. Now Bellarmine, as I have heretofore showed, teacheth in his fifth chapter of his second book that God accepteth in our behalf the righteousness of Christ, whereby he satisfied for us. And in the tenth chapter, that not ou●… righteousness doth satisfy for our sins, but the righteousness of Christ which is imputed to us: and to that purpose citeth 
h Epist. 190.  Bernard. For if one, faith he, died for all; then all were dead, that the satisfaction of that one might be imputed to all, as he bore the sins of all. 
His second and third a●…gument both prove imputation to be needless.   
§. IV. Bellarmine his second and third argument both tend to prove that for the justification of a sinner there is no need of imputation of Christ's righteousness: where, in mine opinion, he might as well have alleged, that there is no need of a Saviour. For if there be need of a Saviour, it is to free us from the danger of damnation, and to entitle us to the Kingdom of heaven: both which benefits are employed in justification. But how should we, who are sinners, and consequently by sin obnoxious to damnation, and excluded from heaven, be either acquitted from hell, or made heirs of heaven? For neither by ourselves nor by any other means in the world can we be freed from hell or have right to heaven, but only by the death and merits of Christ our only Saviour, which is so clear a truth, that the Papists themselves cannot deny it. But how can we be freed from hell by Christ's sufferings, or entitled to heaven by his obedience, if the Lord do not accept of his sufferings and obedience in our ●…ehalfe, as if we had suffered and done the same in our own persons? If God do not accept them in the behalf of the faithful, for whose sake he did obey and suff●…r: then all that Christ did and suffered for us was in vain; and in vain did he take our nature and our sins upon him If the Lord do accept in our behalf the sufferings and merits of Christ, then doth he impute them unto us. For by imputation, as I have said, we mean nothing else. Neither can the sufferings and obedience of Christ, being transient, as I have also showed before, be otherwise communicated unto us, but by imputation.  
§. V. But come we to his second argument: for if, saith he, imputation 
Arg. 2. Imputation needl●…sse, because remission is a total deletion of sin.  be necessary, it is chiefly for this cause, because a man after remission of sin remaineth still a sinner, his sin being covered and not abolished. But when sins are remitted, they are not only covered, but utterly abolished. But here Bellarmine grossly mistaketh our assertion, as if we held, that sins are first forgiven, and then, after the forgiveness of sins, righteousness is imputed. But we hold, that by imputation of Christ's righteousness or satisfaction we have remission of sin, and not otherwise: and therefore that to remission it ●…selfe imputation is absolutely necessary. For God forgiveth no sin, nor remitteth the guilt of punishment for which his justice is not fully satisfied. But we are not able ourselves to satisfy for our sins but by eternal punishment. Therefore it is impossible (salva Dei justitia) that our sins should be forgiven, 
That the remission of sin is not the utter deletion of sin: the first reason.  unless Christ's satisfaction be imputed unto us.  
§. VI And whereas still he harpeth on that string that remission of sin is the utter deletion or abolition of it, to wit, by infusion of righteousness, and that therefore imputation of Christ's righteousness is needless; I answer, first, that in sin two things are considered, the 
Of this see more, l. 2 c. 7. & 8.  guilt, and the corruption. That in remission of sin the guilt is fully taken away by imputation of Christ's perfect righteousness; but the corruption or pollution is not taken away by remission, but by mortification; and that not fully and at once, but by degrees. And howsoever these two benefits do always concur, remission of sin and mortification of sin, (for whosoever are freed from the guilt of sin are also freed from the dominion of sin; and to whom the Lord granteth remission, to them he granteth repentance, God's forgiving and man's foregoing or forsaking of sin going always together) notwithstanding they are by no means to be confounded. I confess that both of them are wrought by the blood of Christ, and by his death; but in a diverse respect. For by the blood of Christ is meant all that which issued out of his blessed side, which was both blood and water, joh. 19 34. which Saint Ioh●… vers. 35. noteth as a thing most remarkable; and accordingly in his first Epistle, Chapter 5. vers. 6. urgeth it. This is he that came by water and blood (even Christ jesus) not by water only, but by water and blood. The blood of redemption, to redeem us from the guilt of sin; and the water of ablution, to purge us from the pollution of sin. The death also of Christ may be considered, either in respect of the merit thereof, as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a price or ransom apprehended by faith, to redeem us from the guilt of sin: or in respect of the virtue and efficacy, as it is a medicine or plaster 
i Esay 53. 5.  applied by the Holy Ghost to cure us of the malady of sin. Both Christ worketh by his blood and by his death: but the former is done without us, and (in respect of sins past, at once, as when a debt is fully satisfied) the later is wrought in us, as when a disease is cured by degrees.  
§. VII. Secondly, if remission of sin be an utter deletion, or 
Reason ●….  a total abolition of sin, than no man's sin is forgiven in whom any sin remaineth, which is a most desperate doctrine, as heretofore 
k Lib. 2. c. 7. §. 13.  I have showed: for where is that mortal man in whom no sin remaineth? If the Papists say they have no sin, Saint 
* 1 joh. 1. 8. 10.  john will tell them, that there is no truth in them. Thirdly, in the Scriptures, to remit sin is not to abolish it but to pardon, 
l Psal. 32. 1. 2.  and to forgive it, or not to impute it. And further, God is said so to forgive our sins, as we forgive the offences of others: which we do, when by charity 
m Pro. 10. 1●….  we cover them; when we do not remember them with any desire or purpose to revenge them: when we are reconciled to them that offended us. The difference is, that God forgiveth not only in mercy, but in justice also; forgiving no sins but those for which his justice is fully satisfied. He forgiveth therefore those sins, for which Christ hath satisfied, he remitteth the punishment to us, which Christ hath borne for us; he covereth them, but with the robe of Christ's righteousness: he is reconciled unto us, but it is Christ, for whose sake he doth forgive our sins. Thus therefore I argue, If remission of sin be not the deletion of the sin itself by infusion of righteousness, but the not imputing or covering of it, the taking away of the guilt by imputation of Christ's satisfaction; then we are justified not by infusion but by imputation: but the former is true; therefore the later.  
Yea but ●…aith Bellarmine the Scripture by remission of sin understandeth the utter abolishing of sin, and to that purpose useth all manner of words, which could be devised to express the utter deletion of sin: to which purpose he allegeth many testimonies, all which I have answered 
n Lib. 2. c. 8▪  heretofore.  
§. VIII. Fourthly, if there be a total deletion of sin in our justification by the infusion of righteousness; then that righteousness which in our justification is infused, is perfect: for the infusion of righteousness which is unperfect, cannot cause a total abolition of sin. Nay, the imperfection itself is a sin. But it is absurd to imagine, that the righteousness which is infused in the first imaginary justification of the Papists; or, as we speak, in our first regeneration is perfect, seeing in our best estate in this life we receive but the first fruits of the Spirit: and in our first regeneration, which is, as it were, our conception, we receive but the seeds, as it were, of God's graces. And therefore to imagine, that in Infants newly Baptised, having not so much as the use of reason, there is perfection or full growth of Faith, Hope, and Charity, when actually they neither can believe, hope, or love, surpasseth all absurdity. Especially when they acknowledge a great difference, not only between viatores, which are in via, that is, the faithful in this life; and comprehensores, which are in pa●…ria, that is, the Saints in heaven; but also among viatores themselves, whom they distinguish into three degrees; incipientes, which are as infants; proficientes, which are as adolescentes; and perfecti, which are as adulti, among whom none are so perfect, 
o P●…il. 3. 14.  but that still something may and aught to be added; their inner man being renewed from day to day: 2 Cor. 4. 16. until they come to full pe●…fection, which is not to be attained unto in this life. Shall then not only other viatores be perfect, but incipientes also? Now it is apparent that their justification is incipientium, even of infants in Baptism: in whom if there be a total deletion of sin by infusion of righteousness; then that righteousness which in Baptism is infused, is perfect, neither can any thing be added to their Fa●…th Hope, and Charity. But that there is no perfect inherent righteousness in this li●…e in any mere man whatsoever, may thus briefly be proved. In whomsoever is sin in them is not perfect righteousness: for perfect righteousness and sin cannot stand together. But in all mortal men there is sin, therefore in no mere or mortal man is perfect righteousness inherent.   

CAP. VI Bellarmine's third argument, that because the righteousness infused in 
De iustif. lib. ●…. c. 7. §. tertiò.  justification is perfect, refuted.  
§. I.  
BELLARMINE his third argument, whereby in the second 
Bellarmine's third argument: justice infused is perfect, therefore imputation of justice is needless.  place he would prove the imputation of Christ's righteousness to be needless unto justification, is because the righteousness which in justification is infused, is perfect. But his argument is unsufficient, and his disputation is ●…ophisticall. Unsufficient, for although our righteousness for the time to come should be perfect: yet for the temission of sins past, wherein in justification partly consisteth, the imputat●…on of Christ's satisfaction is absolutely necessary. His disputation is Sophistical; wherein he argueth à posse ad esse: and worse than so: for where he ought to prove, that the righteousness infused in our justification is perfect in all that are justified, and so soon as they are justified; he proveth, that in some men whom he accounteth perfect, it may in some part of their life, after they have been good proficients, be perfect. But that is not the question: but whether the righteousness which in the justification of a sinner is infused, which they call their first justification, be perfect, or not: for if it be unperfect and but begun●… it cannot possibly justify a sinner before God; but for all it, the imputation of Christ's righteousness will be most necessary. But let us follow him in his proof, such as it is. Inherent righteousness, saith he, ●…onsisteth in these three especially, faith, hope & charity: if therefore these may be perfect in this life, then o●…r inherent righteousness may be perfect. Here again he disputeth sophistically: First, because, when he should prove, that these habits of grace, when they are infused to justify men (as namely in baptism) are perfect, and therefore that the imputation of Christ's righteousness is needless: he proveth, that they may be perfect in some men, in some part of their life: secondly, whiles he proveth severally the perfection, or rather the possibility of the perfection of this or that virtue: for perfection of inherent righteousness is not proved by the perfection of any of these severally, but of them and of all others jointly. For if there be imperfection in any of those virtues or graces wherein inherent righteousness consisteth, then is not the inherent righteousness perfect. But let us see, how he proveth them severally. And first, for Faith: which he proveth may be perfect in this life: what it may be in some choice men, and in some part of their life, it is not here questioned, but whether it be perfect, when men are first justified thereby. The Apostles in some part of their life had a great and a strong faith, yet for some time, even after they were justified, were, by the censure of our Saviour, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Mat. 8. 16. 14 l 31. 16. 8. Luk. 12. 28●…  men of little faith.  
§. II. But yet let us see how he proveth it may be perfect in this life. This he endeavoureth to prove by six arguments, his first proof is this. 
Bellarmine's six proofs that faith is perfect. First, because it is perfect either here or never.  If faith cannot be perfect in this life, than it can never be perfect, but it is not to be believed, that so excellent a virtue shall never be perfect. The consesequence of the proposition he proveth; because in the life to come it shall not be perfected, but evacuated, or made void. I answer, first, to the prosyl. logisme, or proof of the proposition: for first, that, which he calleth the evacuating of faith, is the perfecting of it. It is eternal life 
b john 17. 3.  to kn●…w God: but in this life we know him by faith, in the life to come by vision: here, as it were in a lookingglass, and obscurely; there, face to face: here we are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or growing age, wherein we must still grow towards perfection: there we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection: here we lead a mortal life; there an immortal. As therefore our mortal life is swallowed up of immortality, whereby it is perfected, and our growing years by perfect age, our obscure knowledge, and as it were in a glass, by intuitive aspect: so our faith in the life to come is to be swallowed up in vision, and our hope in fruition. For faith and hope are not of things seen and enjoyed. But when the things believed are seen, and the things hoped for enjoyed; then are faith & hope brought to their consumm●…tion and perfection. Secondly, if our faith shall be evacuated, as he speaketh, in the life to come, that is an evidence that in this life it is unperfect. The Apostle 1 Cor. 13. 8. saith, that our knowledge, meaning the knowledge of faith, shall be evacuated, or made void and of no further use; for we know, saith he, in part, verse 9 and we prophesy in part, 
c ●… Cor. 13. 9 10. 11, 12.  but when that which is perfect is come, then that which is in part shall be evacuated; that is, saith Augustine, 
d Lib. de perfect. justitiae.  ut 〈◊〉 jam ex parte sit sed ex toto: when I was a child, I spoke as a child, I understood as a child, I reasoned as a child: but when I became a man, I evacuated childish things: for now, to wit, by faith we see and know as it were, in or by a lookingglass, and as it were in a riddle or in a d●…rke speech; but then we shall see face to face. Now I know in part, but then I shall know, even as also I am known. If therefore faith shall be perfected by vision, the consequence of the proposition with the proof thereof is to be denied: and the evacuating of it by vision is a pregnant proof, that in this life it is but in part. As touching the assumption I say, that faith, which is the evidence of things not seen, and the substance of things hoped for, shall never be perfected, until the things which are believed shall be seen, and the things hoped for shall be enjoyed.  
§, III His second reason to prove that faith may be perfect in this 
His second reason because it is more precious than gold.  life is this: because, that faith, which hath been tried in the for●…ace of temptation, is perfect, whereto if he assume, that the faith which in justification is first infused, either in infants when they are baptised, or in others in their first justification, hath been tried in the Furnace of temptation, he shall be ridiculous: for it must be, before by trial it be approved. but supposing him to speak of the faith of men being adulti and already justified: his impertinent proof standeth thus. That faith, which is more precious than gold tried in the fire, is perfect: That faith, which hath been tried and approved by temptation, is more precious than gold tried in the fire, witness Saint Peter, 1 Epist. 1. 7. therefore that faith is perfect. Answ. The proposition is to be denied. For temptations and afflictions are trials, not of the perfection, but of the soundness and unfeignedness of faith. All faith, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, true and unfeigned, though not perfect, endureth temptations. Heresies are trials, whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
e 1 Cor. 11. 19  not the perfect but the sound and upright Christians may be known. Affliction worketh patience, 
f Rom. 5. 3, 4.  and patience worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probation, that is showeth them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sound and approved, who patiently bear afflictions. Wherefore blessed is the man 
g jam. 1. 1●….  that endureth temptation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because when he shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, not a perfect, but a sound and approved Christian, he shall receive the Crown of life. Temptation therefore is fitly called 
h jam. 1. 3. 1 Pet. 1. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trial of our faith, because it trieth those who profess the faith, whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright Christians, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, hypocrites. But not all that be not perfect, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor any perfect though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all those that are not upright are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say hypocrites.  
§. IV. His third reason: whosoever believe with all their heart, or 
His third reason, because some believe with their whole heart.  their whole heart their faith is perfect: some do believe with their whole heart, as namely, the Eunuch, Act. 8. 37. therefore the faith of some is perfect. To help him, I will confess, that not only some, but all, who have faith unfeigned, believe with their whole heart. But the proposition is to be denied. For to believe with the whole heart, being not legally but evang●…lically understood, is to believe not with an heart 
i Psal. 12. 2. 1 Chro. 12. 33. 38 Host 10. 2.  and an heart: that is an heart divided, but with an entire and upright heart, wherein there is no guile, 
k Psal. 32. 2. joh. 1. 47.  that is hypocrisy. So that he which believeth integro cord with an upright heart, or with faith unfeigned, is said according to the scriptures, to believe with his whole heart; which proveth not the perfection, but the soundness of faith. Neither is it credible either that Philip would require perfect faith in men before they be baptised, for to such Baptism were needless; or that the faith of the Eunuch, being a new convert, not yet baptised, was at that time perfect: For what I pray you was his faith? Was it not this, I 
l Act. 8. 37, 38.  believe that jesus Christ is the Son of God: which is the very first degree of justifying faith.  
§. V. His fourth reason, because the faith of Abraham was altogether 
His fourth reason, because Abraham's faith was perfect.  perfect. What will he from thence infer? Ergo, the faith of all, when they are first justified, is perfect? but he cometh far short of that conclusion. All that can be concluded, if the premises were true, is this. Abraham had perfect faith; Abraham was justified, therefore some justified person hath a perfect faith The proposition he proveth out of Rom. 4. 19 20. where it is said that he was not weak in faith (as many are, who notwithstanding are justified) neither staggered at the promise of God through unbelief (as Zacharias did Luk. 1. 20. who notwithstanding his unperfect faith was a man justified) but was strong in faith, being fully persuaded and therefore had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei the full persuasion of faith, (which few or none have when they are first justified.) Now saith he, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the perfection of faith. Answ. first to the proposition, that Abraham's faith when he was first justified, was not perfect, whatsoever it was afterwards: secondly, to the proof of it out of Rom. 4. 20. 21. from which testimony it is indeed proved, that the faith of Abraham, after he had been for a long time justified, was strong, but not perfect. Neither is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or full persuasion of this point, that God is omnipotent, which here is ascribed to Abraham, the perfection of faith; nor yet every full persuasion of the truth of God concerning Christ. For first there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
m Col. ●…. 2.  which is a full persuasion of assent to any truth of God, but especially to the truth, that jesus the Son of the Virgin Mary is the eternal Son of God and the Saviour of all that truly believe in him: which, though it justify if it be a lively and effectual assent, joined with an earnest desire and settled resolution of application; yet is far from the perfection of faith. For there is also 
n Heb. 10. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the full persuasion of special faith, (which goeth beyond the ordinary faith of all Papists,) when thou certainly believest, not only that Christ is the Saviour of all the faithful, but also that he is thy Saviour, and that by him thou shalt be saved. Now every assurance or assured persuasion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which there are many degrees, through which we must strive, proceeding from faith to faith, towards a full assurance: which yet is never so full, but that still more and more may and aught to be added to it. As for Abraham, though his faith were strong and excellent, yet was it not perfect: which appeareth by many signs. For if his faith had been perfect, than it had not needed to have been strengthened and confirmed. Why then did the Lord in every Chapter almost of his story renew and repeat his promises unto him? Why did he confirm them by oath? Why did he seal them by the Sacrament of Circumcision, which is the seal of that righteousness which is by faith. How came it to pass, if Abraham's faith was altogether perfect, that twice he used that unlawful shift, which proceeded out of distrustful fear: calling his wife, his sister; whom, to save his own life, he exposeth to danger: for perfect faith expelleth fear and distrust.  
§. VI His fifth reason is beside the purpose. For whereas he 
His fifth and sixth reasons.  should prove, that the faith of all the faithful is in their justification perfect; he proveth, that the faith of some special men, who are highly commended in the Scriptures, as rare examples of a strong faith, was after they had been justified, not a weak and a languishing, but a strong and valiant faith: to which purpose he allegeth. Heb. 11. 33. 1 john 5. 4. 1 Pet. 5. 9 Ephes. 6. 16. and thereupon inferreth: Surely that faith which can overcome the world, resist the Devil, and repel all his fiery darts, must not be a weak or languishing, but a strong and valiant faith. All which we grant. But yet deny, either that it was so strong when they were first justified thereby, or that, when it was at the strongest, it was perfect. But here, by the way, I would fain know of Bellarmine and his consorts, whether this strong faith so much commended in the Scriptures, be only a bare assent to the truth of the word and promises of God, or rather an assurance, which we call special faith grounded on the word and promises applied to ourselves? In his last reason, he urgeth again 
His sixth reason.  the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Heb. 10. 22. signifying, as he saith, with our consent, a most full and most perfect persuasion. We acknowledge that it signifieth a full persuasion, which we call assurance, which is so far from being in all the Papists, when they are justified, as that none of them have it at all without special revelation, which, they will confess, is very rare. But yet of this assurance 
o 1 Thes. 1. 5.  there are degrees; all aspiring in this life, but none attaining to perfection: for when we have attained to some assurance, we must still labour 
p Phil. 3. 14.  to increase it, striving toward perfection. So much of Faith.  
§. VII. As touching Hope, (saith he) the testimony of the Apostle, Heb. 
Of hope.  6. 19 may suffice: for there he saith, that our hope must be the anchor, as it were, of our soul, safe and sure. Answ. This argueth the assurance of Hope in some of God's children after they have been justified, but not the perfection. Sound Hope is safe and sure; because it never confoundeth or maketh ashamed, Rom. 5. 5. wheres, by the way also, I would gladly learn, if there may be such a full assurance of Faith and Hope, (as here Bellarmine affirmeth) and that without special revelation; why there may not be the like assurance of Salvation, and of perseverance to Salvation, which elsewhere he stoutly denieth, and by his denial confuteth his own assertion in this place: for if there cannot be assurance of Salvation, much less can there be perfection of Faith and Hope.   

CHAP. VII. Bellarmine's proofs, that Chàrity is perfect, disproved.  

De iustis. l. 2. c. 7. § Denique de.  §. I.  
THere remaineth Charity, which he would prove to be 
His first reason that ch●…rity is perfect, from the testimony of Augustine.  perfect, not in all, and that in their first justification (which he ought to prove, or else he proveth nothing) but in some men in some part of their life after their first justification: and this he proveth, first by the testimonies of Augustine, and after by authority of Scripture Out of Augustine's book de natura & gratia 
a Aug de Nat. & Gr. cap. 42. , he citeth two testimonies; the former in these words, ipsa charitas est verissima, plenissima, perfectissimáque justitia: which Augustine doth not speak of Charity when it is infused in the act of justification, nor of Charity in general, but of that perfect Charity whereunto nothing may be added which he confesseth to be the truest, the fullest, the perfectest justice. The latter in these words, 
b Ibid. cap. 70.  perfecta Charitas, perfecta justitia est: perfect Charity is perfect righteousness; which we deny not. But that no man in this life doth attain to perfect Charity; Augustine, though he would not in that book dispute of the possibility thereof (because God if he please is able to bestow perfect justice, and to make men free from all sin) yet in other places he doth plainly and fully teach: as first Charity 
c Epist. 29. ad Hieronym.  in some is greater, in some less (and therefore not perfect in all that are jus●…ified) in others none at all, but the most full and complete which now cannot be increased, is in no man so long as he liveth here. Now, so long as it may be increased, assuredly that which is less than it ought to be, is a fault. By reason of which default, there is not a righteous man upon the earth that doth good and sinneth not: for which default no man living shall be justified before God: for which, if we shall say that we have not sin, we deceive ourselves and the truth is not in us: for which, though we be never so good proficients, we must of necessity say, forgive us our debts. And in another place: 
d Tract. 41 in joan.  In part there is liberty, in part bondage: as yet, no entire, no pure, no full liberty. And after; let not sin reign in your mortal bodies, etc. he doth not say let it not be, but let it not reign. As long as thou livest, sin must needs be in thy members, only let the kingdom be taken from it.  
§. II. To this purpose a multitude of Testimonies might be cited 
Aug l●…b de perfectione iustitiae.  out his Book, De perfectione justitiae, which he wrote against Caelestius the Pelagian, who held that men may attain to perfection in this life. I will content myself with a few. Tunc erit plena justitia, quando plena sanitas, quando plena charitas, plenitudo enim legis charitas. Tunc autem plena charitas, quando videbimus cum sicui●… est.— Charitas plena & perfecta tunc erit, cum videbimus facie ad faciem. The 
e Haec est nunc nostra iustitia qua currimus, esur●…entes ad pe●…fectionem plenitudmemque justitiae, ut ea poste●… saturemur.  righteousness which we have here in our pilgrimage is to hunger and thirst after righteousness, that hereafter we may be filled.— Quotquot ergo perfecti hoc sapiamus. id est, quotquot perfectè currimus hoc sapiamus, quòd nondum perfecti sumus, ut illic perficiamur quo perfectè adhuc currimus: ut cum venerit quod perfectum est, quod ex parte est destruatur, id est, non jam ex parte sit sed toto. quia fidei & spei res ipsa, non quae credatur, & speretur, sed quae videatur teneaturque succedet: charitas a. quae in his tribus major est, non auferatur sed augeatur & impleatur, contemplata quod credebat, & quod sperabat indepta. In qua plenitudine charitatis praeceptum illud implebitur, Diliges Dominum Deum tuum ex toto cord, etc. Nam cum est adhuc aliquid carnalis concupiscentiae, quod vel continendo frenetur, non omnimodò ex tota anima diligitur Deus. So much of Augustine. 
Testimonies of Scripture alleged by Bellarmine, first, joh. 15. 13.   
§. III. Divine Testimonies (saith he) we meet with every where. For first, our Lord saith. Greater charity hath no man than this, that a man lay down his life for his friends, joh. 15. 13. but it is evident, that very many, that is, to say, all the Martyrs, have attained to this perfection of charity.  
Answ. So to lay down a man's life for others, as Christ did lay down his for us, is the perfection of Charity, But the love of Martyrs, though great, cometh far short of this perfection. For as 
f in joan. 15.  Cardinal Tolet hath well observed upon this text, the quantity or measure of charity may be considered three ways;  
By way of  

Estimation or appreciation.  
Intention.  
Extension.   
In all which respects the love of Christ doth far surpass the love of 
Christ's love greater than that of Martyrs by way of appreciation.  Martyrs. First, by way of appreciation: because he gave that for us, which is more and of greater value, than what is given by Martyrs. First, because of the dignity of his person. For he being the great 
g Tit. 2. 13. 14,  God and our Saviour gave himself for us, and therefore gave for us a greater gift, than all the Martyrs put together can give. Secondly, because where Martyrs give their bodies only, that they may save their own souls: Christ gave himself, that is both body and soul for us, that he might redeem both our bodies and souls: which both he did assume, that he might give both for us: not only in his body suffering death even the death of the Cross, but in his soul undergoing, as our surety, the wrath of God for us; the fear whereof brought him into that agony which made him sweat drops of blood, and the sense of it upon the Cross made him cry out, My God my God, why hast thou forsaken me? being for a time, in his own sense, as a man separated from God, which separation from God is the death of the soul. Now that Christ did thus far give his soul as well as his body for us, diverse of the Fathers, especially those which confute the heresy of the Apollinarists (who denied that Christ had an humane soul) do teach. Cyrill saith, 
h De recta fide ad Theodosiam.  that Christ gave his flesh a price of ransom for the flesh of all, and his soul likewise a price of ransom for the souls of all. Theodoret, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dialog. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the good Shepherd gave his body and soul for his sheep, who have both body and soul. And again, the nature of men consisteth of body and soul, both which being lost by sin our Lord having taken upon him both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our bodies he gave his body, and for our souls also his soul. Irenaeus, 
k Advers. haeres. lib. 5.  that Christ redeeming us by his blood, that is, by the sufferings of his manhood, gave his soul for our souls, and his flesh for our our flesh: Ambrose 
l De 〈◊〉▪ Do ●…nicae Sacram c. 6.  the Divinity of the Word was not offered in sacrifice for that which he had put on: he offered in himself▪ and he put on that which before he had not, that is, his whole manhood. For Christ our Priest both God and man upon the Altar of his Deity (for it is the Altar which sanctifieth the sacrifice) did offer his whole manhood consisting both of body and soul as a whole burnt offering for us. Whereas therefore in the Doctrine of redemption mention is made either of his body alone▪ as Col. 1.22. 1 Pet. 2.24. or of his soul only, as Esa. 53. 10, that his soul was made an offering for sin, and in this place, joh. 15. 12. greater love hath no man than this, that a man lay down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animam suam, his soul for his friends: we are, by a Synecdoche, to understand the whole manhood, that is, himself, as he was man. Now it is a greater love for a man to give both body and soul for another, than to give his body only.  
§. IU. Secondly, in respect of intention, it argueth greater love, 
Christ's love greatet than that of Martyrs by way of intention.  when a man is willing, of his own accord, and desirous to lay down his life for others: than when necessity is laid upon him. Christ was willing 
m Luk 9 51.  of his own accord yea and earnestly desirous (for so he saith, 
n Luk. 22. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to lay down his life for us. Martyrs do not, yea ought not, ordina●…ily, offer themselves to death, for, qu●… amat periculum peribit in eo; and our Saviour hath taught them, when they are persecuted in one city to flee to another. But they are and aught to be willing to lay down their lives rather than deny The Truth. Our Saviour prophesying of Saint Peter's Martyrdom, john 21. 18. saith, when thou wast young, thou didst gird thyself and walk whither thou wouldst: but when thou shalt be old, thou shalt stretch forth thy hands and another shall gird thee, and carry thee whither thou wouldst not. Again, when a man doth lay down his life freely, as Christ did, without either tie of duty, or expectation of recompense, it argueth greater love, than what is so done out of duty, as that if he did it not, he should sin; and so lose his soul 
o Mat. 10. 39 16. 25. Mar. 8. 35.  by seeking to save his life; or out of love to himself, to lay down his life to save his own soul, which is the common case of Marty●…s.  
§. V. Thirdly, in respect of extension: his love is greater that layeth 
Christ's love greater than that of Martyrs in respect of extension.  down his life not only for his friends and well willers, and such as have been good unto him: for pe●…adventure for such, as the Apostle saith. Rom. 5. 7. some, though hardly, would adventure to dye, (and some few examples in that kind we read of) but also for sinners and for his enemies, who though they do not love him, yet are beloved of him, and therefore in respect of his affection are his friends, as beloved of him, though in respect of their affection, enemies. Thus our Saviour having loved us, commendeth his love towards us, Rom. 5. that when we were sinners, verse 8. and by our sin's enemies, vers. 10. he died for us. But Martyrs when they dye for others, they lay down their lives not for their enemies but for their brethren in Christ, 1 john 3. 16.  
§. VI His second proof is out of 1 joh. 2. 5. He that keepeth the 
His second proof. 1 joh. 2. 5  Word of God, in him verily the love of God is perfected. But that the Word of God may be kept, the same Apostle in the same Epistle teacheth, 1 joh. 5. 3. and his Commandments are not grievous unto us. Answ. The keeping of the Commandments being an effect and fruit of Love, Charity is said to be perfected by it, that is, perfectly known, as a good Tree by his fruit▪ and as Faith is said, jam. 2. 22. to be made perfect by good works: and as God's strength is perfected in our weakness 
p 2 Cor. 12. 9  for hereby men are known to love God, if they keep his Commandments, Exod. 20. 6. john 14. 15. 1 john. 5. 3. If any man say he loveth God, 
q 1 john 2. 3, 4.  and keepeth not his Commandments, he is a liar, that is to say an hypocrite, whose love is not sincere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but feigned and counterfeit. Now they are said to keep God's Commandments, not who perfectly fulfil them, for such keepers of the Law are no where to be found; but such as keep them with their soul, Psal. 119. 167. or with their whole heart, Psal. 119. 34. that is with a sincere and upright heart. They therefore who have an upright desire, an unfeigned purpose, a sincere endeavour to walk in the obedience of all God's Commandments, are said to keep them. This studium piet●…tis is the perfection of a Christian in this life; which whosoever hath attained unto, is most willing and ready to acknowledge his imperfection. 
His third proof Eccl. 47. 8.   
§. VII. His third proof is out of such places as speak of performing of duties, as namely of loving God, with the whole heart, as Ec●…l. 47. 8 David praised the Lord with his whole heart, and loved him that made him. Deut. 30. 6. this perfection of Charity is promised: the Lord will circumcise thine heart and the heart of thy seed, that thou mayst love the Lord thy God with all thine heart and with all thy soul. Answ. By that phrase, as I have said, nothing else is meant, but the integriry and uprightness of heart. David praised God with his whole heart, that is Psal. 119. 7. with uprightness of heart: he served God with his whole heart, that is, he walked before him in truth and uprightness of heart, 1 King. 3. 6.  
§. VIII. In the fourth and last place he produceth those places 
His fourth proof. Places which mention perfection.  wherein mention is made of perfection, as Mat. 5. 48. Be you perfect as your heavenly Father is perfect. The Apostle acknowledgeth himself and some others to be perfect. 1 Cor. 2. 6. we speak wisdom among those that are perfect. Phil. 3. 15. so many of us therefore as are perfect, etc. Now saith he, it is evident that perfection 〈◊〉 in Ch●…rity, for as much 
Answer general.  as it is the bond of perfection. Col. 3. 14. Answ. First, in general to all such places, by distinguishing perfection: for there is a perfection in respect of parts, and so an infant having all his parts, is a perfect man. And such are all upright persons, who walk in all God's Commandments, making Conscience of all their ways: and there is a perfection in respect of degree, which no man attaineth unto in this life. Again, there is an absolute perfection, which none attain unto here; and a relative perfection in relation and comparison to others: so those who are adulti grown men in religion, are called perfecti, in respect of babes. Thirdly, there is a perfection legal, which in respect both of parts and degrees is absolutely conformable to the Law, which is the perfect rule of righteousness. Of this, there is no example, but Christ himself: and there is a perfection evangelical, commended in the covenant of Grace, which consisteth not in the perfect and total performance, but in the integrity and uprightness of the heart, that is, in the sincere desire, unfeigned purpose and upright endeavour aspiring towards perfection, which in the Scriptures in many places goeth under the name of perfection, as I have showed else where; so that what is done with an upright heart, is said to be done with a perfect heart, and with the whole heart, and the man who is upright, though subject to many imperfectious, is called perfect.  
§. IX. To the places in particular I answer, and first to that Matth. 
Answer particular to Mat. 5. 48.  5. verse last: which, according to the wicked Doctrine of the Papists, is not a precept of Charity, but a counsel of perfection; which doth not belong to all that are justified, bu●… is peculiar to those, who profess themselves to live in a state of perfection. I call it wicked, because as appeareth, verse 45. our Saviour requireth this perfection, as a necessary duty to be performed of all the Sons of God, who are to imitate the unpartial bounty of God their heavenly Father in do●…ng good both to good and bad, which in this conclusion, in Matthew is termed to be perfect, and in Luk. 6. 36. to be merciful, as our Father is merciful. But though we imitate this unpartial bounty of God; yet it doth not thereupon follow, that we have attained to the perfection thereof.  
§. X, In the other two places, by men perfect are understood adul●…i 
Answer to 1 Cor. 2. 6. Phil. 3. 15.  grown men, opposed to younglings and infants: who must be said with milk, being not capable of strong meat: for every one that useth milk is unexpert in the word of righteousness, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a babe: but strong meat (which 1 Cor. 2. 6. is called wisdom) belongeth to them that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulti, who are come to years of difcretion, evensuch as by reason of use have their senses exercised to discern both good and bad, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed: so 1 Cor. 14. 20. be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding, howbeit in malice be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in understadning be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, adulti, such as are come to years of discretion & understanding. Not that any in this life (wherein we are always in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, our growing age, wherein we are to be renewed from day to day) do attain to that ripeness of age and stature, or to that perfection of growth, as that we should not need to grow any more. For, as the Apostle showeth in the next place, viz. Phil. 3. 15. which Bellarmine had cited against himself, if he had recited the whole verse, and 
Phil. 3.  much more if the whole 
q v. 12. 13, 14, 15  context: wherein the Apostle confesseth of himself, that he had not attained to perfection, but that he did strive and press towards it: and thereupon inferreth, verse 15. Let us therefore, so many as are perfect, be thus minded, that is, as we heard before out of Augustine, 
r De perfect. iustit.  let us be of this mind, that we are not yet perfect, but still should strive towards perfection. And whereas the Apostle, Col. 3. 14. calleth charity the bond of perfection; his meaning is, that it is the most perfect bond, which is among men to unite them together: for according to the Hebrew phrase (which is usual in the writings of the Apostle) vi●…culum perfectionis is vinculum perfectissimum, qu●… plures inter se colligantur: for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as Cajetan speaketh vinculum conjungens amantes, or as B. 
s In paraphrasi.  justinian, perfectissimum quoddam vinculum.  
§. XI. From these weak premises Bellarmine inferreth a stout conclusion. 
Bellarmine's conclusion.  If, saith he, we may have perfect Faith, Hope, and Charity, and consequently perfect inherent justice; in vain d●… the heretics g●…e about to prove imputation of righteousness, as though by no other means we could be simply and absolutely just. I answer, though in some part of our life, after we have been good proficients in Christianity, we might seem to attain to that perfection whereof he dreameth; yet this would not prove that we are justified by a perfect righteousness inherent. For that which Papists call their first justification, being the justification, of a sinner (whereof this question is to be understood) is of Incipients, such as be infants in age, or at least in religion who are far from the perfection of inherent justice. But if in no part of this life we cannot attain to the perfection of justice, then must the imputation of Christ's righteousness be acknowledged to be so necessary to justification, as that without it we cannot be justified.   

CAP. VIII. The rest of Bellarmine's arguments against imputation of Christ's 
De iustif. l. 2. c. 7. §. Quart●….  righteousness, answered.  
§. I.  
IN the fourth argument, Bellarmine, whiles he 
Bellarmine's fourth argument; that we are not by Christ's righteousness formally just.  fighteth with an idle fancy, which like a man of straw he hath set up against himself, he yieldeth, (such is the force of ever-prevailing verity) to the truth. The man of straw is, that Christ's righteousness is so imputed to imputed to us, as that thereby we are formally 
a See Lib. 1. c. 5. §. 2.  righteous: which never any of us (for aught I know) affirmed, who hold it an absurdi●…y, that the righteousness, whereby we are formally and by consequent inheren●…ly just, should be without us; as (indeed) the imputed righteousness of Christ is out of us in him. But against this larva Bellarmine fighteth, that if we being formally unjust by inherent unrighteousness, should also be formally just by Imputation of that righteousness which is without us: there we ought not to be called just, but unjust: as an Ethiopian clothed with white is to be called black: because the denomination is to be taken from the inward form, rather than from the outward. I answer, that so many as are justified, are also sanctified: and that so many as are justified and sanctified are neither to be termed formally unjust by the remnants of original sin remaining in us, nor formally just by Christ's righteousness imputed. For though it be true, that in respect of sin remaining and inhabiting in us, we are according to the sentence and rigour of the Law, sinners: yet we are, according to the doctrine of the Gospel, to be called just, and that by a twofold justice. First and principally, by the perfect righteousness of Christ imputed, by which we are justified and do stand perfectly righteous before God in Christ, being made, as the Apostle speaketh, 
b 2 Cor. 5. 21.  the righteousness of God in him. Secondly, by a righteousness begun, by which we are, not justified, but in some measure sanctified: which, though it be unperfect by reason of the flesh ever accompanying it (for the best of us are but partly Spirit, and partly flesh:) yet from it the denomination is to be taken, as from the better part: and so the Scriptures call job, and others just, who notwithstanding acknowledged themselves to be sinners. And indeed the more righteous a man is, the more doth he acknowledge 
c Rom. 7. 24.  and feel his own sinfulness: which is a truth confessed by some of the Papists themselves, as I showed before out of Cardinal Contarenus.  
§. II. Now let us see what Bellarmine yieldeth. If they did not hold, 
Bellarmine's confession.  saith he, that we are formally righteous by Christ's righteousness, but their meaning only were, that Christ's merits are imputed to us, because they are given unto us of God, and we may offer them to God for our sins, because Christ took upon him the burden of satisfying for us, and of reconciling us to God, recta esset eorum sententia, they should hold that which is right: Now I assume, but we do not hold that we are formally righteous by Christ's righteousness imputed: but our meaning only is, that Christ's merits, as namely his sufferings and obedience are imputed unto us, and that they are given and communicated unto us of God, namely by imputation, the Lord accepting of them in our behalf, as if we had performed the same in our own persons, etc. I conclude therefore, that by Bellarmine's own confession, we hold the right. And yet, this is that, which he doth mainly oppugn in his whole disputation, by all the rest of his arguments. If the Papists would sincerely and constantly hold themselves to that, which Bellarmine here yieldeth, there should not need to be any controversy between us in this behalf. For as they would confess, that we are justified by the merits of Christ imputed: so we would profess, that by righteousness inherent received from Christ we are in some measure sanctified. But what soever confession the truth hath expressed from Bellarmine here, and in some other places: yet he and all the rest of them mainly oppose the imputation of Christ's righteousness, and wickedly deride it, stiffly maintaining, that they are justified by righteousness inherent, by which also they hope to merit eternal life. 
B●…llarmines fifth argument: that we should be as righteous as Christ himself.   
§. III. In this fifth argument he doth again deprave our assertion, as though we held, that Christ's righteousness were so imputed to justification, as if it were our inward and formal righteousness: and thereupon inferreth, that, if that be true, then ought we to be held and esteemed as righteous, as Christ himself: and therefore 〈◊〉, aught to be called redeemers and Saviour's of the world: and such like. Answ. We do not hold that we are justified by the righteousness of Christ as our formal justice: neither doth it follow upon our assertion, that we are as righteous as Christ h●…mselfe, and much less that we are redeemers and Saviour's of the world. For we do acknowledge a great difference and disproportion between the Head, who is absolutely just of, in, and by himself, and the members, who are not just either of, in, or by themselves, but by his righteousness freely and undeservedly communicated to them, being sinners in themselves; who being justified and redeemed by imputation of Christ's righteousness, are thereby proved not to be redeemers, but the redeemed of the Lord. But of this argument I have spoken sufficiently 
d Lib. 1. c. 3. §. 9 Bell●…rmines sixth argument that in Adam we did not lose imputed righteousness.  heretofore.  
§. IV. His sixth argument is thus fr●…med: what we lost in Adam we receive in Christ: which he proveth out of I●…enaeus and Augustine.  
Imputed righteousness we did not lose in Adam, but that inward righteousness in which we are created according to God's image in holiness and righteousness:  
Therefore imputed righteou●…nesse we do not receive by Christ, but righteousness inherent.  
Answ. This Syllogism is a mere Paralogism, the assumption thereof being negative in the fir●…t figure, as they call it. As if I should argue thus: Every good Logician is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reasonable creature:  
Bellarmine is not a good Logician, because in the first figure he assumeth negatively, therefore he is not a reasonable creature:  
But if he would argue thus: what Adam lost we receive in and by Christ, and what Adam lost not, we do not receive by Christ: Adam lost inherent righteousness, and not imputed: Therefore by Christ we receive inherent righteousness and not imputed: Then would I deny the latter part of the proposition: for we do receive by Christ more than we lost ●…n Adam.  
Adam was mutable, and the graces, which he had, were not without repentance: But Christ maketh the faithful 
e Prosper. de voc. beat. l. ●…. c. 24.  inseparabiles, id est, usque in finem perseverantes, and the saving graces which we receive by him 
f Rom. 1●…. 29.  are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, saith 
g Depraedest. 55. c. 16.  Augustine, sine mutatione stabiliter fixa. Adam lost an earthly Paradise, but by Christ we receive an inheritance in heaven. Adam stood righteous before God in his own righteo●…snesse; but we stand righteous before God in the righteousness of Christ, which far surpasseth the righteousness of Adam, etc.  
§. V. H●…s seventh argument: If by the righteousness of Christ imputed 
Bellarmine's seventh argument: if by imtation we be just then Christ is a sinner.  unto us we may truly be said to be just, and the sons of God▪ then by our sin imputed to Christ, he may in like manner be tr●…ly called a sinner, and, which is horrible to think, the son of the devil: but the latter is blasphemous, therefore the former. Answ. The proposition containeth a double consequence: which is to be distinguished. The first, if by the righteousness of Ch●…ist imputed to us, we may truly be said to be righteous, then Christ by imputation of our sin, may truly, though not formally be called a sinner: but the consequent is fal●…e, therefore the antecedent This proposition I grant, as being firmly grounded on, 2 Cor. 5. 21. 
h Vid. supr. l. 5. c. 1. §. 4. etc.  and I do confess, that Christ was so made sin, that is, a sinner for us, as we are made in him the righteousness of God; that is, righteous by the righteousness of him, who is God, that is to say, by imputation. But the assumption I do deny. For it is most tr●…e, and no dishonour to Christ our Blessed Saviour, but that which wonderfully setteth forth his unspeakable goodness and love towards us▪ that he, which knew no sin, but was in himself most holy and righteous and blessed for evermore; by taking upon him our sin, and by undertaking, as our surety, our debt, was content to be reputed, and by imputation made a sinner, that is, guilty of sin, and accursed, and accordingly punished as a sinner, that we might be made righteous and happy in him. Thus the Hebrews call them, that are punished, sinners, 1 King. 1. 21. and that those are freed from punishment, innocent, Gen. 44. 10. But the other part of the consequence (if we by imputation of Christ's righteousness become the son's God, then, which I abhor to speak, Christ by imputation of our sins should be made the Son of the devil) I utterly deny. For though to be made the child of God, is a consequent of being made righteous by imputation, adoption going always with justification: yet to become the child of the devil is no consequent of being made a sinner by imputation, in respect of him who is most righteous and holy in himself. For to undertake the burden of others men's sins, and to be willing to have them imputed to him, being himself most righteous, is the property of the immaculate Lamb of God 
i Joh. 1. ●…9.  who took upon him the sin of the world; and for that cause is most worthy to be 
k Apoc 5. 12.  accounted just, and to be acknowledged the Son of God. For he that satisfieth for others, is most just, saith 
l De iustif. l. 2. c. 10.  Bellarmine.  
§. VI Upon this Syllogism Bellarmine inferreth another. If therefore 
Bellarmine's second syllogism, that after justification we are called just.  Christ, saith he, because in himself he was holy, was called not a sinner but just, though our sin was imputed to him: then by the like reason we, i●… after our justification we were indeed sinners and unclean in ourselves, should not be called just, but unjust, though Christ's righteousness be imputed to us. But the Scriptures after the l●…ver of regenerati●…n (he might better have said after regeneration itself) calleth us righteous and holy and the sonn●…s of God, as appeareth by many places. These are the premises. The conclusion should be this; Therefore after our justification we are not indeed sinners and unclean in ourselves. But in stead of that Pharisaical conclusion, he concludeth thus: therefore we are not justified by imputation of Christ's right●…ousnesse, but by that righteousness itself which is inherent and abiding in us: which conclusion is neither itself deduced from these premises, neither is it a consectary of that which ought to have been the conclusion. For although, after our justification we be, as before we were not, righteous, and that by righteousness inherent, as Abraham was, and all the faithful are; yet it doth not follow, that we are justified thereby. For our inherent righteousness is a consequent of our justification, and not a cause thereof, not going before justificandos, but following justificatos. But to this Syllogism, first, I return the like. If Christ, though most righteous in himself, was not only accounted, but really punished as a sinner, yea made 
m 2 Cor. 5. 21.  a sinner and a 
n Gal. 3. 13.  curse for us, by taking upon him our sin, which as our debt was laid upon him, as our surety, and imputed to him: then by the like reason we, though sinners in ourselves, are by imputation of his righteousness made righteous before God in him: as before hath evidently been proved 
o Supr. c. 1. §. 4. etc.  out of 2 Cor. 5. 21.  
§. VII. Secondly, as Christ, though ou●… sins were imputed to 
How we are called just.  him, was called holy and just, because he was so in himself: So we though Adam's transgression was imputed unto us, and the corruption, which he contracted was derived unto us, and ever dwelleth in our mortal bodies: yet being once justified by Christ, are notwithstanding that habitual sin inhabiting in us, and these actual transg●…essions which through humane frailty we daily commit, in regard whereof we are by the verdict of the Law, sinners; we are, I say, termed just, and that in two respects: first, and principally in respect of our justification, wher●…in we were made just by imputation of Christ's righteousness: secondly, in respect of our regeneration, whereby inherent righteousness is begun in us. And howsoever in the regenerate man there is both the flesh and the Spirit, the Old man and the New, in regard whereof he may in diverse respects be termed, either a sinner in respect of the flesh and the fruits thereof, according to the sentence of the Law, or a righteous man in respect of the Spirit and the fruits thereof, according to the doctrine of the Gospel: yet the denomination is taken from the better part, as an heap of wheat and chaff, wherein perhaps is more chaff than wheat, is called an heap of wheat; and a wedge of gold, wherein perhaps there is more dross than pure mettle, is called a wedge of gold, as I have said. And whereas upon his premises this conclusion is inferred, therefore after the laver of regeneration we are not verè and indeed sinners, nor unclean in ourselves, you may see what Pharisaical conceit the Papists have of themselves, that being once ex opere operato justified by their Sacraments, though they neither have knowledge, nor faith, nor repentance, nor any sanctifying grace in them: yet they are not truly and indeed sinners in themselves, neither is there any sin in them. And therefore, unless they will play the hypocrites and dally with God, they ought not to pray, as Christ taught his own Apostles to pray, forgive us our sins. But by saying there is no sin in themselves, it is evident, that there is no truth in them, 1 loh. 1. 8. 
His eighth argument out of the Canticles: the S pouse of Christ beautiful in herself.   
§. VIII. His eighth argument is taken out of the Canticles, where Christ is compared to the Husband or Bridegroom, the Church or justified soul to the Spouse: which Spouse is said to be most fair and beautiful, yea, tota pulchra, viz. by beauty inhere●…t in herself, and not by the beauty of her Husband imputed to her. Answ. From allegorical Scriptures no sound argument can be drawn; especially, when they are not understood. But be it, that by the Spouse is meant the Church of Christ. Is it the Church triumphant, as it mayseeme, when she is said to be tota pulchra? then is it to no purpose alleged. As for the Church militant, that commendation cannot be verified of it, by reason of many deformed members, which be always in the visible Church, besides which the Papists acknowledge no other. But if the Church militant be meant, then of what time? for it may not be thought, that what is spoken in the Canticles doth agree to the Church at all times. The Spouse, which sometimes is said to be tota pulchra, in other places is said to be black: sometimes She enjoyethher Beloved, sometimes She is at a loss: sometimes she adhereth to her Love, sometimes She neglecteth him. But suppose, she be always and altogether beautiful, (which me thinks should hardly be verified of the Church of Rome, besides which they acknowledge no other true Church; especially, when the visible Head thereof, the Popes, have been monsters of men, their Clergy Sodomitical, their Laity void of all truth and power of Religion, their whole Church in respect of her faith heretical, in regard of her religion idolatrous, and in respect of both, apostatical,) but suppose, I say, the true universal Church, which is the company of the elect, to be wholly beautiful? This total beauty cannot be understood of her inherent righteousness which is stained and unperfect, but of that righteousness which her husband hath imputed and imparted to her, as we heard before 
p Snpr. c. 4. n. 3. Bellarmine's proofs that the Spouses beauty is her own.  out of Gregory Nyssen.  
§. IX. Yea, but Bellarmine will prove that this beauty is inherent, first, because her beauty is described as that which is proper to women; and his as that which is proper to men: and therefore that his beauty is one, and hers another. Secondly, because it is absurd to imagine (he absurdly chargeth us) that the Spouse of Christ is deformed in herself, being on●…ly adorned outwardly with her Husband's garment. But this labour Bellarmine might have spared. For we do acknowledge, that the true Church is beautiful, and that by a twofold beauty; the one, the perfect beauty of her Husband communicated to her by imputation; the other unperfect and inherent; which being but begun in this life is to be perfected in the life to come: but howsoever this inward beauty be unperfect, yet because it is upright, her Husband is delighted 
q Psal. 51. 6. 45. 11. 13,  therewith, and in regard of this inward uprightness and integrity, she is said to be glorious within. In which respect the Tabernacle of the Congregation was a fit type of the Church militant, which in outward appearance is black and brown like the tents 
r Cant. 1. 5  of Kedar, but within, fair and beautiful like the hangings of Solomon; even as the tabernacle, which outwardly made but a homely show, being covered with Rams skins and Badgers skins, was inwardly glorious: we acknowledge therefore, that there is inherent righteousness in the true Church and in all the true and lively mem●…ers thereof. In regard whereof, in the Creed we profess ourselves to believe, that she is holy, and that the communion of her members among themselves, and with their head, is the communion of Saints. But that by this inherent righteousness, either the Church or any member thereof is justified before God, we do utterly deny.  
§. X. His ninth and tenth arguments I will put together: because 
His ninth ●…rgument: 〈◊〉 the heart must be clean before it can ice God. tenthly, because Christ redeemed us that we might be holy.  one answer may serve for both. His ninth reason is this: by justification the heart is cleansed, that it may be prepared for the vision of God; for until it be clean, it cannot see God. The tenth, Christ suffered and gave himself for his Church, that he might sanctify it, Heb. 13. 12. Ephes. 5. 26. Tit. 2. 14. loh. 17. 19 which is not done by imputation, etc.  
Both those objections arise from the wilful ignorance of the Papists, who will not distinguish justification from sanctification. The righteousness of sanctification, of which these places speak, we acknowledge to be inherent, though that of justification be imputed: and that, (which I have showed heretofore) as we are by justification entitled to the kingdom of heaven; so by sanctification we are fitted and prepared for it. We confess, that the heart must be clean and pure before it can see God: and that by sanctification begun in this life the heart is prepared, but never fully cleansed until it come to see God: we acknowledge, that our sanctification is the end, not only of our redemption, but also of our Election, Ephes. 1. 4. of our creation, and recreation according to God's image, Ephes. 4. 24. of our vocation 1 Thes. 4. 7. of our justification and reconciliation, Col. 1. 22. Luk. 1. 74. 75. That sanctification is the way wherein men being elected, called, justified, are to walk to their glorification. But though it be via regni, yet it is not causa regnandi: that our Saviour by his Spirit, doth truly, really, and inherently work the work of sanctification in all those that are justified. But I beseech you what is the force of both these arguments? Our hearts must be cleansed by inherent purity; therefore we are not justified by imputed righteousness. Christ died and gave himself for us, that we might be sanctified with true inherent grace: therefore we are not justified by righteousness imputed. Christ gave himself for us 
s Tit. 2. 14.  that he might redeem and justify us, that being reedeemed 
t Luk. 1. 74. 75.  and justified we might worship him in holiness and righteousness before him.  
Finally, Bellarmine telleth us, that many other arguments might be produced; but these, he saith, were the principal, which notwithstanding for the most part were such as deserved with scum to be rejected, rather than to be in good earnest refuted: which nevertheless argueth not the insufficiency of the disputant, but the badness of the cause, which admitteth no better proofs.    

A TREATISE OF JUSTIFICATION.  
THE six BOOK: Concerning Faith.  

CAP. I. What Faith is; and that it is not without knowledge.  
§. I.  
TH●… fifth Capital error of the Papists in the Article 
The Papists error concerning faith.  of justification, is concerning justifying faith: which hath many branches.  

1. Concerning the nature of it, viz. what it is: and therein also they err diversely.  
2. Concerning the subject of it, both ●…, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the parties whose it is, and the parts of the man, wherein it is.  
3. Concerning the object of Faith.  
4. Concerning the act or effect of it, which is to justify: where are three questions: the first, concerning the act itself, whether it doth indeed justify, or only dispose to justification; the other two, concerning the manner how it justifieth: the former, whether instrumentally, as the hand to receive Christ, who is our righteousness; or formally, as part of inherent righteousness. The other whether faith doth justify alone.   
§. II. As touching the first, what faith is; they hold justifying faith 
What f●…ith is: how in general it may be defined.  to be but a bare assent, to all or any truth revealed by God: which, as it is, in their opinion, without special apprehension of Christ▪ so it may be void of knowledge, and severed from charity, as they teach.  
That faith in general is an assent, and that it may be defined, to be a firm and willing assent to every truth revealed by God, grounded on the authority 
Faith is an assent. The Greek fathers make assent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the genus of faith. Clemens Alex. Bas●…. Theodoret. and Augustine saith that credere est cum assensu cogitare. de praedestin. 55. c. 2.  of God revealing it, we willingly agree. For hereby faith is distinguished from all other acts or habits of our mind. And first, from doubting, in that it is an assent: for in doubting the assent is withheld, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as chose to assent 
a Act. 16. 14.  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that faith is assent, it is evident, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (faith) is a persuasion, derived from the Verb 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be persuaded or to believe, and a man is said to assent unto, or to believe that, of the truth whereof he is persuaded: hence it is, that the act of faith, which is to believe, is expressed sometimes by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Luk. 16. 31. 20. 6. Rom. 8. 38. 2 Tit. 1. 12.  Act. 17. 4. 27. 11. Heb. 11. 13. but most plainly, Act. 28. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. some believed the things which are spoken, but some believed not. Secondly, from opinion: in that faith is a firm assent, or, as Basil 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c john 3. 33.  speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undoubted assent: for he that believeth the truth of God, hath (as it were) put his seal unto it. But opinion is the judgement of things contingent, which may happen to be false. Sed fidei falsum subesse non potest: but the subject of faith cannot be false. Thirdly, in that it is a willing assent, from the forced belief of Devils, and some desperate wicked men, who believe that which they abhor, or as Saint james speaketh believe and tremble, jam. 2. 19 Mat. 8. 29. Fourthly, from all other knowledge, in that it is an assent to truth revealed or related by God, and grounded upon the authority of God speaking in his Word, for faith cometh by the hearing of the word. So saith Saint 
f Rom. 10. 17.  Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith therefore is an undoubted assent of things heard in the assured persuasion of things preached by the grace of God. And that is it which Bellarmine citeth out of Augustine 
h De utilit. credendic. 1.  quòd intelligimus aliquid, rationi debemus: quòd autem credimus, authoritati: that we understand any thing we owe to reason; but that we believe, to authority. All other firm assent is given to things, either in themselves evident to sense or reason, or to such as are manifested by discourse. But the object of faith is not discerned by sense, nor sounded by reason (such as is the mystery of the holy Trinity, and of the incarnation of Christ &c.) neither is faith 
i Heb. 11. 1.  of things seen. Eye hath not seen 
k 1 Cor. 2. 9 Esai. 64. 4.  nor Ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. And whereas the certainty of all other knowledge is grounded upon sense or experience, and reason: the certainty of this knowledge is grounded upon the authority of God speaking in his word. For which cause the certainty of faith is greater than of any other knowledge: For howsoever sense and reason may be deceived: yet the ground of faith is unfallible, which is the authority of God, who is 
l Tit. 1. 2. Deut. 32. 4. job. 14. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that cannot lie, a God of truth, yea truth itself: whereupon Clemens 
m Stromat. l. 2.  Alexandrinus saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore itself is a firm demonstration, because truth accompanieth Faith those things which are delivered God, and Basill 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  what is the property of faith? an undoubted plerophory or full persuasion of the truth of the words inspired of God, which is not shaken with any reasoning either induced from natural necessity, or form to piety. And such is the certainty of faith, that the Apostle defineth it 
o Heb. 11. 1.  that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the subsistence, which giveth a being, to things which now have not a being, (which is nothing but an assured belief as the word is used, 2 Cor. 9 4. 11. 17. Heb. 3. 14.) and the evidence of things not appearing, or not seen: which the Greek Sholiast, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O●…cum. § That justifying faith is not without knowledge.  in mine opinion, very well explaineth. Faith itself is the subsistence or substance of things hoped for. For because those things which are in hope are without subsistence, as yet not extant, faith becometh the substance and subsistence of them, making them after a sort to exist and to be present, because it doth believe they are. Faith also is the evidence and demonstration of things not seen. And faith showeth things to be visible which are not seen: How? in the mind and in hope beholding things which do not appear.  
§. III. But howsoever faith is an assent, and is in general so to be defined, as I have said: yet justifying faith is not a bare assent, either destitute of knowledge, or severed from charity, or without special apprehension and application: for these are three errors of the Papists now in order to be confuted. As touching the first: The Papists do not only hold, that justifying faith may be without knowledge, but that also it may better be defined by ignorance 
q Bellarm. de ●…ustif. l. ●…. c. 7. §. judicium. Of Implicit Faith.  than by knowledge. This faith, which is without knowledge, they call implicit faith: because they believing some one common principle, as namely, I believe the b●…ly Catholic Church, do thereby believe implicitè, whatsoever is to be believed, that is, whatsoever the Catholic Church believeth and propoundeth to be believed. And therefore this they call also an entire faith; because thereby, a man doth not only believe the written word but also unwritten verities, which are the traditions of the Church of Rome, and both of them, not for themselves, but for the authority of the Church propounding them to be believed. Now they teach, that not only for Lay men it is sufficient to believe as the Church believeth which was the Collier's 
r Fides Carbonarii.  faith so much commended by Cardinal Hosius 
s Advers. prolegom. Brentii. De authoritate Scripturae. l. 3.  and others (for he being examined by a learned man, what he believed, answered: I believe that which the Church believeth; and being asked what the Church beleiveth, answered again, that which I believe: and so in a round, that he believed what the Church believed; and that the Church believed as he believed) but also that it is the safest for all, even for those that are learned, to rest in this faith. Especially, when they are assaulted by Satan: with whom they say it is not safe to contend by Scriptures, but rather to oppose that only article against him. As the said learned man, who had opposed the Collyar, found by experience. For he being afterwards assaulted by Satan, when he was deadly sick, and being not able to defend himself by Scriptures, he was fain to b●…ake himself to the Collier's faith, which no doubt is the readiest way for them, who profess a faith not conformable to the Scriptures to put the Devil to silence, who will rest well content with such an answer: whereas if they should stand to the Scriptures the Devil would be able to confute them. As he did Luther (whiles he was a Papist) in the question concerning the private Mass, which he did, not to teach him the truth, but by true accusations to bring him to despair.  
§. IV. This doctrine of the Papists concerning implicit faith, is 
The doctrine of implicit faith confuted, first as false.  both absurdly false, and notoriously wicked. False, in divers respects. First, in that they say, justifying faith may be without knowledge: when as, first of all, faith itself is a kind of knowledge; yea a kind of certain knowledge: yea, of all others the most certain knowledge: as I have already showed; proving, that it is that knowledge which we have by Divine relation or report, grounded on the authority of God speaking in his word. Secondly, because faith oftentimes in the scriptures is called knowledge, or acknowledgement: as joh. 17. 3. This is eternal life to know thee the only true God and jesus Christ whom thou hast sent. Now, we know God in the life to come by vision, in this life by faith, as their own writers testify. Maldonat 
t Maldonet in joan. 17. 3.  on that place: what is the cause saith he, that he seemeth to place eternal life in knowledge alone, that is in faith only? And Ianseni●…s 
u In joan. 17. 3.  vita aeterna inchoatiuè & imperfectè hic habetur cognoscendo Deum per fidem: habetur autem in 〈◊〉 perfectè cognoscendo Deum per visionem. Esai. 53. 11. My righteous servant by his knowledge or acknowledgement, that is, by faith in him shall justify many. So 2 Pet. 1. 2, 3. Eph. 1. 17. Col. 1. 10. & 2. 2. 1 Tim. 2. 4. 2 Tim. 2. 25. 3. 7. Tit. 1. 1. where, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge or acknowledgement of Christ and his truth, is meant nothing else but faith, 1 joh. 2. 3, 4. hereby we do know, that we do know him, that is, believe in him, if we do keep his Commandments: he that saith he knoweth him, namely, by faith, and keepeth not his Commandments is a liar and the truth is not in him. Heb. 11. 3. By faith we understand or know, that the worlds were form by the Word of God: where the act of faith is expressed by this term of understanding that which we believe, 2 Cor. 5. 1. we know, (that is, we believe, for otherwise it cannot be known but by faith) that after the dissolution of our earthly tabemacle, we have an eternal habitation in heaven. Thirdly, because in the Scriptures faith and knowledge are so linked together, that what we acknowledge we believe; & what we believe we know, joh. 6. 69. we believe and know that thou art that Christ, joh. 10. 38. that you may know and believe that the Father is in me, and I in him. joh. 17. 8. they have known surely, that I came out from thee (saith Christ unto his Father) and they have believed, that thou didst send me. Eph. 4. 13. till we all come into the unity of the faith and of the knowledge of the Son of God. 1 Tim. 4. 3. to be received with thanksgiving of them which believe and know the truth, 1 joh. 4. 16. we have known and believed the love that God hath to us. Fourthly it is not possible that a man should believe, acknowledge, or assent firmly to that which he doth not know so much as by relation or hearsay, how can they believe in him of whom they have not heard, and by hearing known, Rom. 10. 14. And who knoweth not, that the assent of faith determineth the judgement to that particular which is believed? As for example, if I believe the resurrection, my judgement actually assenteth to that particular. But if I never have so much as heard or understood that God hath revealed such a thing that there shall be a resurrection, how can I possibly believe it, or actually assent unto it. And therefore implicit faith is so far from being a justifying faith that it is not so good as the bare historical faith, which not only wicked men but the Devils themselves have. For historical faith hath in it an actual assent, and implieth a knowledge (at least by relation) of that which is believed. But implicit faith hath neither. Fifthly, to the implicit faith, the definition offaith: Heb. 11. 1. doth in no sort agree: for as it is so far from being the substance of things hoped for, that it doth not so much as know what are the things hoped for, so it is further from being an evidence of things not seen, which implieth a certain knowledge of things by relation which are not seen or known by sense or reason. Sixthly, that which implieth a contradiction is false and absurd: but the profession of the implicit faith made by a simple man, viz. that he believeth whatsoever the Catholic Church believeth, implieth a contradiction: not only because he doth not believe every, yea scarce any particular, but also through his ignorance sometimes doth actually believe that which the Church doth not believe; or doth deny credit to that, which the Church believeth. But here now is the special privilege of implicit faith: 
* Gabr. Bicl. in 3. Sentent. dist. 25. art. 1. not. 2. coral 4. In tantum valet fides implicita, ut dicunt aliqui, quòd si habens eam fa●…sòopinaretur Patrem majorem velpriorem filio, &c non peccat, dummodo ●…unc errorem pertinaciter non defindit, & hoc ipsum credit, quia credit ecclesiam sic credere. Sic Innocent. Hostiensis joan. Andreas Panormitanus in Rubric. de summa Trinit. & fid. Cathol. Rosella fides nun. 2. apud Azor. inftit. moral. lib. 8. c. 7. & 8. Gabr. Biel. in 3. Sent. dist. 25. art. 3. dub. 1. Si quis credit, putans ecclesiam sic credere etiamsi erroneum fuerit, non pecca●… dummodo tamen pertin aciter non ad●…aeret. ui supra dictum notab. 2. Imo, quód amplius est, haec fides meritum facit. Nam talis non solùm non peccaret, sed etiam sic creden do falsum mereretur. The second absurdity, that faith may be better defined by ignorance than by knowledge.  that although a man believe an error, as that God the Father is greater than the Son, or ancienter than he, or that the persons of the Trinity are divided by local distance one from another, it is no offence, so long as he thinketh, the Church believeth so: and so saith Gabriel himself. If any man do believe thinking that the Church doth so believe; though it be erroneous he sinneth not, so that he do not obstinately adhere to his error, as was said before, notab. 2. Yea, saith he, that which is more, this faith is meritorious: for such an one should not only not sin, but also by so believing that which is false he should merit. Thus not only he is said to believe who indeed doth not believe, nor give assent to the truth; but also he who dissenteth from the truth, even from that which the Church doth hold.  
§. V, Secondly, they are absurd, in saying, that faith may better be defined by ignorance than by knowledge, For notitia (knowledge) is the genus both of faith and of science, whereas ignorance is a privation of knowledge. It were therefore very strange, if faith, which is an habit of the mind, should be defined by a privation, and namely of that habit, which is the genus of it.  
Yea, but (saith Bellarmine) faith is opposed to science, and therefore better to be defined by ignorance, than by knowledge. I answer, it is opposed to science, not as a privation, that it should be defined by ignorance, but as a species of the same kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra divided. for notitia as the genus is divided into science and faith, the former, being a knowledge of things, either manifest in themselves, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or made manifest by discourse of reason, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the latter being a knowledge of things neither manifest to sense nor reason, but known only by relation from God: where, by the way, you are to observe that the knowledge required in faith is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the cause, such as is in science, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to believe the relation to be true, and that whatsoever God revealeth is infallibly true. And therefore by faith our judgements are captivated to yield assent to divine revelations, though either they may be above reason, or may seem to be against sense or reason. For though sense and reason may be deceived: yet the ground of our faith, which is the authority of God, cannot be deceived, nec fidei falsum subesse potest: neither can the subject of faith be false. As for example: the mysteries of the Trinity, and of the incarnation of our Saviour be above our reason; the articles of the creation of all things from nothing, and of the resurrection of the body seem contrary to reason, the article of eternal life containeth such things, as never eye did see 
x 1 Cor. 2. 9  nor ear hear, neither did they ever enter into the heart of man: and so of other articles of Christian religion; which notwithstanding we do firmly believe, and undoubtedly know to be true, as God hath revealed the same, grounding this our faith and knowledge on the authority of God speaking in his Word. This distinction of knowledge being acknowledged, that the knowledge of faith is neither the certain intelligence of things in themselves manifest to sense or reason, nor that science which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the causes; or attained by discourse of reason; but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the things revealed by God are infallibly true by reason of his authority, who is Truth itself; might serve as a sufficient answer to so many of Bellarmine's arguments and allegations as seem worth the answering. But I will briefly examine his proofs, which are allegation of Scriptures, reason, and testimonies of Fathers. 
Bell. de justif. l. 1 c. 7. Bellarmine's proofs out of the Scriptures. The first out of Esa. 7. 9   
§. VI As for his allegation of Scripture: the first place alleged out of Esa. 7. 9 is not, as Bellarmine allegeth it, unless you believe you shall not understand; but, if you believe not, you shall not be established or as the vulgar Latin (which Bellarmine ought to stand to) non perm●…nebitis: as chose, 2 Chron. 20. 20. if you believe in the Lord you shall be established; or, as the Latin, securieritis. Neither doth it follow, that faith is not knowledge, because without faith we cannot come to the certain intelligence of that which we believe. For, as knowledge of the thing revealed goeth before faith; so faith goeth before the exact 
The second and third. 1 Cor. 13. 2. and 1 Cor. 12. 9  understanding and comprehension. In the two next places, 1 Cor. 13. 2. & 12. 9 where faith, as he saith, is distinguished as a several gift from knowledge: by faith is not meant justifying faith, but the faith 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. O●…cum. etc.  of miracles, as I have else where showed. Neither do we deny, but that knowledge may be a distinct gift from faith. As that knowledge which is either principiorum or conclusionum, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither is knowledge always joined with acknowledgement which is faith: though acknowledgement implieth knowledge always. Knowledge therefore may be without faith, but faith cannot be without knowledge. To the fourth out of 2 Cor. 10. 5. that where knowledge is, there needs no captivating of the understanding. I answer, that faith being only notitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and giving firm assent to that whereof it knoweth no reason, yea though perhaps it seem above or against reason, subjecteth or captivateth the understanding to the authority of God. The last is 
The fifth, where obedience of faith is mentioned.  from those places wherein the obedience of faith is mentioned. For, saith he, obedience in believing were not needful, if by faith knowledge were given to men. I answer, that in those places faith doth signify the doctrine of faith, that is the Gospel, the truth, which men are then said to obey, Rom. 10. 16. Gal. 3. 1. Act. 6. 7. when they believe and profess it. As chose those who do not believe are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to disobey, and that in opposition to belief, joh. 3. 36. Act. 14. 2. & 17. 5. & 19 9 Rom. 11. 30, 31, 32. & 15. 31. Heb. 3. 18, 19 1 Pet. 2. 7. Neither should it seem strange to Bellarmine, that by faith men attain to knowledge, I mean to greater knowledge, when he urging even now that place, Esai. 7. 9 said, faith is a degree and way to knowledge. 
The testimonies of Fathers. Iraen. l. 2. c 45. Melius est nihil omninoscientem credere Deo & perseverare in ejus dilectione quae hominem vivificat, quam per qu●…stionum subtilitates & multiloquium in impietatem cadere. Thus cited by Bellarmine.   
§. VII. To the Testimony of Irenaeus, if it were entirely cited, I would subscribe. For speaking of those words, 1 Cor. 8. Scientia inflat, dilectio autem adificat, and having thereupon inferred, that it were better to know but a little, and to love God, than in a conceit of great knowledge to be found blasphemous against God; he repeateth the same again, Melius itáque est sicuti predixi, nihil omnio scientem quempia●…, ne quidem unam causam cujusllbet eorum quae facta sunt, cur factum, & credere Deo, & persever are in ejus dilectione quae honorem vivificat, nec aliud inquirere adscientiam, nisi I●…SVM Christum filium Dei; qui pro nobis crucifix●…s est, quam per quaestionum subtilitates & multiloquium in impietatem cadere. Where first observe, that the knowledge whereof he speaketh, is that whereby the causes or reasons of things are known. And we do confess that a man may and ought simply to believe God without such knowledge: and secondly, that he speaketh by way of comparison, that it is better for a man to content himself with the knowledge of Christ alone joined with love (which is not to be accounted implicit faith, for the Apostle himself determined to know 
z 1 Cor. 2. z:  nothing among the Corinthians, but Christ and him crucified) than affecting the knowledge of subtle and curious questions, to fall into impiety.  
§. VIII. The place in Clemens Alexandrinus maketh wholly 
Clemens Alexandrin Padagog. l 3. c. 11. pag. 110.  against the ignorance of implicit Faith. For whereas one there excuseth his ignorance (as many now a days do) because he was not book-learned, he answereth; though thou hast not learned to read, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for hearing thou canst not be excused, because it is not to be taught. Now, saith he, in the words which Bellarmine citeth, faith is a thing belonging to the wise, not according to the world, but according to God (such as are taught of God) and it is learned without letters. Faith therefore is to be learned, namely by hearing, and therefore is a knowledge, and they attain unto it, who are not worldly wise, but such as are wise according to God, and therefore such as have knowledge. Neither can men, as he saith, excuse their ignorance or their want of faith, because they are not book learned, for though they cannot read, yet they may hear, and by hearing 
a Rom. 10. 17.  faith cometh.  
cometh. IX Hilary enquiring how we should so be one in the Father and 
Hilari. l. 8. de Trinitate.  in the Son, as the Father is in the Son, and the Son in the Father, saith; that in such mysteries habet non tam veniam, quam praemium, ignorare, (that is, non intelliger●…) quod credas, quia maximum stipendium fidei est sperare quae nescias, it hath not so much pardon as reward, not to know what thou believest. For, it is the greatest stipend of faith to hope for those things which thou understandest not. For as the Apostle saith, they never entered into the heart of man the things ●…hich God hath prepared for us. And no doubt, but it is a great commendation of faith, when a man giveth glory to God, undoubtedly believing that to be true, which God in ●…he greatest mysteries hath revealed though he doth not comprehend the reason thereof. The thing r●…vealed he believeth to be true and ●…o knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though he do not distinctly, exactly and clearly comprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reason thereof, which he findeth to be incomprehensible.: What then, saith Hilary, is there no office of faith, if nothing can be comprehended? Imò hoc officium fides profiteatur, id quod cred●… incomprehensibile sibi esse, se scire; yea, saith he, let faith profess this offic●…, that it knoweth that thing to be incomprehensible to itself, which it believeth.  
§. X. Out of Augustine he citeth five places, wherein he teacheth 
Augustine.  nothing but what we freely confess, that the faithful (for he speaketh not particularly of the ignorant, but of all the faithful) believe those things which they do not comprehend: or as he speaketh in the first 
b Epist. 102. ad Evodium.  place quae certa intelligentia non possunt discernere, which by certain intelligence they are not able to discern, which in the second 
c Lib. 4 contr. epist. fundamcap 4.  place he calleth intelligendi vivacita●…em, in the third 
d Tract. 27. in joan.  intelligentiam mysteriorum, which in the fourth place he showeth not to go before, but to follow after Faith. For first by rel●…tion we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what God revealeth, than we assent thereto, and having assented we come afterwards more dist●…nctly to understand it. But he who seeketh not only to know the thing but the reason thereof, may as he saith in the 
e Serm. de Temp. 189. qui est de Trinitate.  fifth plac●…, be called rationalis, that is a quaerist: whereas a faithful man should say Nescio q●…od credo, I understand not that which I believe. Vis scire▪ saith he, Naturam Dei, hoc scito quod nescias, wilt thou know the nature of God? know this that thou knowst it not. For as elsewhere 
f De Agone Christiani c. 13.  he saith, debemus credere, quod intelligere nondum valeamus, quam verissimè dictum est per Prophetam nisi credideritis, non intelligetis. And in the Sermon 
g Serm. de temp. 189.  even now alleged. Nobis sufficiat: Let it suffice us to know concerning the Trinity, what God hath vouchsafed to explain— what Christ hath been willing to show, that only I know: when a thought shall arise and propound this question, what is God, and what is the reason, that is, the proper nature of the Trinity, let it suffice us to believe, that it is, (that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not rashly seek the reason of the Trinity.  
§. XI. That which he citeth out of Prosper, and is the same which 
Prosper. De vita contempl. l. 1. c. 19  even now I recited out of Augustin, is true, that faith goeth before clear understanding, and men must believe, that they may understand more clearly. For, as he truly citeth out of the Philosopher, addiscentem oportet credere, the learner must believe: And as Augustine saith of unbelievers, non possunt discere, quia nolunt credere, they cannot learn, because they will not believe; and as the Apostle of the unbelieving Israelites, that the hearing of the word did not profit them, because it was not mingled 
h Heb. 4. 2.  with faith. All this notwithstanding, no man can be said to have learned that, which he did not first conceive and in some measure understand as it is taught, (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to learn, doth also signify to understand) and then believeth that it is so: and so believing what is taught, groweth more distinctly and clearly to understand what he did believe. But they which have but implicit faith, do not so much as know the particulars of the Catholic faith, which are to be believed; so far are they from either learning or believing them.  
§. XII. The brutish argument which he borroweth from 
i Grègor. Mor: l. 2. c. 25.  Gregory's allegory of the Oxen and Asses feeding together, job 1. besides that it is to no purpose, (because allegories, specially such as far fetched, and not intended by the holy Ghost, prove nothing) is also depraved. For Gregory doth not say that by the Oxen are meant the learned, by the Asses feeding by them, men unskilful and unlearned, who simply believing do rest in the understanding of their betters: but that the Asses are said to feed with the Oxen; because the more simple and dull, who are not capable of high points, meant by the Asses; conversing with the prudent meant by the Oxen, are fed with their knowledge or understanding.  
§. XIII. To these few and weak authorities, many pregnant testimonies of the Fathers might be opposed, if it were needful. These few may suffice.  

1. Hilary: 
k De trinit. l. 8.  Nec enim quisquam quod non sapit loquitur, nec quod loqui non potest, potest credere. Neither doth any man speak what he doth not conceive, neither can he believe that which he is not able to utter.  
2. Hierome; 
l Con●…r. Luciferian.  quae est ista simplicitas, nescire quae credas? What silliness is this, not to know the things which thou dost believe?  
3. chrysostom; 
m Homil. de bapt. Christi.  having recited very many heads of Christian religion; all these, saith he, and many more a Christian must know, and of all these he must be able to render a reason to them that ask it.  
4. Augustine; 
n August. in Psal. 118. conc. 18.  although no man can believe in God unless he understand somewhat concerning God, notwithstanding by that faith itself whereby he doth believe, he is healed, that he may understand greater matters— our understanding therefore, proficit ad intelligenda qua credat, & fides proficit ad credenda quae intelligat, & eadem ipsa ut magis magisque intelligantur, in ipso intellectu profioit mens: profiteth or is a proficient to understand what it may believe, and our faith profiteth to believe those things which it may understand, and that the same things may more and more be understood, in the understanding itself the mind profiteth.  
5. Cyril: 
o Cyril. Alex. in joan. l. 11 c. 16.  Faith, what is it else, but the true knowledge of God?  
6. In the second tome of Athanasius 
p Athan. p. 248.  there is a discourse against those, who bidding men not to search the Scriptures, but to b●… content with that faith which is among themselves (which is the very case of the Papists at this day) shall 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  I (saith the author of that discourse) neglect the Scriptures? whence then shall I have knowledge? shall I abandon knowledge? whence then shall I have Faith? Paul cryeth out, how shall they believe, if they do not hea●…e? and again, fa●…th is by hearing, and hearing by the Word of God: therefore he●… that forbiddeth the Word 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; stoppeth up hearing, and expelleth faith. But, saith he, a little after, they who go about to establish their own opinions restrain men from the Scriptures, in pretence that they would not have them to be so bold to have access to them which are unacce ●…ible, but in very truth, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they may avoid the con●…utation of their wicked doctrine out of them.  
7. 
t Fulgentius. ●…ontr. Arianos.  Fulgentius: fides vera quod credit non nescit, etiamsi nondum potest videre quod iper at & credit. True faith is not ignorant of that which it believeth, although as yet it is not able to see that which it doth hope and believe.  
8. The master of the sentences: Fides non potest esse de eo quod omnino 
P. Lombard l 3. Sent. dist. 24. C.  ignoratur. Faith cannot be of that whereof a man is altogether ignorant.— Neither can a man believe in God unless he understand somewhat, seeing faith cometh by hearing the Word preached. Nec ●…a quae pr●…us creduntur quam intelliguntur penitus ignorantur, cum fides sit ex auditu. Ignorantur tamen ex parte quia non sciuntur. Neither are those things, which are believed before they be understood, altogether unknown, seeing faith cometh of hearing: yet in part men are ignorant of them, because they have not the science of them.  
9 To these we may add the authority of the Creed itself, that is, as the Papists themselves do teach, of all the Apostles consenting together: wherein they thought it not sufficient to teach men to profess their belief in that one article; I believe the holy Catholic Church, but in all necessary points that are to be believed▪ first, concerning God, both in Himself, and in his Works: in Himself; both in respect of the nature of the Deity, and of the three persons in Trinity, the Father, the Son and the holy Ghost: in his Works; of creation and government, and of redemption. Then, concerning the Church and the several prerogatives thereof, viz. the Communion of Saints, the forgiveness of sins, the resurrection of the body, and life everlasting And further teach every particular Christian to say, and that with Christian resolution, Credo I believe these particulars, which cannot be done either with truth, if indeed he do not believe each particular; or with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or confidence which is meet, unless a man doth not only believe all those particulars, but also know that he doth believe them. And lastly, by this form of profession, I believe, they teach and confirm that of Habac. 2. 4. that the just shall live by his own faith, and not by the faith of others.   
§. XIV. Now I come to Bellarmine's reason, although I have already 
Bellarm. reason.  answered it in part. In him that believeth, saith he, there are two things, apprehension, and judgement or assent. Apprehension goeth before faith and is not knowledge, unless it be distinct and plain, and that is not needful to faith. Now the judgement or assent, saith he, is twofold: for either it followeth reason and the evidence of the thing, and is called knowledge, or else the authority of the pr●…pounder, and is called Faith. Therefore, saith he, the mysteries of faith, which surpass reason, we do believe, we do not understand. And therefore faith is distinguished against science, and is better defined by ignorance than by knowledge. Answ. This discourse is to prove that faith may be without knowledge: for whereas two things concur to faith, apprehension and assent, knowledge is required in neither, etc. But I answer, that these things are not well distinguished by Bellarmine. For first, apprehension or conceiving of the object is the common act of the understanding, going before all judgement of the understanding 
1.  whatsoever. For it is not possible, that the understanding should judge of that, which it hath not apprehended or conceived. And yet, behold, implicit faith is so far from being a true justifying faith, that it hath not so much as this first and common act of the understanding in it. For it doth not so much as apprehend or conceive the particular things to be believed▪ Secondly, judgement and assent are not to be confounded. 
2.  For judgement is more general, and belongeth to those things that we do not assent unto, as well as to those which we do. For when we have in our mind apprehended, conceived, or understood any proposition, or thing propounded; then we judge of it, either as false, and then we descent from it; or as doubtful, and then we withhold our assent, and suspend our judgement; 
3.  or as true, and then we assent to it. But this assent, thirdly, is not to be confounded with faith, because it is more general. For either we assent to a proposition faintly, imagining that perhaps it may be otherwise, as in contingent propositions, which so are true as that they may be false. And then our judgement of them, and assent to them, is called opinion: or we assent firmly, as being persuaded, that it cannot be otherwise, and this is called knowledge Now, a man knoweth a proposition to be true, and is assured that it cannot be otherwise, being persuaded thereunto, either by the evidence of the thing or by the infallible authority of the propounder. Of the thing, being either manifest in itself to sense and experience, or to reason, and then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or intelligentia, whereby without discourse men know things so to be, which is noeticall or axioma●…icall judgement of a proposition in itself manifest: or else manifested by discourse, as of questions syllogistically concluded, and this judgement or knowledge is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the science of conclusions, which we know cannot possibly be false, the premises being true. But when a thing is neither manifest in itself to sense or reason, nor manifested by discourse; and yet we do know and are undoubtedly persuaded of the necessary and infallible truth thereof, moved the●…unto by the divine authority of the propounder, which is the Spirit of truth: that is called faith, which is, as you heard out of Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undoubted assent or full persuasion, or assurance evi falsum subesse non potest, the subject whereof cannot be false. Where fourthly, you see indeed that faith is distinguished against Science and evident intelligence, but as a special under the same general, which is notitia knowledge. And therefore the mysteries of saith, which surpass our reason, though we do not understand them by that knowledge, which is of propositions either manif●…st in themselves, or manifested by discourse: yet we know them to be undoubtedly true, because of the authority of the propounder, knowing 
i ●… Tim. 1. 12.  whom we do believe. And therefore fifthly, very absurd was he who said, that faith may better be defined by ignorance, than by knowledge.  
§ XV. Thus have we seen the salshood of the popish doctrine concerning implicit faith: now let us show the wickedness of it; 
The wickedness of the doctrine concerning implicit faith.  which consisteth in this, that it is an horrible cozenage of the people to their perdition. Here therefore two things are to be showed: first, that it is an egregious imposture and cozenage. Secondly, that it is extremely pernicious to the people. Their cozenage stands in this: that when they say, that the faith required in a lay man, as sufficient to his justification, is to believe or rather to profess himself to believe 
How the Papists understand the Article of the Catholic Church.  whatsoever the Catholic Church believeth, though in particular he know not what the Church believeth: their meaning is, that the church of Rome, and therein the Pope is not only the whole materi●…ll object, but also the formal object of their faith. I say the whole material object. For they teach 
k Gordon. c●…ntr. 1. cap. 27.  that whatsoever is to be believed is reduced to this one article of the Creed, I believe the holy Catholic Church, and that this faith is a more 〈◊〉 faith, than if a man should say, I believe the whole Scriptures. For he that believeth the Catholic Church, beleev●…th whatsoever the Catholic Church propoundeth to be believed. Now their Church propoundeth to be believed, not only though whole written word, both Apocryphal and Canonical, but the unwritten also, which are the traditions of the Church. They make the Church also the formal object of saith, not only which we believe; but also for which w●… believe, whatsoever is to be believed, and so make the Church to be the rule and the principium or principle of their faith. These are the grounds of their imposture. But their cozenage especially consisteth in this▪ that whatsoever excellency they ascribe to the Catholic Church, that they attribute wholly and only to the Church of Rome, and therein to the Pope. For th●…s they expound that Article in their new Creed. 
l Bulla Pij. 4. super forma iuramenti professionis fi●…ci.  I believe the holy, Catholic, Apostolical Church of Rome the Mother and Mistress of all other Churches, out of which there is no salvation. So excluding from salvation all those that have been, are, or shall be who live not in communion with, and subjection to the Church and Pope of Rome. This is the principal N●…t whereby the greatest number of silly souls are coney ●…ch'd. 
How the Apostle understood the Article.   
§. XVI. No doubt the Apostle by Catholic understood the Universal, and not any particular Church, fuch as the Church of Rome, which was not then extant, when the Creed was made, as themselves do ●…each. And there●…ore the Apostles themselves, when they made the Creed, were not of that Church. And by holy Universal Church being an object of faith, and therefore not seen, they understand the universal company of the Elect: which is the body of Christ, containing not only the Militant Church, but also the Triumphant: and not only the Church after the asc●…ion of Christ, but also before from the beginning of the world. And not only those who were or are under the Pope, but also ●…hose who never acknowledged any subjection to the See of Rome: such as were the Churches under the other four Patriar●…es of Constantinople, Alexandria, Antioch, and jerusalem; and such as are the greatest part of Christ●… at this day. But if by Universal must be meant particular, and if by Catholic must be understood Roman, then, by their doctrine, from the company of them that are and shall be saved, are excluded; first, the Church Triumphant; secondly, the Church which was from the beginning until the Church of Rome was plan●…d, thirdly the four 〈◊〉 Churches, and others, which acknowledged no subjection to the See of Rome, in which were many Holy Martyr●…, and the most of the godly and learned Fathers. In all which time the Bishop of Rome was, at the most, but a Patriarch, as others were, until 〈◊〉, that barbarous Tyra●…t, in the year of our Lord 607. made him Universal Bishop, and Head of the Universal Church, the proper tit●… of Antichrist; fourthly, all those Churches which since that time, and at this day acknowledg●…●…o subjection to the Pope, as their Head, which is the greater and better part of Christendom. Now what a 〈◊〉 is this, to persuade men, that there is no salvation for those, who do not acknowledge the Pope to be their head, that is, who are not limbs and members of Antichrist●… especially when the Scriptures teach, that Antichrist prevail●… in them 
1 2 Thes. 2. 10. Mat. 24. 24. Apoc. 17. 8. D. Morton Bishop of Lichfield and Coven●…y. The second part of their cozenage.  only ●… that perish.  
§. XVII. But although this be a grand imposture, as a right reverend learned man hath showed, to teach men to believe that the Church of Rome alone is the Catholic Church out of which no●…e can be saved▪ yet this is but half of their cozenage. For 〈◊〉 article of the Church they expound as if it were not 〈◊〉 〈◊〉, I believe that there is a Church; as, when it is said, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 etc. I believe the comm●…ion of Saints, there mission of ●…nnes, etc. but as if it were said eredo Ecol●…sia, o●… rather in Ecclesiam. I believe the Church, or in the Church as that which cannot 〈◊〉 and consequently believe, whatso●…er the Church teacheth or propoundeth to be believed: making th●… Church 〈◊〉 formal object of their faith, and principal rule or principle into which their faith is last resolved, for which they give credit to the Scriptures themselves; which receive their credit and authority from the Church. Now by this Church they mean not the universal company of Catholics, for they are compared to jobs 
m Thom. 2. ●…●…. ●… 9 2. 6. Minores, qui significantur per asinos, de. bend in credendis adh●…rere maioribus qui per boves signi fican tur.  Asses, but the Prelates of the Church of Rome, and among them the Pope, who virtually is the Church, in whom alone the prerogative of not erring resideth. For a general or Ecumenical counsel, which is the whole Church representative, they say without the Pope may err: but the Pope himself alone without a council cannot err. And therefore the authority of a general council and of the Pope together 
n Turrecrem. sum. ●…. 3. c. 41.  is no more than of the Pope alone. It is the Pope therefore alone that cannot err, who hath an heavenly and infallible judgement, who is the supreme judge in all controversies, the chief and only authentical interpreter of the Scriptures, so that no point of religion is to be held for truth but what he determineth, no text of Scripture to be held the word of God, in any other sense than he holdeth: yea, that a text of Scripture urged against them in another sense, than he holdeth, is not the word of God, 
o Hosius de express. Dei verbo.  but rather of the devil. By which means the Pope is stepped into the room of Christ and and is undoubtedly become Antichrist. So that the implicit faith of the Papists, whereby they profess themselves to believe what is propounded by the Church, meaning especially the See of Rome, that is to say the Pope, to be believed; and consequently whereby they profess themselves to believe in the Pope as the principal rule, principle and foundation of their faith, is the very character and mark of the Beast, whereby men are branded to destruction. 
The doctrine os implicit faith pernicious.   
§. XVIII. The which doth also prove the other point, viz. how pernicious the doctrine of implicit faith is, as tending to the perdition of the seduced people, which I will also prove by other reasons. For under the name of implicit faith they commend unto the Laity damnable ignorance; that, having blindfolded them, they may lead them, as it were, by the nose, whither it pleaseth them. To them it is sufficient to believe what the Church believeth, though they know little or nothing of the Church's belief. If one 
p Rhemists in Luk. c. 12. 11.  of them be called before the Commissioners, he shall say enough and defend himself sufficiently when he answereth that he is a Catholic, and that he will live and dye in that faith which the Catholic Church doth teach, and that this Church can give them a reason of all those things which they demand. And thus according to Christ's promise, Luk. 12. 12. the holy Ghost (for sooth) teacheth 
q Ibid. in Marg.  every unlearned Catholic too give sufficient reason of his faith. But it is evident, that those who live in ignorance, do live in a state of damnation, or, as the Scripture speaketh, 
r Luk. 1. 79.  do sit in darkness and in the shadow of death. First, because they live without God, 
s Ephes. 2. 12. & 4. 18.  as it were Atheists in this world. For they that know not God, have not God. Secondly, because they are void of all grace whereby they might hope to be saved. For knowledge being the first of all graces, where that is wanting, all the rest are absent. Again, without faith there is no saving grace, for faith is the mother and root of all other graces; and without knowledge there is no faith, as I have already showed. For how can ᵗ they believe in him of whom they have 
b Rom. 10. 14.  not heard, and by hearing known? Knowledge is, as it were, the first step towards faith and all other graces; and therefore he that hath not that in some measure, hath not made one step in the way that leadeth to eternal life. Thirdly, because they are not Christ's sheep, nor God's children. For I, saith our Saviour, know mine, and I am known of mine, joh. 10. 14. They shall know me every one of them saith the Lord, from the greatest to the least of them, jer. 31. 34. All Gods children shall be taught of God, Esai. 54. 13. joh. 6. 45. every one therefore that hath heard and learned of the Father cometh to me, saith our Saviour, and none else. All Gods children have the unction from the holy One, and they know all needful things, 1 joh. 2. 20. 27. joh. 16. 13. Fourthly, because it hath all the respects of evil in it. For it is not one lie a sin, but the cause of all sin and error, a punishment and the cause of punishment, both in this life and in the world to come. A sin, rep●…oved and condemned, jer. 4. 22. &. 9 3. Host 4. 1. ●… Cor. 15. 34. For it, a sacrifice was ordained, Levit. 4. 2. yea, all the sins, for which sacrifices were offered, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●… that is ignorances, Heb. 9 7. The cause of sin: Errand 
u Prov 14. 22. Mat. 22. 29.  qui operantur mulum. They err that sin, and none err but by ignorance as Augustine saith, Non erratur nisi per ignorantiam, whence sinners are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are ignorant and do err, Heb. 5. 3. Ignorance 
* Concil. Tolet. 4. c. 24. Conc. Arelat. 4. can. 3.  is the mother of all errors. Regnum ignorantiae, saith Augustine, regnum erroris. Ignorance also is a fearful punishment●… when God doth punish men with blindness of heart, Esai. 6. 9, 10. and sendeth upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the efficacy of error, 2 Th●…s. 2. 11. It is also the cause of punishment (for the people that understandeth not shall be punished, Host 4. 14.) as of captivity●… Esai.. 5. 13. of destruction, Host 4. 6. it maketh men subject to the curse of God, Psal. 79. 6. jer. 10. 25. and to eternal damnation, 2. Thes. 1. 8. If our Gospel be hid, saith the Apostle, it is hid to them that perish, 2 Cor. 4. 3. For if it be eternal life 
y job. 17. 3.  to know God and Christ our Saviour, than not to know God and our Saviour is to miss of eternal life. Qui ea qu●… sunt Domini nesciunt a Domino nesciuntur, saith Gregory, 
z 〈◊〉. l. 1. cap. 1. 1 Cor. 14. 38. vulg.  Paulo attestante, qui ait, si quis autem ignorat, ignorabitur. The Council of Rheims 
a Can 8.  denyeth that they can be saved, who do not understand the Creed and the Lords Prayer. And again, 
b 〈◊〉 chard. dec●…et. lib. 2. c. 62  no man can be saved without faith, and no man can believe that which he doth not know nor hath heard. Augustine 
c Ad Sextum 〈◊〉 pisl. 105.  ipsa ignorantia in ets, qui intelligere noluerunt, sine dubitatione pe●…catum ●…st: in eyes autem qui non potuerunt p●…na pec●…ati. Ergo in utrisque non ●…st justa excusatio, sed justa damnatio. Hierome: 
d Pr●…em ad Eustoch. in commen●…. in Esai.  Ignoratio Scripturarum, ignoratio Christi. Origen 
e In Num. hom. 27. They detain the people in ignorance: and why?  ●…aith, the Devils possess all those that live in ignorance.  
§. XIX. All this notwithstanding, the popish Impostors detain the people in ignorance, they have taken away the Key 
f Luk 11. 52.  of knowledge, and shut up 
g Mat. 23. 23.  the Kingdom of Heaven against their followers: for neither they go in themselves, neither suffer them, that fain would enter, to go in. They forbid them to read the Scriptures which are able to make them wise to salvation, 2 Tim. 3. 15. which our Saviour therefore commandeth them to search, joh. 5. 39 They suffer them not to hear them, nor yet the divine service, otherwise than in an unknowen tongue, contrary to the rule of the Apostle 1 Cor. 14. and wherefore all this? partly, that their errors and abominations should not be seen; for he that evil doth hateth the light, and (as thiefs by night) wish the light of God's Word to be put out, or at least to be hid under a Bushel: and partly that they may be Lords over the people's faith, and may make them believe what they list, that they may rule them at their pleasure, that they may lead them whither they please. For he that walketh in darkness knoweth 
h joh. 12. 35.  not whither he goeth, may as easily be led up and down, as Samson 
i jud. 16. 21.  after his eyes were put out. But those that are of God do wish that the people of God may increase in knowledge of God, 1 Thes. 1. 10. that they may be perfect in understanding, 1 Cor. 14. 20. that they may abound more and more in knowledge, Phil. 1. 9 (For not to be proficients in knowledge they esteem a great fault. Heb. 5. 11, 12. 2 Tim. 3. 7.) that the Word of Christ may dwell in them richly in all Wisdom, Col. 2. 2. & 3. 16. that they may be able and ready to give an answer to every man that asketh a reason of that hope that is in them, 1 Pet. 3. 15. (for where men of all other professions can give a reason of that which they do profess, it is a great absurdity, as chrysostom 
k In joan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  testifieth, for a man professing himself a Christian, not to be able to give an account of his faith) that they may try all things and hold fast that which is good, 1 Thes. 5. 21. that Husbands may be able to instruct their Wives, 
l 1 Cor. 14. 35. 1 Pet. 3. 7.  and householders their families, Deut. 6. 7. & 11. 19 Yea Moses the Man of God wished, that all the Lords people were Prophets, Num. 11. 29.  
§. XX. And as the godly have wished, so the Lord hath promised 
In the true Church plenty of Knowledge.  that in the Church of Christ there should be plenty of knowledge, Esa. 11. 9 jer. 31. 34. and that all the faithful should be taught of God, Esai. 54. 13. And this was verified in times passed in the primitive Churches, and is at this day in all true Churches, and where it is not in some measure verified (as it is not in the Church of Rome) that is not a true Church. Not to speak of the present times, I will produce one Testimony of the ancient Churches. In which it was usual to be seen 
m Theodoret. Therapeut. serm. 5. pag. 81.  that the points of Christian Religion were known not only to the Teachers of the Church, but also to all manner of artificers and handicrafts 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  men, of women likewise, not only such as were lettered, but those of the meanest sort, even servants and handmaids: and not only Citizens but also Country people, as Husbandmen and laborers had this knowledge, who might be found conferring of the Divine Trinity, of the Creation of all things, and having better knowledge of the nature of man, than Plato or Arist●…tle.  
Finally, the Papists by their doctrine of implicit faith, do bereave the faithful of their chief rejoicing. For thus saith the Lord: 
o jer. 9 23. 24.  Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindness, judgement and righteousness in the earth, for in these things I delight saith the Lord. So much of the first question.   

CAP. II. Pr●…ving that a true justifying faith cannot be severed from Charity and other graces.  
§. I.  
THE second question concerning the nature of faith is, whether a true justifying faith may be severed from Charity and from all other graces of Sanctification. The Papists hold the affirmative, we the negative.  
The reasons of our assertion, that true justifying faith is ever accompanied with Charity and other graces, and cannot indeed be severed from them, are manifold and manifest.  
My first reason is this: All that are regenerate and borne of God 
Our first reason: because he that hath true faith is regenerate.  have Charity, and other graces of sanctification.  
All that truly believe in Christ, or, which is all one, that have a true justifying faith are regenerate and borne of God.  
Therefore all that truly believe in Christ, have charity and other graces of sanctification.  
The proposition is thus proved. Regeneration consisteth in the infusion of graces of sanctification, and therefore they, who are regenerate, are endued with those graces.  
Seondly, regeneration is the renewing of a man according to the image of God in true holiness and righteousness, Ephes. 4. 24. both which are comprehended in Charity. The former, being the love of God; the other, of our neighbour.  
Thirdly, the Papists themselves do teach, that when men are regenerated in baptism, there is with faith infused Charity.  
Fourthly, as he that hath Charity is borne of God and knoweth him: so he that hath not Charity knoweth not God, and much less is borne of him. 1 joh. 4. 8..  
The assumption: All that have a true justifying faith are regenerate and borne of God. For first, whosoever believeth, that I ●…●…vs is the Christ, is bome of God, 1 joh.. 5. 1. Secondly, as many as receive Christ (by faith) to them he gave this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this privilege or prerogatiye to be the sons of God, even to them that believe on his name, who are borne not of blood nor of the will of the flesh, nor of the will of man, but of God. joh. 1. 12. 13. Thirdly, All that do truly believe are the children of God by faith in Christ jesus. Gal. 3. 26. Fourthly, Faith is a grace of regeneration, which the holy Ghost doth ingenerate and infuse, when he doth regenerate as the Papists themselves confess. Neither is it of nature, or from ourselves, but it is the special gift of God, Ephes 2, 8. for no man can truly say, that is, with a lively and unfeigned assent of the heart, that jesus is the Lord, but by the holy Ghost, 1 Cor. 12. 3. To believe, that jesus is the Christ, the Son of the living God, flesh and blood hath not revealed to any man, but God the Father, who is in heaven, Matth. 16. 16, 17. No man, saith our Saviour can come to me, that is, believe in me, (joh. 6. 35.) except the Father, who hath sent me, draw him, john 6. 44. and except it be given unto him by my Father, vers. 65. and how given? as a proper fruit of election. For justifying faith is the faith of the elect, 7 〈◊〉. 1. 1 given unto us when we are called, according to the purpose of God and his grace given unto us in Christ before all secular times, 2 Tim. 1. 9 For those, whom God giveth to Christ by election, they come unto him by faith, joh. 6. 37. and so many as are ordained to eternal life, believe, Act. 13. 48.  
§. II. Secondly, Whosoever●…have the Spirit of Christ, dwelling in them 
Our second reason: because he hath the Spirit of Christ.  are ●…udued with Charity and other graces, which all are the fruits 
a Gal. 5. 22.  of the Spirit. who is the Spirit of 
b Heb. 10. 29.  grace; and contrariwise they who have not Charity, have not the Spirit of Christ. For the Spirit of Christ is the Spirit of love: God is love, and he that abideth in love dwelleth in God, and God in him, 1 joh 4. 16. but he that loveth not, knoweth not God and much less dwelleth in him, vers. 8.  
All that have true faith have the Spirit 
c Rom. 8. 11. 1 Cor. 3. 16. 6. 19 2 Tim. 1. 14.  of Christ dwelling in them, by which Christ dwelleth in them, and those which have not the Spirit of Christ are none of his, Rom. 8. 9 Faith is the proper work of the Spirit who is therefore called the Sp●…rit of faith, 2 Cor. 4. 13. And therefore those, who are endued with true faith, 
d 2 Cor. 13. 5. 1 joh. 3. 24. Eph 3. ●…7.  have the Spirit, by both which Christ dwelleth in us. Again, all that are the sons of ●…od have the Spirit of Christ, Gal. 4. 6. all that truly believe are the sons 
e Gal. 3 26. joh. 1. 12. 13. 1 joh. 3. 24. 4. 13.  of God; as hath been showed. All that be Christ's they have his Spirit, for those that have not his Spirit are none of his, Rom. 8. 9 All that truly believe are Christ's, 1 Cor. 3. 23. both because God hath given them unto him, john 6. 37. & 17. 9, 24. and because he hath bought them with a great price, 1 Cor. 6. 19 and because by faith they are engrafted and united unto him as his members.  
Therefore all that have true faith, are endued with Charity and other graces.  
§. III. Thirdly, all that are sanctified are endued with Charity and 
Our third reason, because he is sanctified.  other graces, for in them our sanctification doth consist.  
All that have true faith are sanctified. For first, by faith the heart is purified, Acts 15. 9 and true faith worketh by love, Galathians 5. 6.  
Secondly, because all that are justified are also sanctified. All that have a true faith are justified, therefore all that have a true faith are sanctified. The proposition can in no sort be denied by the Papists who confound justification and sanctification. But though they must necessarily be distinguished, yet they may not, they cannot be severed. They are such unseparablecompanions, that whosoever hath the one, hath the other and whosoever hath not both, hath neither: whosoever is in Christ (as all the faithful are) is a new creature, 2 Cor. 5. 17. he liveth not after the flesh but after the Spirit, Rom. 8. 1. He crucifie●…h the flesh with the lusts thereof, Gal. 5. 24. This truth is confirmed by the oath of God, whereby he hath promised in the covenant of grace, 
f Luk. 1. 73, 74, 75.  that to all the faithful the sons of Abraham he will give them redemption and justification, and being redeemed he will give them grace to worship him in holiness and righteousness before him all the days of their life. Those therefore whom God doth justify by faith, he doth sanctify by his Spirit.  
But all that have a true justifying faith are justified, and by their justification have right, or are entitled to the Kingdom of heaven, Act. 13. 38, 39 yea the Gospel teacheth, not only that they which truly believe shall be saved, but also that they are translated from death to life, and that they have eternal life. joh. 5. 24. & 6. 47. 1 joh. 5. 11. 13. 
Five other reasons.   
§. IU. Fourthly, all true disciples of Christ are endued with charity. joh. 13. 35.  
All that truly believe in Christ are his true disciples, therefore, etc.  
Fifthly, that which worketh by Charity is not without it:  
True faith worketh by Charity, Gal. 5. 6.  
Sixthly, The form faith is not severed from Charity as the Papists themselves teach.  
True justifying faith is the form faith, for that which is without form is neither atrue nor justifying, but a dead and counterfeit faith.  
Seventhly, If faith without Charity do not justify, than a true justifying faith is not without Charity. But the former is true, for that faith which is without Charity profiteth nothing, 1 Cor. 13. 2. therefore the later.  
Eighthly, out of 1 john 4. 8. he that believeth knoweth God, they that love not know not God, ergo, they that love not, believe not. 
Seven other Arguments out of jam. 2. 24, etc.   
§. V. To these eight arguments we will add seven more out of the Epistle of S. james, Chapter 2. beginning at the 14. verse: where, he doth not go about to prove, that a true justifying faith doth not justify alone, but that that faith, which is alone without Charity, without good works, doth neither justify alone, nor at all. And that he proveth by these reasons:  
First, verse 14. True faith doth justify and save a man, that faith which is in profession only being void of Charity, or, as Saint james speaketh, when a man saith he hat●… faith and hath not works, doth not justify or save a man, and therefore is not a true faith.  
Secondly, à pari, verse 15, 16, 17. Charity which is only in words and profession, and not indeed and 
g 1 joh. 3. 18.  truth, is unprofitable and vain: so pari ratione, faith which is only in profession, being alone, void of Charity and of good works, is dead.  
Thirdly, verse 18. True faith may be demonstrated by good works, but that faith which is in profession only, and void of Charity cannot be demonstrated by good works, therefore it is not a true faith.  
Fourthly, ver. 19 that faith which is common to devils is no true justifying faith, for they believe that which they abhor, whereupon Augustine 
h In epistolam Joan. tract. 10.  saith, Fides▪ Christiani, cum dilectione est, daemonis autem sine dilectione.  
Fifthly, vers. 20. the dead faith of a vain man is not a justifying faith: that faith which is without charity is the dead faith of a vain man; therefore not a justifying faith.  
Sixthly, ver. 21. 22. 23. 24, 25. True justifying faith is such a faith as was that of Abr●…ham, or at least as was that of Rahab, that is, fruitful of good works: but that which is without Charity and without good works is not such a faith as that of Abraham or of Rahab.  
Seventhly▪ vers. 26. ●… simili. as the body without spirit is dead, so that faith which is without good works is dead. Upon these arguments of Saint james it doth inevitably follow, that seeing that faith which is severed from Charity, and destitute of good works is not a true justifying faith, therefore a true justifying faith is not severed from Charity, nor destitute of good works.  
§. VI These fifteen Arguments, are, as I suppose, without exception. 
Six other arguments defended against Bellarmine. First, out of 1 Tim. 5. 8.  Those which Bellarmine thought he could best answer, he hath propounded as our best Arguments, and cavilled with them: they are in number six, the first out of 1 Tim. 5. 8. That, for want whereof a man declareth himself to be without true faith, and to be worse than an infidel, cannot be separated from a true faith.  
For want of Charity, yea, for want of one branch thereof, which is to provide for a man's own, especially, those of his own house, whom the very insidels are wont to provide for, a man declareth himself to be without true faith, that is, in Saint Paul's phrase, hath denied the faith and is worse than an infidel in that particular: therefore Charity cannot be separated from true faith.  
To this Bellarmine frameth an answer, against himself, that, as chrysostom, and other interpreters do witness, the Apostle speaketh of such, who are said to deny the faith, because they do not live, as faith doth teach men to live, (as none do, who have not Charity, and therefore those who have not Charity, have not faith) who, as the same Apostle saith, 
i Tit. 1, 16.  profess themselves to know God, but in deeds deny him: which also is against himself: for how, saith chrysostom, can such a man be said to believe, that denieth God? Therefore, saith he, the wicked deny the faith not in heart or mouth, but indeed; and of them, saith he, writeth Saint Gregory, whose testimony he allegeth directly against himself, 
k Homil. 29. in Evang.  Eos non veraciter credere, & non habere veram fidem, quinon bene operantur: that they do not truly believe, nor have a true faith, who do not work well. And therefore those that work ill, as those do who are without Charity, and namely those who provide not for their domestics, show that they have no true faith. But this he salveth with another testimony of the same Gregory 
l Homil. 38.  that many enter into the Church, because they have faith; and yet want the wedding garment, because they have not Charity. Where, by faith we are to understand the profession of faith; which many make who have not Charity. But by the wedding garment, we are, according to the Scriptures, to understand rather Christ and his righteousness, as I have showed heretofore, put on by a true and lively faith: for he that was without the wedding garment, wanted faith, as well as charity. The Author of the unfinished Work in chrysostom faith 
m I●… Matth. 22 hom. 41.  Nuptiale vestimentum est fides vera, quae est per jesum Christum & justitiam ejus: the wedding garment is the true faith, which is by jesus Christ, and his righteousness. But will you hear one of their own Writers, upon Matth. 22. what is, saith he, 
n 1. Ferus in Matib. 22.  that wedding garment▪ to wit, that whereof Paul speaketh, when he saith, 
o Rom. 13. 14. Gal. 3. 27.  put on the Lord jesus Christ. This garment is inwardly, put on by faith, when thou puttest on 
p Cum tuis peccat is sup●…r in duis C●…risti i●…stitiam, tu is demerit is ipsius merita, tuae in obedientia ipsius obedientiam. The second out of john. 6. 64.  Christ's righteousness to cover thy sins, etc.  
§. VII. The second out of joh. 6. 64. judas, though he professed the faith, is yet said not to have believed, because he wanted Charity, and therefore they who want Charity want faith. Bellarmine answereth, that he is said not to believe, because at that time he had lost his faith. I reply: judas, though he professed the faith, yet he never had true faith, and therefore never lost it. For from the beginning jesus knew who they were that believed not, and who should betray him: for this cause saith he in the next verse, 
q Vers. 6●….  I said unto you that no man can come to me (that is believe in me, vers. 35. and 64.) unless it be given unto him of my Father which he insinuateth had not been given to judas, whom from the beginning he knew to be no believer.  
§. VIII. He that saith he knoweth God, namely by faith, and 
The ●…hird out of 1 john 2. 4.  keepeth not his commandments, is a liar. Bellarmine answereth, that he speaketh of the knowledge of familiarity, and friendship: of which the Lord speaketh to the wicked, Matth. 7. 25. I know you not. whereunto I reply, that if he speak of such knowledge it is the knowledge of faith, and cannot be had but by faith, and so the argument standeth in force. Howbeit, unfitly doth he allege the Lords not knowing of the wicked, to prove the meaning of our knowing of him. If he speak not of the knowledge of faith, the argument is the stronger, for if he be a liar, that only saith that he knoweth God and keepeth not his commandments, then much more is he a liar, that saith he knoweth God by faith, and keepeth not his commandments. Beda indeed expoundeth this knowledge of God of the love of God, which is a fruit and consequent of our faith, hocest Deum nosse quod amare: but others, of faith, as 
r In Ezek. hom. 22.  Gregory speaking of this place, notitia quipp●… Dei ad fide●… pertinet. Oecumenius maketh this verse to be of the same signification with the sixth verse of the first Chapter. If we say, that we have fellowship with him, and walk in darkness, we are liars: and that which Saint john there calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion, here he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commixtion or conjunction. Thus therefore he saith; Saint john having said before that those which 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  believe in the Lord have communion or fellowship with him: here he setteth down evidences of our communion with him. In this we know, that we know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that which he had said before, 
t C. 1. v. 6.  that we have conjunction or communion with him, if we keep his Commandments. And this, saith he, he more fully showeth by the contrary: but he that saith, I know him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or I have communion with him, and keepeth not his Commandments, he is a liar. This then is ●…is meaning, he that saith I know God, that is, I have Communion with him by faith, and doth not keep his Commandments, he is a liar. But whether we understand the words of communion by faith, or of faith, according to the usual p●…rase of the Scriptures putting knowledge for faith, as I noted before, 
u Cap. 1. S. 4.  or of knowledge itself, the argument is unanswerable. For if we cannot truly be said to know Christ, that is, to believe in him, unless we keep his Commandments, than it is evident, that true faith cannot be severed from Charity. For this is love, if we keep his Commandments, 1 joh. 5. 3. again, if he that saith he knoweth God and keepeth not his Commandemenes be a liar, much more he that saith he believeth in God and keepeth not his Commandments is a liar, as I said before. To this add Tit. 1. ●…6. which Bellarmine cited against himself, those that profess themselves to know God, but in works deny him, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers, joh. 3. 36. or as the vulgar Latin incredibiles, or, as Thomas Aquinas, non apti ad credendum.  
§. IX. Fourthly, 1 joh. 5. 1. Every one that b●…leeveth that jesus is 
The fourth out of 1 Joh. 5. 1.  the Christ, is borne of God, and therefore undoubtedly hath charity. Bellarmine answereth that he speaketh, de fide formata, as Saint Augustine 
* Tract. 10. in epist. joan.  expoundeth, and so do we, for whosoever truly believeth hath fidem formatam. For the Apostle no doubt speaketh of a true lively saith, and such there is none, but that which the Papists call formatam, which worketh by love. And therefore the argument holdeth: that whosoever hath a true lively justifying faith is borne of God, or regenerated by the Spirit of sanctification, and therefore is undoubtedly endued with charity.  
§. Fifthly, jam. 2. That faith which i●… without works is dead: 
The fifth out of Jam. 2. 17. 20.  A true lively justifying faith is not dead; Therefore ●… true liv●…ly ●…ustifying faith is not without works. Bellarmine saith, he hath explained this in his third argument, 
x Respons ad object. 4.  that faith is said to be dead, not as a m●… is said to be dead, who after death is not: but as a body is said to be dead, which after death is, but liveth not. For, saith he, Life is not of the essence of faith, as it 〈◊〉 of the essence of a man: but by a metaphor, saith is said to live, when it worketh, and to be dead, whe●… it worketh not. Even as water is said to be living, which continually floweth; as in Fo●…ntaines and Rivers; d●…d, which moveth not, as in standing pools, and yet both is truly and properly water. Whereunto I reply, that the body of a man being dead is a true body in respect of the general nature of a body, both because it consisteth of three dimensions, as all true bodies do, and because it consisteth of all the Elements, as all perfectly compounded bodies do. But whereas bodies perfectly compounded are subdivided, in corpor a in animata & animata: the dead body of a man, or of a beast, or of a plant, is not a true body in genere ani●…, no more than the several parts thereof, as the eye, the care, etc. because it is deprived of his form, which is the anima thereof according to his kind. So faith which is dead, may in respect of the general nature of faith be called a true faith, because it is an assent to the truth revealed by God: yet whereas assent is either forced, or voluntary, and that either to the Law, which is the legal, ●…or to the Gospel which is the Evangelicall faith, and this, either unfeigned, lively, and effectual, or counterfeit, idle, and uneffectuall: therefore the dead faith being either not voluntary, such as is in the Devils and some wicked men, who believe that which they abhor; or not Evangelicall, as in the jews, or not unfeigned, lively, and effectual as in hypocrites and unsound Christians, is not a true justifying faith, because it wanteth the form and as it were the anima of a true justifying faith, which is the inward integrity: for that is actus primus the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or efficacy thereof, whereby it doth effectually receive, that is, apprehend and apply Christ to the believer.  
It is true, that by a metaphor taken from men faith is said to be either alive or dead: though herein is a dissimilitude; because a man is said to be dead, who before had lived, bu●…faith is only said to be dead not because it ever had lived, but because it is without life, as many things also are by a metaphor said to be dead, blind, or dumb, which never did live, see, or speak. But saith he, faith is said to be alive, when it worketh: and dead, when it worketh not. I ●…ad rather say it is alive when it is operative and energetical, though it do not always actually work, as in sleep: and dead, when it is idle, uneffectuall and unprofitable. But this is nothing to our argument: for if faith without charity, or without works be said to be dead, than a true lively justifying faith, cannot be without charity or good works; and that which is is not a true justifying faith no more than a dead man is a man: and yet as a dead ●…n, which is but a carcase, is called by the name of that man whose carcase it is even so dead faith, which is but a carcase, or rather a counterfeit of faith, is called faith, not properly and truly, but 〈◊〉.  
§. XI. That faith by which a righteous man shall live is not without 
The sixth out of H●…. 2. 4.  Charity:  
By a true justifying faith a righteous man shall live.  
Therefore a true justifying faith is not without charity.  
To the assumption Bell●…mine answereth two ways. First, that a righteo●…s man is said to live by faith, because by faith, which is the substance of things hoped for, he patiently supporteth himself in expectation of eternal life. To which I reply, that the words are, the just shall live, and that the Apostle more than once allegeth that testimony in the question of justification, as Rom. 1. 17. Gal. 3. 11. to prove, that by faith a man is justified, that is entitled to eternal life. Secondly, he answereth, that the Prophet speaketh of fides formata per charitatem such as is in the just, who by such a faith, as worketh by love, do live a spiritual life: which answer maketh wholly for us. For if the true faith, whereby the just man shall live, is form by charity, as the Papists speak, and worketh by charity as Saint Paul saith: than it followeth, that the true justifying faith is never severed from Charity.  
§. XII. To these arguments grounded on the holy Scriptures, I 
Testimonies of Fathers: first, chrysostom.  will adjoin some Testimonies of the Father●…. chrysostom 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de side & league. t. 6. 838. 1 De side & operib. c. 23.  so soon as you believed, you brought forth good works— for faith in it own nature is full of good wor●…s: and so Cle●…ens Alex. storm. l. 5. that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the worker of good things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the foundation of just working. Augustine, Inseparabilis est bona vita à fide q●…a per dilectionem operatur, more verò ●…a ipsaest bona vita a good life cannot be severed from faith, which worketh by love: yea itself is a good life.  
2 Fides Christiani, saith he, cum dilectione est, d●…monis autem si●…e dilectione, 
2 In epist. joan. tract. 10. De fide & operib. c. 16.  and accordingly he calleth f●…ith without works, the faith not of Christians, but of Devils, Again, to believe in Christ, it is not this to have the faith of Devils which worthily is esteemed to be dead, but to have that faith which worketh by love. And so he and some others expound that phrase of believing in Christ. 3. Ille e●…im credit in Christ●…m, 
3. Aug. in joan. tract 9 Sent. lib. 3. dist. 23. August. in Psal. 130. & epist. 85. 4. De penitent. dist. 2. c. 14. De verbis Dominum serm. 61.  qui & sper at in Christum, & diligi●… Christ●…. Nam credere in Christum est cred●…ndo amare. In Christum credere est amando in ipsum tendere. Pi●…fides si●…e spe & charitate esse non vult. 4. Si fidem hab●…t sine spe & dilectione Christum esse credit, non in Christum credit.  
Isidorus Pelusi●…ta 
a Lib. 3. epist. 73.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither do thou think that faith (if that aught to be called faith which is convinced or reproved by thine own work●…) c●…n save thee.  
Oecumenius: 
b In Jac. 2.  that faith accrueth not to an unclean person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I mean a true faith, who will deny? for neither may ointment be put up into a vessel full of filth, neither 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  can the faith of God be engendered in an unclean man.  
Gregory 
d In evangel. hom. 29.  as we heard before, denyeth them truly to believe or to have a true faith, who do not live well. For th●…t is true faith, saith 
e Ibid.  ●…e, which that which it saith in words, it doth not gainsay in manners, Hence it is, that Paul speaketh of certain falsis fidelib●…s falsely called faithful men, who confess 
f Tit. 1. 16.  that they know God, but in deeds deny him. Hence, john saith, he that saith he knoweth God, and doth not, etc. the which, seeing it is so, we ought to acknowledge the truth of our faith in consideration of our life. For then are we truly faithful, if what we promise in words, we perform in deeds— if a man after Baptism keep ●…hat which he promised before baptism, let him now, being certain that he is faithful, r●…joyce: where observe, that those are faithful (not that are baptised, but that keep their vow of Baptism, and that those that live wickedly are falsi fideles falsely called faithful. 
g Hom. 22. sup. Ezek. Sent. dist. 25. C.  Again q●…antum credi●…s, tantum amamus.  

h In Gal. 5.  Ans●…lm. fides qu●… non habet charita●… & opera bona, fid●…s D●…monum est non Christianorum. Faith which hath not charity and good worke●… is the faith of Devils not of Christians. And again: 
i Ibid.  fides sine operibus no●… est vera fides.  
Bernard 
k Serm. ad past●…res in syn●…do. De iustif. l. 1. c. 15. : faith maketh a true Catholic not that which i●… common to Devils and men, but that which is common to men and Angelical Spirits: and which is that? that which worketh by love.   

CHAP. III. Bellarmine's proofs, that true faith may be severed from Charity, first, from the Scriptures, and then from Fathers.  
§. I.  
NOw let us examine Bellarmine's proofs. And first 
His first proof out of joh. 12. 42, 43.  out of the Scriptures. 1. joh. 12. 42, 43. Many of the princes or rulers believed in Christ, but they did not confess●…: for they loved the glory of men more than the glory of God. Her●…, saith ●…ee, the Evangelist testifieth, that in these Princes, there was Faith without Charity. His reason is thus to be framed.  
The Princes, which did not confess Christ, were void of Charity:  
The same Princes believe in Christ.  
Therefore some that believe in Christ are void of Charity.  
The proposition is proved, because they loved the glory or praise of men more than of God. Answ. If they did absolutely and altogether prefer the glory of men before the glory of God, then h●…d they neither love of God, nor faith in Christ, see joh. 5. 42, 44. But if by force of temptation or by humane frailty, as fe●…refulnesse, 
a joh. 19 38.  and too much love of the World, which are corruptions incident to the best, they were for a time hindered from professing Christ; I dare not say, they were void of Charity. For Saint Peter, when he both loved Christ and believed in him, did deny him; which was worse than not confessing him. And it may be, that among those rulers were reckoned, Nicodemus, and joseph of Arimath●…a; who, though they had not for ●… time openly professed Christ: yet when there was greatest cause of fear and of doubt, and least encouragement to profess him, they express●… their love towards him, joh. 19 31, 39 To the assumption, I a●…swere, those princes, who being void of Charity, loved the glory of men more than the glory of God, by the testimony of Christ, neither did, nor could believe, joh. 5. 42, 44. Neither did all they truly believe in Christ, who in the Scriptures are said after a sort to have believed in him, For joh. 2. 23. many are said to have bel●…ved in his name, to whom our Saviour would not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concredit himself, because he knew what was in them, vers. 24. 25.  
§. II. His second proof is out of 1 Cor. 13. 2. If I had all faith, so 
His second proof out of 1 Cor. 13. 2.  that I could remove mountains, and have not charity, I am nothing. therefore faith may be severed from Charity. Answ. This place is either generally understood of all faith, or particularly of the whole faith of working miracles, but in neither sense doth it favour the popish sancie. If generally, than the Apostle must be understood, as speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of supposition, and not as positively affirming, that either he, or any other having all faith wanted Charity; therefore this supposition (qu●… nihil ponit) proveth nothing. Yea, in suppositions and feigned comparisons a man may suppose things incredible and impossible; and much more improbable, (as in this place itself, if I should speak with the tongues of men and Angels and have not love, if I had all faith so that I could remove mountains, and have not love, and though I bestow all my goods as it were by 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  morsels to free the poor, and though I gave my body to be burnt and have not Charity) and yet those suppositions, whether improbable or incredible, are of no less force in arguing, than if they were absolutely true. Indeed if the adversary could from this hypothetical proposition truly assume the antecedent (as he cannot) then might he urge this place to some purpose: but if it may more truly be denied, or taken away, (as for example, if I or any other had all faith, and yet had not love, as n●…ver man yet had) then is this allegation to no purpose. To this Bellarmine replieth, that the Apostle doth not argue from a condition impossible, but us●…th an hyperbolt; when notwithstanding it is most evident, that the Apostle speaketh not in a simple hyperbolical speech, as Bellarmine maketh him, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I had, which I have not, but this supposal or fiction of a condition incredible doth no less prove the necessity of Charity, than if it were absolutely true.  
If the place be understood particularly of the faith of miracles, the particle all being not universal but integral, as if it had been said, the whole faith including all the degrees of it (which is very probable, not only in respect of the authority of the Fathers heretofore mentioned, but also by the words themselves: first, because he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as speaking of a particular; secondly, because he doth instance in a high degree of that particular, so that I could remove mountains,) then this allegation is impertinent. For the question is not of the faith of miracles, whether it may be severed from Charity, which we confess: but of the true justifying faith: which not all they have, who have the faith of miracles. For that hath been bestowed upon judas and other reprobates, Matth. 10. 1. & 7. 22, 23. which plainly overthroweth Bellarmine's conceit, that the faith of miracles is the same with j●…stifying faith but excelling, which is false in two respects: for first, it would then follow, that all they who have had this faith, should have been endued with justifying faith, and that all, who have excelled in the greatest measure and degree of justifying faith, should have been adorned with the faith of miracles. Both which are untrue. Secondly, the School men when they distinguish grace into gratia gr●…tum 〈◊〉, (which is the justifying and sanctifying grace tending to the good and Salvation of the party who hath it) and gratia gratis data tending to the good of others, the faith of working miracles is reckoned in the later rank, 1 Corinthians. 12. 8, 9, 10.  
§. III. Yea, but it is promised, Mark. 16. 17. that signs should follow 
Bellarmi●…s instances.  them that believe, namely by a justifying faith whereof is mention, vers. 16. But not, say I, that all believers should be workers of miracles, but some for all. From whence nothing can be proved, but that to some, which did believe, the gift of working miracles should be granted for the confirmation of the faith.  
Yea, but by saith in for●…r times the faithful stopped the mouths of Lions, quenched the violence of fire, Heb. 11. 33. 34. Answ. These examples recorded in the Scriptures were not wrought by the faithful themselves: but the Lord because they ●…id believe and trust in him, sent his Angel to stop the mouths of Lions, Dan. 6. 22. 23. and to quench the violence of fire, Dan. 3. 17. 25. Howbeit if themselves had wrought these miracles, it would prove no more, but that some who had justifying faith, had also the faith of working miracles.  
Neither doth our Saviour, Luk. 17. say, that if a man had the justifying faith like a grain of mustard seed, he should be able to remove mountains: for those who have had a great and a strong faith as namely Abraham, have had no such power. Yea, but he speaketh of that faith which the disciples pr●…ied him to increase, Luk. 17. 5. But, say I, if you compare the place with his parallel, Matth. 17. 20. it will appear that both our Saviour and his Apostle speak of the faith of miracles. For when our Saviour reproved them for their want of faith, in that they were not able to cure the Lunatic, who notwithstanding were endued with justifying faith, as many others are, who though they have a strong faith, yet are not able to work such a cu●…e: they desire our Saviour to increase, or, as the word is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  add unto them faith: Whereupon our Saviour returneth this answer, if you had faith as a grain of mustard seed, etc. doth he mean justifying faith? God forbid! for then no man living could be said to have so much of justifying faith, as is a grain of mustard seed.  
§. IU. And whereas in the last place he would prove by the conjunction 
two other instances.  of these three, Faith, Hope, and Charity, verse 13. that he speaketh of the same faith whereof he had spoken, verse 2. I answer, first, that it followeth not: for here the Apostle maketh a new comparison of of Charity with Faith and Hope, preferring it before them as greater, both in respect of the breadth or 〈◊〉; for whereas the benefit of Faith and Hope respecteth habentem, him that hath them, Charity is extended to others: and also in respect of the length, or continuance. For whereas Faith and Hope do cease in the life to come, faith being swallowed up in vision, and hope in fruition: love nevertheless is continued with increase.  
Secondly, this place maketh rather against him. Now saith the Apostle, that is, during this life, these three abide, none of them failing altogether in this life, and therefore they always go together; insomuch that whosoever hath any one of them, hath al●…o the other two. No man can have love or hope, unless he have faith: and no man hath true saith, but he hath both love and hope; and according to the measure of his faith, such is the measure both of his love and of his hope. For as that of 
d Sup. Ezek. bom. 22.  Gregory is most true, quantum credimus, ●…antum amamus; so it is no less true, quantum credimus, tantum speramus. As for his allegation out of Augustine, 
e De Trinit. l. 5 ●…. 18.  affirming that faith may be without charity: I deny not but that the faith of hypocrites, which beareth the name of faith, as a carcase or counterfeit do of the man whose they are, is without charity but profiteth not. But that justifying faith may be without charity, he saith not: for how can it be a justifying faith and not profit?  
§. V. His third testimony is Ia●…. 2. 14. etc. Where, saith he, Saint 
His third testimony jam. 2. 14.  james not only teacheth, but also proveth, that faith without works doth not justific, and that it may be without works.  
We answer, that he doth not speak of a true justifying faith, but of faith professed only, or of the profession of faith, which I proved before 
f Cap. 2, ●…. 5▪  And this appear vers. 14. where the question, disputed in that discourse, is propounded. What doth it profit, my brethren, if a man shall say, that he hath faith, or professeth himself to believe, and hath not works, can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith of his, which is in profession only and without works, save him, or justify him? No, by no means, for this affirmative interrogation is a most emphatical negation. This place therefore proveth the contrary, viz. that faith which is wi●…hout works is not a true justifying faith, and therefore a true justifying faith cannot be without works.  
But that Saint james speaketh of a true faith, Bellarmine endeavoureth to prove by five reasons against the main drift of the Apostle in that place, which, as I showed before, was to prove, that such a faith, as is without works, is not a true justifying faith. His first reason is, because Saint james calleth it absolutely faith, which name in the Scriptures alw●…yes signifieth the true faith, that is, (or else he speaketh to no purpose) the true justifying faith. First, I answer, that Saint james verse 14. doth not absolutely call it faith: for he doth not say, if a man have faith, meaning a true faith; but if a man shall say, that he hath faith, can that faith which is in profession only, save him? And so in the verses following, the faith which he impleadeth, doth not signify the habi●… of true faith, but the bare profession of faith. But doth this word faith always in the Scriptures signify the true justifying faith? Nothing less: for many times in the New Testament, and almost always in the Old, faith is taken for fidel●…ty, or faithfulness, as Tit. 2. 10. sometimes for the doctrine of faith, which is believed, which the Papists themselves call the Catholic faith. As Act. 6. 5. they obeyed the faith, Act. 14. 27, the door of faith, Rom. 12. 6. the analogy of faith, etc. sometimes the profession of faith, as Act. 14. 22. Rom. 1. 8. and so as hereafter I am to show, jam. 2. 14. 24. And in this sense many are said to believe, that is, to have faith, and are called fideles, that is believers, who only profess the faith, and are in their own profession, or opinion of others, believers. So joh. 2. 23. & 8. 30, 31. 33. Act. 8. 13. 21. and in this sense all that profess the name of Christ, are called after his name Christians, and are termed Fideles the faithful; not that all who are so called have the true justifying faith, which is not of all, 
g 2 Thes. 3, 2.  nor yet of all that are called, but only of the 
h Tit. ●…. 1.  elect. For among those, who are called the Faithful, there are many falsi fideles, who are so falsely called, as we heard before out of 
i In evang. hom. 29.  Gregory: sometimes, for the faith of miracles, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Theoph. Oecum. Theod. in 1 Cor. 12. 9 Gennad. apud Oecum. in 1 Cor. 13. 2.  as 1 Cor. 12. 9 & 13. 2. Mat. 17. 20. Mar. 11. 22, 23. Luk. 17. 5, 6.  
Secondly, he saith, that Saint james in the same chapter, speaking of the s●…me faith, saith that Abraham's faith wrought with his works, Ans. this is also contrary to the drift of Saint james, who by this argument proveth the faith, which is without works to be no true justifying faith: because it is not the faith of Abraham, nor yet of Raba●….  
Thirdly, Saint james there concludeth: ye see then that a man is justified by works and not by faith only, but a 〈◊〉 faith, which Calvin calleth umbram fidei, justifieth neither alone nor at all. Ans. As I said before out of ver. 14. by faith we are here to understand faith professed, or the profession of faith. And to be justified is here understood declaratiuè. Now to declare a man before men to be justified before God, two things are required, the profession of the faith, and a Christian life answerable to his profession: and thus faith professed cooperateth with works to declare a man to be justified. For neither works alone without the profession of the faith will do it, for works without faith are dead, 
l Chrysoft. de fide & lege.  nor the profession of the faith without works; for such a profession is also dead; but both must go together.  
Fourthly, saith he, this is proved by two comparisons, which he calleth examples. The former vers. 15. 16. which he doth very sorrily express: first, saith he, he compareth a man having faith without works, to him, who seeing the poor wanting food and raiment, is content with that knowledge, and giveth them no alms. For even as it profiteth nothing the poor that the rich know their want, although it be a most true knowledge, unless, according to that knowledge, they bestow upon them necessaries: so true faith 〈◊〉 nothing, unless a man do study and endeavour to live according to it. Frigidè admodum & dilutè. For where doth Saint james compare true faith to these rich men's idle knowledge? But the comparison plainly standeth thus. As the profession of charity in giving good words to the poor that want food and raiment (depart in peace, be ye warmed and filled) is vain and unprofitable, if men do not accordingly give them somewhat to supply their necessities: so the profession of faith without works is dead. As therefore that charity which is in word and not in deed, as Saint john speaketh, 
m 1 Io●…. 3. 18.  is counterfeit, so that faith, which is in profession only severed from good works is counterfeit and dead. Secondly, saith he, Saint james compareth faith without works to a body without Spirit, which certainly is a true body, though it be dead. Answ. this also is contrary to the intendment of Saint james who therefore p●…oveth, that faith which is without works, to be no true justifying faith, because it is dead. For the profession of faith without works is like to a man's body that is without Spirit: yea but saith Bellarmine a dead body is a true body, and a dead faith is a true faith. I answer as before. A dead carcase though it be a true body in respect of his three dimensions, and of his composition of the Elements, yet it is not the true original body of a man (for a man is a living creature) no more than a dead branch or bough is a true member of a living Tree. 
His fourth proof, because in the Church there are both good and bad.   
§. VI His fourth argument is taken from those testimonies which teach that in the Church there are both good and bad; in the floor, both Wheat and chaff; in the net, fishes both good and bad; in the flock, sheep and goats, etc. His reason standeth thus,  
Some in the Church are wicked and void of Charity and other graces:  
But all in the Church have faith:  
Therefore some that have faith are void of Charity.  
Answ. The assumption is most false, for not all that profess faith who from thence are called fideles in opposition to Infidels, are endued with true justifying faith, which is not of all, 
n 2 Th●…s. 3. 2. Tit. 1. 1.  but of the Elect, neither be all of the Church that be in it. 1 joh. 2. 19 Non existimo quenquam ita desipere, saith Augustine, 
o Contr. Crescon. l. 1. c. 29.  ut credat ad Eccesiae pertinere unitatem eum, qui non habet charitatem.  
But, saith Bellarmine, if the wicked who are in the Church did want trut faith, then should they chiefly be reprehended for their unbelief, but they are reprehended non de amissione fidei sed de omissione operum, not for the amission or loss of faith, but for the omission of good works. Ans. when their want of faith doth appear, 
p Mat. 17. 17.  they are reprehended for it. But because that is many times hidden, and we are in the judgement of Charity, to judge them faithful who profess the faith, until the contrary appear: therefore hypocrites escape reprehension which open sinners do incur. Bellarm. conclusion, that true justifying faith may in the same party concur with sin and that it may be found in sinners; none deny, but pharisaical Papists, who hold themselves, being after their fashion as namely by Baptism, or absolution justified, to be no sinners; professing that there is no sin in them, nor any thing that God can hate. And whereas Bellarmine taketh it for granted, that all in the Church have faith, and that none want it, but such as have lost it, as it is lost, they say, by every act of infidelity: hereby is discovered the most pernicious doctrine of the Church of Rome, whereby innumerable souls are nuzzled in ignorance, infidelity and impenitencio to their utter ruin and perdition. For they teach, that all that are baptised are ex opere operato justified by infusion of Faith Hope and Charity; in which estate they remain, until they commit some mortal sin, than indeed they lose their charity and their justification, but they retain their faith, which was infused in Baptism, and still are to be accounted faithful men and women; though they know nothing, nor actually believe any thing; unless to their Baptism be added popish education, by which, for the most part, they are taught to believe as their Church believeth, that being the safest course: which faith disposeth them to justification, directing them after the loss of their charity, wherein their justification consisted, to seek to the Sacrament of penance, that thereby they may recover their justification. Once a year therefore they go to their priest, to him they formally confess their grosser sins; formally they profess themselves sorry for them: the priest absolveth them from eternal punishment, enjoining them some petite penance, whereby they are to satisfy for the temporal penalty, which remaineth after their absolution from the eternal: by the priest's absolution they all stand actually justified, the priest refusing none, though in truth they neither have knowledge, nor faith, nor Repentance, or amendment of life, nor any other Grace, without which, for all their sacramental justifications (and other they have none) they live and die in a most woeful state of damnation.  
§. VII. His fifth argument is taken from the proper nature of faith and 
His fifth proof from the nature of faith and charity.  charity: for saith he, if faith and charity cannot be disjoined, either it is, because one is of the nature of the other, or else because one necessarily ariseth or springeth from the other: but neither of these may be said; therefore faith and charity may be severed. Ans. First, I deny the disjunctive proposition, because a third thing may be added; and that is this, or because the spirit of grace or regeneration, who is the author and efficient of both, hath unseparably united them in one and the same subject, wherein, working the one, that is faith; with it, and by it he worketh the other. As touching the Assumption, the former part, that the one is not of the nature of the other, it is denied by the Roman-catholic: the latter; that the one doth not necessarily spring from the other, by the true Catholics. For the Papists hold, that charity is the form of justifying faith, without which it neither doth, nor can justify. And therefore they, of all men, aught to hold, that justifying faith cannot be severed from charity. For whereas Bellarmine saith, that charity is but the outward form of faith, by which it worketh; I acknowledge no outward form, but of artificial bodies. As for that which is principium motus, by which any thing worketh, it is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the actus primus, the proper form, whereby any thing as it is that which it is; so it worketh and produceth his proper and natural effects. And such is the unseparable coexistence of the form and the thing form, that posita forma, res ipsa ponatur; sublata forma, res ipsa 〈◊〉. The Papists therefore hold things repugnant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they teach, that charity is the form of justifying faith, and yet that justifying faith may be severed from it. The second, that the one doth not necessarily spring from the other, we deny. For true faith doth necessarily and infallibly incline the believer to love God and his neighbour for God's sake. For that faith, whereby we are persuaded of God's love to us in Christ, cannot but move and incline us to love God: neither can we love God as good, if we do not first believe, that he is good. And such as is the measure of our faith concerning God's goodness to us, such is the measure of our love to him. Bellarmine consesseth that saith inclineth and disposeth a man to love; but saith, a disposition and inclination non cogit, doth not compel a man, but leaveth him free. As though there were no necessity, but of coaction or constraint.  
§. VIII. That charity doth necessarily follow faith, as an unseparable 
Whether Charity doth necessarily follow faith.  companion, he saith, we have no sound proofs; and therefore are fain to illustrate it by certain similitudes, which he calleth examples. Answ. Whether we have any sound proofs or not, I refer the Christian reader to the fifteen arguments which Bellarmine took no notice of, besides those six I vindicated from his cavils. As for similitudes, they were not brought to prove the point, but to illustrate, and to make it more plain. As if I should compare a regenerate soul to fire as Christ did john Baptist 
q joh. 5. 35. Luther's similitude.  to a burning and shining lamp; I might say (which was Luther's 
r Prafat. in Ep. ad Rom.  similitude) as in fire, or rather if you please, in the Sunbeams two things concur, light and heat, and neither is without the other; the beams of the Sun always by their light producing heat: so in the regenerate soul, there are faith, as the light, and charity as the heat, and neither is without other; because the spirit of regeneration as it were the Sun, by shedding abroad the beams of God's love into our hearts, that is, by working in us faith, by which we are persuaded of God's love towards us in Christ, inflameth our hearts with the love of God; the beams of Gods love reflecting from our souls some warmth of love towards God. To this Bellarmin●… answereth, that charity in the Scriptures is compared to fire, etc. Answ. So it may in respect of the heat, as faith also may in respect of the light: as therefore in the fire concurreth both light and heat, which cannot be severed, so in the regenerate soul faith and love. Bucers' similitude was of a sick man, 
Bucers' similitude.  who being desperately sick, if a Physician shall assure him of health, and much more if he shall cure him by foregoing something that is most dear unto him, cannot, if he believe so much, but affect and love him: so we being desperately sick of sin and near to death and damnation, if the Lord shall by giving his own Son, not only redeem us from death, but also entitle us to the kingdom of Heaven: we cannot if we be truly persuaded hereof by faith, but love God again, who hath so loved us. For we love God 
s 1 joh. 4. 19  because he first loved us. To this Bellarmine answereth, that he which believeth is inclined to love him in whom he believeth, but is not forced thereunto, which no man averreth.  
§. IX. A third similitude he would seem to produce out of calvin's Institutions, 
t Lib. 3. c. 2. §. 8.  〈◊〉 〈◊〉 Christ and his spirit cannot be separated, so faith 
Calvin's similitude.  and charity cannot be severed: but though both the parts of this comparison are true, yet there is no such similitude propounded by Calvin. But in that place he proveth, that true faith cannot be severed from a godly affection, because true faith embraceth Christ, as he is offered unto us of his Father: now of his Father he is made unto us, not only righteousness, to be received by faith unto justification 
u 1 Cor. 1. 30. ; but holiness also to be applied by his spirit unto sanctification. And therefore those that receive Christ receive also his spirit. Bellarmine answereth, that it is true indeed, that he which receiveth Christ receiveth him with his spirit, sed credendo recipit, i. credit illum habere spiritum sanctificationis, but he receiveth by believing, that is, he believeth, that Christ hath aspirit of sanctification; but from hence it doth not follow, that the spirit of sanctification is always with faith in a man, unless it be objectively, even as health is in a sick man (that hath it not) when he thinketh of it, and desireth it. Thus, in popish divinity, to receive the spirit of Christ, is to believe, that Christ hath a spirit of sanctification; but not to be partaker thereof, or to have the communion of the holy Ghost; which notwithstanding all those have, who truly believe in Christ. For all that truly believe are the sons 
* Gal. 3. 26. joh. 1. 12. 1 joh. 5. 1.  of God, as I have showed, and to so many as be his son's God doth send the 
x Gal. 4. 6. Rom. 8. 11.  spirit of his son into their hearts; his spirit dwelleth in them, and he by his spirit. And if any man have not the spirit of Christ, 
y Rom. 8. 9  he is none of his. If therefore all that receive Christ, receive also his spirit, than all that truly believe, are also endued with charity, as I have proved before 
z Cap. 2. §. 2. .  
§. X. His sixth argument is taken from an absurdity which, he saith, followeth upon our doctrine. For, saith he, they do therefore contend, that a man is justified by faith only, because if justification depended upon the condition of works or our obedience of the Law, no man could be certain of his justification: (to which effect the Apostle argueth, Rom. 4. 16.) And because they believe, that justification consisteth in this certainty, therefore it wo●…ld follow, that justification is impossible. But if faith necessarily must be joined with charity and good works, so that otherwise it is not faith, but a shadow or counterfeit of it: than it followeth, that justification, in that it dependeth upon a true faith, doth also depend upon works, and upon love which is the fulfilling of the Law; and consequently, that no man can be certain of his justification, but that justification is a thing altogether impossible. And in this argument he doth so please himself, that he concludeth with this Epiphonema: forsooth so stable is the dogmatic building of heretics, that on each side it threateneth ruin.  
I answer briefly by distinction; that justification is either before God in foro coelesti, or in the Court of our own Conscience. Before God, when the Lord imputing the perfect righteousness of Christ to a believing sinner, absolveth him from the guilt of his fin and from damnation, and accepteth of him as righteous in Christ, and as an heir of eternal life, and this properly is the justification of a sinner. That justification, which is in the Court of Conscience, is not justification itself, but the assurance of it. Howbeit, commonly, men are then said to be justified, and to have pardon of sin, when the pardon is sealed to their own Conscience. I deny therefore that our justification before God consisteth in the assurance thereof in our own conscience (for those which truly believe, are justified and blessed, whether they be assured thereof or not) or that it dependeth upon our charity or our own good works, but that without respect of our charity, or any worthiness in us, the Lord doth freely 
a Rom. 3. 24.  and of his mere grace, even when we deserve the contrary, justify us so soon as we truly believe in Christ; that, and no other being the condition of the covenant. And howsoever the assurance of our justification before God, if we were to be justified by our own obedience, were impossible; because to our justification before God perfect and complete obedience is required, which to us by reason of the flesh is impossible: yet the assurance of our justification in our own conscience is not impossible, but is ordinarily obtained by the children of God, by some more, by some less; because it doth not depend upon the perfection, but upon the uprightness of our obedience. If we have a true desire, an unfeigned purpose, a sincere endeavour to walk before God in the obedience of his commandments, though we fail, contrary to our desire and purpose, in many particulars, we may thereby make our election, our calling, our justification sure unto us. For by our works our faith is demonstrated, and our justification known to ourselves and others: in which sense Saint james saith we are justified by works.  
§. XI. In the seventh place Bellarmine addeth the consent of the Fathers, into whose mind, he saith, 
b De justis. l. 1. cap. 15. §. Accedat septimò.  this absurdity never entered, that faith cannot be where charity is not. And yet, for all this brag, he is not able to produce any one pregnant testimony plainly affirming, that true faith, or justifying faith may be without charity: we do not deny, but that the faith of Hypocrites and of all other wicked and impenitent sinners, which is not a true and a lively but a counterfeit and dead faith (which not properly, but catachrestically, or rather equivocally is called faith) is severed from charity and from all other graces of sanctification. And such is the faith, which the Fathers say may be severed from charity. But though he hath not cited any one pregnant testimony against us, yet one he hath cited for us in plain 
Gregor. in Evang. homil. 29.  terms avouching, that they do not truly believe, nor have true faith, who do not live well; and to the same purpose I cited Augustine, and diverse others of the Fathers.   

CAP. IU. Whether justifying faith may be without special apprehension of Christ.  
§. I. 
No justifying faith but that which layeth hold on Christ.   
THe third error of the Papists concerning the nature of justifying faith is, that they hold it may be, as without knowledge, and without charity, so also without any special apprehension or application of Christ to the believer. But the Scriptures unto justification require, that we should believe in Christ. For howsoever by that faith, which justifieth we do believe whatsoever 
a Heb. 11. 3, etc.  God hath revealed in his Word: neither hath any man a justifying faith, who denyeth credit to any thing which he findeth to be revealed by God: notwithstanding as it justifyeth, it only respecteth Christ, either directly and expressly, or indirectly and by consequence; Christ himself being, as I shall hereafter show, the proper object of justifying faith. For the promise of justification and salvation in the Gospel is not made to the belief of other things, but only to true faith in Christ. 
b joh. 3. 16, 18. 36. & 6. 29, 40, 47. Act. 8. 37. 16. 30, 31.  For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. And as Moses lifted up the serpent 
c joh. 3. 14, 15.  in the wilderness, that they who were bitten of the fiery serpents, by looking on the brazen Serpent, which was a figure of Christ, should be healed: even so the Son of man was to be lifted up upon the Cross, that whosoever being stung by the old serpent the Devil, looketh 
d joh. 6. 40.  upon him with the ei●… of a true faith, that is believeth in him, should not perish, but have eternal life, which truth is acknowledged by the 
e Sent. lib. 3. dist. 19 ●….  Master of the sentences: quem Deus proposuit propitiatorem per fidem in sanguine ipsius, i. per fidem passionis: ut ●…lim aspicientes in Serpentem aneum in lign●… erectum, à morsibus serpentum sanabantur. Si ergo recto fidei intuitu in illum respicimus qui pro nobis pependit in lig●…o, à vinculis D●…laboli solvimur, i. peccatis. As therefore they who were bitten; by the same eyes, wherewith they looked upon the brazen serpent, beheld all other things which were subject to their view, but were cured by looking upon the serpent, and not by beholding any other thing: so we by the same eye of the soul, which is faith, do believe all other things, which God hath propounded to be believed; his Word being the objectum ad●…quatum of our faith: but we are justified and saved by believing in Christ, and not by believing of any other thing. In so much that if we should believe all other things and did not believe in Christ, our faith would not justify us. And therefore, in the Scriptures, justifying faith is ordinarily called faith in 
f Act. 20 21. 24. 24 & 26. 18. G●…l 3. 26.  Christ, and sometimes the faith 
g Rom. 3. 22. 16. Gol. 2. 16. 20. & 3. 22. Phil. 3 9  of Christ and sometimes his knowledge: 
h Es●…y. 53. 11.  whereby is meant, not that Christ is the subject but the proper object of justifying faith, which is a truth so manifest, that no Christian ought to doubt of it. For all true Christians are so called, because they believe in Christ, and, by believing in him, do hope to be saved by him.  
§. II. Now to believe in Christ is to receive him, joh. 1. 12. and 
To believe in Christ is to re ceive him.  not to receive him, is not to believe in him, vers. 11. For to receive Christ being so far removed from us, is a spiritual action of the soul, that is to say, of the mind and of the heart, whereby we first apprehend, and after apply Christ unto ourselves. If therefore it be asked 
i August in joan tract. 50.  qu●…modo tenebo absentem? quomodo in coel●…m manum mittam ut ibi sedentem teneam? how should I lay hold upon him that is absent? how should I send up my hand into heaven, to lay hold on him sitting there? Augustine answereth, fidem mitte & tenuisti. Send up thy faith, and thou hast laid hold on him. But first, we receive Christ in our mind and judgement by assent, which if it be a bare●… and as it were a literal and uneffectuall assent, we receive him at the most as the Saviour of the World, but not as our Saviour; which is the faith of hypocrites, yea, and of Devils, and is all, that th●… Papists require, as necessary, to true faith. But if it be a spiritual, lively, and effectual assent, it worketh upon the heart, that is, both the affections and the will, so that he which in his judgement truly and effectually assenteth to the truth of the Gospel, that jesus the Son of the Blessed Virgin, is the eternal Son of God, the Messias and Saviour of all that truly believe in him, doth also in his heart embrace him, heartily desiring to be made partaker of him, and in his will unfeignedly purposing and resolving to acknowledge him to be our Lord and Saviour, and to rest upon him alone for salvation. By the former, which is only a bare assent, we do after a sort credere Christum, acknowledging him to be the Saviour of those that believe in him: by the latter, which is the lively and effectual assent working upon the heart, we do credere in Christum, and receive him to be our Saviour, whereupon necessarily followeth affiance in Christ, and love of him as our Saviour. Thus then by a true belief we receive and embrace Christ: in our judgements by a lively assent, in our hearts desiring earnestly to be partakers of him, (which desire we express by hearty prayer) and in our will●… resolving to acknowledge and profess him to be our only Saviour, and to rest upon him alone for salvation. So that a true lively and effectu●…ll faith, is the work of the whole soul, that is to say, as well of the heart as of the mind: for which cause the Apostle saith, cord creditur adjustitiam with the heart man believeth to righteousness, Rom. 10. 10. and Saint Luke that the Lord opened the heart of Lydia, to assent to the Gospel, Act. 16. 14. And Philip requireth the Eunuch to believe with his whole heart. Act. 8. 37. The former is common to the wicked, yea to the Devils, the later is proper to the children of God. For those, who so believe, are born of God, joh. ●…. 12, 13. 1 joh. 5. 1. The former is a literal, a dead, a counterfeit, a not justifying faith; the latter is a lively, true, and justifying faith. This distinction Augustine 
k In epist. joan. tract. ●…0.  maketh between Saint Peter's faith, and that of the Devils, though their confessions were alike. Thou art the Son of the living God. Hoc dicebat Petrus, ut Christum amplecteretur, hoc dicebant. Daemons, ut Christus ab eis recederet. This said Peter, that he might embrace Christ: this spoke the Devils that Christ might depart from them. Oecumenius 
l In jam. 2.  endeavouring to reconcile the seeming differences between the two Apostles Paul and james, saith there are two significations of the word Faith, the one, as it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple and bare assent, in which sense the Devils are said to believe, that there is one God; the other, as it importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accompanying of the disposition or affection with the firm assent. Of the former Saint james speaketh, and saith, that the simple and bare assent is a dead faith: but Paul of the latter, which is not destitute of good works, which after he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is faith indeed.  
§. III. Of this faith, whereby we receive Christ to be our Saviour, 
The degrees of faith.  there are two degrees: the former, of special apprehension, whereby we receive and embrace Christ, consisting in a lively and effectual belief, whereby we truly receive Christ: in our judgement by a willing assent; in our affections, by an earnest desire to be made partakers of him and of his merits, which is the desire of application; in our will, by a settled resolution to acknowledge him to be our Saviour, and to rest upon him for salvation, which is the unfeigned purpose and endeavour of application. So that in this first degree, though we are not able actually to apply the promise of the Gospel unto ourselves; yet that application is both desired, and intended. The other is of actual and special application of the promise to ourselves, as having the condition of the promise. The former is fides principiorum being grounded on the express Word of God, whosoever believeth in Christ, shall be saved. The other is fides conclusionum, necessarily deduced from the Word by application, in a practical syllogism, after this manner: whosoever believeth in Christ shall be saved, which general is true in every particular, as the Apostle teacheth, Rom. 10. 9 〈◊〉 therefore thou dost believe in Christ, thou shalt be saved: but I, saith the faithful man, do believe in Christ; therefore I shall be saved: which conclusion cannot be false, the premises being true. To the former all men are necessarily tied under pain of damnation, john 3. 18. Mark. 16. 16. to the latter none are tied, but they only, who have the former. For the former is the condition of the promise, which whosoever hath not, he ought not to apply the promise to himself, unless he will perniciously deceive himself. By the former we are justified before God in the court of Heaven, which is properly called justification: by the latter we are justified in the court of our conscience, which is not properly justification, but the assurance of it. The former goeth before remission of sin, the latter follows after. The former is the work of God's Spirit, as he doth 
l 1 joh. 5. 1. joh. 1. 12, 13.  regenerate us in our first effectual calling; the latter as he is the spirit of adoption sealing us after we 
m Eph. 1. 13.  have believed. The former is ordinarily wrought by the hearing of the Word, the holy Ghost opening the 
n Act. 16. 14.  heart of the hearer to assent thereto, and not by the ministry of the Sacraments, which being the seals 
o Rom. 4. 11.  of that righteousness which is by faith, were ordained to this purpose to confirm our faith in the application of the promise in particularunto ourselves, and in the particular assurance of our justification and salvation by Christ: that those who have the first degree offaith may proceed to the second. For if thou dost truly believe, that Christ is the Saviour: thou art bound to believe, that he is thy Saviour; otherwise thou 
p joh. 5. 10.  makest God a liar. That therefore thou mayest learn to apply Christ unto thyself, God by his minister delivereth to thee in particular the Sacrament as it were a pledge, to assure thee in particular, that as the Minister doth deliver unto thee the outward sign: so the Lord doth communicate unto thee that believest according to the first degree of faith, the thing signified, that is to say. Christ with all his merits, to thy justification, sanctification and salvation.  
§. IV. This distinction of the degrees of faith, as it is most comfortable, 
The use of this distinction.  for hereby we are taught how to attain to assurance of salvation, as elsewhere 
q Covenant of grace. cap. 8.  I have showed; for having the first degree, which is the condition of the promise, thou mayest apply the promise to thyself, and by application attain to assurance: so it is most true, and most necessary to be held. And first as touching the former degree, 
The former degre●….  which is the special apprehension and embracing of Christ by a lively assent, accompanied with the desire of the heart and resolution of the will as I have said, that it is that faith, which is the condition of the promise, and by which we are justified before God, I have proved by plain testimonies of Scriptures, and other pregnant proofs. The places of Scripture, which I alleged, were these, Mat. 16. 16. 17. joh. 20. 31. Act. 8. 37. 38. Rom. 10. 9 10. 1 joh. 5. 1. 5. Whereunto may be added. 1 joh. 4. 15. Among the manifold proofs, which I produced, this is one; that if there be no other justifying faith but the special faith, whereby we are assured of the remission of our sins; then two absurdities will follow. The one, that we must apply the promises to ourselves, before we have the condition thereof, which as we ought not to do, lest we play the hypocrites, so we cannot do unless we will perniciously deceive ourselves. The promise is whosoever believeth in Christ hath remission of sin, whosoever believeth in Christ shall be saved, etc. This promise is made to none but to those who truly believe, and are endued with a justifying faith, which is the condition of the promise. It is evident therefore, that a man must be endued with justifying faith, before he can apply the promise, and he must apply the promise before he can have any assurance by special faith. The second absurdity is, that a man must be assured that his sins be forgiven before they be forgiven; and so must believe a lie, yea that a man must be assured, that they are forgiven, to the end that they may be forgiven, which is a great absurdity. This therefore is an undeniable truth, that before we can either apply the promises, or attain to assurance of remission of sin; we must be endued with true justifying faith, which is the condition of the promise, and the means to obtain remission. I must believe therefore by a justifying faith, before I can have remission of sins; I must have remission of sins, before I can have any assurance thereof: and I must ascend by many degrees of assurance, before I come to full assurance; which yet in this life is never so full, but that still more may, and aught to be added to it.  
§. V. As touching the second, which by some is called special faith, 
The special faith.  not only in respect of the object, which is Christ, for so the former is also special, but in respect of the effect, which is, by actual application of the Promises to a man's self, to assure him in particular of his justification and salvation: It is by some both protestant and popish writers called fiducia, that is, affiance. Howbeit the most of our Writers by it meant, assurance. But unproperly howsoever, for neither is faith affiance, nor affiance assurance.  
This special apprehension & application of Christ, though scorned by the Papists, yet is it, of all graces, the most comfortable, most profitable, most necessary. Most comfortable, for the very life of this life is the assurance of a better life. Most necessary, because without this special receiving of Christ, first, by apprehension, and then by application, we can have no other saving grace. How can we love God, or our neighbour for God's sake, how can we hope and trust in him, how can we rejoice in him, or be thankful to him, if we be not persuaded of his love and bounty towards us? and so of the rest. Most profitable, because from it all other graces proceed; and according to the measure of it, is the measure of all other graces, as I have elsewhere showed. For if the love of God be shed abroad in thy heart by the Holy Ghost, that is, if by faith thou art persuaded of God's love towards thee: thou wilt be moved to love the Lord, and thy neighbour for his sake, then wilt thou hope and trust in him, then wilt thou rejoice in him, and be thankful unto him, and so forth. And the greater thy persuasion is of his love and goodness towards thee, so much the greater will be thy love, thy hope, thy trust, thy thankfulness, thy rejoicing in him, etc. When as therefore the Papists detest and scorn our Doctrine concerning special faith, they do plainly bewray themselves to have no saving grace, nor any truth or power of Religion in them.  
§. VI But that this special receiving and embracing of Christ by 
The special receiving of Christ necessary to justification.  faith is necessary to justification, and that faith doth not justify without it, it doth evidently appear by the third and fourth points before handled, in the fourth and fifth Books. For if we be justified only by the righteousness of Christ which is out of us in him, then are we not justified by faith as it is an habit or quality inherent in us, but as it is the hand and instrument whereby we receive Christ his righteousness: which, as it is imputed to us by God, so we apprehend it by faith. And because faith alone doth receive Christ and all his merits; therefore the same benefits, which we receive from Christ, and are properly to be ascribed unto him, as the Author of them, are in the Scriptures attributed also to faith, because by faith we receive Christ. By Christ we live, joh. 6. 57 We live by faith, Gal. 2. 20. Hab. 2. 4. By Christ we have remission of sins, Eph. 1. 7. Act. 13. 38. By faith we have remission of sins, Act. 8. 39 26. 18.  
By Christ we are justified, Esai. 53. 11. We are justified by faith, Rom. 3. 28. Gal. 3. 24.  
By Christ we have peace with God, Col. 1. 20. We have peace with God by faith, Rom. 5. 2.  
We have free access to God by Christ, Eph. 2. 18. 3. 12. Heb. 10. 19  
We have free access to God by Faith, Rom. 5. 2. Eph. 3. 12.  
We are sanctified by Christ, 1 Cor. 1. 30. Heb. 10. 14.  
We are sanctified by Faith, Act. 15. 9  
We overcome the world by Christ, joh. 16. 33.  
We overcome the world by Faith, 1 joh. 5. 4, 5.  
We are the Sons of God by Christ, Ephes. 1. 5.  
We are the Sons of God by Faith, Gal. 3. 26.  
We have an heavenly inheritance by Christ, Gal. 4. 7.  
We have an heavenly inheritance by Faith, Act. 26. 18.  
We attain to Eternal life by Christ, 1 joh. 5. 11, 12.  
We attain to Eternal life by Faith, joh. 3. 16. & 5. 24. & 6. 47.  
We are saved by Christ, joh. 3. 17. Matth. 1. 21.  
We are saved by Faith, Ephes. 2. 8.  
All which benefits are attributed to faith, not absolutely, but relatively, in respect of the object which it doth receive; being no otherwise caused or procured by faith, but as it is the hand and instrument, whereby we receive Christ, who is our life, joh. 14. 6. Col. 3. 6. our righteousness, jer. 23. 6. 1 Corinth. 1. 30. our propitiation, Rom. 3. 25. 1 joh. 2. 2. our peace, Ephes. 2. 14. our sanctification, Tit. 2. 14. our victorious conqueror of all the enemies of our salvation, Col. 2. 14, 15. our Redeemer and Saviour, who also is eternal Life, 1 joh. 5. 20. whom whosoever hath, he hath eternal life, 1 joh. 5. 11, 12.  
§. VII. But if we do not receive and embrace Christ by a lively 
Without it Christ's merits avail us not to justification.  assent, at the least, working in our hearts an unfeigned desire to be made partakers of him, and in our wills a settled resolution to acknowledge him to be our Saviour, and to rest upon him alone for Salvation, without this special apprehension and application; at least in desire and intent: Christ and his merits do not avail them, that are adulti, and come to years of discretion, unless it be to their greater condemnation: who not caring to lay hold upon Christ and to apprehend and apply his merits unto them, suffer, as much as in them lieth, his precious blood to be spilt in vain, as it is in vain to them, who do not apprehend and seek to apply it to themselves. For though the obedience of Christ both active and passive be a robe of righteousness and our very wedding garment to cover our nakedness and our sins: yet it will not cover us, unless it be put on. Though his stripes and sufferings be a sovereign salve to cure our souls, yet it will not cure them unless it be apply●…d. Though his Body be meat indeed and his Blood be drink indeed to nourish us unto eternal life; yet they will not yield nourishment unto us, unless we eat his Body, and drink his Blood; all which is done by faith apprehending and applying Christ, whereby we put on him and his righteousness, apply the salve of his sufferings, eat his Body and drink his Blood. The which, because the Papists want, and wanting reject; they are fain to flee to their outward formalities, wherein their religion consisteth, and to their opus operatum in the Sacraments, as if they without a true and lively faith were able to justify and to save them; without which notwithstanding our blessed Saviour himself doth not avail men to salvation. He that believeth and is baptised shall be saved; but he that believeth not being adultus, though he be baptised and receive all the Sacraments of the Romance Church, he shall notwithstanding be condemned. Mar. 16. 16. joh. 3. 18, 36. It is therefore plain and evident, that the faith, which doth justify, must not be a bare assent, but a lively belief or assent, specially apprehending and embracing, and in desire at the least and purpose applying Christ unto us. For actual application cannot be made until we find ourselves to have the condition of the promise, which is that former degree of faith: which being had, and finding ourselves to have it; we are actually to apply the promise, and by application to gather assurance, which some call special faith.  
§. VIII. Now let us see what the Papists can object against this 
The Papists objections against special faith.  clear truth. There are two things, or rather names, which they dispute against, viz. fides specialis, and fiducia, special faith and affiance: which dispute notwithstanding hindereth not anything which I have spoken of the nature of justifying faith, as it justifieth us before God. For of justification, taken in a large sense, there are two degrees, though of that which properly is called justification before God, there neither are nor can be any degrees, as I have showed. The former is the justification of a sinner before God in the Court of Heaven, by imputation of Christ's righteousness apprehended by a lively assent or belief. The second is our justification in the Court of our own Conscience, when we are persuaded and in some measure assured of our justification, which assurance, of some, is called fides specialis, by which, we are not first justified before God: but is then wrought in us, when being already justified by faith, the holy Ghost the Spirit of promise shedding abroad 
r Rom. 5. 5.  the love of God in our hearts, sealeth us after we have believed, Eph. 1. 13. How be it, the former degree of faith is also truly called special, both in respect of the special object which is Christ, and in regard of the special effect, which is the special apprehension or embracing of Christ, not only in the judgement by a lively assent, but also in the heart that is the will and affections, by a desire to be made partaker of him and his merits, and by a settled will and resolution to acknowledge him to be our Saviour, and to rely upon him alone for salvation. And in this sense that faith by which we are justified before God is a special faith. But if that only be called special faith by which we are justified in our own Consciences, that is, assured of our justification, that assurance arising from the actual application of the promise to ourselves: then I say and avouch, that this special faith is not that by which we are justified before God. For we must have a justifying faith, being the condition of the promise, before we can proceed to application, and first we must be justified before God, before we can have any assurance thereof in our own Consciences: when as therefore the Papists dispute against t●…is special faith, proving that by it we are not ●…ustified before God, they plead beside the purpose. And yet, for all their proofs, it is truly called a justifying faith, because by it we are justified in the Court of our own Conscience. 
Their objections concerning fiducia.   
§. IX. The like is to be said of Fiducia or affiance which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against which the Papists hotly dispute: proving, that it is not of the essence of justifying faith: when notwithstanding diverse of their own Writers, as well as of ours, have expounded credere by fidere and fides by fiducia. But they should understand, that many of our Writers, by affiance mean assurance, which is the plerophory of faith: unproperly, I confess, but that was their meaning▪ As for affiance, though it be not of the proper nature and essence of faith: yet it is an unseparable fruit of special faith, in so much that sometimes it seemeth to be employed in the signification of believing in Christ: For he that doth believe in Christ, doth first by a lively assent acknowledge him to be the Saviour of all that truly believe in him: and secondly, so believing he is persuaded that he is a Saviour to him; and thirdly, believing Christ to be his Saviour, doth therefore repose his affiance and trust in him for salvation. But howsoever so much sometimes is employed in the phrase of believing in Christ, yet in the most ordinary and usual acception of the Word in the Scriptures of the New Testament, no more is signified than the lively assent and acknowledging of Christ: yea, sometimes the phrase is used of those who did not so much as give a lively assent, or believed with their heart. Howsoever being convicted by the evidence of truth sealed by miracles, they assented to the truth, and acknowledged Christ to be the Messias. Such were those, joh. 2. 23. who are said to have believed on his name, when they saw the miracles which he did: to whom notwithstanding our Saviour would give no credit because he knew what was in them. Such a believer was Sim●… Magus, who being convinced by the evidence of truth confirmed by miracles, assented in his judgement but believed not with his heart: for his heart was not right within him, Act. 8. 13. 21. And such a one was judas, joh. 6. 64. who, though he believed, as being a Disciple, yea an Apostle of Christ, yet believed not in deed and in truth.  
§. X. But that the phrase is used ordinarily of those which received 
By a lively assent men believe in Christ.  Christ by a true and lively assent, I could prove by multitude of testimonies, diverse whereof I have elsewhere mentioned. But I will content myself with two instances of the Samaritans and of the Eunuch. Of the Samaritans it is said, john 4. 39 That many of them believed in Christ for the saying of the woman, who could believe no more, than she had told them; which at the most, was, that he was Christ. And after, when they professed, that they believed because of his own word; all that they believed was this, that he was indeed the Ch●…ist, the Saviour of the world, verse 41. 42. The Eunuch, 
s Act. 8. 37, 38.  when Philip told him, that he might be baptised, if he believed with his whole heart, maketh this profession of his faith; I believe that jesus Christ is the Son of God.  
§. XI. Now that affiance is not faith, I briefly show thus. First, 
That as●…iance is not faith.  because it is a fruit and effect of faith. For by faith we have affiance, Ephes. 3. 12. Faith therefore is the cause, affiance the effect▪ and the same thing cannot be both the cause and the effect. For whereas some deny this consequence, trusting to an unlike example; for say they, as natural Philosophy is the science of natural things, and yet by it we attain to the science of natural things: so, though affiance be faith, and faith affiance; yet by faith we attain to affiance: I answer that there is an homonymy in the word science, which in the former part of the example signifieth the art or doctrine, which is a comprehension of precepts: in the latter, the habit of the knowledge of natural things, which by the doctrine holpen with the gifts of nature, and confirmed by exercise, we attain unto. Secondly, because faith is an habit of the mind; affiance, an affection of the heart: and so also differ in the subject. For faith, being a persuasion, is seated in the mind; though working upon the heart; affiance or trust being an affection, is seated in the heart, though proceeding from the persuasion of the mind. Thirdly, because they differ not only in the Subject, but also in the Object. The Object of faith is verum, that which is true: the Object of affiance is bonum, that which is good. Yea, but (say some the Promise is good, and therefore the Object of ●…aith is good. I answer, the th●…ng promised is good, and therefore I conceive affiance or hope; which two, in respect of the time to come, differ not. But be the thing promised never so good, yet I believe not the promise, unless I be persuaded that it is true. Faith therefore layeth hold on the Promise, as being true; affiance or hope expect the thing promised, as being good. Those therefore who hold, that affiance, properly so called, is faith; or faith affiance, are not to be defended. Those which by affiance understand assurance, and say, that justifying faith is affiance, do speak the truth, if they understand by faith, not that by which we are justified before God, but that by which we are justified, that is, assured of our justification in our own conscience. Concerning which there needs not to be any other controversy between us and the Papists, than this, whether there be any such certainty or assurance to be had. But that is a different question, not pertinent to the point in hand, which I have elsewhere 
t Covenant of grace. cap. 8.  cleared. And so much of the nature of justifying faith.   

CHAP. V. Of the Subject of justifying Faith.  
§. I.  
NOw I come to the Subject, that is, both the parties, 
The Subject of faith.  to whom it belongeth; and the part of the Soul wherein it is. As touching the parties in 
1. The parties.  whom it is, the Papists hold. First, that it is common to the godly with the wicked. Secondly, that it is common to the Elect with the reprobate. The former is the same in substance with that, which I have already handled, whether true faith may be severed from charity and other graces: the negative part of which question, I have proved, and consequently of this, that justifying faith is not common to the godly with the wicked. As touching the second, whether it be common to the Elect with the Reprobate; Bellarmine 
a De justi●…. li. 3. cap. 14.  propoundeth the Romish tenet to be this, fidem & justitiam non esse propriam elector●…m, & semel habitam amitti posse: that faith and justice is not proper to the Elect, and that it being once had, it may be lost; which is the very question of perseverance, whereof I have written a full treatise against Bellarmine, proving that true justifying faith is proper to the Elect, and that being once had it is never lost, either totally or finally.  
§. II. Now as touching the part of the soul, wherein justifying 
2. The part.  faith is seated, Bellarmine and many other Papist●… hold, that it is seated in the understanding only: and of us they report, that we hold it to be seated in the will only: which they do report against their own knowledge; knowing that we hold faith to be a persuasion of the mind and an assent, and finding fault with Calvin, for defining faith to be a kind of knowledge, as it is indeed that kind of knowledge which we have by report or relation from God, grounded upon the infallible authority of God the relator: and finally, not being ignorant, that we hold the proper object of faith to be the truth. But we hold, that it is seated both in the understanding and in the will: and my reason brie●…ely is this, because it is a voluntary assent, and is so defined, not only by some of the ancient Fathers, but also by the ancient Philosophers, who as Thcodore●… 
b Therapent. li. 1. pag. 18.  reporteth do define it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a willing assent of the soul. Th●…refore, to believe is an act, both of the understanding, and of the will. Of the understanding, as it is an assent: of the will, as it is voluntary. Even as liberum ●…rbitrium, as it is arbitrium, belongeth to the understanding; and as it is liberum, to the will: not that we seat it in two diverse parts of the soul, but only in the mind, that is the reasonable or intellectual part, though it worketh upon the affections also. For the better understanding whereof, we are to know, that when the holy Ghost is pleased to work the grace of faith in the souls of any of the elect, which ordinarily he doth 
c Rome 10. 14, 17  by the ministry of the Gospel, he openeth their hearts as he did the heart of Lydia 
d Act. 16. 14.  to assent to the Gospel: which he doth, first, by illuminating their understanding; and opening the eyes of their mind, that they may rightly conceive and judge of the doctrine of salvation: and secondly, by opening, as it were, the ears of the mind, and inclining the will to affect and embrace, what the understanding hath judged and approved to be true and good. The understanding therefore approving, and the Will (which is intellectus extensus, and ordinarily followeth the judgement of the practic understanding) embracing the doctrine of the Gospel, which promiseth salvation by Christ to all that believe: the mind, which containeth both these faculties, being thus opened by the holy Ghost, doth williugly assent to the doctrin●… of the Gospel concerning salvation by Christ. Faith therefore is a voluntary assent of the mind to the promise of the Gospel; unto which, the acts of both the faculties of the mind concur; of the understanding, to judge, that the thing propounded to be believed, is true and good. I mean, that the promise is true, and the thing promised good: of the Will, to accept and to embrace that for true and good, which the understanding hath judged to be such. Out of both which ariseth the voluntary assent of the mind, which we call faith. This faith thus wrought by the holy Ghost, (the Spirit of regeneration) being lively and effectual, worketh upon the heart and affections; which also being renewed by the holy Ghost, readily follow the willing assent of the mind, both to affect Christ, to desire to be made partakers of him, to love him, and torest upon him for salvation: and also to dis-affect and to detest those things, which are repugnant to the Doctrine of the Gospel; the chief whereof is Sinne.  
§. III. Now that the act of the will doth concur to faith, and 
Testimonies, that to believe is an act of the Will as well as of the Understanding.  that faith, which is an habit of the mind, is seated as well in the will as in the understanding, is a thing testified by the Fathers, and confessed by the Schoolmen and by the Modern Doctors of the Roman Church. And first for the Fathers: 
e Stromat. lib. 5. p●…g. 251.  Clemens Alexandrinus, saith, that faith it the willing assent of the soul, and so Theodoret doth define it, 
f Therapeu●…. l. 1. pag. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ambrose, 
g In 2 Cor. 1. 24.  Fides non necessitatis, sed voluntatis res est. Faith is a matter of will and not of necessity: therefore the Apostle saith, not that we domineer over your faith, for dominion is cause of necessity: and again, ●… to believe, or not to believe, it is an act of the Will. 
o ●…n Rom. 4.   
Augustine 
i De bono persever. l. 2. cap. 16.  Grace therefore preventeth or goeth before faith: otherwise if faith prevent it, than also the will preven●…eth it, quia fides sine volu●…late ●…on potest esse, because faith cannot be without Will.  
Again, 
k De Spirit. & litera cap. 31.  what is it to believe but to consent that the thing is true which is said? consensio autemutique volentis est, and consenting undoubtedly is of him that is willing. Every 
l Ibid. c. 3●….  man when he willeth, believeth; & cum credit, volens credit, and when he doth believe, he doth willingly believe.  
Voluntate 
m Ibid. c. 33.  utique credimus, verily we believe with our will.  

n Epist. 23 the Baptism. parvulorum.  Fides in credentium voluntate consistit, faith standeth in the will of the believers.  
And writing upon joh. 6. 44. 
o In joan. tract. 26.  What say we here brethren, if we be drawn unto Christ, than we believe against our wills. No, saith he▪ A man may enter into the Church, nolens, against his will, he may come to the Altar nilling, he may receive the Sacrament, nilling, credere non potest, nisi volens, he cannot believe unless he be willing.  
And lastly, 
p De predestin. sanct. lib. 1. c. 5. in sine. Schoolmen.  in the elect the will is prepared of the Lord, that therefore belongeth to faith, qu●… in voluntate est, which is in the will.  
§. IV. Bonaventure: 
q In Sent. 3. dist. 23. art, 1. q. 2. in res●…l.  it were not virtuous to believe, if it were not voluntary ipsum velle credere est essentiale ipsi fidei, to believe willingly is essential to faith itself. Unto the being of the virtue of faith, with the act of reason or understanding concurreth the act of the Will.  
Faith 
r Ibid.  never should be a virtue, though it did enlighten the understanding never so much, if it did not also rectify the will.  
Thomas Aquinas 
s In Rom. 10. lect. 2.  writing on Rom. 10. 10. Signanter autem dicit, cord creditur, id est, voluntate, he ●…peaketh remarkably, men believe with the hearr, that is, with the Will. For all other things which appertain to the outward worship of God, 〈◊〉 potest, a man may do them nilling: sed credere non potest nisi volens, but none can believe that is not willing: for the understanding of him that believeth is not determined to assent unto the truth by necessity of reason, as of him that hath science, but by the Will.  
Again, 
t 2. 2. q. 2. art. 1. ad. 3 'em.  Intellectus cred●…ntis determinatur ad unum, non per ratione●…, sed per voluntatem.  
Credere 
u Ibid. art. 9 c.  est actus intellectus assentientis veritati divinae ex imperio voluntatis à Deo motae per gratiam.  
Credere 
* 2. 2. q. 4. art. 2. c.  est actus intellectus, secùndum quod movetur a voluntate ad assentiendum: procedit autem huj●…smodi actus à voluntate & ab intellectu.  
Actus 
x Ibid. art. 2. ad●… ●… 'em.  fidei dicitur consistere in credentium voluntate: in quantum ex imperio voluntatis▪ intellectus credibilibus assentit.  
Gabriel Biel, 
y I●… Sent. 3. dist 23. q. 2. art. 1.  the act of faith is to believe, which is an act of the understanding, assenting to the truth, proceeding from the command of the will, qui●… nullus credit nisi volens, because no man believeth that is not willing▪ as Saint August●…e 
z In I●…an. Doctors of the Rom. Church.  teacheth.  
§. V. Cardin all Contarenus 
a De justif.  actus fidei quam vis sit elicitus ab intellectu, est tamen imperatus à 〈◊〉.  
Salmeron 
b In Rom. 10. 10.  Paul saith, men believe with the heart, to exclude feigning, with which many come to baptism; and to show, that faith which justifieth is commanded by the will: to note the difference of forced faith such as is in Devils, and was in those men, who believed in Christ, compelled by the miracles, but Christ 
c joh. 2. 23.  did not concredit himself to them, for such a faith doth not justify. For as science is begotten by virtue of demonstrative reason: so faith is not demonstrated, but is undertaken by the virtue or power of the will captivating the understanding unto the obedience of Christ, who doth infuse it: wherefore Augustine tract. 26. in joan. other things saith he a man may do against his will, but none can believe, but he that is willing.  
§. VI Thus have I proved against Bellarmine, that to believe is an 
Whether the Understanding be commanded by the Will.  act of the will, as well as of the understanding; and that the seat of faith is neither the understanding alone, nor the will alone, but the mind which comprehendeth both. Howbeit, I cannot altogether subscribe to the judgement of the Schoolmen, and other learned men, whether Protestants or Papists, who teach, that the understanding is commanded by the will to assent unto divine truths and that it doth credere ex imperio voluntatis. For I do not conceive, how the will, which is intellectus extensus and followeth the judgement of the practic understanding, in so much that it willeth nothing, but what the understanding approveth and judgeth to be willed; how it, I say, should command the understanding. Neither doth their reason satisfy; which is this: that the understanding of man, in matters pertaining to Science, is determined to one thing by the evidence of the thing, or necessity of reason, not by the Will: but the understanding of man in matters belonging to faith, which sometimes surpass the capacity of humane reason cannot be determined to any particular, either by the evidence of the thing, or by necessity of reason, both which are wanting in the objects of faith, which are things hoped for and things not seen. And therefore, say they, there can no assent be given, unless the understanding be commanded by the will to assent. But I answer, as the ground of knowing things by Science is the evidence of the thing or necessity of reason: so the ground of believing things is the authority of God speaking in his word, which is infallible, and in certainty surpasseth the grounds of Science, and by it the understanding is determined to such particulars, as it conceiveth to be revealed of God. As therefore in things of science, which the understanding doth judge to be evident, and of necessary truth, the will doth readily embrace them, following therein the judgement of the understanding: and so the mind which containeth both faculties, doth willingly, and yet necessarily, assent thereto, moved thereunto by the evidence of necessary truth: so in matters of faith, which the understanding, though it comprehends them not, yet doth judge infallibly true, moved thereto by the authority of God revealing those truths; the Will, as I conceive, being captivated by the understanding, and submitting itself to the judgement thereof; the mind doth willingly, and yet necessarily assent to such truths revealed by God, moved thereunto by the infallible authority of God speaking in his Word. Which in certainty of truth doth far surmount all grounds of science: and doth captivate the understanding; and it the Will. Why therefore the assent to divine truths which are grounded upon a most certain and in●…allible soundation, which persuadeth the understanding, should more proceed from the Will, than the assent to humane sciences, I cannot conceive, or why the Will should command the understanding in them, more than in matters of science.   

CAP. VI Of the object of justifying faith.  
§. I.  
SO much of the subject: now we come to the object of justifying ●…aith; where the question ought not to be made coneeming the object of faith at large, but of that object which is proper to faith, as it justifieth. For we do freely confes●…e, that the object of faith, is all and every truth revealed unto us by God: and that the word of God is objectum fidei adaquatum, the even object of ●…aith (that is, we are bound to believe whatsoever is contained in the word; but what is not contained in the word of God, we are not to believe it as a matter of ●…aith.) And that therefore by the ●…ame faith by which we are justified, we believe whatsoever is contained in the written word of God, whether expressly, or by necessary consequence. So that Bellarmine 
a De justif. l. 1. c. 8. & 9  might have saved a great deal of labour idly spent in proving that, which we confess, that by faith we believe the creation 
b Heb. 1●…3. , and all other truths revealed in the word: yea, we profess him to have no true justifying faith, who denieth credit to any thing, which he findeth revealed by God. Howbeit the Papi●… extend this object, not only to the Cano●…icall Scriptures, but also to those which we, according to all (almost) antiquitie●… call Apocryphal: and not only to the written word, but also to their unwritten verities, as they call the traditions of the Church of Rome; that is, such doctrines and ordinances, as that Church doth teach and observe, having no ground nor warrant in the Scriptures. The which notwithstanding whiles they do not only match, but also prefer them before the written word, do evidently prove the Pope, who by their doctrine is above the Church, and the Church above the Scriptures, to be Antichrist. But this is another controversy whereinto I may not now make an excu●…sion. Only I desire the Reader to take notice of this mark among others of the Catholic Aposta●…ie of the Roman Church, which hath not only departed from the ancient doctrine and rule of faith, which is the Scriptures; but also have set up a new rule, the last resolution of their faith being into the infallible judgement, and irrefragable authority of the Bishop of Rome: and to this purpose let him consider these two testimonies of Saint B●…sil, 
c Basil. Ascet. de fide. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is a manifest falling away from the faith, and conviction of pride, either to reject any of those things that are written, or to bring in any of those things that are not written.  
The other 
d Ethic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. The proper object of justifying faith. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All that is without the Scripture inspired of God, being not of faith is sin.  
§. II. But howsoever by that faith, which justifieth, we believe all and every truth revealed by God; yet the proper and formal Object of justifying faith, quat●…nus justificat, and by believing whereof it doth justify, is not every truth, but that only, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Truth, that is Christ with all his merits, joh. 14. 6. or the Doctrine of Salvation by Christ, or the Promises of the Gospel concerning justification and salvation by Christ, which often times in the Scripture is called the Truth, as joh. 1. 17. & 5. 33. & 8. 31, 32. and as some think, joh. 8. 44. and by Christ●… own Exposition, joh. 17. 17. so joh. 18. 37. Rom. 2. 8. ●…al. 3. 1. & 5. 7. Eph. 4. 21. 2 Thess. 2. 10, 12. 1 Tim. 2. 4. & 4. 3. 2 Tim. 2. 18. cum 1 Tim. 1. 19 2 Tim. 3. 8. Heb. 10. 26, 1 Pet. 1. 22. 1 joh. 2. 21. 2 job. 1. 2. Sometimes, the word of Truth, or of the truth, Eph. 1. 13. 2 Tim. 2. 15. jam. 1. 18. sometimes the truth of the Gospel, Gal. 2. 5. 14. or the word of the truth of the Gospel, Col. 1. 5. The 〈◊〉 whereof is Christ crucified, 1 Cor. 1. 23. & 2. 2. For this cause justifying faith is called oftentimes the faith of Christ, because he is the proper Object thereof, as Rom. 3. 22, 26. Gal. 2. 16. 20. & 3. 22. Phil. 3. 9 and faith in Christ, as Act. 20. 21. & 24. 24. & 26. 18. Gal. 3. 26. Faith in the blood of Christ, Rom. 3. 25. that faith which is in Christ jesus, 2 Ti●…. 3. 15. sometimes the faith of the Gospel, Phil. 1. 27. and which is all one, the faith of the truth, 2 Thess. 2. 13. Thus therefore I reason:  
That, to the beli●…e whereof alone and not of other things, remission of sins, justification and salvation is promised, that, I say is the proper object of justifying faith.  
But to the belief in Christ, or in the Doctrine and promises of the Gospel, concerning salvation by Christ, remission of sins, justification and salvation is promised, and not to the belief of other things:  
Therefore that is the proper object of justifying faith.  
That the Promise is made to belief in Christ, and in the Gospel, the Scriptures every wh●…re ●…each, as joh. 3. 15, 16. 18. 36. & 8. 24. & 11. 25, 26. & ●…2. 46. & 20. 31. Act. 10. 43. & 13. 38, 39 & 16, 31. & 26. 18. Rom. 10. 9, 11. etc. But not to the belief of other things is the promise made, as of the Law, or of the story of the Bible, or of predictions, excepting those stories and prophe●…ies which concern Christ. For howsoever a man cannot have a justifying faith, who denieth credit to any of those other things which he findeth to be revealed by God; yet not by believing of them, but by believing in Christ, ●…hee is justified.  
§. III. But here it may be objected, that the faith, whereby Abraham was justified, had no relation to the promise of salvation by Christ, 
Obj. concerning the object of Abraham's faith.  but to the promises of God concerning his seed. Whereunto I answer, First, that Abraham and all the rest of the faithful before Christ, believed in the promised seed, which was the Messias to come, and by that faith, as the Papists themselves confess, were justified. Secondly, the promises, which concerned his seed, were either the same with the promise of the Gospel, or it was employed in them. The main promise was, that in Abraham, that is, in his seed, all Nations, that is, the faithful in all Nations, should be blessed. For Abraham did not conceive, that in himself all Nations should be blessed, as if himself should be the foundation of Happiness unto All, but in his seed. And so the Lord himself explaineth in Gen. 22. 18. and in thy seed, that is, in Christ, all the nations of the Earth shall be blessed. And so Zacharie Luk. 1. 68 69, 73. and Peter, Act. 3. 25. This promise made to Abraham is the very same with the promise of the Gospel. For, as the Apostle saith, the Scripture foreseeing, that God would justify the Heathen through faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preached, before, the Gospel to Abraham, saying, in thee (that is, in thy seed) shall all nations be blessed. Which promise, as it had been formerly made to our first parents 
e Gen. 3. 15.  concerning the promised seed, so was it after renewed to Isaac, Gen. 26. 4. and to jacob, Gen. 28. 14. and, in effect, to David 
f Psal. 72. 17. , whose son according to the flesh Messias was to be: who is therefore called the son of David, and the branch of David. In this promised seed Abraham and all other the faithful believed, and by believing in Him were justified.  
§. IV. The other promises concerning his seed are two. The former, 
The two other promises.  concerning the multiplication of his seed; that he should be Father of a multitude of Nations, namely in Christ; and that he would be a God to him and his seed, he doth not say to seeds, as of many, but as of one, and to thy seed, which is Christ, Gal. 3. 16. that is Christ mystical, 1 Cor. 12. 12. containing the multitude of the faithful in all Nations, both jews and Gentiles. This promise therefore implieth the former, that in Christ the promised seed Abraham himself and his seed, that is, the faithful of all nations, should be blessed, and in confirmation of this promise he was called Abraham, because he was to be a Father of many nations, that is, of the faithful of all nations, for none but they are accounted Abraham's seed, Rom. 9 7, 8. Gal. 3. 7. 29. and for the same cause he received the Sacrament of Circumcision, 
He believed in the Lord, and it was imputed unto him for righteousness, that is, because he believed in the Lord, he was reputed a righteous m●…n, ●…nd so Vatablus i●… Gen. 15. 6. Rom. 4. 10.  as a seal of that righteousness which is by faith, Rom. 4. 11. And that in this promise of the multiplication of his seed, the promise of the Gospel was included, appeareth, because his faith in this promise was imputed to him for righteousness, not for the the approbation or justifying of that act; as it happened in the zealous act of Phineas, Psal. 106. 30. but for the justification of his person, which could not be justified, but by faith in Christ. Which the Papists themselves cannot deny. The chief thing which Abraham apprehended in the promise concerning his seed was, that although he were an hundred year old, and Sarah past childbearing, yet he should have seed by her, and in that seed himself, and all the faithful of all Nations should be blessed.  
§. V. The latter is, that they should possess the land of promise, by 
The latter.  which, as by a type, was signified the heavenly Canaan; under which, to all the faithful was promised the Kingdom of heaven, which was the Country, which they, professing themselves Pilgrims, did seek, Heb. 11. 13, 14, 15, 16. and into which eternal rest jesus was to bring them who bele●…ve; even as joshua the type of Christ, who also is called 
g Heb. 4. 9  jesus, brought the Israelites, after their peregrinations, into that land of rest. So that in the latter Promises concerning his seed, and the land of promise, the former was employed concerning the promised seed and blessedness by him, as the principal object of Abraham's faith, for which chiefly he did so much affect and desire seed. Insomuch that when the Lord had promised him to be his buckler and his exceeding great reward, Abraham replied, Lord God what wilt thou give me seeing I go childless. As Abraham therefore who rejoiced 
h joh. 8. 56.  to see our Saviour Christ's day; and as he, and the rest of the faithful having not received the promises concerning the promised seed; but having seen them a far off, were persuaded of them, that is, believed them, and 
i Heb. 11. 13.  embraced them, were justified by faith in Christ, the promised seed; so are we, and by nothing else.  
And further, we are to note, that before those words recorded, Gen. 15. 6. Abraham had by faith embraced the main promise of the Gospel, Gen. 12. 3. in thee, that is, in thy seed shall all the families of the earth be blessed: and by that faith was justified, by which also he obeyed God, 
k Heb. 11. 8, 9, 14, 16.  leaving his own country, and, by the same faith, sojourning in the land of promise as a Pilgrim, sought a better country, that is, an heavenly. Therefore as S. james saith, when Abraham in his great trial 
jam. 2. 23.  had approved himself to be a faithful man; that then the Scripture was fulfilled, which saith▪ Abraham believed God, and it was imputed to him for righteousness: Not that then Abraham first believed, but that then by that notable fruit of faith, he approved the truth of his faith, and manifested the truth of that oracle, which then by good proof was verified of him: So, by the like reason, may that place, Gen. 15. 6. be understood, that Abraham believed in the Lord, and it was counted to him for righteousness. Not, that then Abraham, either first believed, or was then first justified, for he had believed the grand promise of the Gospel before, and by it was justified; and before this time had brought forth excellent fruits of faith, Gen. Chap. 12, 13, 14. but that by this new act of believing the Promises renewed (which the Apostle amplifieth Rom. 4. 18.) the truth of his faith was manifested. And thus Bellarmine 
m De justi●…. l. 4. ca 18. Possunt enim illa verba applicari adomne●… insignes actus fidei ejusdem Patriarchae.  himself expoundeth those words, Gen. 15. 6. affirming, that as S. james applieth them to that act, ●…en. 22. so they may be applied to all notable acts of the faith of Abraham.  
Again, justification or imputation of righteousness is actus contin●…us, which is not to be restrained to the instant of our first conversion and justification, but continued to them that believe. And therefore, so long as they have faith, God imputeth righteousness unto them.  
§. VI But for the better clearing of this point, we are to take notice, 
Christ the proper object of faith in two respects.  that Christ and his benefits, or the doctrine of salvation by Christ are the proper object of justifying faith, in two respects, both as it justifi●…th befo●…e God and as in the Court of our own Conscience. Before God, when by a lively and effectual assent or belief, as hath been said we receive and embrace Christ our Saviour with all his merits, or, which is all one, the promises of the Gospel concerning justification and salvation by him. Such was the faith of Saint Peter, Math. 16. 16. and of the rest of the Apostles, joh. 6. 69. Of Nathaniel, joh. 1. 49. Of Martha, joh. 11. 27. Of the Samaritans, joh. 4. 42. Of the Eunuch Act. 8. 37. With which whosoever are endued, are borne of God, 1 joh. 5. 1. they dwell in God, and God in them. 1 joh. 4. 14. 15. they overcome the world, 1 joh. 5. 5. and unto them blessedness, Mat. 16. 17. joh. 20. 29. justification, Rom. 10. 9 10. and salvation is promised, joh. 20. 31. Act. 16. 31. In the Court of our own Conscience it doth justify, when we finding, that we have the former degree, which is the condition of the promise, do sound apply the promise to ourselves. For he who knoweth, that he hath the condition; not only may, but must apply the promise of the Gospel to himself, otherwise he maketh God a liar, 1 joh. 5. 10. This application, as hath been ●…aid is made by a practical syllogism, the proposition whereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is this: whosoever doth truly believe in Christ he shall be saved: the assumption or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but I, saith the faithful man, do believe in Christ: the conclusion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: therefore I shall be saved. This conclusion is the voice of special faith. Such was the fa●…th of job chap. 19 25. Of David, Psal. 103, 3. Of Thomas, joh. 20. 28. Of Saint Paul, Gal. 2. 20. and of all the faithful in the Scriptures: who in many places have applied, and, as it were, appropriated to themselves the mercies of God in Christ. And such is and aught to be the faith of all that truly believe. For the general always includeth the particular. If therefore thou dost truly believe, that jesus is the Saviour of all that truly believe in him, thou art then bound to believe that he is thy Saviour. Of this point, I have treated elsewhere, 
n Covenant of grace. Bellarmine's objections. De iustif. l 1●… c. 8, etc. The first, that the object of faith is whatsoever is revealed by God.  and have answered the objections, so many as I thought worth the answering.  
§. VII. Now I come to Bellarmine's dispute concerning the object of faith, wherein he endeavoureth to prove and to maintain three things: First, that the object of faith is not God's special favour in Christ, but whatsoever God hath reve●…led. Secondly, that men may be justified without special faith. Thirdly, that men are not justified by special faith. As touching the first, we do freely confess, that by the justifying faith we do believe, whatsoever we understand to be revealed by God. And further we profess, that by the virtue of justifying faith all articles of Christian Religion become, after a sort, the objects of special faith. For as he who hath the Philosopher's stone is said by virtue thereof to turn other metals into Gold: so it may more truly be said of him who is endued with that faith, whereby we are justified before God, that he may and aught to make all the Articles of the catholic or dogmatic faith, the precious objects of special faith by applying them to his own good and comfort, which being a matter of singular use and comfort, I will a little insist upon it. Dost thou then believe by a true and a lively assent, as hath been said, that jesus the Son of the Blessed Virgin is the erernall Son of God, and the Saviour of all those that truly believe in him? Thou art then bound to believe, that he is thy Saviour. Dost thou believe that Christ is thy Saviour? then must thou believe that God the Father is thy gracious 
Father. Almighty.  and merciful Father in Christ: that he is all sufficient to bestow upon thee all good things; that he is omnipotent to protect and defend thee from all evil riding upon the heavens 
n Deut. 33. 26. Eternal.  for thy help; and so of the other attributes; that he is eternal to Crown thee with everlasting happiness, that he is immutable in his love towards thee; that 
Immutable. Omniscient. Omnipresent. True and faithful. ●…ust.  he is omniscient and therefore knoweth thy wants; omnipresent, that thou mayst pour thy requests into his bosom; true and faithful to perform all his promises to thee; just, to forgive thee thy sins, when thou dost confess them, and to justify thee, seeing Christ hath satisfied his justice for thee; good gracious and merciful unto thee; that 
Good and Gracious. Loving.  he hath loved thee in Christ with an everlasting love, and in him hath adopted thee to be his Son; and if a Son, than also an Heir of God, and coheir with Christ: that he hath created thee for his own 
Creator and Provisour.  glory, whereunto he hath subordinated thy salvation; that he watcheth over thee by his fatherly providence for thy good, causing all things, whether good or bad, to cooperate for thy good; that he will bestow upon thee all good things, as shall be expedient for thee: that the corrections, which befall thee, are fatherly chastisements proceeding from his love; that out of very 
o Psal. 119. 75.  faithfulness he hath caused thee to be afflicted; that he trieth and proveth thee to do thee good 
p Deut. 8. 16.  in the end that Christ our Saviour in whom thou dost believe, is both God and 
Christ, God and Man.  man: Man, that he might both obey and suffer for thee: God, that his obedience and sufferings might be most perfectly and allsufficiently satisfactory and meritorious for thee that he was conceived and sanctified 
Conceived of the holy Ghost borne, etc. Suffered. Was crucified.  by the holy Ghost, that he might sanctify thee, that he was incarnate 〈◊〉 redeem thee, that he suffered for thee that thou mightest be freed from all punishment properly so called; that he was crucified for thee, that he might deliver thee from the Curse, that he died for thy 
Dead. Buried. Descended to hell. Rose again. Ascended. Sitteth at God's right hand.  sins, and was buried that thy sins might be buried in oblivion, that he descended into hell to overcome death and the gates of hell for thee; that he arose again for thy justification, that he ascended into heaven to prepare an eternal mansion ●…or thee, that he sitteth at the right hand of his Pather, both as a Priest to make in●…ercession for thee, and as a King to su●…due all the enemies of thy salvation, and by his power through faith to keep thee safe unto eternal life, that he will come 
He shall come again to judgement.  again unto judgement for thy full redemption, to marry thee unto himself, and put thee into the possession of that Kingdom which he hath purchased for thee. Thou art also to believe in the Holy Ghost, as thy Comforter and Sanctifier: thou art to believe that of the Vniverfall 
The Holy Ghost. The holy Ca tholike Church Communion of Saints. Forgiveness of sins. The Resurrection. Life Eternal. Whether every man be bound to believe that he is elected, etc.  Church, which is the company of all the Elect; thou art a member elected of God in Christ, that thou hast a share in the Communion of Saints, that by Christ thou hast remission of sins, that as when thou diest, thou diest in the Lord, so in him thou shalt arise again to glory, and be made partaker of Eternal life.  
§. VIII. Whereas therefore this question is usually made, whether every man be bound to believe that he is elected, that he hath remission of sins, and that he shall be saved, and so all the particulars before mentioned, that God the Father is his Father, etc. I answer, that not every man is bound so to believe, for then the greater part of men should be bound to believe untruths. But this I say, that every man is bound upon pain of damnation to believe in Christ according to the first degree of faith (for he that believeth not shall be condemned) that is, 
joh 3. 18.  by a true and lively belief or assent to believe, that jesus is the Saviour of all that truly believe in him; and having this faith, thou art bound to believe, that he is thy Saviour, that he died for thy sins, and rose again for thy justification, etc. that in Christ thou art elected, that by him thou hast remission of sins, and that through him thou shalt be saved. But until thou hast that faith (which is the condition of the promise) thou mayest not apply, and by application believe any of these things, unless thou wilt beguile thyself. And thus much may suffice for the first point.  
§. IX. For the second: where Bellarmine proveth that a man may 
Whether a man may be justified without special faith.  be justified without special faith; it is true in respect of our justification before God. But they which hold that we cannot be justified without special faith, speak of justification in the Court of Conscience; which none can attain unto, unless first they apply the promises of the Gospel to themselves. Which to do, the Papists hold to be carnal presumption. Thou mayst profess thyself to believe that Christ is the Saviour of the world; but if thou be a Papist, thou mayst not believe that he is thy Saviour, that is to say, that thou shalt be saved by him. Thou mayst say, he is thy Saviour, as the Papists held him to be Saviour of all, as well of those that shall perish, as of them that shall be saved: but if thou shalt not be saved by him, then is he not indeed and in truth thy Saviour. Thou mayst have a kind of hope, that thou shalt be saved, but thou mayst not believe it. But that hope will prove a slope, which is not grounded upon faith. Faith being the foundation of hope, and the substance of things hoped for. Neither canst thou truly hope for the performance of a promise to thee, unless first by faith thou art persuaded, that it doth belong to thee. Thou mayst, nay thou must be persuaded that it belongeth to thee, if thou hast the condition of the promise, which is to believe in Christ: for in respect of them that have that condition, the promises of the Gospel are universally to be understood, and as excluding none that believe. Doffed thou therefore truly believe in Christ, by a true and a lively assent receiving and embracing him as the Saviour? Then mayst thou apply the promises of the Gospel to thyself, and by application attain to some assurance of thy justification and salvation. Yea but, saith the Papist, a man cannot be assured by the certainty of faith that he shall be saved, for many who have thought themselves sure, have been deceived. But fidei falsum subesse non potest. I answer, that as there is a knowledge of principles in themselves manifest, and of conclusions, which are made manifest by discourse, though not absolutely true as principles, but with presupposal of the premises, they are so true, that it is impossible the conclusion should be false, where the premises are true: so there is a faith of principles contained in God's Word, which is the dogmatic or catholic faith, which are absolutely true; and there is a faith of conclusions, by necessary consequence deducted from those principles, by application of the general to the particular: which though they be not absolutely true▪ yet they are necessarily true; neither can they possibly be false, the premises being true, and of such conclusions is the special faith. And so much of the second.  
§. X. Now for the third, where Bellarmine disputeth, that we are not 
Whether a man is justified by special faith.  justified by special faith, it is true in respect of justification before God: but it is false in respect of justification in the Court of Conscience, without which no man can boldly say that he is justified before God. Of which justification in the Court of ●…onscience, they must be understood to speak, who unto justification ●…equire special faith▪ by which they are not properly justified and before God▪ but assured thereof in their own Conscience. And no doubt but this is a thing most worthy to be urged and beat upon: as being that thing which above all other things in this world is to be desired and laboured for according to the ●…xhortation of the Apostle Peter 
r 2 Pet. 1. 10.  Give diligence to make your calling and election sure▪ But this special faith the Papists above all things derid●… and detes●…▪ ●…thereby discovering themselves to be▪ as I have elsewhere showed, void of all truth and power of Religion. It being, as I have said and proved, a thing most profitable, most comfortable, most necessary: without which no Christian can have any true p●…ce or sound comfor●…, or oug●… to have contentment in his present estate, until ●…e have ●…tained unto it in some measure. And when he 〈◊〉 attained to some measure, he must endeavour more and mo●…e to increase it. But hereof I have treated in another place 
s Covenant of Grace. , wher●…unto I refer the Christian Reader.   

CAP. VII. Of the acts or effects of faith: and first, whether faith doth justify, or only dispose to justification. Secondly, whether it doth justify formally.  
§. I.  
THe next controversy is concerning that act or effect 
Whether justifying faith doth only dispose a man to justification.  of justifying faith, in respect whereof it is called justifying faith. Of this there are three Questions, the first, whether Faith doth indeed justify, or only dispose a man to justification. Secondly, whether it justify formally, as part of inherent righteousness; or instrumentally, as the hand to receive Christ, who is our righteous●…esse. Thirdly, whether it justify alone. The assertions of the Papists in the two former questions do not seem to ●…ang well together. For if faith go before justification disposing a man thereto, how doth it justify formally, as part of that righteousness whereby a man is, as they speak, formally just. And if no dispositions b●…e required to justification, to what purpose do they tell us, that a man must be disposed and prepared by faith and other virtues. For howsoever in their speculations they require preparative dispositions to justification; yet in their practice they seem to require 〈◊〉. For their justification which is in fact and in deed, is restrained to their Sacraments, as, namely, to Bap●…. And their Sacraments justify ex 〈◊〉 〈◊〉, and therefore without necessity of any foregoing dispositions. For if any virtuous or good disposition were required, then should their Sacraments justify, not ex 〈◊〉 〈◊〉, but ex 〈◊〉 〈◊〉. Only they require, that he who is by the Sacrament to be justified, do not 〈◊〉 〈◊〉 ●…lis 〈◊〉, that is, interpose the obstacls of some mortal sin. And what be these dispositions which must go before justification?  
§. II. Forsooth, there are seven, which according to the decree 
a Sess. 6. c. 6. Seven. dispositions required before justification, of which vide infra ca 10, 11, 12.  of the Council of Trent, Bellarmine reckoneth, De justif. lib. 1. ca 13. to prove, that faith doth not justify alone, because the other six also do dispose men thereunto. The seven are, faith, fear, hope, love, penitency, a purpose and desire to receive the Sacrament, a purpose of amendment of life. All which do but prepare and dispose a man. But it is the Sacrament, as, namely, of Baptism 
b Conc. Trid. Sess. 6. cap. 7. , that doth actually justify, and without which no man is justified. But I would gladly know, whether these seven preparatives, be fruits of grace, or works of nature. Not of grace, for, as they teach, no man hath grace before justification: What then? they are the fruits of nature holpen, I wot not, by what grace: which if it were true would not only prove the main assertion of the Pelagians, Gratiam secundùm merita dari, or as in other words it is expressed in the Council of 
c Sess. 6. ca 7.  Trent, Secundùm propriam cajusque dispositionem & operationem. For though, according to their doctrine, these preparations are not merits of condignity, as they say, yet they be of congruity: but also disprove the doctrine of the Apostle, that we are justified freely by his grace. But this seemeth to me absurd, that men should have one justifying faith, and so one hope and one love, etc. going before justification, and another infused in our justification: and that by the one justifying faith going before, we should be prepared to justification; and by the other infused in our justification we should in part be formally justified. But this is certain, that, that faith, which in order of time goeth before justification, is no true justifying faith. For that which goeth before justification, goeth also before regeneration, and what goeth before regeneration, is of nature and not of Grace. But faith in order of time goeth not before justification, though in order of nature it doth; for so soon as a man believeth he is justified, as Hierome saith 
d In Rom. 10. 4. , Talis est ille qui in Christum credidit, die qua credidit, qualis ille qui universam legem implevit. Such a one is he that believeth in Christ, the very day that he believeth, as he that hath fulfilled the whole Law; nor in order of nature before regeneration; for in our regeneration it is wrought. As therefore no man hath faith who is not regenerated, so no man hath faith who is not thereby justified. The Scripture is plain, that in Christ whosoever believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justified, Act. 13. 39 He that believeth in Christ is passed from death to life, joh. 5. 24. & 6. 54. which passage from death to life is justification; whereby, as themselves 
e Conc. Trid. sess. 6. cap. 4.  teach, a man is translated from the state of death and damnation, into a state of Grace and Salvation. Faith therefore actually justifieth, and not disposeth only to justification.  
§. III. The other question is, whether faith doth justify formally, 
Secondly, whether faith doth justify formally  as they speak, as being a part of inherent righteousness; or instrumentally only, as the hand to receive Christ, who is our righteousness. The Roman Catholics hold ●…he former; the true Catholics, the latter. But the former I have sufficiently disproved before, and proved the latter. For if we be not justified by any grace or righteousness inherent in ourselves, or performed by ourselves, which I have before 
f Lib. 4.  by many undeniable arguments demonstrated: than it followeth necessarily, that we are not justified by faith, as it is a gift or grace, an act, or habit, or quality inherent in us, or performed by us. And if we be justified by the righteousness of Christ only, which being out of us in him is imputed to those who receive it by faith, which also before 
g Lib. 4. & 5.  I invincibly proved: then also it followeth by necessary consequence, that we are justified by faith, only as it is the instrument or hand to apprehend or receive Christ, who is our righteousness. Wherefore where faith is said to justify, or to be imputed to righteousness, it must of necessity be understood relatively, and in respect of the object, to which purpose, both justification, and all other benefits, which we receive by Christ, are attributed to faith, as I have showed 
h Supr. cap. 4. §. 6.  before. Not that faith itself worketh these things, but because by it we receive Christ, and with him all his merits and benefits. And for the same cause the faith of all the faithful, though unequal in degrees, in some greater, in some less, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike precious in the righteousness of God, and our Saviour jesus Christ, 2 Pet. 1. 1. which is an evidence, that faith doth not justify in respect of its own dignity or worthiness, but in respect of the object, which it doth receive; which being the most perfect righteousness of Christ, unto which nothing can be added, is one and the same to all that receive it. Of this see more, lib. 1. cap. 2. §. 10.  
§. IV. Here now the Papists, because we deny faith to justify in 
The Papists cavil, that we debate faith.  respect of its own worthiness and merit, take occasion to inveigh 
i Bellar. De justif. l. 1. c. 12.  against us, as if we made it Titulum sine re, and as it were a matter of nothing. Which is a malicious, and yet but a frivolous cavil. For first 
§. Itaque sensum.  in respect of justification; we acknowledge it to be the only instrument or hand to receive Christ, to be the condition of the Covenant of Grace, to which the Promises of remission of sins and of Salvation are made, without which the promises of the Gospel do not appertain unto us, and without which our blessed Saviour doth not save us. Secondly, in respect of Sanctification, we attribute all that and more, which the Papists ascribe unto it in respect of their imaginary justification. That it is the beginning, the foundation, and root of all inherent righteousness; the mother of all other sanctifying Graces, which purifieth the heart, and worketh by love, without which it is impossible to please God, without which, whatsoever is done, is sin.  
§. V. But howsoever here the Papists would seem to plead for faith, yet the truth is, that, as they have abolished the benefit of justification, as it is taught in the holy Scriptures, so with it, they have taken away the justifying faith. For though they retain the name, yet in their doctrine there is no such thing. For first, to faith they do not ascribe the power to justify, but only to be a disposition, one among seven, even such a one as servile fear is, of a man unto inherent righteousness, or to the grace of Sanctification, itself being not as yet a justifying or sanctifying grace. Secondly, that faith, being infused, becometh the beginning, and a part of formal inherent righteousness. But so small a part they assign unto it, that they say, that the habit of formal righteousness differeth not from the habit of charity: so that in justification it hath no use at all, and in sanctification charity is all in all: which is a manifest evidence, that the Church of Rome is fallen away from the ancient doctrine of the faith. For both Scriptures and Fathers every where ascribe justification to faith, and not to Charity: to faith, and not to works: but the Papists ascribe the first justification to charity, which they make to be the only formal cause of justification, which, as themselves teach, is but one; and the second justification they assign to works.   

CHAP. VIII. Whether we be justified by Faith alone: The state of the Controversy, and some reasons on our part.  
§. I.  
NOw I come to the third question, which is the 
The state of the Controversy.  principal concerning faith, whether we be justified by faith alone, as we with all antiquity do hold: or not by faith alone, but also by other habits of grace, as charity, and the rest, and by the works of grace, which the Papists hold to concur in us to the act of justification, as the causes thereof. Where first, we are to explain our assertion; and afterwards, both to prove, and to maintain it. And great reason there is, that we should explain it, because the Papists most wickedly, against their own knowledge, calumniate our doctrine in this point. I will therefore explain all the three terms, Fides, justificat, sola, Faith, doth justify, alone: for by Faith we do not understand, 
What we mean by faith.  as I have showed before, neither the profession of faith, or faith only professed, which S. james doth deny to justify: nor that faith which is a bare assent, which is the faith of Papists, and is common to them with the Devils, and with other hypocrites and wicked men; for such a faith we deny to justify, either alone, or at all: but a true, lively, and effectual belief in Christ, being a special apprehension or receiving and embracing of Christ, and of the promises of the Gospel, joined with application, or at least with a true desire, will and endeavour thereof. The which faith also we deny to be true, if in some measure, it do not purify the heart, if it do not work by love, if it cannot be demonstrated by good works.  
§. II. Now for the word justify: shall I need to tell you, that by 
What is meant by the word justify.  justifying we do not mean 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 bear the world in hand, that our assertion is this in effect, that faith alone doth sanctify, and that nothing concurreth to sanctification, but faith only: and consequently, that we teach the people, so they can persuade 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 justify alone, yet we do not hold that it doth sanctify alone: but that our sanctification is partly habitual, unto which, with faith, concur the habits of other sanctifying graces, as hope, charity, etc. and partly actual, which is our new obedience in the practice of good works.  
§. III. But the word sela alone doth most displease the Papists, who 
Of the exclusive particle alone.  will needs part stakes with Christ in their justification. This therefore is to be explained. And first, when we say, that faith alone doth justify, we do not mean fidem solitariam that faith which is alone, neither do we in construction join sola with fides the subject, but with justificat the predicate: meaning, that true faith, though it be not alone, yet it doth justify 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 eye which seeth neither alone nor at all: yet in respect of seeing, unto which no other member doth concur with it, it being the only instrument of that faculty, it is truly said to see alone: so faith, though in respect of the being thereof it is not alone, or if it be, 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 concur with it, it being the only instrument of apprehending and receiving Christ, it is truly said to justify alone: wherefore as the brazen Serpent, which was a figure of Christ, was life up and set on high in the wilderness, that whosoever was bitten by the fiery serpents, might, by looking only upon it, be cured. And although their eye could not properly be said to cure them; yet because it was the only instrument to apprehend that object, which God had ordained, as the only remedy to salve them; it is truly said, that by only looking upon that object they were cured. Even so our Saviour Christ was lifted up upon the Cross (it is his own similitude, joh. 3. 14, 15.) that whosoever being stung by the old serpent doth but look upon him with the eye of faith (joh. 6. 40.) may be justified and saved, for although this eye of the of the soul, which is faith, cannot be said properly to justify them who are sinners: yet because it is ●…he only instrument to apprehend that object, which God hath ordained as the only remedy and propitiation for our sin, it is truly said, that by believing only in Christ we are justified.  
§. IV, Secondly, whereas faith itself doth not justify properly, 
That the object of faith doth justify properly.  but the object which it doth apprehend, which is Christ and his righteousness, our meaning therefore when we say that faith alone doth justify, can be no other but this, that the righteousness of Christ alone, which is only apprehended by faith, doth justify us. And forasmuch as this is a necessary disjunction, that we are justified either by that righteousness which is inherent in ourselves, or by that which is out of us in Christ (for by some righteousness we are justified, and a third cannot be named:) it followeth therefore necessarily, that if we be not justified by inherent righteousness, then by Christ's righteousness alone: because a third righteousness, by which we should be justified, cannot be named.  
§. V. Thirdly, where we say, that Christ's righteousness alone, 
That nothing in that kind doth justify, but the righteousness of Christ, as the matter, and Faith as the only instrument on our part.  which is apprehended by faith alone, doth justify, we do not mean absolutely that nothing else doth justify, but nothing in that kind viz. that the righteousness of Christ is the only matter of our justification; and faith the only instrument on our part, by which we are justified. For otherwise, as hath before been showed, we confess that many things else do justify, viz. God, as the Author and principal efficient of our justification, who imputethunto us the righteousness of his Son. The holy Ghost also doth justify us by working in us the grace of faith by which he applieth Christ's righteousness unto us. The Ministers also do justify, as the instruments of the holy Ghost, both by the ministry of the Gospel, by which faith is begotten in us, and of the Sacraments, whereby the promises of the Gospel are sealed unto us. And lastly, good works do justify, as the signs and evidences, whereby our faith and justification is manifested. But as the matter, nothing doth justify but Christ's righteousness, and as the instrument on our part nothing but faith. And in this sense we do constantly affirm, that by Christ's righteousness alone, apprehended by faith alone, we are justified.  
§. VI For the demonstration of our assertion, I shall not need to 
Our prooses.  bring many new proofs, seeing that all those arguments, which before I have produced, but especially those which concern the matter and form of justification do invincibly prove that we are justified by the righteousness of Christ alone, being apprehended by faith alone, and imputed to them that believe. For if we be justified by the imputed righteousness of Christ alone, and if in us there be nothing which receiveth or maketh us partakers of Christ's righteousness, but faith only: then there is nothing in us, by which we are justified, but only faith. But because the Papists object heresy 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 righteousness in us; and therefore by faith alone.  
Secondly, Gal. 2. 16. We know that by the works of the Law (that is, the righteousness and obedience prescribed in the Law, in which all inherent righteousness is fully and perfectly described) a man is not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no otherwise but by faith, non nisi per fidem, as Bishop justinian, 
a In Gal. 2. 16.  or by faith only, as Henry Steven, who well understood the Greek, translateth it, sed tantùm per fidem.  
Thirdly, Rom. 4. 5. the exclusive is employed. To him that worketh nor, but hath believed, that is, hath only believed in him who justifieth sinners, his faith is imputed unto righteousness, and so the Syriack Paraphrast readeth; but hath only believed.  
Fourthly. Mar. 5. 36. Luk. 8. 50. Only believe.  
To this Bellarmine 
b De justif. l 1. cap. 20.  answereth, 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 seventeenth 
c §. Consirmat.  Chapter of the same book, where he would prove, that faith doth justify, not relatively in respect of the Object, but by its own efficacy: he allegeth, that the woman of 
d Mat. 15. 28. Mar. 7. 29.  Canaan procured her daughter's health by the efficacy of her faith; and rejecteth his own answer in the other place. Neither may it be answered, saith he, that it is one thing to speak 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 soul 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 bloody issue, Mat. 9 22. thy faith hath saved thee: and to the blind man whom he restored to sight, Mar. 10. 52. thy faith hath saved thee. And further it is to be thought that our Saviour, when he telleth them, whom he cured, that their faith had saved them, that is, himself 
e Act. 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. son, be of good cheer thy sins are forgiven thee: for sin being the cause of their maladies, the Lord to cure them took away the cause thereof, which was the guilt of sin.  
§. VIII. All those places, which exclude works from justification, 
Reasons 1. Rom. 8. 28. Gal. 2. 16. Eph. 2. 8.  do by necessary consequence teach justification by faith alone. For, that we are justified by some righteousness, is confessed of all. This righteousness, is either the righteousness of faith, or of works; that is, either the righteousness of Christ apprehended by faith; and that is the righteousness of God, which without the Law is revealed in the Gospel; or that righteousness, which is inherent in ourselves, prescribed in the Law. For neither can a third righteousness be named, by which we should be justified, neither can we be justified by both; the holy Ghost perpetually making such an opposition between them, as that they cannot stand together. If therefore we be not justified by the righteousness of works prescribed in the Law, as all inherent righteousness is; then we are justified by the righteousness of faith alone. Or thus: The righteousness, whereby we are justified, is either inherent in ourselves, and performed by ourselves, which the Scriptures call the righteousness of works; or that, which being out of us, is inherent in Christ, and by him performed for us, which is the righteousness of faith. A third cannot be named, and by both we 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.   
remaineth. IX. That, by which alone the promise of justification, by which alone justification, by which alone Christ himself who is our righteousness is received, that alone justifieth. By faith alone the promise, by it alone justification, by it alone Christ himself is received. For that is the proper office of faith. For if faith receive the Promise, and justification, and Christ himself, which no other grace in us can do, than it is the proper office of faith. But faith receiveth the promise wherein justification is offered, Gal. 3. 22. it receiveth remission of sins or justification, Act. 10. 43. & 26. 18. & 13. 39 it receiveth Christ himself joh. 1. 12. which no other grace can do, as it is evident: therefore faith alone doth justify. 
The third reason, because faith is the condition of the Covenant.   
§. X. That which is the only condition of the Covenant of Grace, by that alone we are justified, because to that alone justification is promised.  
Faith is the only condition 
f joh. 3 16. Act. 10. 43. Gal. 3. 9  of the Covenant of grace, which is therefore called lex 
g Rom. 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 answer, that these are not the conditions of the Covenant, but the things by Covenant promised to them that believe. If we believe, God hath promised to justify us; and being justified, or redeemed, to sanctify and to save us. See Luk. 1. 73, 74, 75. jer. 31. 33, 34. Heb. 8. 10, 11, 12. Gal. 3. 9 & 14. 22. Charity, obedience, etc. are the conditions of the Covenant of works, Do this, and thou shalt live: but the condition of the Covenant of grace is, Believe, and thou shalt be enabled to walk in the obedience of the law, thou shalt receive the gift of the Spirit, and finally, thou shalt be saved. For being by faith freed from sin, and become Servants to God, you have your fruit unto holiness, and the end everlasting life, Rom. 6. 22.  
§. XI. The holy Scriptures wheresoever they speak of that by 
The fourth reason, because faith only in the question of justification is mentioned in the Scriptures.  which we are justified, mention nothing in us, but faith; not works, nor other graces, unless it be to exclude them from the act of justification. Which is a plain evidence that faith doth justify alone. Bellarmine answereth, that it doth not follow, that because faith only is mentioned, therefore it justifieth alone. For sometimes, other things, as not only other virtues, but the Sacraments also are mentioned, which notwithstanding do not justify alone. Whereunto I answer, 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 
h De justif. l. 1. c. 20. §. Quod attinet.  allegeth out of Tit. 3. 5. Ephes. 5. 26. they are not to the purpose, as speaking of the outward means; which we deny not to concur with faith. That out of Luk. 7. 47. hath already been cleared, 
i L. 6. c. lz. § 2, ●….  that love there noteth not the cause, but the sign of forgiveness. That out of Rom. 8. 24. showeth 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 we say, that faith doth justify alone, we mean, that nothing in us doth concur to the act of justification, as any cause thereof; but faith only, as hath been showed. As for the Sacraments, we acknowledge them to be external means, and as it were manus offerentis, as faith is manus recipientis. And that the Sacraments be so far from hindering justification by faith alone, as that they do confirm it, as being the seal●…s of that righteousness which is by faith.   

CHAP. IX. Testimonies of the Ancient Fathers, and of others in all ages, for justification by faith alone.  
§. I.  
NOw that this Doctrine is no novelty, but that which in all ages hath been the received Doctrine of the Christian Churches, I will prove by the Testimony of the Christian Writers in all ages, but chiefly of the ancient Fathers.  
I. justin Martyr, 
a AdDiogNetum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To see 
justin. Martyr. Ann. Dom 160.  God, it is granted men, by faith alone. And by what alone we see God, by that alone we are justified. Again, 
b Ibid.  what other thing could cover our sins, but his righteousness? In whom could we being sinners and impious be justified, but in the only Son of God. By the righteousness therefore of Christ only, which is received and put on by faith only, are our sins covered. In Christ alone those, that are sinners in themselves, are justified; therefore not by righteousness inherent, but only by the righteousness of faith.  
II. Irenaeus, whom I find cited and approved by Augustine, 
c Advers. julian. lib. 1. c. 2.  Men 
Irenaeus. An. 180 lib. 4. ca 5.  can no otherwise be saved from the stroke of the old serpent, but by believing in Christ: Even as the Israelites, who were bitten by the fiery serpents, could no otherwise be healed, but by looking on the brazen serpent. 
Clemens Alex. An. 200.   
III. Clemens Alex. 
d Paedag. l. 1. c. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith alone is the Catholic salvation of mankind. Again, 
e Stromat. l. 5.  the power of God alone without demonstrations is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith alone. 
Origen. An. 230   
IV. Origen more plainly: 
f In Rom. 3. l. 3.  The Apostle saith that the justification which is by faith alone, is sufficient: so that a man believing only, is justified, and instanceth in the examples of the penitent thief, Luk. 23. and of the penitent woman, Luk. 7. both which were justified by faith alone. And in that place, as hath been observed by others, Origen useth the exclusive particle sola seven times. Bellarmine answereth, 
g De justif. lib. 1. cap. 25.  that Origen only excludeth external works, when power and occasion is wanting, as in the thief upon the cross. Repl. But it evident, that as S. Paul, so also Origen speaketh of works in general, and that in the penitent thief, and in that penitent woman good works were not wanting. For the thee●…e 
h Luk. 23. 40, 41, 42.  repro●…eth his fellow, confesseth his sin, acknowledgeth Christ's innocence, professeth Christ in his most despicable e●…ate, when his own Disciples ●…ed, prayeth unto Christ to remember him, when he should come to his Kingdom. The woman 
i Luk. 7. 37.  brought an Alabaster box of ointment, stood behind Christ weeping, washed his fee●… with her tears, wiped them with the hairs of her head, kissed his feet, and anointed them with the ointment; by which actions she t●…tified her faith in Christ, her repentance for her ●…innes, her love to her Saviour, acknowledged by Christ himself to have been great. Yet not by these good works, but only by their faith, were those two persons justified. And no marvel. For even Abraham himself, though he abounded with good works, yet he was not justified by them, but by faith only. Yea, but saith Bellarmine, Origen doth not exclude love and repen●…nce. Repl. No m●…re do we from the subject, that is, the party justified, but from the act of justification. For, although they do not concur with faith to the act of justification, as any cause thereof: yet they must eoncurre in the subject, that is, the party justified, as necessary fruits of faith, and unseparable companions of justification. 
Cyprian. An. 250   
V. Cyprian: 
k Ad Quirinum. l. 3. c. 42.  Fidem tantùm prodesse, or, as Pamelius will have it, i●… 〈◊〉, faith only or wh●…lly profitet●….  
VI Eusebius Casariensis. 
l De eccls Theol. l. 1. ca 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore that faith doth suffice us to salvation which maketh us to know God the Father Almighty, and to subscribe or assent that his only begotten Son is the Saviour.  
VII. Hilari●…: it 〈◊〉 
m Hilar. An. 360  the Scribes, that sin should be forgiven by a man (for they saw no more in Christ but a man) and that to 
In Mat. can. 8.  be remitted by him, which the law could not release: for faith only justifieth. And again, 
n Can. 21.  Q●…ia 〈◊〉 sola justificat: and yet again, 
o De Trinit. li. 6.  Hac sola fides confess●… Christum Dei filium omnium beatitudin●…m gl●…riam mer●…it in Petr●…. This faith alone confessed, that Christ is the Son of God, obtained in Peter the glory of all blessedness. To the first B●…llarmine answereth, that the particle (alone) excludeth only the law, which 〈◊〉 hath no place in the other two. But if the law be excluded, which i●… the rule of all inherent righteousness, it proveth justification only by faith. For if men be justified either by the legal righteousness, or by th●… Evangelicall, and a third cannot be named; then it followeth, that if men have not, nor can have remission of sins and justification by the law, that is by inherent righteousness, which is prescribed in the law; th●…n they must have it according to the Gospel, that is by the righteousness of Christ received by faith only: but the former is true, Act. 13. 38, 39 therefore the latter. 
Basil. An. 370.   
VIII. S. ●…asill: This is perfect 
p Serm. De humilita●…e.  and entire glorying in God, when a m●…n being not lifted up for his own●… righteousness, knoweth indeed himself to want true justice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to be justified by faith alon●… in Christ. 〈◊〉 answereth, that Basil excludeth only works done without faith, or the grace▪ of God. Reply. But Basill mentioneth not works going before Grace, but speaketh of a man already justified, who then doth entirely glory in God, when being not lifted up with a conceit of that righteousness which is in himself, but being conscious to himself of his defectiveness in respect of inherent righteousness, acknowledgeth himself to be justified only by faith in Christ.  
IX. Gregory Nazianzen speaking 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●…brosc. A. 370.  of those words, Rom. 10. 9 10. 
Greg. Nazianz. A. 370.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is righteousness to believe only.  
X. Saint Ambrose, or whosoever else (as ancient as he) was the Author of the Commentaries on the Epistles of Paul, whom the Papists use to cite under the name of Saint Ambrose, and of Bishop Ambr●…se when they meet with any thing that seemeth to make for them. Six●…us Senensis, 
r B●…bliothec lib. 4.  doth not only acknowledge them to be Ambrose his Commentaries, but also commendeth them, as being breves quidem in verbis, sed sententiarum pondere graves. He in very many places ascribeth justification to faith alone. ●…ellarmine saith, he excludeth the works of the cerem●…niall Law, or the necessity of external works: which may serve perhaps for a poor shift, to avoid some few places, but not the most.  

As first, in Rom. 3. 24. They are justified saith he, gratis, that is, freely, because nihil operantes, neque vicem redentes sola fide justificati sunt don●… Dei, that is, without works either going before or following after, they are, through the gift of God, justified by faith only.  
Secondly, In Rom. 4. how can the jews, who look to be justified by the works of the Law, think, that they are justified with the justification of Abraham, cum videant Abraham non ex operibus legis, sed sola fide justificatum, when they see Abraham to have been justified, not by the works of the Law, but only by faith. 
Non erg●…●…pus est lege, quando impius per solam fidem justificatur apud Deum. There is no need therefore of the Law; seeing a sinner is justified before God by faith alone.   
Thirdly, and on those words of th●… fifth 〈◊〉 according to the Latin, secundum propositum 〈◊〉] sic dec●…etum dicit à Deo ut cessante lege solam fidem 〈◊〉 Dei p●…sceret ad sal●…tem.  
Fourthly, He pronounceth them blessed whom God hath ordained that without any labour or observation sol●… fide justificantur apud De●…; they should be justified before God by faith alone.  
Fifthly, There being nothing required of them, but only that th●…y believe.  
Sixthly, In Rom. 9 Sola fides posita est ad salutem.  
Seventhly, in Rom. 10. Nullum opus dicit legis, sed solam fidem 〈◊〉 in causa Chr●…sti.  
Eighthly, In 1 Cor. 1, this is ordained of God that whosoever believeth in Christ, be safe or saved sine oper●… sol●… fide gratis recipiens remissionem peccatorum, without work receiving freely remission of sins by faith alone.  
Ninthly, In 2 Cor. 3. hac lex (scil. spiritus) d●…t libertatem, solam fidem poscens, the Law of the Spirit (which is the covenant of grace) giveth ●…liberty, requiring faith only.  
Tenthly. In Gal. 3. 18. he noteth the improvident presumption of the jews, who thought that men cannot be justified without the works of the Law cum sciant Abraham qui forma ejus rei est, sine operibus legis per solam fidem, justificatum, when themselves know that Abraham who is the pattern or sampler of that matter, to have been justified by faith alone without the works of the Law.  
Eleventhly, In Gal. 3. 22. that he coming who was promised to Abraham fidem solam ab iis posceret should require of them faith only.  
Twelfthly, In his forty five sermon, which by some is attributed to Maximus who lived after him forty years; to the penitent thief it sufficeth ad innocentiam, Domino credidisse to make him innocent, that he believed in the Lord. 
De consecrat. dist. 4. c. 99   
Thirteenthly, Another testimony of Ambrose recorded by Gratian: that the grace of God in baptism requireth neither mourning nor any work, sed solam fidem & omnia gratis condonat, but faith alone and forgiveth all freely.   
XI. Hierome, or what other Writer no less ancient, was the Author 
Hieronymus▪ A. 380.  of the commentaries on Paul's Epistles, in very many places teacheth justification by faith alone. Bellarmin●… 
s De scriptorib. in Hieronymo.  saith, that Pelagius was the Author of those Commentaries. But this appeareth to be false by those places which S. Augustine citeth out of the commentaries of Pelagius in his three first chapters of his third book, De peccatorum meritis & remissione. I deny not, but that diverse sentences are found in those Commentaries rankely savouring of the Pelegian heresy, as well as in the writings of other ancient Fathers, either because before the Pelagian her●…sie was spread, they wrote more caresly of those points; or rather because the Pelagian heretics did corrupt their writings: which Possevin himself suspecteth might have happened to this author. These Commentaries do seem to have been in great account in the Church, above 1100 years ago, in that Sed●…lius in his Collectanea, and sometimes by name 
t Alit●…r ut Hieronymus exponi●….  as 1 Cor. 7. 37. And Primasius in his Commentaries on the Epistles were not ashamed to borrow store of annotations out of these Commentaries, as in other points, so in this, which I have in hand; as may appear by collation of those, which I shall cite out of them. The Author of the ordinary gloss, who lived eight hundred years ago, every where citeth them under the name of Hierome. For my part I suspect, that B●…llarmine and other Papists do not so much distaste this Writer for coming too near the Pelagians, as for his too much departing from themselves; I mean especially in this question of justification freely by the grace of God through faith alone in Christ, to which purpose there are more frequent and more pregnant testimonies in these Commentaries than in any other work of the like quantity of any ancient writer whatsoever: and although these Commentaries have been interpolated by the Pelagian heretics, yet those testimonies which I shall allege for justification by faith alone, the Papists themselves will free from suspicion of Pelagianisme. Thus therefore he writeth.  

First, in Ro. 1. 16. on those words, judaeo etc.] sive quod justum fuerit, ut quomodo Abraham credens ex Gentib. per solam primum fidem salvatus est, ita caeteri credentes salvarentur. Sedulius hath the same, but leaveth out the word, primum.  
Secondly, In Rom. 4. 3: Tam magna fuit fides Abrahae ut & pristina●…i peccata donarentur, & sola pro omni justitia doceretur accepta.  
Thirdly, in Rom. 4. 5. Convertentem impium per solam fidem justificat D●…us. And upon those words, which are there sound in the Latin edition, secundum propositum gratiae Dei.  
Fourthly, Qui proposuit gratis per solam fidem peccata dimittere.  
Fifthly, In Rom. 4. 11. Vt omnes qui ex Gentibus credunt filii sint Abrahae, dum & illis sola fides ad justitiam reputatur.  
Sixthly, In Rom. 5. 1. Ostendit quod fides faciat filios Abrahae, qui ex sola prima fide justificatus est.  
Seventhly, In Rom. 8. 28. secundum propositum] secundum quod proposuit sola fide salvare quos praesciverat credituros.  
Eighthly, In Rom. 10. 3. Ignorantes quòd Deus ex sola fide justificat, & justos se ex legis operibus quam non custodiunt esse putantes, noluerunt se remissioni subjicere peccatorum, ne peccatores fuisse viderentur. Et in Roman. 10. 5.  
Ninthly, Moses distinxit in Levitico inter utramque justitiam fidei scillicet atque factorum, quòd altera operibus; altera, sola fidei credulitate accedente fiat.  
Tenthly, In Rom. 10. 10. Ergo si fides sufficit ad justitiam & confessio ad salutem, inter judaeum & Gentilem credentes nulla discretio est.  
11. In 2 Cor. 5. 19 Non reputans illis delicta ipsorum, hoc est per solam fidem cognoscens, read ignoscens, or as Primasius, indulgens.  
12. In Gal. 1. 12. Neque a me confinxi, neque ab ullo homine accepi, quòd Gentes sola fide salvarentur.  
13. In Gal. 2. 14. Non ex operibus legis, sed sola fide sicut Gentes vitam in Christo invenisse te nosti.  
14. In Gal. 2. 17. Si enim Gentes fides sola non salvat, nec nos: quia ex operibus n●…mo justificatur.  
15. In Gal. 2. 20. In fide viva filii Dei] in sola fide, quia nihil debe●… legi antiquae.  
16. In Gal. 3. 6. Abraham credidit Deo, & reputatum est illi adjustitiam] ita & vobis ad justitiam sola sufficit Fides: unto justice Faith only sufficeth.  
17. In Gal. 3. 11. In lege●… nemo justificatur] quia nemo illam serval (Let the Papists note that point of Pelagianism) ideo dictum est, quòd sola fide justificandi essent.  
18. In Gal. 3. 14. Vt sola fide Gentes benedicerentur in Christo, sicut pr●…missum fuerat Abrahae.  
19 In Gal. 3. 26. Aequaliter & judaei & Gentes per solam fidem filii Dei estis, quia credidistis Christ●….  
20. In Eph. 2. 8. Gratia estis salvati per fidem] non meritis prioris vitae, sed sola fide.  
21. In Eph. 2. 15. Per solam fidem justificans.  
22. In Phil. 3. 9 Non habens meam justitiam] hoc est, meo labore quae sitam, sed illam quae ex fide, etc.] sed illam quae à Deo propriè & sola fide collata est Christianis.   
XII. chrysostom, In Rom. 1. 17. thou obtainest righteousness, not 
chrysostom. A. 390.  by sweat and labour, but receivest it by gift from above 
u Homil. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bringing one thing only from within, viz. to believe, nothing therefore in us doth concur to the act of justification, but only faith.  

Secondly, In Rom. 3. 27. 
* Homil. 7.  What is the Law of faith? to save by grace: here he showeth the power of God, that he hath not only saved, but also justified, and brought into glorying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that, not requiring works, but seeking faith only.  
Thirdly, In Rom. 4. 1. 
x Homil. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is not possible to be saved otherwise than by faith.  
Fourthly, In Rom. 8. 24. 
y Homil. 14.  This one gift have we brought to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe him promising things to come: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by this only way we are saved.  
Fifthly, In Gal. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith sufficed Abraham to righteousness.  
Sixthly, In Gal. 3. 8. They (the justiciaries) said, he that adhereth to faith alone is accursed, but Paul showeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which adhereth to faith alone is blessed.  
Seventhly, In Ephes. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith alone he saved.  
Eightly, In Col. 1. 27. 
z Homil 5.  For at once to bring men more senseless than stones to the dignity of Angels simply by bare words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by faith alone, without 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all difficulty, it is indeed the glory and riches of the mystery.  
Ninthly, In Tit. 1. 13. 
b Homil. 3.  For if thou dost give credit to thy faith, why dost thou bring in other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if faith were not sufficient to justify? Bellarmine by other things understandeth the ceremonies of the Law. When chrysostom indeed rejecteth all other things, because faith itself is sufficient to justify.  
Tenthly, There is a notable testimony cited by Bishop 
c In Rom. 3. 28.  justinian out of chrysostom in Psal. 14. which doth not only conclude this question against the Papists: but also putteth a manifest difference betwixt sanctification, which consisteth of many virtues, and justification, unto which faith only is required. justitia conflatur ex multis virtutibus & ●…na virtus activa non facit justitia●… quemadmodum nec una tabula perficit navigium, nec unus lapis domum. una sola virtus justificat fides, quae est virtutum fastigium, Righteousness is compounded of many virtues, and one active virtue maketh not righteousness. Even as one plank doth not make a ship nor one stone an house, only virtue justifieth namely faith which is the top of all virtues.  
11. Serm. de fide & lege naturae. 
d Tom. 6. p. 838.  Without faith no man hath a●…tained to life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the thief on the Cross believing only, was justified and afterwards twice he affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: faith by itself saved. Bellarmine answereth that chrysostom teacheth, that sometimes faith alone, that is without external works doth suffice: which cannot be applied to the penitent thief, who, as I showed before, wanted not for the time external works; and yet not by them, but by faith alone he was justified.   
XIII. Hesychius in Leviticum: 
c Lib. 4. ●…n c. 14.  Grace is given out of mercy and 
Hesycbiusa. 400  compassion and is apprehended by faith alone & fide comprehenditur sol●…, not out of works, as the Apostle saith, for then grace shall not be grace.  
XIV. Augustine. 
f De civet. D.  Nam sine bonorum operum meritis per sidem justificatur 
August. an. 400.  impius & quidem solam. For without the merits of good works a sinner is justified, and that by faith alone.  

2. Apud Gratianum: 
g Grat de poeniten●…iâ dist. c. 14.  this is the faith which worketh by love, huic duntaxat remissio delictorum promittitur to this only remission of sins is promised— cui soli venia promitoitu:, to which alone par●…on is promised,— quâ solâ peccata relaxantur by which alone sins are released.  
3 In Psal. 88 conc. 2. sola fides Christi mundat. The faith of Christ doth cleanse alone.  
4. Serm de tempore 68, 
h Initio.  Abraham believed God, and it was accounted to him for righteousness. Ecce sine opere justificatur exfide, & quicquid illi legali posset observatione conferri, totum credulitas sola d●…navit. Behold, without works he is justified by faith, and whatsoever might be conferred upon him by the observation of the Law, all that faith alone bestowed.  
5. In joan. 8. 
i Tract. 42.  On those words, you hear not, because you are not of God: this was spoken to them who where not only vicious by sin, but also foreknown, that they were not to believe ea fide, qua solâ possent à peccatorum obligatione liberari, with that faith by which alone they might be delivered from the bond of their sins.  
6. Out of his sermons De verbis Domini, this testimony is usually cited. Medicina animae omnium vulnerum, & una propitiatio pro delict●…s credere in Christum. The medicine for all wounds of the soul and the only propitiation for all sins, is to believe in Christ.  
7. Ad duas Epistolas Pelag. 
k Lib. 1. cap. 21.  quantaelibet fuisse virtutis ●…ntiquos praedices justos, non eos salvos fecit nisi fides mediatoris. qui in remissionem peccatorum sanguine fudit, Bellarmi●…e answereth, that in this place are excluded only Nature and the Law of Moses. Reply, But the place is plain, that though the virtue of the ancient Fathers were never so great, yet neither it, nor any thing else could save them, but only faith in Christ.  
8. Lib. 83. quaest. 
l Qu●…st. 76.  If any when he hath believed, shall presently depart out of this life, the justification of faith abideth with him, neither for his precedent good works, because not by merit but by grace he came unto it; nor for the subsequent, because he is not suffered to remain in this life. And therefore, say we, by faith alone. To this B●…llrrmine answereth, that Augustine speaketh of a lively faith (as though we spoke of any other) for Augustine there saith, that a man is justified without works, going before faith, but that justifying faith is such a faith as worketh by love. Bellarmine then confesseth that a lively faith, which worketh by love, doth justify alone. As for that which is not lively, nor accompanied with charity; we teach, that it justifieth neither alone, nor at all. Thus hath he endeavoured in vain to answer some allegations out of six of the Fathers. The rest, either of the same Authors, or of others, either before named, or now to be cited, remain unanswered, saving four others, which because he would have men think we want Testimonies of Antiquity, he hath afforded us out of his own store. Which we will examine in their due place. And in stead of the first which he cit●…th out of XV cyril of Alexandria, 
m in ●…oan. l. 10. c. 18.  being to no purpose, 
Cyrill. Alexandr. An. 430.  and yet falsified by him (for cyril doth not say, hominem per solam fidem inhaerere Christo, as Bellarmine citeth him) and being also false, in that sense, for which indeed our prevaricator doth allege him, that a man may abide in Christ by faith, and yet want love and perish: But in stead of this I will requite him with another of the same Author, in the same Commentaries upon john, on those words, joh. 14. 1. 
n Lib. 9 c. 30.  Ye believe in God, believe also in me, per fidem namque, saith he, non aliter servamur, by faith we are saved, and not otherwise, that is, by faith alone.   
XVI. To cyril we adjoin 
o Sedulius in Collectanes.  Sedulius, as being of the same time, as Bellarmine, following Trithemius, supposeth he wrote saith Bellarmine an explanation upon all the Epistles of Saint Paul, taken out of Origen, Ambrose, Hierome, and Augustine, meaning those Commentaries of Ambrose and Hierome, which before I cited. Whereby it may appear that those Commentaries in the time of Sedulius were of good esteem: for out of those very Commentaries of Hierome, he hath collected many brief passages, as in other matters, so in this particular. As Hierome therefore had said in Rom. 1. 16. so saith he almost in the same words: justi●…ia Dei est, 
p in Rom. i. 17.  quod justum fuerat, ut quomodo Abraham credens ex Gentib. per solam fidem justificatus est, ita caeteri fidem ejus imitantes salvarentur.  

2. In Rom. 4. 5. Convertentem impium per solam fidem justificat Deus. And on those words of the Latin Edition secundum propositam gratiam. that is, saith he, as Hierome had said before, quo gratis proposuit per solam fidem dimittere peccata.  
3. In Rom. 4. 6. the blessedness of man he calleth remission of sins by faith. It is a great blessedness without the labour of the Law and penitence to obtain the Grace of God by faith alone. Which words are in part taken out of S. Jerome on the same place.  
4. In Rom. 8. 28. On those words secundum propositum, secundum quod proposuit salvare sola fide, according to which he purposed to save by faith alone those whom he foreknew should believe, whom also he freely called to salvation: Which word for word are taken out of Jerome.  
5. In Rom. 10. 5. Moses put a difference between either justice, to wit, of faith and of works: because the one, by works; the other, sola credulitate justificet accedentem, by faith alone justifieth him that cometh: and so Jerome on the same place, out of whom also he reciteth word for word, that which before I cited out of him in Rom. 10. 16. Ergo si fides sufficit adjustitiam, etc.  
7. In Gal. 2. 20. In fide vero filii Dei] i. in sola fide, quia nihil debeo legi: so Jerome.  
8. In Gal. 3. 14. ex fide. i. ut sola fide salvarentur credentes, etc.   
XVII. Theodoret in Rom. 3. 24. sola enim fide allata peccatorum remissionem 
Theod●…ret An. 430.  accepimus. We have received remission of sins, having brought faith only.  

2. In Rom. 3. 25. Our Lord Christ, is both God, and the propitiatory, and the high Priest, and the Lamb, and by his blood he procured our salvation, Solam à nobis fidem exigens, requiring of us faith alone.  
3. In Eph. 2. 8. By grace, etc. for we brought only faith. Neither did we of our own accord believe, but being called we came, and when we were come he did not exact of us the purity and innocence of life, sed sola fide suscepta condona vit peccata, but he forgave our sins accepting of our faith alone.  
4. And in the seventh of his 
q De Curand. Grac, affectib. lib. 7.  Therapeutickes, after he had cited that of Esai. 45. 23. I blot out your iniquities, etc. he addeth, for not by any praiseworthy works of ours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by faith alone we have obtained the mystical or spiritual good things.   
XVIII. Prosper Aquitanicus in his Epigrams. 
r Epigram. 8. De doctrina Evangelica.  
r In Gen. lib. 3.  Ind (i ex doctrina Apostolica) capit (quisque) vitam, quam parit una fides. From the Doctrine 
Prosper. An. 440.  of the Apostles a man receiveth life, which faith alone doth beget or procure.  
XIX. Claudius' Marius Victor s— At ille (Abraham) 
Cl. Mar. Victor.   

Credidit, & nuda fidei confessio sola  
Plenam adjustitiae et meriti reputata coronam est.   
XX. Petrus Chrysologus: 
t Pet. Chrys. An 440. s●…rm. 34.  Christus mulieris (haemarrhoissae) docuit exemplo, quam fides sola totam proficiat ad salutem.  
The Testimonies which Bellarmine in the second place out of his own store produceth for us out of Leo, are impertinent, for they speak of the work of faith, not in justifying but in sanctifying of us.  
XXI. Primasius in Rom. 4. 3. Tam magna fuit don●… Dei fides Abrah●… 
Primisius, An. 440.  ut & pristina ei peccata donarentur, & sola ei pro omni justitia duceretur accepto. The same had Jerome, saving that here is a diverse reading: for that which we read in Jerome, prae omni justitia doceretur accepta.— & reputatum est illi ad justitiam] compensatum: sola fides.  

2. In Rom. 4. 5. Imp●…um per solam fidem justificat, non per opera, quae non habuit; si enim secundum opera, puniend●…s est, non liberandus.  
3. In Rom. 4. 12. ut omnes qui ex Gentib. credunt secundum fidem filii sint Abrahae, dum & illis sola fides adjustitiam repetatur, the very same had Jerome.  
4. In Rom. 5. 1. Fides facit filios Abrahae, qui ante circum●…isionem exsola credulitate justificat●… est.  
5. In Rom. 8. 28. Propositum Dei est, ut sine ●…peribus Legis, vel quibuscunque aliis meritis, per fidem solam justificaret impios.  
6. In ●… Cor. 5. 19 Non reputans illis delicta ipsorum, h. e. indulgens per solam fidem quae gratis donata est.  
7. In Gal. 1. 3. Sola fide salvati est is per gratiam Dei.  
8. In Gal. 2. 14. Non ex operib. sed sola fide per gratiam vitam habere te nosti. Hierome.  
9 In Gal. 2. 17. Si enim gentes fides sola non salvavit, nec nos: quia ex operibus nemo justificabitur. Hierome.  
10. In Gal. 2. 20. In fide verò Filii Dei] in sola fide. Hier.  
11. In Gal. 3. 6. Abraham credidit Deo, etc. ita & vobis fides sola sufficit adjustitiam. Hier.  
12. In Gal. 3. 14. Vt in Ge●…tib. benedictio Abrahae fieret in Christo jesu] ut sola fide Gentes benedicerentur in Christo, sicut promissum fuerat Abrahae. Hierome. ut pollicitationem Spiritus accipiamus per fidem] solam.  
13. In Gal. 3. 22. Vt necesse esset sola fide per gratiam salvari credentes.  
14. In Gal. 3. 26. Omnes enim Filii Dei estis per fidem in Christo jesu] ●…nes enim ●…qualiter & judai & Gentes per fidem solam, quae 〈◊〉 Dei creditis Christo. Hierome.   
XXII. Theodulus Caelo-Syriae presbyter, in Rom. 4. 13. Lex ob quam 
Theodulus. Gennadius A. 490.  gloriaris nihil profuit adpromissiones ipsi Abraham factas, sed sola fides.  
2. In Rom. 5. 2. ad i●…narrabilia dona & beneficia Dei in nos collata, nos 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 pr●…er fidem attulimus.  
XXIII. Gen●…dius apud Oecumen. in Rom. 3. 24. freely, that is without any good works of thine thou art saved. And again, as having brought with thee nothing but faith— Wherefore all that believe in Christ are justified freely, bringing with them only to believe.  
XXIV. Venantius Fortunatus, in expos-symboli, in artic. de remissione peccatorum: Nobis in hoc sermone sola cred●…litas sufficit.  
XXV. Venerabilis Beda in Psa. 77. 7. per justitiam factorum nullus salvabitur, sed per solam justitiam fidei. 
Venantius   
XXVI. Haymo in Gal. 3. 12. Lex non complebatur fide sed opere: 
A. 570. Beda. A. 720. Haymo. A. 840.  Evangelium ●…utem completur fide magis quam operibus quia sola fides salvat.  

2. In Rom. 1. Pluribus modis ostendit Paulus justitiam & salutem non esse per legem, sed per fidem in Christum, ut a lege abducat, & in sola fide Christi eos constituat.  
3. In Ev●…ngel. de circumcisione Christi, sola tantummodo fide salvabuntur (gent●…s) siout scriptum est, justus exfide vivet.   
XXVII. Photius apud Occumenium in Rom. 4. 1. speaking of Abraham, 
Photius, A. 860  you see that he hath not so much as any footstep of works, unto so great gifts from God, whence then was he vouchsafed them? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith alone.  

2. In Gal. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore by faith alone they are able to obtain the promises.   
XXVIII. Smaragdus In Gal. 3. Necesse est sola fide Christi salvari 
Smaragdus A. 950.  credentes.  
XXIX. Oecumenius in Gal. 3. 11. Because the righteous shall live 
Oecumenius A. 1050.  by faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is but one way saith he to justify, and that is by faith.  

2. In Col. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is fufficient, saith he, to believe only.   
XXX. Theophylact in Rom. 4. 5. Doth he that is to be justified bring 
Th●…ophylact. A. 1070.  any thing? Faith only.  

2. In Rom. 9 ult. Fides itaque sola est: faith therefore is alone, and not works with it, it worketh all things, and it justifyeth.  
3. In Gal. 3. 11. Now he doth plainly demonstrate, that faith itself alone hath in it the power of justifying. Bellarmine answereth, for this is the third place which he would seem to afford us out of his own store, that his meaning is, that without faith nothing doth just●…fie. But the meaning is plain, not, that other things cannot justify without faith, but that faith alone without the help of other things is able to justify.  
4. In 2 Thes. 2. 17. that God pro sola fide, for faith alone will give yea those eternal good things.   
XXXI. Anselmus Cantuariensis in Rom. 4. 5. but to him that doth not 
Anselmus A. 1080.  the works of the Law, but without any precedent work doth come to faith, sufficit ipsa fides adjustitiam, faith itself sufficeth unto righteousness.  

2. In 1 Cor. 1. 4. For grace is given in Christ, because this is ordained of God, that he which believeth in Christ should be saved without work, sola fide & gratis by faith alone and freely receiving remission of sins.   
XXXII. Rupertus Tuitiensis lib. 2. in libros Regum cap. 39 The obstinate 
Rupertus an▪ 1120.  jew persisteth in contention and contemning the faith of Christ, qua sola justificare potest, which alone can justify, arrogateth to himself numerous justice out of his works.  
XXXIII. Bernard, out of whom Bellarmine in the fourth place 
Bernard an. 1130.  produceth a twofold testimony in our behalf the former in Canticles, serm. 22. Whosoever having compunction for his sins doth hunger and thirst after righteousness, let him believe in Thee who dost justify the sinner, & solam justificatus per fidem, and being justified by faith alone, he shall have peace with thee.  

2. The other Epist. 77. speaking of Mark. 16. 16. Courteously he did not repeat, but he that is not baptised, shall be condemned: but only, he that believeth not, intimating; that faith sometimes alone is sufficient to salvation, but without it nothing doth suffice.   
To the former he answereth that Bernard speaketh de viva fide of a lively faith, etc. as though we spoke of any other. If he confess, that a lively faith doth justify alone, it is all that we seek. For as for the dead faith, we confess, that it justifieth neither alone nor at all. And therefore attribute less unto it, than the Papists themselves.  
To the other he answereth, that the word solam, excludeth only the necessity of Baptism in the case of necessity. Reply, if sometimes it doth suffice alone to salvation, then much more to justification, and if baptism which is manus dantis be excluded then by the like reason all other things which are in us are excluded from the act of justification.  
XXXIV. Thomas Aquinas in 1 Tim. 1. lect. 3. there is not therefore 
Tho Aquinas. an. 1209.  any hope in the moral precepts said in sola fide, but in faith alone.  

2. In Gal. 3. 26. Sola fides faith alone maketh men the adoptive sons of God. Now that which alone maketh men the sons of God by adoption, that alone doth justify them.   
XXXV. Bo●…aventure in 4. Sent. dist. 15. part. 1. q. 1. because man 
Bonaventure, an. 1260.  could not satisfy for so great offence, therefore God gave unto him a Mediator, who should satisfy for the offenee, whereupon in sola fide in the only faith of his passion all fault is remitted, and without faith thereof none is justified. 
Nic. Gorrham.   
XXXVI. Nicholas Gorrham in Rom. 4. If he believe only in Christ, though he do not work his faith alone is reputed for sufficient justice.  
XXXVII. Couradus Clingius loc. common. lib. 5. cap. 42. Deu●… justos nos 
Cour. Clingius.  reputat propter solum fidem in Christum, and in the old edition, cap. 117. sola fides bene sufficit adjustificationem.  
XXXVIII. The judgement of Cardinal Contarenus we heard before, 
Car. Contarenus ●…n. 1541.  that we are justified by the righteousness of Christ imputed to those that believe: whereupon it necessarily followeth, that in us nothing is required unto justification before God, but only faith.  
Thus in all ages of the Church justification by faith alone was a received Doctrine, until the accursed Council of Trent which denounceth a 
u Sess. 6. Can. 9  curse against all those, who shall say, that a man is justified by faith alone. And yet even since that Council the force of this truth hath expressed from the professed enemies of the Gospel a confession thereof.  
Ben. justinianus in his paraphrase on Gal. 2. 16. he rendereth it thus. And yet we are not ignorant that a man is not justified by the works of the Law, sed per unum jesu Christi fidem but by the only faith in Christ and in his explanation he giveth this sense, because we who are by nature jews cannot be justified by the Law sed per solam fidem but by faith alone, it followeth that no mortal man can obtain righteousness by the works of the Law, sed sol●…m ex jesu Christi fide, but only by the faith of jesus Christ. Yea, Bellarmine himself, 
* De Sacrament lib. 2. cap. 3. in fine.  saith, that to us the merits of Christ are applied by the Sacraments; Hebr●…is per solum fidem, to the Hebrews by faith alone. But the faithful among the Hebrews were justified no otherwise than Abraham was justified. And as Abraham 
x Rom. 4. 23, 24.  the Father of all the faithful 
y Ambrose in Gal. 3. 18. qui sorma jus rei est.  who was the form, and sampler of this thing was justified, so are we. But Abraham was justified by faith alone, therefore we also are justified by faith only.  
Neither is the justification by Sacraments repugnant to justification by faith alone, the meaning of our assertion being this, that in us nothing concurreth to the act of justification, as any cause thereof, but faith only. For being justified by faith alone, as Abraham was, the Sacraments are added, as circumcision was to him, as seals 
z Rom. 4. 11  of that righteousness which we have by faith. So that faith only justifieth before God as the hand of the receiver: but the Sacraments serve to justify the faithful in the court of their Conscience by sealing and assuring unto them their justification.   

CHAP. X. Bellarmine's arguments, that faith doth not justify alone, first, because it doth not dispose alone to justification, there being seven dispositions whereof faith is but one, and, namely, the first.  
§. I.  
NOw let us see what arguments Bellarmine doth 
Bellarmine disputeth the question three ways.  bring to prove, that we are not justified by faith alone. Which question, in his opinion, may be 
De justis. l. 1. c. 12  disputed three ways, either with relation to the time going before justification, or to the time of justification, or to the time following our justification. In respect of the first, the question which he maketh is, whether faith doth justify alone by way of disposing unto justification. In respect of the second, whether faith be the only formal cause of our justification. In respect of the third, whether for the retaining and preserving of righteousness good works be not required, but faith only sufficeth. The first he disputeth De justif. l. 1. c. 12. and in the twelve chapters following to the end of that book. The second, that faith is not the only and entire formal cause of justification, he disputeth in the second book. The third he disputeth in the fourth book, Chap. 18. & 19 where he endeavoureth to prove that good works do justify. But in mine opinion he should rather have disputed this question, whether faith doth justify at all or not. For whereas they make two justifications, the first habitual; whereby of a sinner a man is made just: the second actual, whereby a man of just is made more just; by their doctrine, faith doth not justify as a part either of the one, or the other: but is required as a necessary companion, and as it were, causa sine qua non, which is no cause. For they make the formal cause of their first justification, which they say truly is but one, to be charity; and the meritorious cause of the second to be good works. Only, that charity, and those good works, must not be without faith. All, which they ascribe to faith, is, that they make it the beginning of justification and a disposition to it. Neither do we deny, but that true faith is the beginning and the root of sanctification, and of all inherent righteousness; insomuch that from it both charity it self, 1 Tim. 1. 5. and all other both internal graces, and external obedience do spring: but the act of justification, neither in the first, nor second do they ascribe to faith. Only unto the first justification they require it as a preparative disposition for the habit of grace to be infused, which doth not differ from Charity; and when it is infused, to be a companion thereof. And to the second, as causa sine qua non, without which works do not justify.  
§. II. But to come to Bellarmine's large discourse: the greatest part 
Bellarmine's dispute impertinent.  thereof seemeth to be impertinent, and besides the purpose. But to make all seem pertinent, he maliciously calumniateth us, as if we held all those assertions, which he with such eagerness doth confute. But if we do hold, that faith doth not justify by way of disposing, either alone, or at all: and that it is not the formal cause of justification, either alone, as the entire cause; or at all, as any part thereof: and that it is not a consequent of justification at all, as works indeed are; to what end doth all this dispute serve? unless it be to make their seduced Catholics, who never are permitted to read any of our writings, to believe, that he hath doughtily confuted us.  
§. III. And that faith doth not justify alone, by way of disposing, he 
That faith doth not justify alone by way of disposing, Bellarmine's proveth by five sorts of arguments.  endeavoureth to prove by five sorts of arguments. The first, from those seven dispositions required by the Council of Trent to justification, among which he reckoneth faith for one. Whereunto in general I answer, that this whole discourse, besides that it is impertinent, for we do not hold, as I have said, that faith doth justify by way of disposition, 
First, from the seven dispositions, which discourse is idle and impertinent.  either alone or at all: it is also an idle speculation disagreeing from their practice theology, and that in two respects. First, to their speculative justification, they require foregoing preparations and dispositions: but to the obtaining of justification in deed and in practice, no such things are required. For, the efficacy of justifying a sinner they ascribe to their Sacraments, which they say do confer gratiam gratum facientem, that is, justify, ex opere operato; requiring, as I conceive, no preceding preparation, or disposition in the party to be justified, so he do not interpose the obstacle of any mortal sin. For if foregoing dispositions were required before the Sacraments; then they should not justify, as I have said before, ex opere operato, but, ex opere operantis. Secondly, they do teach, that in their first justification, Charity, and with it Faith and Hope are infused, whereby a man that before was a sinner is made righteous. And that therefore a man is first justified, when these are infused; and that these are first infused, when a man is justified: and yet they tell us of a true Faith, true Hope, true Love going before justification. Which by their doctrine, though they go together, I mean Faith, Hope, and Charity, accompanied with other good dispositions, are neither graces nor gifts of grace infused. For before, or without the Sacrament there is no justification, which they have tied to the Sacrament, and before justification, as themselves say, there is no grace. For if they were graces indeed (as no doubt but they are where they are true and go together accompanied with other good dispositions) than men might be justified before the receipt of the Sacrament, as Abraham was; and then the Sacrament to men so qualified, should not conserre grace, but seal it. Thus to maintain their pernicious error concerning the efficacy of the Sacraments justifying ex opere operato (whereby they have turned religion into an outward formality) that Faith, that Hope, that Charity which go before the Sacrament, as namely in Cornelius before his baptism, should be no true graces, because all true justifying and saving grace is insused in the administration of the Sacrament: and this infusion of grace is that, which they call justification. By their doctrine therefore justifying faith is that which in the very act of justification is infused, and being infused doth justify, not by way of disposing, but formally; itself being informed by Charity. And therefore according to their own doctrine, that faith which disposeth to justification, is not justifying Faith. And consequently all this discourse concerning six other preparative dispositions concurring with faith, to prove that we are not justified by faith alone, is beside the purpose. For that faith, which they make their first preparative disposition, is not justisying faith; neither doth justify otherwise by Bellarmine's own confession, than its next companion, viz, servile fear, doth. But we, when we say, that faith alone doth justify, speak not of a bare and naked assent which is common to the wicked which cannot justify, either alone, or at all; but of a true, lively, effectual faith, which worketh by love: and therefore, I say again, this whole dispute of the seven dispositions is merely impertinent.  
§. IU. But some will say, do you require no preparative dispositions 
Preparative dispositions to justifying faith.  going before justification? I answer, that in adult is we do: but that no way hindereth the truth of our assertion concerning justification by faith alone: we do confess, that to the begetting of justifying faith preparative dispositions are ordinarily required in adultis, in those who be of years, wrought partly by private education and use of other private means, as reading, meditation, conference, etc. and partly, by the public ministry both of the Law and of the Gospel, by which, first, our minds are illuminated to know God and ourselves, and what we shall be in Christ if we believe in him. Secondly he mollifieth our hearts and humbleth our souls ordinarily by the ministry of the Law and extraordinarily by afflictions, either outward or inward, which are the terrors of a distressed conscience, by which when the Word will not serve, the Lord draweth men, as it were, with a strong hand: that being thus humbled we may become fit auditors of the Gospel, In which the Lord to the humbled and prepared soul revealeth his unspeakable mercies in Christ, stirreth us up, by the ministers of reconciliation, to accept of his mercy in Christ, entreating and persuading us in the name of God, and in Christ's stead, that we would be reconciled unto God. The holy Ghost, having thus knocked at the door of our hearts, at length in his good time he himself openeth our hearts to receive Christ by faith, working in our judgements a lively assent to the doctrine of salvation by Christ, and by it both an earnest desire in our hearts, to be made partakers of Christ (which is the desire of application) and also in our wills a settled resolution to acknowledge him to be our Saviour, and to rest upon him alone for salvation, which is the will and purpose of application. Having thus received and embraced Christ by a lively assent or belief, and so having the condition of the promise, which is faith; in the next place we proceed to actual application by special faith; which is farther to be confirmed by the Sacraments, which are the seals of that righteousness which is by faith; and by the practice of piety or leading of a godly life; whereby we are to make, as our election, and calling, so also our justification sure unto us.  
§. V. But come we to his argument drawn from the seven preparative 
The first disposition. Faith.  dispositions. And first, for faith, he saith, he shall not need to prove, that it doth justify, because we confess it; but that it doth not justify alone. Answ. That justifying saith, which is a grace infused in our regeneration, we deny to justify by way of disposing: that faith, which goeth before regeneration, and is not infused, we deny to justify at all. And such is that faith whereof he speaketh; and therefore he reckoneth without his host. From our assertion he should rather have concluded thus. That, which is but a preparative disposition to justification, doth not justify at all: that faith which goeth before regeneration, is but a preparative disposition to justification, as Bellarmine teacheth: therefore that faith, which goeth before regeneration, doth not justify at all. Or thus: a preparative disposition to justification doth not justify: but faith, as all confess, doth justify: therefore it is not a preparative disposition to justification. 
Bellarmine's argument, faith doth but begin justification, and therefore doth not justify alone.   
§. VI Yea but he will prove by authority of Scriptures, by testimonies of Fathers, and by reason, that faith doth not justify alone, because it is but the beginning of justification: and therefore other things must accompany and follow it to perfect our justification. Answ. That it is the beginning of sanctification, and the root of all sanctifying graces, I have already confessed. But the concurrence both of other inward graces, and of outward obedience unto sanctification, doth not hinder, but that faith doth justify alone. Neither doth faith justify, as the beginning of justification only: first, because there are no degrees of justification before God; for in the first act it is perfect: and to that act continued throughout this life, faith, as I showed before out of diverse of the Fathers sufficeth. I say, sufficeth to justification: and therefore is not the beginning only, but also the continuance and consummation thereof: for as in the first act it justifieth, so also in the continuance of justification, for by it we 
a Rome 5. 2.  stand, and by it we live 
b Hab. 2. 4. Gal. 2. 20. , and so long as we have faith, it is imputed unto us for righteousness even from faith to faith 
c Rom. 1. 17. , as it was to 
d Gen. 15 6.  Abraham, after he had long continued in the faith.  
§. VII. His first proof is Heb. 11. 6. He that cometh to God, 
His first testimony, Heb. 11. 6.  must believe that God is, and that he is a rewarder of them that seek him. Therefore faith is the first motion of coming to God, which we willingly confess. But he should have done well, to have told us, what is meant by coming unto God. For to come unto Christ is to believe in him, joh. 6. 35, 37, 44, 65. And if that be the meaning of the holy Ghost in this place, then to come unto God is to believe in him by special faith, otherwise the Apostle should enunciate idem per idem. And then the meaning is this, he that would believe that God is his God, and that he will be gracious unto him, must first believe that God is, and that he is a rewarder of them that seek him. Or thus, wouldst thou believe that Christ is thy Saviour, then must thou first believe that he is the Saviour of all that truly believe in him. Or, it may be, that the word come, in this place is to be expounded by the word seeking. He that will come unto God, that is, he that will seek God, must believe that God is, and that he is a rewarder of them that seek him. For these words, coming, returning, seeking, which properly betoken the actions of the body, are by a Metaphor 
c Esa. 21. 12.  translated to the actions of the soul, whereby is meant, sometimes our conversion and turning unto God, Deut. 4. 29. 30. 2 Chron. 15. 4. Esa. 9 13. Host 3. 5. & 5. 15. cum 6. 1. & 7. 10. And if that be the meaning of this place, than nothing else can be gathered from it; but, that faith is the beginning of our repentance and turning unto God. Sometimes the whole study of piety, whereby we endeavour to know God, and to serve him. 1 Chro. 28. 9 If thou seek him, that is, if thou endeavour to know and to serve him with an upright heart and with a willing mind, 2 Chron. 14. 4. & 15. 12. & 17. 4. Act. 17. 27. Psal. 119. 2, 3. whereupon godly and religious men are said to be seekers of the Lord, Psal. 22. 26. & 24. 6. & 40. 16. Esa. 51. 1. And thus, faith is the beginning of all piety and of the true worship of God. Sometimes it signifieth affiance in God, Psal. 9 10. Esa. 11. 10. compared with Rom. 15. 12. Psal. 69. 6 And so faith is the cause of affiance: for by faith we have affiance, Eph. 3. 12. Sometimes it signifieth invocation and calling upon the name of God So David sought God, 2 Sam. 12. 16. that is besought him So Esa. 55. 6. Psal. 34. 4. Matth. 7. 7, 8. jer. 29. 12, 13. Zach. 8. 21. 22. 2 Chron. 2. 3, 4. and thus faith is the cause of prayer: which if it be effectual, is called the prayer of faith. jam. 5. 16. And this is ●…ignified in.  
§. VIII. The next place which Bellarmine allegeth, viz. Rom. 10. 
His second testimony. Rom. 10. 13. 14.  13. 14. whosoever shall call upon the name of the Lord shall be saved. How then shall they call upon him in whom they have not believed, and how shall they believe in him of whom they have not heard, and how should they hear without a preacher? and how shall they preach except they be sent? Where Bellarmine observeth this order of justification, (he should have said of salvation.) First, sending of Preachers. Secondly, preaching. Thirdly, faith. Fourthly, invocations. Fisthly, salvation, that is, saith he, justification, which is, as he saith, the healing of the soul from the disease of sin. Of these, saith he, sending and preaching are without us, therefore the first beginning of justification, within us, is faith, which invocation doth follow, and the rest in their order. I answer, first, that the Apostle setteth down in order the degrees, not of justification, but of salvation. Whereof the first, after election, is vocation; unto which three of these degrees are referred. First, sending of Preachers. Secondly, Preaching. Thirdly, hearing, by which faith cometh. The second is justification by faith. Thirdly, sanctification, whereof one principal duty is mentioned, viz. invocation, which seemeth to be put, as sometimes it is, 
f Esa. 56. 7.  for the whole worship of God, or religion, Fourthly, salvation. Secondly, in reckoning these degrees he omi●…teth one, in favour of their implicit faith. For where the Apostle saith, how shall they callupon him, in whom they have not believed, how shall they believe in him of whom they have not heard, and consequently by hearing known, this degree he leaveth out; which proveth, that men cannot believe in God, who have not heard of him, nor by hearing known him. Thirdly, his inference is of no force at all, For by this place it is not proved, that faith is the first beginning of justification: but this is proved, that as the word begetteth faith, which doth justify, or as the Apostle speaketh in other words, Rom. 8. 30, whom the Lord doth call, them he doth justify: so faith begetteth invocation and all other duties of sanctification, for whom God doth justify, he doth sanctify. Now sanctification is the beginning of glorification in this life: for by it the Lord beginneth in us a spiritual and eternal life: and as glory is gratia consummata, so grace is gloria inchoata. So that from this place compared with Rom. 8. 30. and 2 Thess. 2. 13, 14. we may be bold to set dowue the degrees of salvation in this order, Election, Vocation, justification, Glorification, and that either begun in this life, which is sanctification, or consummate in the life to come, which is our eternal salvation.  
§. IX. His third testimony, is joh. 1. 12. So many as received him, to them he gave power to be made the sons of God, to them which believe in his name. Where, saith he, Saint john plainly teacheth, that these who receive Christ by faith, are not yet the Sons of God, but may be made the Sons of God, if they go on further, so that they begin also to hope and to love; for love properly maketh men the Sons of God. Answ. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Bellarmine by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar Latin readeth potestatem, understandeth possibility, as if he had said, potentiam; and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the aorist, he understandeth as if it were the future, as if the meaning were, that those, who receive Christ by faith, are in a good possibility to become hereafter the Sons of God, if to their faith they shall add hope and love: for it is love properly, saith he and not faith, that maketh men Gods children. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifieth possibility, but as in other places it is translated power or authority; so here, as also, 1 Cor. 8. 9 & 9 12. right, or privilege, or as jansenius 
g Concord. Evang. cap●….  interpreteth, authoritatem, dignitat●…m, jus. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify, not that they may be made hereafter, but that so soon as men believe they are already the Sons of God: he gave them this right, or privilege, this prerogative, dignity or pre-eminence, to be the Sons of God. And so jansenius; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered not only fieri to be made, but also esse to be, that is now, saith he, may be the sense, he gave them that authority, right, and dignity, ut sint Dei filii: that they are the Sons of God not only after, but when they do receive him, For of them that receive Christ, even by the first degree of faith, it is said, that they are borne of God, 1 joh. 5. 1. Whosoever believeth, that jesus is Christ, is borne of God: he doth not say, is in possibility to be hereafter; but he speaketh in the time past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is already borne of God: and in this very place joh. 1. 12, 13. they that believe in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are borne of God. For indeed regeneration in order of nature, though not in time, goeth before faith, which the Spirit, when he doth regenerate us, worketh in us. jansenius well observeth, that the parts of this text understood according to Bellarmine's sense, cannot well stand together: that those who are said to have received Christ should have power given them whereby they may be made the Sons of God. For if they have received him, they are already the Sons of God, and need not to be made Sons of God. And on the contrary, if they are in possibility to be made Sons then now they are not, and if they be not Sons, than they have not yet received him. And further he observeth, that of them, who are here said to have power given them to be the Sons of God, in the next verse it is said, that they are born of God. Besides, those who have not yet received Christ by faith, are notwithstanding in possibility to be made the Sons of God, whiles they are capable of faith, and are in possibility to believe. The place to which he referreth us, is 1 joh. 2. 19 Ye know, that he, who worketh righteousness, is borne of God: from whence this may be gathered, that working of righteousness is an evident sign or mark of him that is borne of God: not that working righteousness is the cause to make a man God's child, but an evidence to declare that he is the child of God. For he that is borne of God committeth not sin 1 joh. 3. 9 as a servant of sin, joh. 8. 34. and hereby we do know that we are passed from death to life, that is, that we are justified, because we love the brethren, 1 joh. 3. 14. Hereby the sons of God are manifest and the sons of the Devil; he that worketh not righteousness is not of God, nor he that loveth not his brother, vers. 10. Hereby, saith our Saviour, shall men know you to be my disciples, if you love one another joh. 13. 35. I conclude with Saint Paul, Gal. 3. 26. By faith in jesus Christ, (he doth not say by love, but by faith;) ye are, (he doth not say, ye may be, but ye are) all, that believe, the Sons of God, upon which words, as I noted before, Thomas Aquinas observeth, Faith alone maketh men the adoptive Sons of God.  
§. X. To these places of Scripture Bellarmine addeth the testimonies of the Fathers; who, if they speak as Bellarmine citeth them, they say nothing but what we willingly confess; to wit, that faith is, as Clemens Alexandrinus speaketh, 
h Strom. lib. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first propension or inclination to salvation; that it is, as it were, the eye of the soul, and the Lamp 
i Catech. 1.  to find the way to salvation, as cyril of Jerusalem, that it is the light of the soul, the door of life, the foundation of salvation, as 
k Homil. 2. de symb.  E●…sebius Emissemus: that it is the beginning of righteousness inherent, as 
l De fide spe & charit.  chrysostom, that it is the gate and the way unto life as 
m Lib. 4. in joan. cap. 9  cyril of Alexandria that it is the first grace in a Christian, as Ambrose 
n De sacramentis lib. 1,  that it is the beginning and original of as●…iance and access to God, as 
o In Eph. 3.  Jerome, that we are made the sons of Wisdom, the faith 
p August. in Gal. 3.  of the Mediator preparing and working it, that it is first given, 
q De praedestin. S. c. 7.  and by it the rest, that to a Christian the true beginning 
r De bono persever. c 2.  is to believe in Christ, that by faith we obtain grace, 
s De spiritu & litera c. 30.  and by grace the health of the soul, that the house of God 
t De verb. Apostoli serm. 2.  (whereby is meant the whole oeconomy of our salvation in this life) is founded on faith, raised by hope, and perfected by charity, as Augustine. That faith is the foundation of righteousness, 
u Prosper, de vita contempl. l. 3. c. 21.  which no good works precede, and from which all proceed, that it is the foundation 
* Respons. ad dub. 8. Gen.  of all virtues as Prosper. That if faith be not first begotten in the heart, the rest cannot be good, as 
x Moral. l. 2. c. 33  Gregory. All this and more we affirm concerning faith, But although many other graces besides faith are required unto sanctification, as forerunners fitting us unto salvation: yet none concur with it to the act of justification. And although it be the beginning of sanctification and of all other graces: yet it is not only the beginner, but the continuer also of sanctification, purifying still the heart, and working by love; by which we stand, by which we live, being by the power 
y 1 Pet. 1. 5.  of God through faith, preserved unto salvation. And although it be termed by some the beginning (as it is) of inherent righteousness; yet it alone, as I showed before by diverse testimonies of the Fathers, sufficeth to justification. And therefore by it we have not a partial or inchoated, but a perfect and plenary justification.  
§. XI. To these testimonies saith he, natural reason may be added; and 
Bellarmine's reasons.  well may he call it natural, for there is little art in it: and although it be very simple, yet it is double containing two slender proofs. The former, because faith is the foundation of hope and charity: but neither hope nor charity is the foundation of faith. For a man may believe that which he neither hopeth for, nor loveth, but he cannot hope for, or love that, which he doth not believe. And what then? therefore faith is the beginning of other graces. And what then? therefore it followeth, that it doth not sanctify alone, for it is but one among many: but it doth not follow, that therefore it doth not justify alone. And where he saith that faith is the foundation of hope, and that a man cannot hope for that which he doth not believe; this overthroweth a main Doctrine of the Church of Rome maintained by Bellarmine, in other places, that a man may hope well for the remission of his fins, and for his salvation, but without special revelation he may not believe it. His second reason hath no soundness in it. In bodily diseases, saith he, the beginning of health is, for a man to believe, that he is sick, and to believe the Physician, that taketh upon him to cure him, and yet not that faith alone is entire health. Where Bellarmine compareth justification to health recovered from sickness to which not justification may be compared, but sanctification. For the disease of the soul, as well as of the body, is not only a privation or absence of health, but also an evil disposition or habit: which is cured by the contrary disposition or habit: for as the whole body of sin is cured in some measure by the grace of regeneration or sanctification: so the several members thereof: as infidelity by faith, despair by hope, hatred by charity, pride by humility, uncleanness by chastity, drunkenness by sobriety, etc. Secondly, he compareth the belief of a sick man believing that the Physician will cure him, which is no health at all, nor means of health, but in conceit, for many times it proveth otherwise, (the promise of the Physician being deceivable and the event uncertain) to the faith of an humbled sinner grounded on the infallible promises of God, which are always performed, to them that believe.   

CAP. XI. Of Fear, and Hope, being his second and third dispositions,  

De iustif. l. 1. c. 13. § secunda.  §. I.  
HIs second disposition is fear: which he proveth to dispose unto justification, and to concur thereuntn in the same manner almost as faith doth. But first this discourse is impertinent. For we deny, and our denial we have made good, that just●…ying faith doth not justify by way of disposing. And therefore if it be proved, that fear doth dispose a man to justification: yet that doth not disprove justification by faith alone. For we have confessed, that ordinarily in adultis there are preparative dispositions going before faith and justification, whereof fear is one. But these preparatives do not justify: and therefore, for all them, faith may, and indeed doth justify alone. Secondly, you are to understand, that this fear, which goeth before grace, is no grace: neither is it that son-like fear, which is the daughter of faith and love, but the servile fear as he confesseth: which is an effect and fruit of the Law, working on those who are under the Law, and keeping them in some order for fear of the whip. Neither is it properly timor Dei the fear of God, but metus supplicii; the object whereof or the thing feared is not God, but punishment: or if it be of God, it is not to fear him, but to be afraid of him. From which our Saviour hath redeemed those that believe, that they may worship God in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without this fear. Neither doth it per se, and in its own nature tend to justification, which is the exaltation 
a Luk. 18. 14.  of a sinner, but rather to despair, which is the lowest dejection of a sinner. Notwithstanding as the Law by working this fear is a Schoolmaster unto Christ (for when 〈◊〉 by the pedagogy of the Law have learned to know their 〈◊〉 damnable estate in themselves, for fear of damnation they are forced to seek for salvation out of themselves:) so this fear which in itself tendeth to despair, and in it own nature affrighteth men from God (as we see in the example of our first parents, Gen. 3. 10.) is by God made a means to draw them unto him. But to say that fear doth concur unto justification in the same manner as faith doth, is against reason and against common sense, unless he speaketh only of the legal faith, which as it is wrought by the Law, so it worketh fear. For fear driveth to the humiliation, faith tendeth to the exaltation of the humbled soul, and by it indeed the soul is exalted. Therefore as humiliation goeth before exaltation; so fear before faith. Again, as fear goeth before faith, so sin goeth before fear. For sin maketh a man guilty, the Conscience being by the Law convicted of guilt, terrifieth the soul; the soul terrified, either sinketh in despair, being left to itself: or prevented by God according to the purpose of his grace, by which it was elected in Christ, seeketh to God, who is found of them that sought him not. So that by this reason sin itself may be said to be a necessary forerunner of justification, disposing a man to ●…feare, more than fear doth to justification, for that is a cause, this but an occasion. 
Bellarmine's allegations impertinent.   
§. II. But as this discourse proving that fear is a disposition to justification is impertinent; and affirming that fear concurreth to justification in the same manner that faith doth, is false: so are some of his allegations also impertinent. Because they belong not to this servile fear which goeth before faith and and justification, but to the Son-like fear, which is a fruit both of faith and love and a consequent of justification. As namely, his first place i●… it were rightly alleged, Eccl. 
The first. Eccl. 1. 28.  1. 28. he that is without fear cannot be justified or reputed just. For the fear of God, which the Son of Syrach in that chapter from the tenth verse to the end doth so highly extol, is not this servile fear, but the filial fear: by which is meant true piety itself, which as he calleth it there the beginning, so also the 
b Eccl. 1. 14. 16, 1●….  Crown and fullness of Wisdom. But the place is not rightly translated in the Latin, which Bellarmine doth follow. For the Greek text is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrathful man cannot be justified, or as some editions do read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust wrath cannot be justified, according to that of S. james, the wrath 
c jam. 1, 20,  of man doth not work the righteousness of God. And that the former part of the vers speaketh of wrath, is proved by the latter, which is the reason of the former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sway of his wrath is his ruin, and by the words going before: where the fear of the Lord is present, it turneth away wrath and represseth anger.  
§. III. So his second, Psal. 111. 10. and third, Prov. 1. 7. where it is said, that the fear of the Lord is the beginning of Wisdom, and by Wisdom saith Bellarmine is meant perfect justification, he should say sanctification or godliness. For as the wicked man is Salomon's fool: so the godly man is the only wise man. And in this sense Moses prayeth, Psal. 90. 12. Teach us O Lord so to number our days that we may apply our hearts to Wisdom, that is, to true godliness, and to the same purpose job speaketh, c. 28. 28. the fear of the Lord itself, is Wisdom, and so Eccl. 1. 27. Now in these places the Hebrew word Reshith which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning, may fitly, as in many other places, be translated the head, that is a chief or principal part, or the top: and the meaning is, that the fear of God is a principal part of godliness, and as you heard even now, Eccl. 2. 18. the Crown of Wisdom. Otherwise I cannot conceive how fear, which is a fruit both of faith and of love, should truly be said to be the beginning of godliness; which by consent of all is the prerogative of faith. And yet faith itself doth not justify, as it is the beginning of inherent righteousness, and much less fear which concurreth with it not to justification, but only to sanctification. Now that servile fear is not meant in these places, it is evident, not only because such commendations are given unto it, as belong not to servile fear; but also because they that are endued with this fear are pronounced blessed, Psalm. 112. 1. & 128. 1. Prov. 28. 14. whereas those who have the greatest measure of servile fear are accursed; and contrariwise they are happy who are most freed from it. The blessedness promised to Abraham and all the faithful in his seed, is by Zachary expounded, Luk. 1. 73, 74, 75. to be this, that being redeemed from the hand of our enemies we should worship the Lord without fear. And Saint john testifieth that there is no fear in love, but perfect love casteth out fear, 1 john 4. 18.  
Fourthly, the fear mentioned, Prov. 14. 27. where it is said, The fear of the Lord is a wellspring of life to avoid the snares of death, is the son-like fear of which Solomon speaketh in the words next going before. In the fear of the Lord 
d Prov. 14. 26.  there is strong confidence. Fifthly, the fear of the Lord mentioned; Eccl. 1. 21. is the sonlike fear, which in that Chapter from the tenth verse is highly commended. Of this fear it is said among other things, that it is gladness, and a crown of rejoicing, that it maketh a merry heart, and giveth joy and gladness, verse 11, 12. which are things repugnant to servile fear.  
§. IU. But let us see how he proveth his unlike likeness, that servile 
Bellarmine's proofs from Scripture.  fear doth in a manner justify as faith doth, viz. by Scriptures, by Fathers, by Reason.  
First, because as it is said of faith, Heb. 11. 6. so without fear we cannot please God. Answ. This is true of the son-like fear, which is an unseparable companion of justification: though Bellarmine's allegation of Eccles. 1. 22. proveth it not, as I have showed. But of the servile fear it may be truly said, that they who please God most, have the least of it. For the greater a man's love is, the less is his fear, and perfect love expelleth this fear, 1 john 4. 18. But though without the true fear of God we cannot please him; yet that doth not prove that fear doth justify. For the like may be said of the obedience of the Law, of humility, of charity, of repentance, of perseverance, Heb. 10. 38. and of the like. Neither doth faith justify, because without it no man can please God, but because by it alone we receive Christ, in whom God is well pleased and reconciled unto us, that is, because by it alone we are justified.  
Secondly, because as faith is the beginning of justice, so sear is the beginning of wisdom. Answ. of this comparison neither part is to be understood of justification, but of sanctification or righteousness inherent. For as faith is the mother of grace; of all both internal graces and also of external obedience: so the true son-like fear of God is a principal part of true piety. But what doth this make for servile fear, which is found in them who have no grace?  
Thirdly, because as faith doth justify by making us seek God and to come unto him: so also fear. Answ. If by seeking of God be meant the worship of God: then that which causeth it, is the cause of sanctification. But servile fear in itself serveth rather to drive men from God: though in the gracious dispensation of God's providence it be made sometimes a means to draw them to him. And this he proveth by Psal. 78. 34. when he he slew them they sought him; and Psalm. 83. 16. fill their faces with shame, and they shall seek thy name, and jon. 3. 5. from the example of the Ninivit●…s. The thing I confess, that by servile fear men are often times forced to seek God: how be it that which is forced, many times is feigned: as we see in the example of the Israelites, Psal. 78. 36. who, though by the judgements of God were brought to make semblance of repentance; yet they did but dissemble, for their hart was not upright with God, neither were they steadfast in his covenant, vers. 37. But his proofs I allow not. For the first place speaketh of God's judgements: the second, of shame: the third, of the faith of the Ninivites, none of fear.  
Fourthly, because as by faith Christ is form in us, so by fear: the protasis he proveth, because Paul saith Gal. 4. 19 my little children of whom I travel in birth again, until Christ be form in you. But Christ is not form in us by justification, but by regeneration, whereby we are renewed according to his image: the ap●…dosis, because Esay saith, C. 26. 18. according to the Septuagint, from thy fear we have conceived, and have brought forth the Spirit of Salvation. But why doth he flee from the Latin translation, unto which he is bound? which maketh no mention of fear: but only saith, we have conceived, and have brought forth the Spirit of health as some editions read: which last words are not read together in the Greek, nor in the true editions of the Latin, but divided by a note of distinction: peperimus Spiritum: salutes none fecimns. Thus Bellarmine for his own advantage eiteth the fomer part out of the Septuagint, and the later out of the vulgar Latin, and that corrupted, when neither of both agreeth with the original. From which, if Bellarmine would argue, he should make himself very ridiculous. The words are, we have conceived, we have travailed, we have, as it were, brought forth wind (so Pagninus, Vatablus, Tremellius, etc.) Salutes non fecimus in terra, no salvations have we wrought on the earth: which words being a complaint, cannot import that they had from the fear of God (which is not here mentioned) brought forth the Spirit of salvation. So far is this place from proving that Christ by fear is form in us.  
Fifthly, as faith doth justify, because the just man shall live by his faith, Hab. 2. 4. so of fear it is written, that the fear of the Lord is the fountain of life, Prov. 14. 27. Answ. The former place speaketh both of the life of grace, which is our vivification, and the life of glory to which we are entitled by faith. The latter, as I have showed, speaketh of son-like fear, which, as all other habits of grace, may be called fountains of living well, which all arise from one common spring, which is faith, and are all not causes and much less preparations, but fruits of faith and consequents of justification.  
Sixthly, as faith doth justify by purging of sins, so fear. Answ. To the proposition. Faith doth justify by absolving from sins, Act. 13. 38. Rom. 3. 25. and removing the guilt. And it purgeth also from the corruptions by sanctifying and purifying the heart, Act. 15. 9 To the reddiction; that fear which expelleth sin Eccles. 1. is as I have showed the fear of sons and not of slaves: neither doth it concur to justification, but to sanctification.  
§. V. To the testimonies of the Father's affirming (some of them) 
His Testimonies and Reason.  that fear serveth to prepare and to dispose men to sanctification; and likewise to his reason, that it is the nature osfeare to flee from evil, and to seek remedies whereby evil may be avoided, I willingly subscribe. But though fear be one means among many to dispose or prepare men for sanctification, or yet for justification: yet neither it nor any of the rest doth justify, and therefore doth not disprove justification by faith alone. Legal faith working fear is a preparative to the Evangelicall justifying faith: but is so far itself from justifying, that it pronounceth accursed those that are endued therewith.  
§. VI His third disposition is Hope, which he saith ariseth of faith 
His third disposition, Hope.  no otherwise than fear doth. But yet, by his leave, with this difference: that servile fear is the fruit of a legal faith, applying the threatenings of the Law to a man's self: but hope of salvation is the fruit of Evangelicall faith apprehending the promises of the Gospel, and is therefore called the hope of the Gospel, Col. 1. 23. Neither can there be any sound hope of eternal life until a man doth truly believe, that the promise of salvation doth belong unto him: and that he cannot believe until he have the condition of the promise, which is justifying faith: and therefore of necessity justifying goeth before hope. As for that hope which goeth before justifying faith, it is evident that it doth not justify; neither is it an habit of grace infused, but a natural affection, such as is in all men who attempt any thing. As the Apostle saith, 
e 1 Cor. 9 10.  he that ploweth, ploweth in hope: and he that thresheth, thresheth in hope. Although therefore this hope do dispose men to justification and sanctification, as after a sort it doth in animating of men to use the means of grace and salvation, in hope that their labour shall not be in vain: yet for all this hope which doth not justify at all, faith doth justify alone.  
§. VII. But let us examine his proofs, which are a few testimonies 
Testimonies of Scripture: The three first.  of Scriptures and Fathers impertinent●…y alleged. His first testimony is Prov. 28. 25. qui sperat in Domino sanabitur. The second, Psal. 37. 40. Salvabit eos quia speraverunt in eo. The third, Psal. 91. 14. quoniam in me speravit liberabo eum. Answ. None of these three places, do speak either of justification or preparation thereunto: nor of hope otherwise than as it is included in affiance; which as it hath reference to the future time is all one with hope; nor of hope or affiance as it goeth before, but as it followeth justifying faith: what therefore could be more impertinently alleged? The first 
f Prov. 28. 25.  place according to the original is, but he that trusteth in the Lord (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) shall be made fat. The Latin in the next verse 
g Vers. 26. Psal. 37. 40.  translateth the same words thus, qui confidit, and the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The second, Psalm. 37. 40. the word chasah is translated sometimes 
h Psal. 2. ult.  confidere, to trust; sometimes, and as I take it in that place only, sperare to hope in the same sense of affiance: those that thus trust or hope in God he delivereth them from the wicked and saveth them. But before they can either be saved or trust in God, they must be justified by faith. And therefore this hope or aff●…ance is no forerunner of justification, but a follower thereof.  
The third, Psalm. 91. 14. the Hebrew chashak, which by some is translated sperare, by others valde or vehementer amare, amore in aliquem propendere; and might better have been alleged for love, than for hope, both which are consequents of justifying faith. The words than are, because he hath set his love upon me, therefore I will deliver him: he doth not say, I will justify him. But let us hear Bellarmine's 
i Bellarmine in Psal. 90. 14.  commenting upon this place: the Hebrew word, saith he, doth signify to adhere, to love, to please: therefore not every hope, but that affiance which proceedeth out of a good conscience, and out of Love, and filial adhering to God, doth deliver a man, etc.  
§. VIII. His fourth testimony, Matth. 9 2. confide fili, have a good heart son (so the Rhemists translate) thy sins are forgiven thee. For our Lord faith Bellarmine did not as some falsely teach justify the man who had the palsy, before he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be of good courage my son: but chose as the Council of Trent (very learnedly) signifieth; first, he saith be confident my son: and when he saw him raised up in hope of health, he added, thy sins remittuntur tibi are forgiven thee. Whereby Bellarmine would signify, that by this hope or affiance the man was prepared for justification. Answ. First, the party, and those that brought him had faith as all the three Evangelists, note Matth. 9 2. Mark. 2. 5. Luk. 5. 20. and therefore was justified before God, for if they who brought him had faith, much more he, who no doubt desired them to bring him, and had already his sins forgiven. Secondly, the Verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the time past, and aught to be translated, not as Bellarm. readeth, remittuntur, are now forgiven or in forgiving, but remissasunt, they are already forgiven. And by that argument our Saviour putteth him in comfort that he should be cured, because his sins which were the meritorious cause of his sickness were forgiven. By which glad tidings he would have him to be assured by special saith of the remission of his sins, and in that assurance to be confident. So that although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be confident were uttered first; yet the words following contain the cause of that confidence. And therefore not only remission of sins, but assurance thereof by special revelation went before his confidence, which therefore could be no preparative disposition thereunto. And this is usual in such consolations: first, to bid the party to be confident, or not to fear, and then to set down the cause thereof, as Genes. 15. 1. Fear not Abraham I am thy shield and thy exceeding great reward. Esai. 43. 1. Fear not Israel, for I have redeemed thee. In the same ninth of Matthew, verse 22. Daughter be of good comfort, thy faith hath made thee whole. Luk. 1. 30. Fear not Mary, for thou hast found grace or favour with God. Luk. 2. 10. Fear not, for behold, I bring you good tidings of great joy; and so in other places. And these were his testimonies of Scriptures, in which he hath found no relief.  
§. IX. Let us see what help the Fathers will afford him. No man 
Testimonies of Fathers.  saith 
k Ambros. de poenit. l. 1. c. 1.  Ambrose, can well repent him of his sins, who doth not hope for pardon. Answ. Hope of pardon is a motive to repentance, and to the use of other good means, whereby we may through God's grace attain both to justification and to sanctification. Howbeit repentance belongeth to sanctification, and not to justification.  

l De catechiz. rudil. c. 4.  Augustine, whatsoever thou declarest, so declare it, that he to whom thou speakest by hearing may believe, by believing may hope, by hoping may love. From whence nothing can be gathered, but that as faith, by which we are justified, cometh by the hearing of the word, as the Apostle also 
m Rom. 10. 14. 17.  teacheth: so from faith proceedeth hope, and from both, faith and hope, love. So that here hope, which is a fruit of justifying faith, and a consequent of justification, is made a disposition, not to justification, but to love.  

n De lapsis serm. 5.  Cyprian, to those, who had fallen in time of persecution, giveth this advice▪ that they should acknowledge their grievous crime, neither despairing of the Lords mercy, nor as yet challenging pardon, viz. until they had truly repent thereof: which was indeed wholesome counsel. For no man can be assured of the pardon of any crime, until he have truly repent of it: Upon which words of Cyprian, Bel. larmine though he can gather nothing out of them for his purpose, but that those who desire pardon must not despair of God's mercy: yet as a notable bragger he insulteth over us, as if he had us at some advantage; when, God knoweth, he hath scarce brought any thing worth the answering. By which words, saith he, our adversaries are plainly refuted, who begin not to repent before they are fully assured that they are highly in God's favour, and are confident, that they are to be ranked with the Cherubin and Seraphin: which is an impudent and yet a witless slander, as though we were either so arrogant as the Papists who assume to themselves perfection, which we do not; or so senseless, that we should teach, that men are tied to begin their repentance when they have attained to perfection, and not till then. If it be said, that we make repentance to be the fruit of faith, which we define to be a full assurance of God's favour, etc. I answer that that definition agreeth only to special faith. Not that all special faith is a full assurance, but that every virtue is to be defined according to the perfection of it, and as it is in itself considered in the abstract. Otherwise we acknowledge degrees of assurance. And if any of our Divines have held the special faith to be the only justifying faith, they are to be understood as speaking of justification in the court of conscience, and as judging them only to be justified and to have remission of sins, who are in their own consciences persuaded, and in some measure assured thereof. But beside and before the special faith, whereby we are justified in our own conscience applying the promise of the Gospel to ourselves, a formal degree of faith is to be acknowledged being the condition of the Evangelicall promises, by which we apprehend, receive, and embrace Christ, as hath been showed, and by which we are justified before God. This degree of faith in order of nature goeth before repentance, though in time repentance seemeth to go before faith, as being sooner discerned. But in order of nature, as well as of time, repentance goeth before special faith. Because no man can be assured of God's favour in remitting his sins, who hath not repent thereof.   

CAP. XII. Of four other dispositions: viz. love, penitency, a purpose and desire to receive the Sacrament, the purpose of a new life.  
§. I.  
HIs fourth disposition is Love, for so soon as a man 
Love the fourth disposition.  doth hope for a benefit from another, as namely justificacation from God, he beginneth to love him from whom he doth expect it. In which words there is some show, that hope disposeth to love; but that love doth dispose to justification, not so much as a show. But that some love goeth before justification, and disposeth thereto, he endeavoureth to prove, which if he could perform, were to little purpose: ●…or so long as this love doth not justify, his assertion doth not disprove justification by faith alone, but indeed he proveth it not, though to that purpose he produceth, besides four testimonies of Scripture, the authority of the Council of Aurenge. His first testimony is a supposititious senrence of 
His first Testimony Eccles. 2. 10. juxta lati. nameditionem.  an Apocryphal Book. For neither is the sentence in the original Greek, nor the Book canonical; neither is the sentence itself to the purpose: Ye that fear the Lord love him, and your hearts shall be (he doth not say, justified, but) enlightened; that is, as jansenius expoundeth, comforted. For they that fear God and love him are already justified by faith, from which both fear and love do spring.  
§. II. His second testimony, Luk. 7. 47. Many sins are forgiven her, because she loved much, therefore love is the cause of forgiveness. I answer by denying the consequence. For here in the Papists are many times grossly mistaken: who think, that in every aetiology, the reason which is rendered is a cause, so properly called, when as indeed it may be any other argument or reason, as well as the cause. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause in a large sense, doth not only signify that which causeth the effect, which properly is called the cause of a thing or action, but also any reason, which proveth the thing propounded, which is a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the action or thing itself, but of the reasoning or conclusion; or as we use to say, cons●…quentiae, non consequentis, of the consequence not of the consequent. Thus it is called the fallacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non causa pro causa, when that is brought for any argument which it is not. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated redditio causae is the rendering of any reason from any argument whatsoever. For in any syllogism, that which is the medium, though it be the effect of the thing, is the cause of the conclusion; because it is the reason which proveth it, and in this sense 
a 2 Tim. 1. 6. 12. 〈◊〉 13. Heb. 2, 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause, and wherefore, is all one. Thus the Papists prove Christ's humiliation to have been the cause of his exaltation, as we heard before, 
b Lib. 1. Cap. 4. §. 11.  because ●…he Apostle saith, therefore God exalted him &c thus they prove the works of mercy to be the cause of salvation, because our Saiour saith, for I was hungry, &c: so here, that love is the cause of forgiveness, because it is said, for she loved much: when indeed our Saviour argueth not from the cause to the effect but from the effect to the cause, as is most evident. First, by the parable of a creditor who having two debtors, whereof the one owed him five hundred pence, the other fifty, and neither of them having any thing to pay, he freely forgave them both their debt. Our Saviour ther●…fore demanding of the Pharisee, who had invited him, which of these debtors would love the creditor most; the Pharisee truly answered, I suppose he, to whom he forgave most: which answer, approved by our Saviour, plainly proveth that love was not the cause of forgiveness, but forgiveness of love, and the forgiveing of more the cause of greater love, and the forgiveness of less the cause of less love: and consequently, that the greater love was not the cause of greater forgiveness, but the effect of it. This parable our Saviour applying to the Pharisee that invited him as the less debtor, and to the woman, which had been a notorious sinner, as the greater debtor, to both which he had forgiven their debts, they having nothing to pay, showeth, that her grea●…er love was an evidence of her greater debt forgiven. Secondly, by the antithesis in the same verse, but to whom little is forgiven, he loveth but a little. It is therefore plain that the forgiveness is the cause of love, and the forgiving of more, of more love, and the forgiving of less, of less love. And as less love is a token of the less debt forgiven, so greater love of more forgiven: he speaketh therefore of her love, not as the cause going before, but as the effect following after justification.  
§. III. And such is Bellarmine's argument out of 1 joh. 3. 14. we are 
1 joh. 3. 14.  translated from death to life, that is, we are justified because we love the brethren, therefore the love of the brethren is the cause of justification. I deny the consequence: the love of the brethren is not the cause, but the fruit of our justification, whereby it may be known. And this appeareth manifestly out of these words which Bellarmine hath fraudulently omitted. Nos scimus quia translati sumus, etc. we know that we are translated from death to life, because we love the brethren. Our love then is not the cause of justification, but a manifest sign and evidence whereby it is known, that we are already justified: for so he saith speaking in the time past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life. And to the like effect our Saviour speaketh Luk. 7. 47. as if he had said, hereby it appeareth, that many sins are forgiven her because she loved much. But that it was not her love, that justified her, but her faith, our Saviour, who had so highly commended her love doth in express terms testify: thy faith hath saved thee, go in peace, upon which words of our Saviour she, who was formerly justified before God by a true justifying faith, which our Saviour professeth, and which she testified by her love and by her repentance, departed home justified in the Court of her own conscience by special faith, and being justified by faith, had peace with God.  
4. As for his allegation out of Gal. 5. 6, that faith worketh by love: it hath no colour of proof that love disposeth unto justification, but rather the contrary. For he that is endued with faith working by love, is already justified.  
§. IV. The Council of Aurenge he allegeth against himself. 
Concil. Arausican. Ca●…ult▪  For if God do first inspire faith and love (it speaketh of those who are adult●…) that we may faithfully require the sacrament of Baptism; then are we first justified by faith, and afterwards receive the sacrament, as Abraham did circumcision, as the sac●…ament and seal●… of justification by faith. And this is generally to be understood of Sacraments received by them, who are come to years of discretion; that they must be endued with justifying faith when they come to receive the Sacraments; otherwise they receive no benefit by them. For as touching Baptism, our Saviour saith, he that believeth and is baptised shall be saved; but he that believeth not (whether he be baptised, or not bapti●…ed,) he shall be condemned. And as touching the Eucharist, it is certain, that no man can receive Christ therein without faith: which is both the hand of the soul to receive him: and as it were the mouth of the soul to eat his body and to drink his blood. And further, Sacraments are seals anne●…ed to the letters patents of God's promises in the Gospel, and therefore confirm or assure nothing, but what is contained in the promise, and upon the same conditions. The condition is faith.  
Object. But you will say, if a man must be justified before he receive the Sacrament, to what end doth he then receive it? Answ. that he who is justified before God by the former degree of faith, may by special faith, confirmed by the Sacrament, be justified in his own conscience, that is, that he may in some measure be assured thereof.  
§. V. Bellarmine, having produced his own arguments, he cometh 
Bèllarmines' answers to our arguments. The first, 1 joh. 4. 19  now to answer such, as he saith, are ours. The first, out of 1 joh. 4. 19 we love God, because he first loved us. Now God loveth no man actually whom he doth not justify, and reconcile unto himself in Christ; for until then we are in the state of enemies. Neither doth any that is not justified nor reconciled to God in Christ, love him: or if he do then doth he love God before God loveth him. God's love therefore goeth before our justification, and our justification goeth before our love of God. Neither is this only true, that God loveth us before we love him, but before we can love him aright, we must be persuaded of his love towards us, which persuasion is faith, from which love proceedeth, 1 Tim. 1. 5. Bellarmine answereth, that God indeed loveth men first, and by loving them maketh them just but by little and little and by certain means. For whom he loveth, he first calleth to faith, than he inspireth into them hope and fear and love inchoated, lastly, he justifieth and infuseth perfect charity. Reply, First, that which he speaketh of making just by little and little may agree to sanctification, but to justification it agreeth not; for thereof there are no degrees. Secondly, It would be known, whether this beginning of charity, which he saith goeth before justification, be the same which in justification is infused, differing only in degree, If it be not the same, how is it charitas inchoata and if it be not infused, as well as that in the act of justification, why doth he say it is inspired? If it be the same, then gratia gratum faciens is inspired before regeneration, before which we are nothing but flesh, and in our flesh there is no good thing. And by this reason justification shall be nothing else but the perfecting of that charity which before was begun: neither can a man be truly said to be justified by charity, who is not endu●…d with perfect charity, perfectly and fully expelling all sin: which in this life is never perfect (much less in incipients) nor ever doth so expel sin, but that always whiles we are in our mortal body's sin remaineth in us. Wherefore the Papists do never attain to that which they call justification, which indeed is not justification, but the perfection of sanctification. Or if they say they do attain unto it, and that they have no sin, they are liars, and there is no truth in them.  
§. VI Our second argument: no man can love God in any acceptable 
Our second argument.  measure, unless he have the Spirit of God dwelling in him: for love is a fruit of the Spirit, Gal. 5. 22. to this purpose he citeth for us, Rom. 5. 5. which allegation he cannot answer, because he understandeth the place of our love of God, which is shed abroad into our har●…s by the holy Ghost. Now no men have the Spirit of God, but they who are regenerated and justified: for the Spirit of truth the world cannot receive. joh. 14. 27. Bellarmine saith, this is true of perfect love, but imperfect love and inchoated which even now out of the Counsel of Aureng he confessed to be inspired of the holy Spirit, may be had without the Spirit; but not without God's special help. Which words discover unto us one of the depths of Satan in the mystery of iniquity. For the Papists, as they do wonderfully extenuate original sin, so do they use to magnify the strength of nature corrupted. They do not acknowledge that, which the Scriptures plainly teach, that by nature 
c Eph. 2. 1, 5. Joh. 5. 25. Col. 2. 13. Rom. 8. 6  we are dead in sin: only they say that we are diseased with sin, and entangled and bound with the chains of sin, so that if we be not holpen of God, we are not able to do that which is good. But if God do afford u●… his special help, than we can have faith, and fear, and hope, and love, and the other preparations. And further the privative corruption which they cannot deny to be in original sin, they confess by the halves, or not so much: for the privation which is in original sin is not only of the act, which they do not wholly confess but of the power and the habit itself. So that in us by nature there is a mere impotency to that which is spiritually good, in respect whereof we have lost bonum possibilitatis as Augustine teacheth. Wherefore that we may be enabled to believe, to hope, to love, to fear God, to purpose amendment of life, etc. it is necessary that we should be not holpen, or loosed, but renewed, regenerated, created a new, and raised from the grave of sin.  
§. VII. And here I am to mention two things, both for the comfort 
Whether the beginnings of grace be graces  of true though weak Christians, and also for the detestation of popery. These beginnings of faith, of hope, of love, of amendment of life, the Papists do not acknowledge to be graces infused, but the fruits of nature assisted with God's special help, by which, they being holpen of God do prepare and dispose themselves to the grace of justification, which is given to man according to their own preparative dispositions. But forasmuch as these beginnings of faith and other virtues are not the fruits of nature (for in our flesh there is no good thing, and that which is borne of the flesh is flesh; the very disposition of our nature being enmity against God) but of the regenerating spirit: the weak Christians therefore; though the graces of God in them are weak and small, even as a grain of Mustardseed: yet if they be true and unfeigned, they are to be persuaded, that the Lord, who in his children accepteth the will for the deed, will accept of them, as the fruits of his spirit; seeing he professeth, that he will not quench the 
d Mat. 12. 20.  smoking flax, nor break the bruised reed. And surely, if the Spirit of God be the author of no charity, but that which is perfect, then is he author of none in this life, wherein we receive but the first 
c Rom. 8. 23.  fruits of the Spirit.  
2. The Papists do not hold themselves to be justified until perfect charity be infused into them, by infusion whereof all sin is expelled. So that in any one of them being justified no sin remaineth. And therefore whiles sin remaineth in them (as it doth always even in the best, during this life) they are not justified. No marvel then that Papists cannot be assured of their justification, seeing they may be assured that they are never justified because they never attain to perfect righteousness in this life, and because sin doth always remain in them.  
§. VIII. Our third argument I propound thus: 
Our third argument.   

None that is a child of wrath and an enemy to God can love  
God whiles he continueth in that estate.   
But until their reconciliation and justification all men are children of wrath, and enemies to God.  
Therefore before reconciliation and justification no man can love God.  
Bellarmine answereth that a man may love God, though God be angry with him: which is in respect of God's children, who are justified and reconciled unto him; but the question is, whether those that are not yet reconciled and justified, can love God: we know that God's anger may stand with reconciliation. For God is angry with his dearest Children when they sin 
f Esai. 64. 5. 2 Sam. 11. 27. c. 12. 10, 14.  against him, and in his anger he doth also correct them, with whom notwithstanding he is reconciled for he doth correct them in love and for their good. God's children therefore may love God, where they know him to be justly angry with them: but they that are enemies, as all are until they be reconciled, do not love God: but the very disposition of their corrupt nature is 
g Rom. 8. 7.  enmity against God.  
§. IX. His fifth disposition is Penitency, which, as he saith, is a sorrow 
His fifth disposition, is Petencie.  for sin and a detestation of it: which I deny not, ordinarily to be a disposition in the children of God to repentance. But this is to be understood of the godly sorrow which some call contrition, which is not to be found in natural men, which is a sorrow conceived, not so much for the punishment deserved, as for the offence of God, whom they have displeased and dishonoured being so gracious a God unto them. This proceedeth from faith and from love. Of this it is said, 2 Cor. 7. 10. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly sorrow worketh repentance never to be repent of. As for that sorrow, which is conceived not for the offence of God, but for the shame and punishment which follow sin, which some call attrition, it is of the same nature with servile fear●…: which, though in it own nature it rather driveth from God than draweth to him, as we see in 
h Mat. 27. 3, 5.  judas; yet God is pleased sometimes to use it as a means to draw his elect unto him. But though contrition dispose men to repentance, and attrition be used sometimes as a preparative to faith, because humiliation is the way to exaltation: yet neither of both justify: and therefore, for all them, faith alone doth justify.  
§. X. But let us examine his proofs: wherein, though his premises 
Bellarmine's proofs.  be very weak, yet his conclusion (as always) is very confident. His proofs are these, Act. 11. 18. Therefore God hath given to the Gentiles penance unto life. 2 Cor. 7. 10. The sorrow which is according unto God worketh penance to salvation that is stable. Ezek. 18. 27. when a wicked man shall turn himself from his wickedness, he shall quicken his soul. What can be more clear? if penance be given of God unto life, that is, to obtain life, if sorrow for sin undertaken for God work penance to salvation, if he which doth penance doth quicken his own soul: how doth faith alone justify, or how doth penance not justify? Answ. When I consider your arguments, I wonder at your confidence. The word which in the vulgar latin is in the two first places translated poenitentia, and by the Rhemists' penance, in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not sorrow for sin, but repentance itself, which importeth a change of a man's mind and disposition, and is not a forerunner, but a consequent of justification before God: which in the first place is called repentance unto life, because though it be no cause, but a consequent of justification, yet it is the way to life, and a necessary forerunner to glorification. The godly sorrow in the second place is commended as an excellent disposition to the renewing ofrepentance in the faithful not to be repent of. The third Bellarmine readeth thus: when a wicked man shall turn himself from his wickedness, he shall make alive his soul, as if a wicked man could either turn himself from his wickedness, or quicken his own soul, or as if a dead man could restore himself to life. But than is the wicked turned, when God doth turn him: and then is his soul quickened, when God doth quicken him. The words are, when the wicked turneth from his wickedness, he shall preserve his soul from death; that is, as it is expounded in the next verse, he shall live. Howsoever, this place speaketh not of any foregoing disposition, but of repentance itself, which in order of nature never goeth before justification, though many times it be discerned before it, as the cause many times is known by the effect. But not whatsoever is necessary to salvation, doth justify. All the graces of sanctification, and namely repentance, have their necessary use: But justification is ascribed only to faith, because it is the only instrument ordained of God to receive Christ, who only is our righteousness.  
§. XI. His sixth disposition is a purpose and desire to receive the 
His sixth disposition, a desire and purpose to receive the Sacrament.  Sacrament: by which, as he conceiveth, justification is conferred. Answ. If we did hold with them (as we do not) that the Sacraments do confer grace ex opere operato, and that without them no man could be justified, and therefore also that they who would be justified▪ aught to desire and purpose to be made partakers of the Sacrament: yet what would this hinder the justification by faith alone? which if Bellarmine disprove not, all that he saith is impertinent. How much more, if neither the Sacraments do confer grace according to the Popish conceit, nor the desire of the Sacrament be a disposition to justification. All that in this case can truly be said is, that forasmuch as God in his great mercy hath ordained the Sacraments, as effectual means to confirm our faith, and to seal unto us our justification, that it is a sign of a profane and unsanctified heart, to neglect or to despise such holy ordinances of God.  
§. XII. His seventh disposition, is the purpose of a new life, and of 
His seventh disposition a purpose of a new life.  observing all the commandments of God, without which we ought not to be made partakers of the Sacraments. Answ. This purpose of a new life, is that which the Scriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance; which is a fruit of justifying faith and a consequent of justification. Seeing therefore those adulti, which come to the Sacraments, aught to bring with them this purpose; it followeth, that they ought first to be justified before God by faith, as Abraham was, and then to receive the Sacrament as a seal of that righteousness which is by faith. So that this purpose; though it be necessary to salvation, yet neither doth justify, nor dispose to justification. The place, which he citeth out of Ezek. 18. 31. is an exhortation to both the parts of sanctification, viz. mortification, in those words, cast from you all your transgressions: vivification, in those, and make you a new heart and a new spirit. But of justification he speaketh not. Neither are we any where exhorted thereto, or to the parts thereof, which are not our acts, but the actions of God himself, who only remitteth our sins and accepteth of us as righteous in Christ by imputation of his righteousness. Thus much of his first principal argument taken from the seven dispositions.   

CHAP. XIII. Bellarmine's second principal argument, that faith doth not justify alone, because being severed from Love, etc. it cannot justify.  

De justis. lib. 1. cap. 14.  §. I.  
BELLARMIN●… second principal argument is this: 
Faith being alone doth not justify, ergo it doth not justify alone.  If Faith be severed from Hope and Love and other virtues, without doubt it cannot justify: therefore faith alone doth not justify. Answ. If the meaning of his consequent be this, therefore that faith which is alone doth not justify: I grant the whole: for though faith do justify alone, yet that, which is alone, s●…vered from Charity and other graces doth not justify, as heretofore hath been showed. But though true justifying faith be never alone, but is always accompanied with other graces, yet it justifieth alone: though it never be without other graces, yet it justifieth without them, etc. his consequence therefore I deny: which he laboureth to prove thus: If the whole force of justifying were in faith alone, insomuch that other virtues though present, confer nothing to justification: then faith might justify as well in the absence, as in the presence of the rest: but that it cannot do: therefore the force of justifying is not wholly in faith, but partly in it, and partly in the rest. Answ. This consequence also I do deny, and do refer you to the similitude of the eye heretofore propounded, which though it be not alone, yet doth see alone: and though whiles it liveth it cannot be severed from the other parts of the body, yet it seeth without them against which similitude Bellarmine might as well argue after this manner. If the whole force of seeing were in the eye alone, insomuch that the rest of the members being present, confer nothing to the act of sight: then the eye might see as well in the absence as in the presence of the rest. But every body knoweth the inconsequence of this proposition. For though to the act of seeing other members do not concur with the eye, as any causes thereof; yet to the true being of the eye their presence is necessary, for it cannot be a true living organical eye and instrument of sight, that hath not union with the other parts, and is not animated by the same soul. Even so I answer concerning faith: that although to the act of justifying other graces do not concur with faith, as any causes thereof: yet to the true being of faith their presence is necessary. For it cannot be a true lively justifying faith, which is severed from all other graces of Sanctification, and is not wrought and made effectual by the Spirit of regeneration.  
§. II. Now he cometh to prove the antecedent of his argument, viz. that conditional proposition: if faith may be separated from hope and love and the other virtues, witho●…t doubt it cannot justify. But he unskilfully troubleth both himself and his reader with his conditional proposition, which as it is not fitly made the antecedent of an Enthymeme: so is it not easily concluded. An Enthymeme is an unperfect Syllogism, which is to be made up or perfected by adding that part of the Syllogism which is wanting. In this Enthymeme, though the antecedent be a conditional proposition; yet the proposition or Major of the Syllogism, which also is conditional, is wanting, and aught thus to be supplied:  
If faith alone doth justify, than it may justify being severed from hope and love and other virtues.  
But it cannot justify being severed from hope and love and other virtues:  
Therefore faith doth not justify alone:  
In stead of this simple or categorical assumption, he assumeth hypothetically, if faith be severed from hope and love and other virtues then without doubt it cannot justify.  
This assumption he endeavoureth to prove by three arguments, but to no purpose. For though w●…e do constantly hold, that faith doth justify alone: yet we deny that faith being alone and severed from all other virtues, doth justify either alone or ●…t all: and therefore to that faith, which is alone, we attribute less than the Papists themselves. But he will needs prove it: first, because faith according to our doctrine doth justify relatively, and consequently faith and justice are relatives: there fore where faith is, there must needs b●… j●…stice (he m●…neth justice inherent) for one relative cannot be witho●…t the other. This, saith he, o●…r adversaries will admit willingly, who teach that by every sin●… faith is lost.  
§. III. Answ. We do indeed teach that faith doth not justify, 
Our answer.  as it is an habit or gift inherent in us, or in respect of its own worthiness, but relatively, or in respect of the object which it doth receive. As the hand which receiveth the alms, releeveth the poor man in respect of the alms, which it doth receive. And yet I do not conceive that therefore the hand and the alms be relatives. But we confess, that justifying faith is not without his object: yet that object, by apprehen●…ing whereof it 〈◊〉 justify rel●…tively, is not righteousness inherent (as here Bellarmine against his own conscience doth suggest) but the righteousness of Christ by which we are justified: between which, and faith there is such a relation; that as justifying faith is called the faith of Christ, or faith in Christ, faith in his blood: so the righteousness of Christ by which we are justified is called the righteousness of faith. And further I confess, that whosoever is justified by righteousness imputed, is also in some measure just by righteousness inherent, though he be not justified before God thereby. But whereas he saith, that we will easily admit this argument, that where faith is, there is also inherent justice, and consequently that justifying faith cannot be severed from other virtues, because we teach, that by every sin faith is lost: I do much marvel at his impudence: for though he and his consorts do wickedly teach, that by every act of infidelity faith is lost: yet we are so far from granting, that faith is lost by every sin, that we confidently hold, that true justifying faith is never totally or finally lost, by any sin whatsoever that is incident to the faithful and regenerate man. Some indeed have taught that by heinous offences, which do vastare conscientiam, waste the conscience, faith is lost: yet that is far from saying, it is lost by every sin.  
Secondly, again, saith he, if faith doth justify relatively, than it cannot be in a man's mind, but justice also must be there, and without love there is no justice. Answ. Without love there is no justice inherent, but that is not it to which faith when it justifieth hath relation, but that which faith having justified us bringeth forth in us as a consequent of justification.  
Thirdly, moreover, saith he, if faith severed from all other virtues do justify alone, than it may also justify being accompanied with those vices which are contrary to those virtues. But this cannot be imagined, that a man should be justified, and yet remain a wicked man. Answ. If by vices he understand certain vicious dispositions, which though they do not reign in the faithful, yet remain in them as their infirmities: I confess, that justifying faith may and doth stand with such. But if he mean the contrary habits of sin, which reign in the hearts of the wicked and impenitent sinners; I profess, that justifying faith cannot stand with such. For where these do reign the man is wholly unregenerate: and where regeneration is not, there faith, which by regeneration is wrought, cannot be. It is therefore against the nature and being of a true justifying faith, to harbour in a soul unregenerate.  
§. IV. To this argument he saith we answer, that they assume that 
Bellarmine's proofs that faith may be alone.  which is impossible, viz. that faith may be alone: which I believe not to have been the answer of any of our Doctors, for a man arguing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may suppose that which is impossible, and yet the argument be of no less force. But our assertion that faith cannot be alone, which before I have made good in the second Chapter of this book, and defended against Bellarmine's objections, Chap. 3. he laboureth 
a De iustif l. 1. c. 14 § sed haec responsio.  here to take away by three reasons: first by cavilling with Luther, and Calvin. First, 
b In Gal. 2.  Luther saith, that faith justifieth both before and without Charity. I rejoin: it justifieth before, because in order of nature it goeth before: without, because, though Charity be present with it, yet it justifieth without it: even as the eye, though the ear be with it, yet seeth without it. Secondly, 
c Antidote. ad conc. tried. sess. 6. can. 28.  Calvin saith, that the seed of faith remaineth in the greatest falls of the faithful, and therefore without Charity. I rejoin: Calvin saith no more than S. john doth, 
d 1 joh. ●…●…▪  that the seed of God doth always remain in those that are borne of God: which seed of God is, as well the seed of Charity, as of Faith, and both the one and the other remain in the greatest falls of God's children; as we see in Peter, in whom, though he fell most grievously, in denying and sorswearing his Lord, yet the seeds, yea the habits of faith and love did remain, as I have proved 
e De persever. c. 10. §. 7.  elsewhere.  
Secondly, saith he, because our argument assumeth, not that faith may be alone: but that if faith did justify alone, it would do so though it were alon●…: this reason doth not confute our assertion, that faith cannot be alone, but taketh away that answer which he falsely, I think, assigneth to us. But this consequence of his, I have denied and disproved.  
His third reason, which is but the second to disprove our assertions, if it be true, saith he, that true faith is never alone, than it is because faith begetteth those other graces, even as a good Tree bringeth forth good fruit. And if this were so, then faith should go before love and other graces, if not in time, yet in nature. But faith cannot be conceived to be in nature before justification, or justice infused, or those graces wherein justification consisteth, because these are relatives, as they say, God justifying and faith receiving justification: for relatives are simulnatura, etc. Answ. The relatives that we mean, are Christ's righteousness imputed of God, and faith apprehending, or receiving it, which though they be simul natura in respect of the one to the other, yet both of them are before the other graces in order of nature. But if justifying faith be before charity, and there be no righteousness without charity, than (saith he) the same man may be just, and not just at the same time. Answ. It followeth not. For though in order of nature faith be before love, 1 Tim. 1. 5. yet in time they go together. Neither is that such an absurdity as he imagineth, that the same man, at the same time, should be a sinner in himself, and righteous in Christ: a sinner according to the Law, because he hath broken it; but righteous according to the G●…spell, because in Christ he hath fulfilled the Law. Christ being the end of the Law 
f Rom. 10. 4.  to every one that believeth: Insomuch that every one that believeth in Christ, is reputed as if he had fulfilled the Law. Lastly because saith he, it is false which they hold, that faith cannot be severed from Charity and other virtues: and this he taketh upon him to prove in the next 
g De justif. l. 1. cap. 15.  Chapter: unto which I have fully 
h Lib. 6. cap. 2. & 3.  answered in the second question concerning the nature of faith.   

CHAP. XIV. Bellarmine's third principal argument, from the removal of those causes which may be given, why faith doth justify alone.  

De iustif. l. ●…. cap. 16.  §. I.  
Hhis' third principal argument is taken from the removal 
Three causes.  of those causes (he meaneth reasons) which may be given why faith alone doth justify. All which, as he saith, may be reduced to three heads. The first, is the authority of God's word. For if the Scriptures any where expressly say, that faith alone doth justify, it must he believed, though no other cause could be rendered.  
The second is the will of God justifying: namely because it hath pleased God to grant justification upon the only condition of faith.  
The third is the nature of faith itself, because it is the proper●…y of faith alone to apprehend justification, and to apply it unto us and to make it ours. Besides these I have rendered other causes; the chief and principal whereof is this: because we are justified not by any righteousness inherent in ourselves, but only by the righteousness of Christ which being out of us in him is imputed only to them that believe, and is received only by faith.  
§. II. But these three causes or reasons which he mentioneth, will not 
The first cause authority of Scriptures.  easily be removed: the first the authority of the Scriptures, this being the main doctrine of the Gospel. Yea, (but saith Bellarmine) it is no where said in express terms that faith alone doth justify when we, saith he, have express terms, that a man is justified by works, and not by faith only, jam. 2. 24. Answ. To the place in the Epistle of james, I shall answer fully in his due 
a Lib. 7. c. 8.  place. Only here I say thus much. That Saint Iame●… speaketh not of the justification of a sinner before God, by which he is made or constituted just, (of which our question is:) but of that, whereby a just man already justified before God, may be approved declared and known both to himself and others to be just. And that the Apostle james speaketh not, either of works as causes, but as signs of justification; or of the habit of true faith: but of the profession of faith, or faith professed only: and concludeth, that a man is justified, that is, known and approved to be just, not only by the profession of the true faith, but by works also: a godly conversation being, as it were, the life and soul of the profession, and without which it is dead. But though in express terms it be not said in so many words and Syllables, that faith doth justify alone: yet this doctrine is by most necessary consequence deduced from the Scriptures. And what may by necessary consequence be deducted out of the Scriptures, that is contained in the scriptures, as all confess. Whereunto may be added, that the Fathers so conceived of the doctrine of the scriptures, who with one consent, as you have heard 
b Supr. cap. 9  have taught according to the scriptures, that by faith we are justified alone. And the Papists must remember, that by oath they are bound to expound the scriptures according to the consent of the fathers.  
§. III. Now that this doctrine is contained in the Scriptures, I 
Our first argument.  have plentifully proved before, 
c Supr. cap. 8.  and something here shall be added. There are but two righteousnesses only mentioned in the Scriptures, by which we can be justified, either that which is prescribed in the Law, which is a righteousness inherent in ourselves, and performed by ourselves; or that which is taught in the Gospel, which is the righteousness of Christ inherent in him and performed for us. The former is the righteousness of the Law, or of works: the latter, is the righteousness of faith. A third righteousness by which we should be justified cannot be named. And between these two there is such an opposition made in the Scriptures, that if we be justified by the one, we cannot by the other. If therefore the Scriptures teach that we are justified, by faith and not by works, it is all one, as if they said, that we are justified by faith alone. If it be all one to say, by faith and not by the works of the Law, or by faith alone: then saith Bellarmine, I demand, whether 
Bellarm. object.  all works and every Law be excluded, or not. For if all works be excluded, than faith itself, which joh. 6. 29. is the work of God, and if every Law, than the Law of faith, and consequently faith itself; and so to be justified by faith, shallbe nothing else, but to be justified without faith. Answ. it is plain, that by the Law is meant the Law of works, and by the works of the Law all that obedience which is prescribed in the Law. Now in the Law, which is the perfect rule of righteousness, all inherent righteousness is prescribed. Then, saith Bellarmine, faith itself and the act of faith is excluded from the act of justification. I answer, first in this question the Apostle opposeth faith to works, 
d Ro. 3. 28. & 4. 5  and therefore faith is not included under works. Secondly, faith, as it is either an habit or an act, and so part of inherent righteousness, doth not justify, but, as hath been said, relatively, in respect of the object, which being received by faith doth justify, as it was the br●…sen serpent apprehended by the eye which did heal, and not the eye properly.  
§. IV. Again the Scriptures teach, that we are justified, gratis gratiâ 
Out second argument.  per sanguinem Christi per fidem. Gratis, that is, freely, without respect of any good works done by us, no not by the works of righteousness which we have done, Tit. 3. 5. but by his mere grace and favour when we had deserved the contrary, through the blood and alone satisfaction of Christ, received only by faith. To the word gratis, Bellarmine answereth, that it excludeth our own merits, (which indeed can be none) but not the free gifts of God, as love, and penitency, and the like: for then faith also should be excluded. That followeth not; for when we are justified by faith only, we are justified gratis: gratis saith the Apostle, freely, by his grace through the merits of Christ by faith bringing only faith to justification as the Fathers have taught, and that not to be any essential cause of our justification, but only to be the instrument and hand to receive Christ, who is our righteousness and therefore it is the condition required on our part in the covenant of grace. The rest, as love, and hope, and repentance, etc. being not the conditions of the covenant, but the things by covenant promised to them that believe. Upon the condition of faith (which is also the free gift of God) the Lord promiseth remission of sins and justification, and to those who are redeemed and justified by faith, he doth by oath promise the graces 
e L●…. 1. 73, 74, 75. Heb 8. 10. jer. 31. 33, 34.  of sanctification. So that faith only on our part is required to the act of justification, besides which we bring nothing else thereunto: but love, and the rest of the graces, as Augustine saith of works, non precedunt justificandum, sequuntur justificatum, and therefore we are justified by faith alone.  
§. V. And by this the second head is also proved: namely, that it is the 
The second cause, the will of God.  good pleasure of God to grant justification upon the condition of faith alone. If ye look into all the promises of the Gospel, ye shall find that they interpose only the condition of faith. See Act. 8. 37. & 10. 43. & 13. 38, 39 Ro. 4. 5. Gal. 2. 16. and so every where. Before the incarnation of Christ, it was the good pleasure of God, by faith only to justify the faithful, as Bellarmine himself hath confessed. And doth he require any other condition of us? are not we justified as they were? By his knowledge, that is, by faith in him, 
* Esa. 53. 11.  my righteous servant shall justify many.  
Yea, but the Scriptures (saith Bellarmine) much more plainly exact the condition of Penance, and of the Sacraments to justification, than 
Bellarmine's objections, that other conditions are required.  of faith, as Ezek. 18. 27. The wicked if he repent of his sins shall live. Luk. 13. 4. unless ye repent, ye shall likewise perish. joh. 3. 5. unless a man be borne anew of water and the holy Ghost, he shall not enter into the Kingdom of God. Answ. Many things are required to salvation, which are not required to justification: which as they be necessary forerunners of glorification, so are they the fruits of faith and consequents of justification viz. repentance and newness of life, which is the thing mentioned in these places. Again happiness (which consisteth partly in justification or remission of sins, which is beatitudo viae and partly in eternal life which is beatitudo patri●…) is oftentimes attributed to those things which are not the causes of happiness, but the notes and marks of them that be happy. There is but one happiness properly, and that is to be in Christ, who is eternal 
f joh. 5. 12. 20. joh. 6. ●…7.  life, whom whosoever hath, hath eternal life. Of this happiness Christ alone is the foundation and the cause, and faith the instrument of our union and communion with Christ. All other virtues and graces are but the fruits, and consequently the signs and marks of faith, or of our being in Christ by faith. And therefore are not so many beatitudes (though they are blessed that have them) but so many notes of one and the same happiness. It is true, that if we be sorry for our sins, because by them we have displeased him who hath been so gracious a God unto us, if we confess them, crave pardon for them, and forsake them, all which are duties of repentance, the Lord hath promised to forgive them. And yet these are not causes of our justification before God, but fruits of faith by which we come to be justified in our own conscience. By faith we obtain remission of sins, and by these duties of repentance which are the fruits of justifying faith we attain to the assurance of it. That prayer which somuch prevaileth with God, is the prayer of faith. 
g Rom. 10 14.  That repentance which is to life is caused by faith, without which it is impossible to please God: and therefore the Disciples, when they understood that the Gentiles were brought to believe in Christ, conclude, that God had given them repentance unto life, Act. 11. 18. As for the Sacraments: the justification which is assigned to them, doth not hinder justification by faith only, but serveth to seal and to assure it.  
§. VI The third cause or reason proving that faith doth justify 
The third cause because it is the property of faith only to receive Christ.  alone is, because it is the property of faith to apprehend and to apply the promise of justification to ourselves. For the clearing whereof I desire the reader to call to mind what hath been said concerning the two degrees of justifying faith. For by the former we apprehend, receive and embrace Christ who is our righteousness offered in the promises of the Gospel to our justification before God. By the other we apply the promises of the Gospel to ourselves, that we may be justified in our own consciences. Both which actions of receiving and applying the promises to our ●…elves, cannot be ascribed to any other grace, but are proper to faith only.  
To this argument Bellarmine shapeth two answers, the former 
Bellarmine's first cavil.  whereof is a mere cavil at the word apprehension, which we make proper to faith: as if by apprehending we did mean the first act of the understanding, when it conceiveth the object. But this point I cleared before in the first question concerning the nature of faith: where I showed, that this apprehension whereof Bellarmine speaketh, goeth before all judgement of the mind. And that the understanding having first conceived and apprehended the object, judgeth of it either by withholding the assent, if it be doubtful, which is called doubting; or by giving assent, either weakly, which is opinion; or firmly which is knowledge: this firm assent or knowledge is grounded either upon the evidence of the thing; which is either manifest in itself, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the clear intelligence; or manifested by discourse which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or science: or else the thing being not evident, either to sense or reason, upon the infallible authority of God speaking in his word, which is Faith. By this belief we receive Christ, not only in our judgements by assent; but also, if this assent be lively and effectual, we receive, embrace and lay hold upon him, as our Saviour, with all our souls: acknowledging him, in our judgements, in our hearts desiring to be made partakers of him, in our wills resolving to profess him to be our Saviour, and to obey him as our Lord, etc.  
§. VII. This is the apprehension whereof we speak, and which is 
What it is to apprehend Christ.  peculiar to fai●…, as it is evident. Be it, saith Bellarmine, that justification after a sort is apprehended by faith. Surely it is not so apprehended, that indeed it is had, and doth inhere: but only that it is in the mind after the manner of an object apprehended by an action of the understanding and will, and so saith he, love and joy apprehend.  
In these things Bellarmine showeth himself to be a diviner rather than a divine: we do not say that in our justification before God, justification is apprehended by faith, but the righteousness of Christ unto justification. And that this righteousness of Christ, though not inherent in us, is as truly and really made ours by imputation; as our sins, though not inherent in him, were made his, when he truly and really suffered for them. By this hand of faith we receive Christ, joh. 1. 12. by it we receive and embrace the promises, Heb. 11. 16. by it we receive remission of sins, Act. 10. 43. & 26. 18. By this mouth, as it were, 
h joh. 6. 54.  of the soul we eat the body of Christ and drink his blood. That, which he speaketh of justification being in the mind after the manner of an object apprehended by an action of the understanding and the will; may in some sort be verified of the apprehension of special faith, applying justification to the believer. But to say, that after this manner love and joy apprehend it, is against sense. For faith apprehendeth it by a persuasion, yea, by a firm persuasion, upon which follow, love and joy, not apprehending, but loving and rejoicing at that, which faith doth apprehend. But these two are not incident unto a Papist, who renounceth special faith. For canst thou love Christ, and rejoice in him as thy Saviour, if thou be not by special faith persuaded, that thou shalt be saved by him? Seeing then unto our justification before God we are to receive Christ, as hath been said, by a true and lively assent: and unto justification in the court of our own conscience, by a plerophory or assured persuasion we are to apply the promises to ourselves; which are the peculiar acts of faith, and cannot be attributed to any other grace: it followeth therefore from the proper nature of faith, that by it alone we are justified.  
§. VIII. His second cavil is taken from the Sacraments, which by 
His second cavil; from the Sacraments.  our confession, as he saith, do apply the promises, and justification itself to the receiver: therefore saith he, faith doth not justify alone, after the manner of an instrument applying. In this argument he greatly pleaseth himself, but without cause. For first, when we say, that faith alone doth justify, we mean, that in us nothing concurreth to the act of justification with faith; but without us, we acknowledge many things to justify. Secondly, faith justifieth alone, ut manus accipientis; the Sacraments, ut manus dantis. Thirdly, faith, doth actually justify before God; the Sacraments do not justify before God, but serve to seal our justification to our own consciences, neither do they actually confer grace, but confirm it, as the seals 
i Rom. 4: 11.  of that righteousness which is by faith. When as therefore the terms of washing, cleansing, sanctifying, saving, are attributed to Sacraments, these phrases are to be understood Sacramentally. And this is our answer: as for those, which Bellarmine frameth for us, he hath good leave to make or to mar them at his pleasure.   

CHAP. XV. Bellarmine's fourth principal argument, taken from the manner how faith doth justify: and the fifth from the formal cause of justification.  

De iustif. l. 1. cap. 17.  §. I IF Faith, saith he, doth justify, as a cause, as the beginning, 
Bellarmine's first reason; because faith is a cause.  as the merit of justification, than faith doth not justify alone, for love and penance and other good acts do the like: but the antecedent is true, therefore the consequent. I deny first the consequence of the proposition and the proof thereof. For neither love, or penance, nor other good acts, do either cause, begin, or merit justification. And therefore though faith did justify, as a cause, as the beginning, as the merit whereby justification is obtained, it might, for all them, justify alone. This were sufficient to overthrow his whole Dispute. But all his care is to prove the assumption, which he endeavoureth in all the parts thereof. And first, that faith is a cause of justificatition; which we do not deny: yea, we affirm, that nothing in us doth concur to the act of justification, as a cause thereof, but faith only. But you will ask, what cause? We say the instrumental only. If Bellarmine mean 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 answer, that these particles sometimes are used to signify the instrumental 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. joh. 17. 20. 1 Cor. 1. 21. & 15. 2. Faith cometh by hearing, Rom. 10. 17. Preachers are Ministers by whom you do believe, 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 signify a true cause. But he should have done well to have set down what cause; for an instrumental cause is also a true cause. The preposition per, saith 
a De 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 instrumental, cause as per fidem & Sacramenta: where you see, by Bellarmine's confession, per is attributed to faith as to the instrumental 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 be understood by a metonymy, faith being put for the object of faith, which is Christ's righteousness. And this manifestly appeareth, when justification by the preposition is attributed both to Christ and to faith, as Rom. 3. 24. 25. we are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the redemption which is in Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in his blood, by Christ we have access to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in him, Eph. 3. 12. By the name of Christ we have remission of sins, by faith in his name Act. 10. 43. & 26. 18. As it is said of the cure of the cripple, Act. 3. 16. that the name of Christ, by faith in his name had healed him. Thus I have showed 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 itself worketh them, but the object, which it, as the instrument, apprehendeth.  
§. III. But Bellarmine will prove, that in these, and such like places 
His first instance from the contrary.  the prepositions by and through do signify 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 works, nor by the Law: without doubt he excludeth the force and efficacy of works 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 justify by apprehending righteousness relatively. And therefore the saying of the Apostle had been very foolish, if his meaning had been, that justice is apprehended by faith, and not by the Law or works. Even as a man should speak foolishly, who should say, that the alms is received by the hand and not by the heel. Neither did they, whom the Apostle confuteth, look to be justified by their works 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 works, is thus to be understood, whether we are justified by the righteousness of Christ alone apprehended by faith (which is the righteousness of the Gospel, the righteousness of faith) or by a righteousness inherent in ourselves which is the righteousness of the Law, or of works. For if the question should be understood of faith itself, there would be no more opposition between faith and works, than is between the first and second justification of the Papists which are so far from opposition, that they are subalternal, the one proving the other. For if we be justified by righteousness inherent, we must be justified both by habitual and actual righteousness, neither of them alone sufficing in adultis: and therefore if by the one, then by the other also.  
Again, Faith being but one grace among many, cannot as it is an habit inherent in us, by it own worthiness or merit justify or sanctify 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 years, unless they bring forth the fruits of obedience: neither are the fruits of obedience (called good works) of any account before God, unless they proceed from the inward habits of faith and love. But faith considered relatively, as the instrument apprehending Christ's righteousness, itself alone sufficeth to justification, as the Fathers before have testified. This is the work 
b Joh. 6. 29.  of God, which with God is in stead of all works, that we believe on his Son. For he that truly believeth is reputed as if he had fulfilled the whole Law, 
c Rom. 10. 4.  Christ being the end of the Law for righteousness to every one that believeth, Rom. 10. 4. 
d Photius apud Oecumen. in Rom. 10 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he therefore, saith the Apostle, that believeth in Christ fulfilleth the Law, because Christ hath fulfilled it for him, Christ's obedience being imputed to him, and accepted of God in his behalf, as if he had performed the same in his own person.  
§. IU. 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 signify a cause, why should it not betoken a cause, when a man is said to be justified by or through faith? I answer, first, that the preposition is often used to signify no cause at all, as where it is attributed to ways and means occasions and times, ways: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 12. by another way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12. 1. through the corn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through dry places vers. 43. so through windows, Gen. 26. 8. 2 Cor. 11. 33. doors, Mat. 7. 13. joh. 10. 1. walls as Act. 9 25. tiles Luk. 5. 19 Sea, 1 Cor. 10. 1. afflictions, Act. 14. 22. means, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by word Act. 15. 27. 32. by parable Luk. 8. 4. by vision, Act. 18. 9 through a glass 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 sin, Rom. 7. 5, 13. for so it is said, verse 8, 11. it took occasion by the Commandment, etc. infirmity laid upon Lazarus, that by it the Son of God might be glorified. joh. 11. 4.  
Time, whether all time, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 18. 10. & 2. 25.  
Or set times, as three days, Mat. 26. 61. forty days, Act. 1. 3. by night, Luk. 5. 5. Mat. 5. 19  
Secondly, that the preposition is often used to signify the instrumental 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, etc. By the hand of Moses and Aaron. Psal. 77. 20.  
1 Sam. 16. 20. jesse sent by the hand of his son 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 himself speaketh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his ministry, Act. 21. 19 Rom. 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by me.  
Thirdly, that faith is no such cause of justification, as is usually meant by the preposition, joined 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 we are justified by or through Christ, and by or through faith: or by or through the blood, the death, the obedience of Christ and by or through faith: that faith, though the same preposition be prefixed before it, should signify 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 formal cause of our justification, confounding God's grace and our charity: freely, that is, saith he, by the bounty of God, noting the efficient by the redemption wrought by Christ jesus, 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 formal, for there is but one, and that one is charity, as they teach; nor the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that is God's bounty and justice, nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the meritorious cause, for thath only is the merit of Christ. It remaineth then, that it is the instrumental, which is plainly 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 noted 
What cause Bellarmine maketh faith to be.  to be the dispositive cause, which I have already disproved. The truth is, that for all this flourish which Bellarmine here maketh, he maketh faith to be no cause at all of justification; but a remote disposition, which disposeth to justification, no otherwise th●…n servile fear doth which is far enough from being a cause of justification. If it be said, that he maketh it a part of the formal cause of justification; I answer, that, according to the Council of Trent, they constantly hold, 
e Bellarm. de grati●… & lib. arb. l. 1. c. 6.  that there is but one formal cause of justification, and that is charity, which being lost, justification is lost, though faith remaineth. The habit of faith infused ●…s indeed a chief 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 Christ's righteousness which faith, as the hand doth receive.  
§. VI For the better understanding the manner how faith doth 
The difference of the acts of faith justifying and sanctifying.  justify, we are to distinguish the acts of faith both in justifying and sanctifying. The act of faith in justifying is the elicit and immediate act of faith, which is credere & credendo Christum recipere & amplecti: to believe, and by believing to receive and embrace Christ. The acts of faith in sanctifying and producing moral duties, are immediate acts or imperati, which faith produceth by means of other virtues commanded by faith, such are sperare, confidere, amare, timere, obedire, pati, &c Of justification the man endued with faith is not the efficient, but the subject and the patient, who receiving by faith (which is his only act) the righteousness of Christ, is thereby justified, God imputing to the believer the righteousness of his Son: and therefore though to believe be his own act, yet he is not said in the active to justify himself by faith, but in the passive to be justified by faith, Rom. 3. 24. 28. & 5. 1.  
But in the duties of sanctification and in all moral duties, the faithful man is the efficient of them, and his faith (as it is said of arts & other habits) is the principium agendi, the principle whereby he worketh and of them faith under God is the prime cause, and as some call 
f Arist. Physic. l. 2. c. 3.  that, which is principium agendi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 efficiency of faith, in Greek and Latin is oftener signified without the prepositions, than with, (As Heb. 11.) though the sense be the same. Of justification therefore faith is but the instrumental cause, justifying relatively, that is in respect of the object which it doth receive; being the only instrument to receive that object which alone doth justify. But of the duties of sanctification and other moral actions, such as for the most part are mentioned, Heb. 11. whereof the faithful man is the efficient; justifying faith, which purifieth the heart and worketh by love, and other virtues, as affiance, etc. is the prime cause, working them not relatively, by apprehending the object, but effectually producing them as principium agendi, whereby Bellarmine's dispute out of Heb. 11. is confuted. For there it is said, saith he, that by faith the Saints overcame Kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, etc. Where the particle by doth not signify apprehension, but the true cause. For faith was the cause of Abel's religious offering, of Noah's preparing the Ark, of Abraham's obedience, etc. All this I confess: but that which he would infer thereupon, that faith therefore doth not justify relatively by way of apprehending the object, I have already answered, for that which he spoke 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 justice..  of justice and consequently the inchoated formal cause of justification. So that now belike the seven dispositions shall be the inchoated forms of justification, the entire form being but one, viz. charity; and consequently, the disposing faith, and the disposing fear, and so of the rest, shall be inchoated charity, which is ridiculous. Bellarmine in this argument as always, by justification understandeth sanctification; whereof and of all inherent righteousness, we acknowledge faith to be the beginning, and consequently the beginning of that righteousness, 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 do we by faith lay hold upon the righteousness of Christ, which is most perfect, but we 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 only begin, but also perfect and accomplish it. For Rom. 5. 1. Being justified by faith we have peace with God. But Bellarmine endeavoureth to prove his assertion, by authority of Scriptures, and testimonies of Fathers. His first testimony 
Bellarmine's first proof out of Rom. 4. 5.  out of the Scriptures, is Rom. 4. 5. to him that believeth in him that justifieth the ungodly, his faith is counted for righteousness: Where saith he, faith itself is counted righteousness: and consequently, faith doth not apprehend the righteousness of Christ, but faith in Christ is itself 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 itself, as righteous. As the zealous act of 
h Psal. 106. 30, 31.  Phinehas was counted unto him for righteousness throughout all generations. But the Apostle speaketh of the justification of the person, who cannot by one habit, and much less by one act of faith be formally just. But forasmuch as by faith in Christ the believer receiveth the perfect righteousness of Christ: this faith, in respect of the object doth fully justify the believer; and is therefore counted to him for righteousness, not that itself is his righteousness, nor that he is righteous in himself, (who still in himself remaineth a sinner) but in Christ. And such was the faith of Abraham, and of all the faithful, that, not in themselves, but in the promised seed, all that believe in him should be blessed, that is, justified. The Greek word used sometimes by the Septuagint, as Gen. 18. 18. & 28. 14. and retained by the Apostle, Gal. 3. 8. is very significant, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify, 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 justify the heathen through faith, preached before the Gospel unto Abraham: saying, in thee (that is in thy seed) shall all nations be blessed. This blessedness therefore, this justification is obtained by faith: and therefore is faith counted righteousness, because it receiveth it. As for faith itself, 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 until it be, as they speak, form with Charity it cannot justify: nor in the act, for charity alone is the formal cause of justification, and then only are we formally justified when Charity is infused; or else there are more formal causes of justification than one: which Bellarmine according to the doctrine of the Council of Trent, doth utterly deny.  
§. VIII. His second testimony, 1 Corinthians. 3. 11. another 
His second proof out of 1 Cor. 3. 11.  foundation can no man lay, besides that which is laid, which is Christ jesus. By foundation, saith he, Augustine and other interpreters understand faith in CHRIST. But Paul himself (say I) in express terms saith, that this foundation is Christ himself; who most properly is called the foundation of his Church. If therefore saith be but the beginning and a part of justification, because in Bellarmine's conceit it is called the foundation; then Christ himself the author and finisher of our faith, and our perfect Saviour, who most properly is the foundation, 
i Esai 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 think, that it is called the foundation relatively, because Christ, whom it apprehendeth, is the foundation, than that Christ should be 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 be put for faith, I suppose is not usual. But whereof is it the foundation? it is the foundation, the beginning, the root, the fountain of Sanctification, and of all inherent righteousness: yet of justification it is not, but Christ only, who alone is the foundation of all our happiness. Augustine indeed by foundation understandeth 
k De fide & operibus c. 16.  not only Christ himself, 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. chrysostom and Theophylact, whom he quoteth speak not of faith but of Christ only. Howbeit if faith must be held to be this foundation, I doubt not, but that according to the Scriptures, 
l Heb. 6. 1.  we are to understand the doctrine of faith concerning Christ, which often times is called faith, which foundation the Apostle laid, when he preached the Gospel, and whereupon other preachers are to build. This argument therefore was far 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 plainly speaketh not of justification, but of sanctification. For we having received Christ by faith, he dwelleth in our hearts by faith and by his Spirit, applying unto us not only the merit of Christ his death and resurrection to our justification; but also the virtue and efficacy of his death to mortify sin in us, and of his resurrection to raise us to newness 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 do freely confess he might have forborn to prove.  
§. X. The third part of his assumption was, that faith doth obtain 
His third reason because faith doth obtain, and after a sort merit justification.  remission of sins, 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 Council of 
l Sess. 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 go before justification, whether faith, or works, do 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 do 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 do, it would follow, that faith doth justify alon●…. The second, that faith doth not obtain remission of sins by receiving and apprehending the object which is Christ. But the Scriptures say plainly, 
m Act. 10 43 Act. 13. 38, 39  that by believing in Christ, that is by receiving of him, we receive remission of sin. The third, that impetrare est quodammodò mereri, to impetrate, is after a sort to merit: for then, what by faithful prayer we beg of God, we should be said to merit: and in like manner the beggar, should by begging merit his alms. But what saith Bellarmine elsewhere? 
n De bo●…is ope●… 〈◊〉 〈◊〉 l. ●…. c. 9 § sciendum.  Multum inte●…esse inter meritum & impetrationem, that there is great difference between merit and impetration: and 
o 1. ●…. 2.ae. q. 114. art. 9  Thomas, Impetramus ea qu●… non meremur. Meritum nititur justitia Dei, impetratio benignitate; we impetrate those things which we do not merit. Merit relieth upon God's justice; Impetration on his bounty. But let us examine his proofs.  
§. XI. The first, out of Luk. 7. 50. where our Saviour telleth the 
His first proof Luk. 7. 50.  Woman, to whom he had said, thy sins are forgiven thee, that her faith had saved her: for saith he, it could not well be said, that her faith had saved her from her sins, that is, justified her, if it conduced no more to justification, than only to receive the pardon. For who would say to a poor man, who only put forth his hand to receive the alms, thine hand hath relieved thee: or to a sick man, who received a medicine with his hand, thy hand hath cured thee. Answ. Bellarmine before, Chap. 13. alleged this place to prove, that the great love of this Woman towards Christ had procured the remission of sins, which, if it had been 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 himself being received by faith had saved her. As for the similitude of the hand: I say thus, that if relief by alms, or cure by Phy●…cke were promised upon this condition only, that whosoever would but put forth his hand to receive the alms, or the Physic, should be relieved or cured; it might truly be said, that by the hand, as the instrument, ●…elatively, the party is relieved, or cured. For such gracious promises hath God made to us, that if we shall but put forth the hand of faith to receive Christ, we shall be justified and saved from our sins. And such is the account that he maketh of this instrument by which only we receive Christ, that for our comfort he may say unto any true believer, as he did to the woman, thy faith hath saved thee. For as when the people of Israel 
p joh. 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 brazen Serpent, which Moses had set on high to that purpose: it might then have been said of those that were saved, that their eye had cured them: So our Saviour was lift up, upon the cross, that whosoever doth but look upon him with the eye of faith, shall be saved. Not that the hand absolutely doth relieve or cure, but relatively in respect of the alms, or of the medicine, which it doth receive. Nor that the eye of the body did cure those who were stung, but the brazen Serpent which was a figure of Christ, beheld with the eye: Nor the eye of the soul, which is faith, doth absolutely and by itself justify or save, but relatively in respect of the object, which it doth behold, that is to say, the Lord jesus, whom God hath propounded to be a Saviour to all that see 
q joh. 6. 40. His second proof out of Mat. 15. 28. Mark 7. 29.  him, and receive him by faith.  
§. XII. His second proof 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, go thy way, the Devil is gone out of thy daughter, for here plainly, saith he, the efficacy of obtaining health is attributed to faith. Neither may it be answered, that it is one thing to speak of justification, and another to speak 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 he said to the woman, which was a sinner, Luk. 7. 50. thy faith hath saved thee; so in like manner, to the woman, whom he cured of a bloody issue. Matth. 9 2●…. and to the blind man, whom he 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 james calleth it, which was effectual and prevailed with Christ, jam. 5. 16. and therefore to faith, I confess, the efficacy is to be ascribed. And although it may well be thought, that our Saviour, when he used the same words, thy faith hath saved thee, to the woman which had the issue of blood, and to the blind man, which he used to the sinner, whose sins he had forgiven: that he, being the Physician of the soul, used them in the same sense, to assure them of a greater blessing, than the bodily cure: Matth. 9 2. yet I do not deny, but that by faith and by the prayer of faith, the health both of the body and soul is obtained, for as by believing, or apprehending by faith the righteousness of Christ, which he had and performed for us, we are justified: so by believing the divine power and goodness of Christ many were cured of their bodily diseases. And yet as it was not their faith apprehending the power and goodness of Christ, which did heal them, but the power and goodness 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 we apprehend the righteousness of Christ, which doth justify us, but the righteousness of Christ apprehended by faith. And whereas Bellarmine will have the like efficacy 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 justify, for our Saviour for the obtaining of bodily health required faith only. Luk. 8. 50. Mar. 5. 36. Be not afraid, Only believe: and the like may be gathered out of Matth. 9 28, 29. Mark. 9 23. john 11. 40.  
§. XIII. His third proof is from the example of Abraham; Rom. 
His third proof 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, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (or being fully persuaded) that whatsoever he promi●…ed he also is able to perform, therefore it was also reputed to him for righteousness. Here, saith Bellarmine, the Apostle rendereth t●…e cause, why faith was reputed to Abraham for righteousness, because by believing 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, he justified Abraham. His reason may thus be framed.  
Whatsoever pleaseth God meriteth justification.  
Abraham's faith pleased God, because he was glorified thereby.  
Therefore Abraham's faith merited justification.  
The proposition is to be denied, for before men can please God, they must be 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 believed by him, Abraham was justified, and therefore not by the merit of that belief. Again, where men or their actions do please God, not in and for themselves, but in and for Christ in whom alone he is well pleased, there mercy is to be ascribed unto God, but not merit to them.  
Yea, but the Apostle inferreth, therefore it was reputed to him for righteousness. That argueth God's acceptation, not his merit. Howbeit that place may be understood, as that jam. 2. 23. that this was an evidence of the true faith of Abraham which was imputed to him for righteousness, not that Abraham did then first believe, or was then first justified, and much less that he merited by that act of faith his justification, which he had long before.  
§. XIV. His fourth proof is out of Rom. 10. 13, 14. to which I answered 
His fourth proof out of Rom. 10. 1●…, 14.  before 
s Cap. 10. §. 8.  the thing which here he would, but doth not prove, though indeed it needs no proof. is, that faith by invocation obtaineth justification. Howbeit the Apostle doth not there set down 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 duties of ●…anctification, and namely invocation, which sometimes, and namely in that place of joel 
t joel 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 infer, that therefore faith doth not justify relatively by receiving for sooth justification offered, but by seeking, knocking, as●…ing, and finally by invocating and impe●…rating it, doth justify. but passing by the weakness of his argument, I answer to that which he inferreth, that faith beggeth justification, no otherwise, but with relation to Christ and his merits by it received. For as God forgiveth no sins, 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 sins of all that believe in him, and hath merited salvation and all spiritual blessings in heavenly things for them: that it would therefore please God to accept of Christ's satisfaction and merits in our behalf, imputing unto us both his sufferings for the remission of sins, 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 minds we receive Christ by a lively assent or belief, as hath been showed: 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 obtain remission of sins, that therefore faith is the meritorious cause of justification, unless it be understood relatively, in respect of Christ: who is the only meritorious cause, both of our justification, and salvation, whom faith, as the instrument, doth apprehend.  
apprehend. XV. His fifth and last reason is out of Heb. 11. Where the Apostle 
His fifth proof out of Heb. 11.  by many examples teacheth, that by faith men do 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 mean a true lively justifying faith (not the faith of Papists hypocrites and Devils) we 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, do much vilify it. Howbeit merit we ascribe none to it, unless it be relatively, by apprehending Christ's 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 ten testimonies out of Augustine, nine whereof do testify, that by faith 
Ten testimonies out of Augustine.  righteousness is impetrated, that is, by request obtained: and the righteousness which he speaketh of, is not the righteousness of justification, but of sanctification. Neither do they prove any thing in this point but what we confess; that by faith, which purifieth the heart, and worketh by love, we obtain (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 works, The testimonies are these 
1 Retract. l. 1. c. 33  fides inchoat meritum, ut per munus Dei bene oper●…tur, where by merit he understandeth the grace of living well. 
2 Epist. 106. ad Paulinum.  that faith doth merit that is obtain the grace of working well. 
3 Epist. 144. ad Anastasium.  Lex adducit ad fidem, fides impetrat Spiritum largiorem, diffundit Spiritus charitatem, charitas implet legem. 
4 De Spiritu & litera, c. 13.  Quod factorum lex minando imperat hoc fidei lex credendo impetrat. 
5 Ibid. ●…. 30.  Per legem cognitio peccati, per fidem impetratio gratiae contra peccatum, per gratiam sanatio animae. 
6 De 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. 
7 Depr●…destin. ss. c. 7.  In nov●… testamento fides impetrat charitatem. 
8 De 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. 
9 Epist. 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 sins itself without any merit, if faith do obtain it. Neither is there no merit of faith, by which faith he said, 
u Luk. 18. 13.  O God be merciful to me a sinner: and worthily did that faithful man being humbled go home justified, because he that humbleth himself shall be exalted. Where Augustine abusively useth, as other Latin Fathers often do, the word merit in the sense 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▪ numb, ratione cu ius aliquid aliud accipimus.  Bellarmine's own confession, that Augustine doth use to call merit any good work, in respect whereof we obtain some other thing: and by the place itself. In which sense, he saith, the Publican by his humble and faithful prayer, having obtained remission of sins, went home justified. For if merit, properly so called, did go before remission of sin, than men should merit before they be in state of grace, which Bellarmine denyeth; then should we not be justified, either gratis, that is, as all, even Bellarmine himself, expound it, sine meritis, or by the grace, that is, the gracious and undeserved favour of God, when we deserved the contrary. Again, be●…ore remission of sins and justification all men be 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 confess, that their first justification cannot be merited which is grace only, and not reward. Though some of them sometimes do talk of merits of congruity, which properly are no merits: or if they be, Pelagius his main error must take place, gratiam secundum merita dari, that grace is given according to merits. Bellarmine here saith that he hath proved 
x De poenit. l. 2. c. 12.  elsewhere, that faith, and contrition, and other dispositions do merit the grace of justification: which the Council of 
y Joss. 6. cap. 8.  Trent expressly denieth.  
§. XVII. His fifth principal argument to prove that faith alone 
De justis. l. ●…. cap. 18.  doth not justify, consisteth of two arguments drawn from two principles, which he will but point at now, but hereafter demonstrate. The one is from the formal cause of justification: the other, from the necessity of good works unto salvation. For if the formal cause of our justification be a righteonsness●… infused, and really inherent in us, and not the righteousness of Christ apprehended by faith; then faith alone doth not justify: 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 only of other habitual graces thereunto, but also of actual obedience. But justification is not to be confounded with sanctification. Neither do we say, that the righteousness of Christ is the formal cause of justification, but the matter, by imputation whereof we are justified.  
The assumption, namely, that we are justified by a righteousness infused, and really inherent in us, he saith, he will fully prove in the next book 
z De justif. l. 2.  But all his proofs I have already fully answered and confuted 
* Lib. 4. & 5.  in the third and fourth controversies concerning the matter and form of justification, and have by necessary arguments, both disproved the negative, to wit, that we are not justified by any righteousness inherent in us, or infused into us: and proved the affirmative, viz. that we are justified only by the righteousness 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 righteousness of Christ alone, apprehended only by Faith.    

A TREATISE OF JUSTIFICATION.  
THE SEVENTH BOOK: Concerning good Works.  

CAHP. I. To avoid Popish calumniations, it is showed, that we do hold the necessity of good works, and do urge the same by better arguments, than the Popish religion doth afford.  
§. I.  
AS touching his last argument, which he 
The first calumniation, that we deny the necessity of good works.  bringeth to prove, that faith doth not justify alone, drawn from the necessity of good works, I am now to treat. For this is the sixth capital Error of the Papists in the controversy of justification, in that they stiffly hold, that good works are necessarily required unto justification, as causes thereof and to salvation as the merit thereof. But before I dispute the question, I am to meet with some calumniations of the Papists. The first, that we by denying the necessity of good works as being neither causes of justification, nor merits of Salvation, do dis●…ourage the people from well. doing; and by teaching that by saith alone we are justified and saved, do animate and encourage them, to the practice of all sin and iniquity.  
I answer, that we do not deny the necessity of good works, and that w●… use better arguments to deter the people from sin, and to encourage them to well doing, than the Papists by their doctrine can do. For to teach men to do good works with an opinion either of satisfaction, propitiation, or of merits, which are the three chief arguments of the Papists, that they are satisfactory, propitiatory and meritorious, is to teach men to mar good works rather than to make them. Because a good work undertaken with an opinion, either of satisfaction or justification by them, or of merit, though otherwise it were good, becomes abominable unto God, as der●…gating from ●…he alone and all-sufficient merit and satisfaction of Christ. Neither can they encourage men to well doing by these arguments, that by their good works they are justified, and for them shall be saved; whiles t●…eir conscience must needs tell them, that besides the guilt of their manifold sins, their good works are impure, and that they can merit nothing at the hands of God, but punishment These therefore who have just cause to doubt, or rather to despair of justification by their works, and of salvation by their merits; cannot by these arguments receive true encouragement to well doing, but rather discouragement there from. But although we deny good works to be either causes of justification, or merits of Salvation: yet we affirm them to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good and 
a Tit. 3. 8, 14.  profitable, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, necessary. The which I will show to prevent both the malicious slanders of the Papists, and also the profane abuse of carnal Gospelers, who turn 
b jude 4.  the grace of God into wantonness. Good, I say, as being commended and commanded of God, and therefore to be ensued, Phil. 4. 8. Rom. 12. 17. Psalm. 34. 13. Profitable, as being rewa●…ded both beatitudine vice, 
c 1 Tim. 6. 6.  with the blessedness of this life, and beatitudine patriae with the blessedness 
d Matth. 7. 21. 25. 46.  of the life to come, 1 Tim. 4. 8.  
§. II. Necessary, though not necessitate efficientiae as causes; yet necessitate presentiae, as necessary consequents of justification, and as necessary 
God works necessary: first, by a privative necessity.  antecedents of glorification. They are necessary, I say, by a necessity not only privative (if I may so speak) but also positive. Privative, because without them the profession of faith is not only vain and unprofitable, but also hurtful and pernicious: Vain, because such a ●…aith is dead 
e Jam. 2. 14. 20. 26.  and counter●…eit, justifying neither alone nor at all. Hurtful, because being planted in the vineyard of God, that we might become trees 
f Esai. 61. 3.  of righteousness; if we bring not forth good fruit, we must look to be 
g Matth. 3. 10.  cut down, or stocked 
h Luk. 13. 6.  up; or like the figtree which having green leaves, but no fruit 
i Mat. 21. 19  Christ accursed. Such professors are like the barren ground, 
k Heb. 6. 8.  which receiving the rain often falling upon it, and bringi●…g forth thorns and briars, is rejected, and nigh unto cursing, whose end is to be burned. Like to the foolish 
l Mat. 25. 3, 12.  Virgins, who having a lamp of an external profession, but wanting the oil of saving grace, when the Bridegroom cometh, are to be shut out. Like the chaff 
m Mat. 3. 12.  in the floor, which is to be winnowed from the wheat. Like goats 
n Mat. 25. 32, 33.  in Christ's flock, which are to be separated from the sheep. Like bondservants in God's house 
o john 8. 34.  which are not there to abide, but with the bondwoman and her 
p Gal. 4. 30.  son are to be cast out: who having a formal profession of religion 
q 2 Tim. 3. 5. , but denying the power of it, which is the faith of hypocrites, must look to have their portion with hypocrites, 
r Mat. 24. 51. Necessary, by a positive necessity; and so of infallibility: first, in respect of God's decree.  where is weeping and gnashing of teeth.  
§. III. They are necessary also by a positive necessity, and that manifold. As first by the necessity of infallibility, in respect of God's  

Decree,  
Word,  
Oath.   
In respect of of his decree. For whom God hath predestinated to salvation, he hath predestinated unto 
s Ephes. 1. 4. 2 Thes. 2. 13.  sanctification; that they may be conformable to the 
t Rome 8. 29.  image of his Son. And therefore whosoever doth hope 
u 1 john 3. 3.  to become like unto Christ in glory, he must endeavour, in some measure, to resemble him in grace. We exhort therefore our hearers, that they do not abase the doctrine of predestination, with those who were called predestinatiani, as to think, that either because they suppose they are elected, they shall be saved, howsoever they live: or because they think, that they are not elected, they cannot be saved, though they should live never so godly: as if godliness, if they be elect, were needless, or if not, bootless. But forbearing to pry into God's secret counsels, (which are to be adored and not searched into) to have recourse to God's word. For the 
* Deut. 29. 29.  secret things belong unto the Lord our God; but the revealed things to us, that we may do them. For there we shall find these two things: first, that where God hath ordained the end, he hath also ordained the means. And therefore as it is necessary, that the end should be accomplished, because decreed by God: so it is as necessary in respect of the same decree, that the end should be achieved by the same means which God hath preordained. Now, whom God hath elected, them he calleth 
x Rom. 8. 30. , whom he calleth (according to his purpose) them he justifieth by faith, whom he justifieth by faith, them he sanctifieth by his Spirit▪ whom he calleth, justifieth, and sanctifieth, them, and no other, he glorifieth. Therefore as it is necessary in respect of God's decree, that those who are elected shall be saved: so it is as necess●…ry in respect of the same decree, that they should attain to salvation by these degrees: that is, first they must be called and converted unto God, they must be justified by a true faith, they must in some measure be sanctified by the holy Spirit. The second thing is, that in the word the Lord revealeth his purpose concerning those that live well or ill. Thou thinkest, because thou hast a conceit that thou art elected, thou canst not be damned, though thou live never so wickedly. But be not deceived, for God hath revealed his purpose concerning impenitent sinners, who live and dye in sin unrepented of 
y 1 Cor. 6. 9, 10. Gal. 5. 21. Ephes. 5. 5, 6. , that there is no inheritance for them in the kingdom of God. As for example, thou art a drunkard and wilt not be reclaimed from this sin, and yet presumest that thou shalt be saved, because thou hast a conceit, that thou art elected. But be not deceived; no drunkards shall inherit the kingdom of God. On the other side, thou hast a conceit, that because thou art not elected, thou canst not be saved, though thou shouldest live never so godly. But the Scripture is plain, that whosoever truly believeth in Christ, whosoever unfeignedly repenteth him of his sins, whosoever walketh uprightly before God making Conscience of his ways, he shall be saved. Therefore whatsoever thy conc●…it may be, concerning thine election, or not election, if thou dost truly believe in Christ, and repenting of thy sins dost endeavour to lead a good life, as sure as God is true, thou shalt be saved.  
§. IU. Secondly, in respect of God's Word which is infallibly true. 
Secondly, in respect of God's Word.  Now the word plainly testifieth, that whosoever is in Christ, 
a 2 Cor. 5. 17.  is a new creature; that those who are in Christ, 
b Rom. 8. 1.  live not after the flesh but after the Spirit: that they who are Christ's, do crucify 
c Gal. 5. 24.  the flesh with ●…he lusts thereof: that Christ was made unto us, not only righteousness 
d 1 Cor. ●…. 30.  and redemption, but also sanctification: that Christ came not with water alone, 
e 1 joh. 5. 6. joh. 19 34, 35.  or blood alone, but with water and blood: the blood of redemption to cleanse us from the guilt of sin: and the water of ablution to purge us from the pollution of sin: that in whom Christ dwelleth by faith, 
f Eph. 3. 17.  he dwelleth in them by his Spirit, and that if any man have not the Spirit 
g Rom. 8. 9  of Christ, he is none of his: that faith being a fruit of the Spirit, and a grace of regeneration, it cannot be where the Spirit of grace and regeneration is not, and that unless men be regenerate and borne anew, 
h joh 3. 3.  they cannot see the Kingdom of God.  
§. V. Thirdly, in respect of God's Oath, in which it is impossible 
Thirdly, in respect of God's Oath.  
i Heb. 6. 18.  that he should lie. Now God hath sworn, that whom he redeemeth from the hand of their spiritual enemies, 
k Luk. 1. 73, 74, 75.  he will give them to worship him in holiness and righteousness before him all the days of their life. For redemption is as well from the dominion of sin, as from the guilt of it. As for those, who commit sin, 
l joh. 8. 34.  that is, in whom sin reigneth, they are the servants of sin, and therefore not actually redeemed by Christ; for whom the Son freeth, 
m vers. 36.  they are free indeed. Those that are freed from sin 
n Rom. 6. 18.  become the servants of righteousness. Those that are delivered from the hand, that is, the power of their spiritual enemies, are ipso facto made the servants of God 
o 1 Cor. 6. 19 Servi quia servati.  whose service is true freedom. Thus much of the necessity of infallibility.  
§. VI Secondly, they are necessary necessitate pracepti, imposing a 
Secondly, by necessity of precept or of duty.  necessity of duty, towards  

God.  
Our Neighbour.  
Ourselves.   
Towards God: that we may be not only obedient, 
p Rom. 12. 1, 2. 2 Cor. 5. 9 Heb. 12. 28.  obsequious and well pleasing unto him: but also (which ought to be the chief respect of all our actions) that we may show ourselves thankful unto 
That we may show ourselves thankful, first by loving him.  him, who hath been so gracious unto us. First, by loving him again, who hath lovedus first 
q 1 joh. 4. 19  For when the love of God is shed abroad in our hearts 
r Rom. 5. 5.  by his spirit, that is, when by faith wrought in us by his spirit we are persuaded of God's infinite and unspeakable love towards us: it cannot be, but that our hearts should reflect some love towards him; which is to be showed in a willing observation 
s 1 joh. 5. 3. joh. 14. 15.  of his Commandments. Secondly in bringing forth those fruits, which God expecteth, and in achieving that end, which God propoundeth to himself in all his benefits bestowed upon us. This is the will of God 
t 1 Thess 4. 3.  even our sanctification: that fruit, 
u Rome 6. 22.  which he expecteth, that end, wh●…ch he aimeth at in all his blessings. This is the end of our el●…ction 
* Eph. 1. 4.  that we may be holy: of our vocation 1 Thess. 4. 7. of our redemption 1 Pet. 2. 24. Tit. 2. 14. Ephes. 5. 26, 27. Of our reconciliation Col. 1. 21, 22. Of our regeneration, Ephes. 2. 10. Of all his temporal benefits, Psal. 105. 45▪ Thirdly, by adorning the doctrine of God our Saviour, Tit. 2. 10. Fourthly and principally, by glorifying God who hath been so good unto us, and propounding his glory 
x 1 Cor. 10. 31. Esa 61. 3.  unto us in all things. For herein God is glorified, if we bring forth much fruit, joh. 15. 8.  
§. VII. Secondly, towards our Neighbour: first, for avoiding of 
Towards our Neighbour.  offence, 1 Cor. 10. 32▪ Phil. 1. 10. making strait paths 
y He●…. 12. 13.  unto our feet, that others treading in our steps need not stumble or fall, providing things honest 
z Rom. 12. 17.  in the sight of all men, labouring and endeavouring to have a good con●…cience void of offence 
a Act. 24. 16.  towards God and towards men. Secondly that we may edify our neighbours by a godly example and provoke 
b Heb. 10. 24. 2●… Cor. 9 2.  them to good works, and win them unto Christ, 1 Pet. 3. 1. Thirdly, that we may stop 
c Tit. 2. 8. Rom. 2. 24. 2 Sam. 12. 14. 1 Pet. 2. 12.  the mouths of the adversaries, which otherwise would be open to blasphem●… the truth, Tit. 2. 5. Fourthly, that we may cause them also to glorify God, Matth. 5. 16. Fifthly, that we may do them good 
d Gal. 6. 10.  in exercising judgement, 
e Mic. 6. 8.  and in practising the duties of charity and mercy towards them.  
Thirdly, towards ourselves. First, that we may avoid those judgements 
Towards ourselves.  which are threatened against all sins both of omission and commission. Deut. 28. 15▪ etc. Matth. 3. 10 & 25. 41, 42. Secondly, that we may be made partakers of those blessings which are promised 
f Deu. 28. 15, etc. Psal 84. 11. Luk. 1●…. 28.  to those who a●…e obedient to the will of God, Psal. 84. 11.  
§. VIII. Thirdly, they are necessary, necessitate signi, as necessary 
Thirdly, by necessity of the sign.  signs and evidences, whereby we are to gather assurance to ourselves of our justification, whereby our faith is 
g Jam. 2. 18.  to be demonstrated, whereby we are to make our calling, and our election 
h 2 Pet. 1. 10.  sure. Our election can not be known à priori, by any foregoing thi●…gs, but à posteriori, and namely by the fruits of sanctification, which are also the fruits of our election. For by a godly life our faith and justification is manifested 1 joh. 3. 7. (●…n respect whereof the faithful are said to be justified by their works, jam. 2. 21, 25.) being justified, 
i Rom. 8▪ 30.  it is certain, that they are called according to his purpose: and i●… so called, then elected: are they elected? then undoubtedly they shall be saved. They are the cognisances of them 
k Psal. 15. Psal. 24. 3, 4.  that are to be saved; for by faith we receive the inheritance among them that are 
l Act. 26., 8. & 20. 32.  sanctified. They are the evidences, by which we shall be judged at the last day: at which time God will judge men 
m 1 Pet. 1. 17. Mat. 16. 27. Rom. 2. 6. Apoc. 22. 12.  according to their works. For we must all appear before the judgement seat of Christ, that we may receive according to those things which we have done in the body, 
n 2 Cor. 5. 10.  whether it be good or evil. Those that have done good, 
o Mat. 25. 46. joh. 5. 29.  shall go into everlasting life: and they that have done evil, into everlasting punishment. For good works, though we are not justified by them, nor saved for them: yet they are the evidence, according to which our Saviour will pronounce the sentence of salvation Matth. 25. 34, 35. According to that Psal. 62. 12. And to thee Lord, mercy, for thou rewardest a man (meaning the godly man) according to his works.  
§. IX. Lastly, they are necessary necessitate medij, and as that, which 
Fourthly, necessitate medis.  though it be no cause, is called causa sine qua n●…n. And thus they are necessary, first, as the way, which leadeth to life eternal, via qua nos perducturus est ad finem itsum quem promisit, 
p Aug. in Psal. 109.  the way by which he will bring us unto that end which he hath promised, saith Augustine. For those that are justified, and by justification entitled to the Kingdom of heaven, they are to go in the way of sanctification towards their glorification, E●…h. 2. 10. good works therefore though they be not the cause of reigning yet they are the way to the Kingdom. And so saith Bellarmin●… himsel●…e, 
q De gratia & lib. arbitr. lib. 2. cap. 13.  that although God in predestination hath determined to give the Kingdom of heaven to certain men whom he loved without any prevision of works: notwithstanding he did withal ordain that in respect of the execution, the way to come to his Kingdom, should be good works. I say then with the Prophet Esay, 
r Esa. 30. 21.  this is the way let us walk in it. Secondly, as necessary fruits of our election, for we are elected to that end that we should be holy, Ephes. 1. 4. as necessary fruits of faith, without which it is judged to be dead, ●…am. 2. 26. as unseparable consequents of our redemption and justification, Luk. 1. 74. And as they are necessary consequents of our justification, so they are necessary forerunners of salvation, by which we are fitted for God's Kingdom, because no unclean thing can enter into the Kingdom of heaven, Apoc. 21. 27. and finally so necessary is a godly life, that without it no man shall see God. Heb. 12. 14. I conclude with Bernard, 
s De gratia & lib. arbitr in sine●…  that good works are occulia predestinationis jndicia, futur●… f●…licitatis presagia, via regni, non ca●…saregnandi, tokens of our secret predestination, presages of our future happiness, the way to the Kingdom, but not the cause of our obtaining that Kingdom. For howsoever good works are necessary in many respects, as I have showed, necessitate presentiae; yet they are not necessary necessitate efficientiae, as causes of our justification.  
§. X. Secondly, the Papists calumniate us, as if we taught that 
The second calumniation.  good works are not necessary to sanctification, which slander, as all the rest, ariseth from their wilful and pernicious error in consounding justific●…tion and sanctification. In the question of justification we hold, according to the Scriptures, that if our own works or righteousness should be obtruded unto the Lord as the matter or merit thereof, whereby we should be both acquitted from our sins and so delivered from hell and also entitled to the Kingdom of heaven, they are not only to be rejected, but also detested as 
t Esa. 64. 6.  menstruous clouts, as dung, 
u Phillip 3, 8, 9  as loss. But in the question of sanctification, where they are considered, both as fruits of faith and the Spirit, as consequents of justification, whereby we testify our thankfulness to God, gather testimonies to ourselves of our justification, benefit and edify our brethren●… and also as necessary forerunners of glorification, whereby we are fitted and prepared for God's Kingdom (unto which by justification we are entitled) and as the way wherein we are to walk towards our heavenly country, and as the evidences according to which our Saviour will judge us at the last day, etc. we do acknowledge they are highly to be esteemed of, as those things wherein our sanctification doth in good part consist. For we do teach, that our sanctification is partly habitual, consisting in the habits of sanctifying graces, faith, hope, charity, humility, the fear of God, etc. which is the first justification of the Papists: and partly actual consisting in our new obedience, or, which is all one, in good works; which is their second justification. This then is that which we do hold, that although good works do not concur with faith unto the act of justification, as any cause thereof: yet of necessity they must concur in the subject, that is, the party justified, as necessary fruits of faith, as necessary consequents of justification, as necessary antecedents of salvation. And this is that, which not only we, but Bellarmine himself often citeth out of Augustine: Bona opera accedunt justificato, non praecedunt justificandum: or thus, bona opera non praecedunt justificandum sed sequantur justificatum, good works do not go before, but follow after justification, which is a pregnant proof, that they are no causes thereof.   

CAP. II. That we are not justified by Works.  
§. I.  
HAving thus avoided the calumniations of the 
In what sense we deny works to justify.  Papists, we are now to dispute the question: which is to be understood, not of justification before men, whereby we are declared or known to be just: but of our justification before God, whereby he maketh us just: nor of works, as fruits and consequents, but as of causes of justification. For we do confess, that men are justified declaratiuè, that is declared and known to be just to themselves or others by good works, as the proper fruits of faith, and undoubted consequents of justification: but we deny that we are justified before God by good works, as any causes thereof. And this our assertion we will first prove by necessary arguments, and then defend the same against the objections of the Papists. 
Proved, first from all the five articles before handled.   
§. II. And first I prove it by all the arguments which I used before, to prove the five several points already handled. For first, if justification is not to be confounded with sanctification, as if it consisted in a righteousness inherent in ourselves, or performed by ourselves; then are we not justified before God by works, But the former hath been clearly proved; therefore the latter is to be confessed.  
.2 If we be justified by the mere grace of God, and that freely, without respect of any works done by us; then are we not justified before God by works. For the holy Ghost maketh such an opposition 
a Rom. 11. 6. Ephes. 2. 8, 9  between grace and works, that if we be justified by the one, we cannot be justified by the other. But the antecedent hath been formerly proved, therefore the consequent cannot be denied.  
3. If we be not justified before God by righteousness inherent in, or performed by ourselves, but only by the righteousness of Christ through f●…ith, then are we not justified by works. But the first I have demonstrated by many undeniable arguments: therefore the second must be granted.  
4. If we be justified by imputative righteousness, that is to say by the righteousness of Christ imputed to them that believe, the Lord imputing righteousness unto them 
b Rom. 4. 5, ●….  without works; than it is evident, that we are not justified by works, but that is most true, as hath plentifully been proved; therefore this.  
5. If we be justified by faith alone, than not by works. But we are justified by faith alone, as hath been proved; therefore not by works. The arguments reduced to these five heads, which were very many, and impregnable, might satisfy any reasonable man, who is not wilfully addicted to his own erroneous conceits, though I should add no more: but because we have to deal with men unreasonable I will add some.  
§. III. And first out of Rom. 4. 4, 5, 6. He that worketh not, is not 
Four other reasons.  justified by works: he that believeth, worketh not, as the Apostle there showeth. And again, to whom faith is impured unto righteousness without works, they are not justified by works: to all the faithful faith is imputed unto righteousness without works, therefore none of the faithful are justified by works. The assumption is thus proved: If to Abraham his faith was imputed for righteousness without works, then are all the faithful justified without works: for Abraham is by the Apostle propounded as a pattern: therefore as he was justified so are we, Rom. 4. 22, 23. 24.  
But to Abraham his faith was imputed for righteousness, as the Apo stle teacheth, Rom. 4. 3, 4, 5. Therefore all the faithful are justified without works.  
2. The true doctrine of justification is taught in the Scriptures: justification by works is not taught in the Scriptures: for the justification taught in the Scriptures, is an action of God justifying a sinner, but this by works, is neither an action of God, neither is it the justification of a sinner, but the action of the justiciary himself, who by the exercise and practise of good works increaseth his inherent justice, or fanctification: which hath no affinity with that justification, which is taught in the Scriptures.  
3. None that are justified by faith are justified by works; all the faithful are justified by faith, therefore none of the faithful are justified by works. The proposition is evidently proved by that opposition which the Apostle constantly maketh between faith and works in the question of justification: asfirming that men though abounding with works of grace, are justified by faith without works, and saved by faith and not by works, Rom. 3. 28. & 4. 3, 4, 5. Ephes. 2. 8, 9 Tit. 3. 5.  
4. If any be justified by works, then either the regenerate man or the unregenerate: but neither the unregenerate, as the Papists confess: nor the regenerate, for they are justified already. Neither do the Scriptures acknowledge any sorts or degrees of justification before God.  
§. IV. 5. All that are justified by works, are justified by that obedience 
Our sifth argument.  which they perform to the Law: But none are justified by the obedience which they perform to the Law: therefore none are justified by works.  
The proposition is manifest. Because the Law being a perfect rule of all inherent righteousness, there neither are nor can be any good works, which are not prescribed in the Law. Yea, whatsoever work is not conmable to the Law is sin.  
The assump●…ion may be proved by many undeniable arguments. First, by all those places, which plainly testify, that by the works of the Law, that is, by obedience done to the Law, no man living shall be justified, Rom. 3. 20, 28. Gal. 2. 16. For by the works of the Law we understand all duties prescibed, and all that obedience which is required in the Law.  
2. Those that are accursed by the Law are not justified by their obedience of it. For to be justified, is to be blessed, Rom. 4. 6. and therefore to be justified, and to be accursed, are things repugnant.  
But all men whatsoever, even those which seek to be justified by their obedience to the Law, are by the Law accursed. Therefore no man is justified by his obedience performed to the Law. And this is the Apostles argument, Gal. 3. 10. as I have showed before 
c Lib. 4. . All transgressors of the Law, are by the Law accursed.  
All men since the fall are transgressors of the Law, Christ only 〈◊〉 excepted; this assumption the Apostle omitteth, because he taketh it for granted, as being a truth received among the faithful in those times, though in these days denied by the justiciaries of Rome, but elsewhere it is by the Apostle expressed, as Rom. 3. 23. all have sinned. Wherefore as God hath concluded all under sin, Rom. 11. 32. Gal. 3. 22. so the Law hath concluded them under the curse.  
3. All that are justified by their obedience to the Law do perfectly fulfil it, by a total, perfect, and perpetual obedience: for he that doth not so fulfil it, by doing the things commanded, though he did nothing that is forbidden; by doing all, though he did the most; by continuing in doing all, and in that measure and degree, which the Law requireth, though he sinned but once in all his life, and that either by omission, or coming short of his duty, is a transgressor of the Law, and therefore subject to the curse of the Law, because he hath not continued in all things which are written in the book of the Law to do them. And he that offendeth in one is guilty of all, jam. 2. 10.  
To whom the perfect fulfilling of the Law is impossible by reason of the flesh, they cannot be justified by their obedience performed to it.  
To all, even the most regenerate, the perfect fulfilling of the Law is impossible by reason of the flesh, Rom. 8. 3. Gal. 5. 17. as elsewhere I prove at large. Therefore none though regenerate can be justified by their obedience performed to the Law.  
§. V. Sixthly, That Doctrine which is repugnant to the Scriptures is false.  
The Doctrine of justification by works, is repugnant to the Scriptures.  
Therefore it is false.  
The assumption is thus proved, because the Scriptures in all places where they treat of justification before God, do from the act of justification exclude works. The places of Scripture which we produce to this end, Bellarmine reciteth (at least some of them) with purpose 
d De justif. li. cap. 19  to answer them.  
Rom. 3. 27. Where is boasting then? It is excluded. By what Law? 
Rome 3. 27, 28.  Of works? No, but by the Law of faith.  
Verse 28. Therefore we conclude that a man is justified by faith without the works of the Law; to which he might have added, verse 20. Therefore by the deeds of the Law there shall no flesh be justified. 
Rom. 9 20.   
Rom. 4. 2. If Abraham were justified by works, he hath whereof to glory, but not before God. To which he might have added vers. 5. & 6. 
Rom. 3. 2, 5, 6.  To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness: even as David also describeth the blessedness of the man, unto whom God imput●…h righteousness without works.  
Gal. 2. 16 Knowing that a man is not justified by the works of the 
Gal. 2. 16.  Law, but by the faith of jesus Christ: to which add the words following in the same verse, for by the works of the Law shall no flesh be justified: add also, Chap. 3. vers. 10. & 11. as many as are of the works 
Gal. 3. 10, 1●….  of the Law, that is, who seek justification by the works of the Law are under the curse. For it is written cursed is every one that continueth not in all the things which are written in the Book of the Law to do them. But that no man is just●…fied by the Law in the sight of God, it is evident; for the just shall live by faith.  
Ephes. 2. 8, 9 By grace are ye saved through faith, not by works, 
Eph. 2. 8. 9  lest any man should boast. 
Phil. 3. 8. 9   
Phil. 3. 8, 9 I account all things but loss, and dung that I may gain Christ, and may be found in him, not having mine own righteousness which is of the Law, (as all inherent righteousness is,) but that which is through the faith of Christ, the righteousness, which is of God by Faith.  
Tit. 3. 5. Not by works of righteousness, which we have done, but according to his mercy he saved us. 
Tit. 3. 5.   
§. VI Bellarmine, before he maketh answer to these testimonies, 
Bellarmine's preamble to his answer, in which he noteth three things: first, what is meant by the Law of works and by the Law of faith.  noteth three things. First, what the Apostle meaneth, by the Law of works, and by the Law of Faith. Secondly, what difference there is betwixt the justice of the Law: and the justice in the Law. Thirdly, what the Apostle meaneth by works, when he saith a man is justified without works. For the first: he cavilleth with Calvin and Chemnitius and others, as though they understood simply by the Law of works, that which requireth works, and by the Law of faith, which requireth faith: as if the Law of faith did not also require works, and the Law of works did not also require faith: whereas our writers distinguish the two covenants of God, that is, the Law and the Gospel, whereof one is the covenant of works, the other, the covenant of grace: do teach, that the Law of works is that, which to justification requireth works, as the condition thereof: the Law of faith that, which to justification requireth faith, as the condition thereof. The former saith, do this, and thou shalt live, Rom. 10. 5. Gal. 3. 12. Mat. 19 17. the latter, believe in Christ, and thou shalt be saved, john. 3. 16. Act. 16. 31. But the Papists, whiles they teach that in the Gospel perfect righteousness is required in us to justification and salvation as the condition thereof, as much or rather more than in the Law: they do either confound the Law and the Gospel, making either of them to be the Law of works; 
Gal. 1. 6, 8, 9  or else as the Apostle speaketh of the false teachers of the Galathians, they teach another Gospel than that which Christ and his Apostles taught: which whosoever doth, though he were an Angel from heaven, he ought to be held accursed. But you will say, is not obedience to the Law required in the Gospel? I answer, it is not required unto justification and salvation as the condition: but the ability of performing obedience is the grace of the New Testament, which is promised 
e Luk. 1. 74. Jer. 31. 33. Heb. 8. 10.  to those that believe. And therefore our new obedience is required, as the fruit of our redemption, and as the way wherein we being justified are to walk towards our glorification, and as the cognizance of them that shall be saved.  
§. VII. Bellarmine having rejected our exposition, setteth down 
Bellarmine's exposition.  his own, the sum and effect whereof in plain terms is thus. That the Law of works is the letter or the doctrine, whether of the Law or of the Gospel prescribing what is to be done, but affording no help to perform the same. And that the Law of faith is the Spirit, or the grace of the New testament promised to those that believe, whereby they are enabled to perform that which is commanded. Which distinction between the letter and the Spirit, as it is propounded by Saint 
f De spir. & lit.  Augustine, is true, but cannot be applied to this place, Rom. 3. 27. where, by Law on both parts is meant Doctrine, according to the proper signification of the Hebrew word Thorah. The Law of works signifying the Moral Law, which unto justification requireth works: the Law of faith, signifying the Gospel, which to justification requireth faith only, and is therefore called the 
g R●…m. 10. 8.  word of faith, and the Law of faith. For although Bellarmine elsewhere 
h De jus●…is. l. 4. cap. 2.  seemeth to make this to be a principal difference between the Law and the Gospel: that the Law is the letter commanding: the Gospel is the Law of faith, meaning thereby the grace of the New Testament, which is the Law written in our hearts, whereby we are enabled to perform obedience to the Law: yet he confesseth, that the Gospel in the Scriptures doth ever signify the doctrine of the Gospel, and withal confesseth, the doctrine of the Gospel, as it commandeth any thing, to be a Law of works. So that lex fidei (the Law of faith) according to this exposition, is as well opposed to the Gospel, as it signifieth the doctrine thereof, as to the Law. But the difference between the Law of works, which is the moral Law, and the Law of faith which is the Gospel, in the question of justification, whereof the Apostle treateth, is to be fetched from that righteousness, which either of them requireth to justification. For both of them require righteousness thereunto. The Law requireth the righteousness of works: the Gospel, in which without the Law is revealed the righteousness of God (by which we are justified) teacheth the righteousness of faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
i In Rom. 3 27. homil. 7.  saith chrysostom upon this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the Law of saith? to be saved by grace. And this explication fitly agreeth to the scope of the Apostle, teaching that by the doctrine, not of the Law but of the Gospel, all boasting is excluded. As if the Apostle had thus argued: The true doctrine of justification excludeth all boasting. See Ephes. 2. 8, 9 but the Law of works, that is, that doctrine which teacheth justification by works doth not exclude all boasting. See Rom. 4. 2. which the Law of faith doth, teaching that we are justified by remission of sins, and saved by grace, therefore that doctrine, which teacheth justification by works, is not the true doctrine, but that which teacheth justification by faith without works.  
§. VIII. As touching the difference which he putteth between 
justice Of the Law. In & by the law.  the justice of the Law, or that which is in it, or by it. I have spoken before 
k Lib. 4. cap. 8. §. 2, 3, 4.  in the third question of this controversy: where I showed, that if it be admitted, according to Augustine's meaning, who was the Author of it, it maketh wholly against Bellarmine. For though a man could perform justitiam legis considered in the abstract, (as it is described in the doctrine of the Law, and as Bellarmine himself, De justif. lib. 1. cap. 1. doth consider it,) would justify him, because it is perfect: yet considered in the concrete for that righteousness, which men attain unto in or by the Law, doth not justify, because it is unperfect. And therefore that righteousness which men have in or by the Law, doth not fulfil the righteousness of the Law, which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These two distinctions Bellarmine hath devised to shift off only two of the places cited, viz. Rom. 3. 27. and Phil. 3. 8, 9 both which, distinctions being rightly understood, make against himself, as I have showed.  
showed. IX. Now he cometh to the third thing, viz. what is meant by 
Thirdly, what is meant by works.  works. For saith he, our adversaries by works, which the Apostle excludeth from justification, understand all works, whether done before or after faith; yea; faith itself considered as a work, which opinion to be most absurd, and proceeding from the ignorance of the Scriptures, Augustine, saith he, teacheth. 
l De gratia & lib. arb. c. 7.  Men not understanding what the Apostle saith, we make account that a man is justified by faith without the works of the Law, have thought, that he had said, that faith is sufficient to a man, though he live wickedly, and have no good works, which, be it far from that Vessel of Election to think. And far be it also from us so to think. But although faith alone doth not suffice unto the perfection of a Christian who is to be saved, yet it alone sufficeth unto justification: wherein we have had the consent of many of the Fathers. And although to the act of justifying nothing in us concurreth with faith, but it alone sufficeth: yet in the party justified, there must concur with faith, both inward graces and also outward works. But here the Papists are divided among themselves. Some of them think that by the works of the Law, are excluded, not the works of the moral but of the ceremonial Law: others, that the works of the moral Law are also excluded; not all, but such as go before faith, such as are done by the strength of nature without grace and without faith. I answer first to both jointly, that not only the works of the Law are expressly excluded, but all works whatsoever indefinitely, Rom. 4. 2, 6. & 11. 6. Eph. 2. 9 and more specially, the works which we have done in righteousness, Tit. 3. 5. the works which God hath prepared for the regenerate, that they should walk in them. Ephes. 2. 9, 10. Again, in him that is said not to work, works are not to be distinguished, but all are understood to be excluded: but he that is justified by fai●…h, is said not to work, Rom. 4. 4, 5. and to have righteousness imputed to him without works, verse 6. Therefore his works are not to be distinguished but all are understood to be excluded.  
§. X. To the former severally, I answer, first, that when the holy 
Some of the Papists understand the ceremonial Law only.  Ghost nameth the Law indefinitely, he meaneth either the whole Law which is called 
m Deut. 11. 1.  Mishmereth the observation of the Lord or his charge, containing three branches, the moral; the ceremonial and the judicial Law, or the chief part, which is the moral Law. And that the Apostle meaneth it especially, because he speaketh of that Law, by which cometh the knowledge of sin, and which was common both to jews and Gentiles, unto which the whole world was subject. Rom. 3. 19, 20. whatsoever the Law saith, it saith to them who are under the Law, that every mouth may be stopped, and all the world may become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious to the judgement of God. Therefore by the deeds of the Law there shall no flesh, that is, neither jew nor Gentile be justified in his sight: for by the Law cometh the knowledge of sin. 
n Rom. 7. 7.  Moreover it is evident, that the Apostle in that place speaketh of that Law, which forbiddeth moral offences mentioned 
o Rom. 3. 10, etc.  from the tenth verse to the ninteenth, and by which all both jews and Gentiles are convicted to be under sin, ver. 9 & 19 Secondly, it is unreasonable to be thought, that any man, who was a transgressor of the moral Law, should look to be justified by the observation of the ceremonial Law which was but a by-law, being but an appendice of the first table of the moral Law, as the judicial was an appendice of the second table. And further, the Apostle professeth, that whosoever would be circumcised, was bound to the performance of the whole Law. Therefore the observer of the ceremonial law, could not be justified, without the observation of the moral law. Thirdly, this answer which is given by some of the Pontificians, is rejected by Bellarmine 
o De justis. l. 1. cap. 19  and the greater part of learned Papists, who with us following the interpretation of Augustine and other of the ancient Fathers, do confess that by the works of the law, which the Apostle excludeth from justification, are meant the 
Bellarmine and others understand also the works of the moral law, but yet such only as go before 〈◊〉.  works of the moral law, as well as of the rest.  
§. XI. But then say I, all good works whatsoever are excluded. For in the Law, which is the perfect rule of all inherent righteousness, all good works are prescribed: and therefore those which proceed from faith. For if charity, which is the fulfilling of the law, proceedeth from faith unfeigned, 1 Tim. 1. 5. 
p Esponc. in 1 Tim. 1. the end, that is, the fulfilling and consummation of the Commandment, that is by 〈◊〉 doche of the law, is ●…ove both of God and our neighbour, out of a pure heart, that is purified by faith. Salmero, the end, that is, the compliment or fulfilling of the precept, that is, of the law, is the love of God and our neighbour proceeding from faith unfeigned, whereby a man believeth in Christ from his heart.  then do those good works which the law prescribeth, proceed from faith also, or else they are not such as the law requireth. And therefore frivolous is the distinction of Bellarmine and other Papists, who by the works of the law excluded from justification, under●…tand works done before or without faith by the strength of nature, not works proceeding from faith, or works of grace. The absurdity of wh●…ch distinction being applied to the question in hand, may further appear.  

1. If works going before justification be excluded from being any cause thereof; then much more those works which follow justification: for causes do not use to follow after, but to go before their effects, at least, in order of nature.  
2. The question concerning justification by works, must of necessity be understood of good works: for of those which are not good, no question ought to be made. But works done before or without faith are not good. For whatsoever is not of faith is sin: and without faith it is impossible to please God. Neither can the fruit be good, whiles the Tree is bad. Neither can it be imagined that a man should be justified by the works of the law going before faith, unless it be presupposed, that a man without faith and before grace, is able to fulfil the law. For he that doth not fulfil the law transgresseth it, and he that transgresseth it, is cursed, not justified by it.  
3. When the Apostle termeth those works which he excludeth from the act of justification, the works of the Law, the word Law is added not by way of extenuation, as if he spoke of such as are not good, or devised by men, but of those good works which God himself hath commanded, and to the perfect performance whereof he hath promised justification, Rom. 2. 13. And life, Gal. 2. 12. Rom. 10. 5.  
4. The holy Ghost speaketh generally of all men, whether regenerate or unregenerate, and of all works, whether going before faith, or follo●…ing it, that a man, that is, every one, who is justified, is justified by faith without the works of the law, Rom. 3. 28. that a man is not justified (that is, that no man is justified) by the works of the Law, 
q Gal. 2. 16.  but by the faith of jesus Christ, for by the works of the Law no flesh, that is, as the Psalmist 
r Psal. 143. 2.  speaketh, no man living shall be justified. Gal. 2. 16. For as in the first act of justification we are justified by faith without respect of works; so our justification is continued unto us without respect of our works. And this appeareth most plainly in the examples of Abraham, of job, of David, of Paul, etc. as I showed before 
s Lib. 4. c. 8. §. 15.  who, though they abounded with good works which they wrought by faith, 
t Heb. 11. 8, 9 ●…7.  yet were not justified by them, but by faith only. For that which chrysostom saith of Abraham, is also verified of all the godly: for, saith he, that a man having not works should be justified by faith, it is no unlikely thing: 
u In Rom. 4. 1. hom. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but this, that a man flourishing in good works, should not thereby be justified, but by faith, it was wonderful, and very much setteth forth the force of faith.  
5. When the Apostle excludeth works from justification, he cannot be understood to exclude them from the first justification only of the Papists, for that as themselves teach is merely habitual, consisting in the habits of grace. Now it is a senseless thing to imagine, that the Apostle would so seriously labour to prove, that habitual justice is not actual, or that good works are no part of habitual righteousness, nor do concur to habitual justification.   
§. XII. Notwithstanding Bellarmine will prove that good works only going before faith are excluded, first, out of Rom. 4. 4. To him that worketh the reward is not reckoned of grace, but of debt. N●…w, saith he, such only are those which are wrought by the strength of freewill: for to works done by grace, that which is given is not simply merces, wages, but grace also, yea grace rather than wages.  
Answ. First, the meaning of the Apostle is this, to him that fulfilleth the Law whether it be by strength of nature, or by help of grace, if any such were, to him the reward of justification and salvation would be due by God's covenant, Do this, and live. But to him that fulfilleth not the Law (which was the case of Abraham, and still is the case of the best) but believeth in him that justifieth the ungodly (such as he doth judge himself to be in himself) he is justified gratis, or of grace, his faith being imputed unto him for righteousness without works: this place therefore proveth justification by faith without works.  
Secondly, this assertion of Bellarmine is confuted both by other Papists, and by himself also in other places. For first there is no rewards due to him that fulfilleth the condition of the covenant, that is, to him that fufilleth the whole Law, for he that doth not fulfil the Law doth transgress it, and to him that transgresseth, not reward but punishment is due. But to hold that a man before or without grace is able to fulfil the Law, is mere Pelagianismes. Again, all men before or without grace are wicked sinners, and to such no reward is due but punishment. M●…ritis impii (saith Augustine) non grati●…, sed poena debetur. Secondly, the Papists and namely Bellarmine himself teach, that to works of grace proceeding from Charity the wages of eternal life is as due, as the promised hire to the workman; and that by works of Charity men do merit, and that condignly, not only ratione pacti by reason of the covenant, sed etiam ipsius operis for the worth of the work itself: and yet forsooth the wages of their merit must be counted grace when the very place alleged doth teach that the wages which is of debt is not of grace.  
§. XIII. Secondly, from the scope of the Epistles to the Romans and to the Galatians, which was to persuade men, that without the faith of Christ neither the jews by the Law, nor the Gentiles by their Philosophy could be justified or saved. Which is untrue. For the Apostle writeth not to unbelieving either jews or Gentiles, but to Christians, who were already persuaded of that truth. Neither was there ever any believing jew, who held, that they might be justified by the works of the Law without faith, neither any believing Gentiles, who thought that by their moral works they might be saved without faith. That question therefore the Apostle doth nowhere dispute. But whereas many of the believing jews' being zealous of the Law, and many of the believing Gentiles being misled by the jews were persuaded, that they were to be justified not only by faith in Christ, but also by the observation of the Law that is to say by a righteousness inherent in themselves, and to be performed by themselves: The Apostle therefore showeth, that the righteousness, whereby we are justified, is the righteousness of God, 
* Rom. 1. 16, 17. 3. 21.  and that neither jews nor Gentiles are justified by inherent righteousness which is prescribed in the Law, to which end he proveth at large in the three first chapters of the Epistle to the Romans, that both jews and Gentiles were sinners, and therefore were not to be justified by inherent righteousness, which is the observation of the Law, but were to be justified freely by the grace of God through the redemption which is in Christ, by or through faith that is to say, by the righteousness of Christ both active and passive apprehended by faith. This righteousness of Christ is that righteousness of God by which we are justified which is revealed in the 
x Rom. 3. 21.  Gospel as being the principal argument thereof, Rom. 1. 17. for so the Apostle saith, 
y Rom. 3. 24.  that we are justified through the redemption that is in Christ: that we are justified by his blood, Rom. 5. 5. reconciled to God by his death, vers. 10. and constituted or made just by his obedience, Rom. 5. 19 Of the scope of the Epistle to the Galatians I am shortly to speak. But Bellarmine in his whole disputation impudently perverteth the Apostles scope, as if the question, which he disputeth, were not this: Whether faith do justify without works, which every where he affirmatively concludeth; but whether works do justify without faith, which the Apostle never mentioned nor meant; though Bellarmine makes him to conclude it negatively, viz. that works without faith do not justify. And to this scope he maketh the whole discourse of the Apostle to aim. By this Sophistical trick Bellarmine seeketh to avoid the force of the Apostles arguments, as if he concluded not against them, we conclude that a man is justified by faith without works; but thus, we conclude that a man is not justified by works without faith, neither the jews by the works of the Law, nor the Gentiles by their moral works without faith as if with faith they did justify. And this he maketh to be the Apostles meaning, that works done before or without faith do not justify; but proceeding from faith, they do justify: and so is not ashamed to make the Apostle to contradict himself. But the Apostle doth constantly teach, that a man is justified by faith without the works of the Law; by faith, and not by works, and maketh such an opposition between faith and works in the question of justification, that if we be justified by the one, we are not justified by the other 
z Rom. 4. 3, 4, 5. 16. Rom. 11. 6.  for if by faith, then of grace; and if of grace, than not by works; or if by works, than not of grace. It is therefore a most shameless and Antichristian perverting of the Apostles doctrine, to make him teach that works proceeding from faith do justify, and that we are justified both by faith and by works: when he plainly teacheth the contrary.   

CHAP. III. Bellarmine's answers to the forenamed places of Scripture refuted.  
§. I.  
FRom these three things thus premised, Bellarmine 
De iustif. l. 1. c. 19 §. Ex his.  saith, it will be easy to answer all those places which were alleged. And first to Rom. 3. 27. he shapeth 
His answer to Rom. 3. 27.  an answer, unto which I have sufficiently replied before; saving that here he addeth, that not all glorying is excluded, but only, that which ariseth from such works as are only done by the strength of ●… man's own freewill. And that he proveth, because the Apostle saith, Ubi est gloriatio tua, Where is thy boasting? that is, that boasting whereby thou gloriest in thyself, and not in the Lord. Whereunto I reply: that the word tua thy is not in the original. And if it were, yet that glorying whereby thou dost glory, though it be in the Lord, though in the grace and favour of God, though in thy works proceeding from grace, is thy glorying. As the Apostle saith, this is our glorying even the testimony of our conscience, etc. 2 Cor. 1. 12. and 1 Cor. 9 15. it were better for m●… to dye, than that any man should make my glorying void. 1 Cor. 15. 31. By our rejoicing which I have in Christ jesus our Lord.  
§. II. The second testimony recited by Bellarmin●…, was from the 
His answer to the second testimony, Rom. 4. 2. from the example of Abraham.  example of Abraham, Rom. 4. For if Abraham, who was a most excellent precedent of faith and obedience, and is propounded as a pattern for the matter and form of justification, was not justified by his works, which proceeded from his faith; but notwithstanding that he abounded with works of grace, he was justified by faith without works: then all the faithful in like manner, though abounding with works of grace proceeding from faith, are not justified by their works of grace, but are justified by faith without works: but the antecedent is evident by the testimony of the Apostle, therefore the consequent is a certain truth.  
Bellarmine answereth, that Abraham was justified by faith, not by works going before faith, because they could not be truly just, unless it were in respect of external righteousness: and therefore if he had been justified by them (which he could not have been, unless they were truly just) he should have had glory, but with men, not with God. But when we reply, that Abraham at that time, whereof the Apostle speaketh, that he was justified by faith and not by works, and that righteousness was imputed unto him without works, was a man regenerate excelling in the grace of faith and abounding in good works which he wrought by faith: And therefore when he denieth him to be justified by works, he plainly teacheth, that the faithful are not justified by works proceeding from faith, but although they abound with works of grace proceeding from their faith, yet they are justified by faith without works.  
To this unanswerable argument taken from the example of Abraham, Bellarmine frameth two answers, but such as men use to make when they are brought to a mere nonplus. First, he saith, that Abraham indeed at that time, whereof the Apostle speaketh, was regenerate, and through faith wrought many good works: Notwithstanding the Apostle, when he saith that he was justified by faith and not by works, doth not reject his works wrought by faith; but affirmeth, that they were not wrought without faith, because if they had been such, they would not have justified him. Therefore he excludeth the works which Abraham might have wrought not by faith.  
§. III. Where Bellarmine first taketh that for granted, which the Apostle 
Bellarmine's first answer refu●…ed.  professedly disputeth against, and concludeth the contrary: namely that Abraham was justified by works. As if the meaning of the Apostle, when he argueth, that Abraham was justified by faith without works, had been this; that he was justified by works, but yet such, as were not without faith.  
Secondly, he inverteth the question, and perverteth the disputation of the Apostle for the mainetenance of his own error. As if the question were not, whether faith do justify without works, which the Apostle affirmatively concludeth: but whether works do justify without faith: which question the Apostle doth not once mention, which I desire the readers to take notice of. For if the question which the Apostle disputeth, be not this, whether works do justify without faith; but this, whethe●… faith doth justify without works, then are the Papists evidently confuted by the disputation of the Apostle.  
3. He supposeth that faithful Abraham endued with abundant grace, might do good works without faith, and without grace: and that the Apostle excludeth such works, not which Abraham did, but such as the might have done, but did not. For it is certain that the faithful, as when they sin through infirmity, doing that evil, which they would not do, may say with the Apostle Rom. 7. 17. Not I, but sin that dwelleth in me: so when they perform any good work they may say with the same Apostle, 1 Cor. 15. 10. Not I, but the grace of God which is with me.  
4. It is against sense to make the Apostle dispute that Abraham was not justified by such works as he might have done, but did not: but more senseless when he maketh the Apostle to dispute that Abraham was not justified by his sins. For how doth he prove that they who have faith may work sometimes without faith? by two instances, as namely, first, when they sin. As if the Apostle had said, though Abraham were a faithful man, yet some works he might do not of faith, as namely when he sinned (for sins are not of faith) and by such works he was not justified. And the like is his second instance, when they do works purely moral without relation to God, for such, if they be not of faith, are sins. But these moral duties in the faithful, because they are not works of the flesh, must needs be the fruits of the Spirit, Gal. 5. 19 21. and although perhaps performed to men, yet are done in obedience to God.  
5. Neither doth the Apostle distinguish betwixt Abraham's works, as if he were justified by some, and not by others; but in general denieth him to have been justified by any works at all. And that he proveth because his faith was imputed for righteousness. As if he had said: to whom faith is imputed for righteousness, he is not justified by works: to Abraham faith was imputed for righteousness, therefore Abraham was not justified by works. The proposition is thus proved: to him that worketh, that is, to him that fulfilleth the Law, righteousness is not imputed or reckoned of Grace, but of debt. But to him that worketh not, that is, that doth not fulfil the Law, but believeth on him that justifieth a sinner (as all are and as he acknowledgeth himself to be) who therefore can merit nothing but punishment, his faith is counted or imputed for righteousness.  
6. By this example of Abraham, Bellarmine is notably confounded in two other respects.  
§. IV. For first, whereas justification before God is but one, wherein 
Bellarmine confounded in two respects. The first.  the Lord by imputation of Christ's righteousness to a believing sinner, doth absolve him from his sins, and also accepteth of him as righteous in Christ, not only in the first moment of justification, wherein being a sinner in himself he was first constituted righteous in Christ: but also in the continuance of justification; wherein the believer, being still a sinner in himself, is continued in the favour of God by the merits and intercession of Christ: and though a sinner in himself, yet believing in him, that justifieth a sinner, is made the righteousness of God in Christ. Bellarmine notwithstanding maketh two justifications, the first, wherein a sinner is made righteous by infusion of habitual righteousness: the second, when a just man maketh himself more just by the practice of actual righteousness, that is to say, of good works (which two are degrees of sanctification, and not of justification) and saith, that the Apostle in the Epistle to the Romans speaketh only of the former, wherein works going before faith are excluded from the act of justification. So that in Bellarmine's conceit, when the Apostle saith, that a man is justified by faith without works, his meaning is, without works going before justification. But what the Apostle speaketh of other men, he affirmeth of faithful Abraham, at what time he was a man regenerate, as Bellarmine consesseth, and abounded with good works, which as the same Apostle testifieth, Heb. 11. 8. etc. he wrought by faith. And yet of him the Apostle saith, that he was justified by faith and not by works; that the Lord imputed unto him righteousness without works; that his●… justification or blessedness consisted in the remission of his sins, and imputation of righteousness: and being a sinner in himself, as all mortal men are, he was in Christ the promised seed made blessed through faith. By the example of Abraham therefore we learn first, that that distinction of justification is forged. For Abraham, as when he first believed was justified by faith without works: so afterwards, when he abounded with good works he was justified by faith and not by works. And undoubtedly if ever any man attained to the second justification which the Papists ascribe to works, Abraham had it then, when the Apostle affirmeth that he was justified without works. Secondly, that works are excluded from justification, not only those which go before faith, but also those that follow, and are wrought by it.  
§. V. The second respect: when Bellarmine endeavoureth to reconcile 
The second respect.  the seeming difference, between the Apostle Paul Rom. 3. & 4. and Saint james Chap. 2. he saith, that Paul speaking of the first justification, saith, that a man is justified by faith without works, namely going before justification: but Saint james speaking of the second justification, saith, that a man is justified by works and not by faith only.  
But both the Apostle use the example of Abraham for the proof of their assertion: Paul proving that a man is justified before God by faith without works, demonstrateth his assertion by the example of Abraham; who, though he were most fruitful of good works, yet he was justified by faith without works. And as Abraham was justified, so are all the faithful. Saint james, concluding that a man is justified, that is declared and known to be just by works, and not by profession of faith only; proveth also his assertion by the example of Abraham, who demonstrated his faith by his works. By which though he were declared and known to be a just man, as Saint james saith; yet by them he was not justified before God, but by faith only, as Saint Paul teacheth. This example therefore of Abraham doth prove, that the Apostle Paul doth not speak of the first justification which is habitual, nor of works only going before justification, for Abraham was a man long before regenerated and justified, and his works were such as he wrought by faith. But that this is a false and counterfeit distinction of justification it may further be proved. For if this be true, that the Apostle excluding works from justification, speaketh of the first justification, which they say is merely habitual, than the Apostle must be thought to●… have taken all these pains to prove, that to habitual righteousness good works do not concur, or that habitual righteousness is not actual, which needeth no proof. And again if only works going before grace be exculded from justification, than the Apostle must be thought to have ●…boured seriously to prove, that we are not justified by such works, as are not good: which needeth no proof, for how should a man be justified by that which is not just? This example therefore of Abraham is as chrysostom speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundant matter of much victory, wherein we may truly and seriously triumph.  
§. VI Bellarmine second answer is, that the Apostle speaketh with condition; 
Bellarmine's second answer refuted.  if Abraham was justified by works not proceeding from the grace of faith, as they thought who to their own strength attributed righteousness: then surely he had glory, but not with God. And because it is evident enough, that Abraham had glory even with God: thence he gathereth, that he was not justified by works without faith, but by faith from which good works truly proceed: he should have said, by works which proceed from faith, if he meant to contradict us: for we do confess, that he was justified by faith from which good works did proceed; but withal we say, that he was justified by his faith and not by his works.  
But in this senseless answer of Bellarmine, there are many absurdities: for first by incredible impudency he taketh for granted, that which the Apostle disputeth against, namely that Abraham was justified by works, viz. such works as proceeded from faith: secondly, he perverteth the question, as if the Apostle disputed, that Abraham was not justified by works without faith, or not proceeding from the grace of faith, as they forsooth thought, who to their own strength attributed righteousness. As though either Abraham had any good works which did not proceed from grace, or the Apostle would busy himself to prove that he was not justified by such as he had not, or as if the justiciaries among the jews did attribute righteousness to their own strength, when the Pharisee himself, Luk. 18. 11. gave thanks to God for it, or as if they thought that Abraham's righteousness proceeded from his natural strength; when they knew, that God did choose 
a Nehem. 9 7.  Abraham, and by his preventing grace called him out of Ur of the Chaldeans, where 
b jos. 24. 2.  they served other gods. Thirdly, he doth again contradict the Apostle, in saying that Abraham had glory with God, which the Apostle plainly denieth: the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not glory, but glorying or boasting. If Abraham, saith the Apostle, was justified by works, than had he whereof to glory or to boast: but he had no cause to glory or to boast before God. Fourthly, his contradicting of the Apostle maketh against himself. For if Abraham had been justified by works done without grace, he had more cause to glory and that before God, than if his works proceeded from grace. For in that case it might have been said to him: what hast thou, which thou hast not received? And if 
c 1 Cor. 4. 7.  thou hast received it, why dost thou glory or boast, as if thou hadst not received it? whereas therefore the Apostle denyeth, that Abraham had whereof to glory before God, he is to be understood, as speaking of his works proceeding from grace; by which if Abraham had been justified, he had whereof to glory, but not before God. But being justified by faith without works, all matter of glorying was taken away. By what Law? of works? No, but by the Law of Faith, Rom. 3. 27. For by grace we are justified and saved, not by works, lest any man should boast, Ephes. 2. 8, 9 And that this contradiction maketh against himself, appeareth further by that which himself saith 
d §. excludi.  in the same Chapter out of Rom. 4. 4. But unto him that worketh the reward is not imputed according to grace, but according to debt. Whence he proveth, that by works which the Apostle excludeth from justification, he meaneth such works, whereto not grace is given but wages rendered. And such are only those, saith he, which are wrought by the only strength of freewill. For to the works which are wrought by grace, that which is rendered is not simply merces wages, but it is also grace, yea grace rather than wages. If therefore Abraham had been justified by works done by the power of his own freewill, and not by grace, he might have gloried, that he had made God a debtor unto him. But to Abraham his faith was imputed unto righteousness, and therefore his reward was of grace and not of debt. For to him that worketh, that is, fulfilleth the Law of God, the wages is not reckoned of grace, but of debt, as being due ratione pacti in respect of the covenant, Do this and thou shalt live. But to him that worketh not, that is, that fulfilleth not the Law, (which the Apostle maketh to have been Abraham's case) but believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4. 4, 5.  
§. VII. And this also confuteth the doctrine of the Papists concerning 
Merit confuted.  the merit of good works proceeding from grace: unto which Bellarmine here saith the reward is not rendered as of debt, but only to such as are wrought by strength of nature. But he and his fellows, when they treat of merit, ascribe to works of grace merit of condignity. In respect whereof the reward of eternal life is due unto them in justice, not only in respect of God's promise or covenant, but even in respect of the works themselves. For every good work proceeding from charity absolutely deserveth, as they teach, eternal life: insomuch that heaven is no less due to the good works of the faithful, than hell to the sins of the wicked.  
§. VIII. As to the example of Abraham, so to these three places, Gal. 2. 16. Ephes. 2. 8, 9 Tit. 3. 5. wherein all works of all men are generally excluded from the act of justification, Bellarmine answereth that in them all those works only are excluded, which are done before faith. But we will speak of them severally.  
And first to that Gal. 2. 16. Bellarmine saith, that in that Epistle there are two questions handled: the former special, whether the ceremonies of the Law do belong to Christians, so that without them they cannot be saved. The other general, whether by the Law and strength of Nature justification can happen to any man without grace and without the faith of jesus Christ. Unto both which the Apostle answereth negatively. And afterwards he saith, that the state of the Question in that Epistle is, whether works do justify without faith.  
Whereunto I reply, that no such question is mentioned in that Epistle, nor the contrary concluded; as being altogether heterogeneous, and besides the purpose of the Apostle, which was to reclaim the Galathians from their error: who thought that besides faith the works of the Law must concur to justification. For both the false teachers, 
c Act. 15. 5.  who seduced them were Christians, who, lest they should suffer persecution for the Cross of Christ, persuaded them to be circumcised, Gal. 6. 12. and the Galathians themselves, who were seduced, did not cease to be Christians, neither were they persuaded to renounce the faith of Christ, but were made to believe, that unto their faith in Christ they were necessarily to join the works of the Law, that by them both they might be justified. Against this assertion the Apostle disputeth directly, proving that a man is justified by faith, and not by the works of the Law. But if he had disputed against the other, that works without faith in Christ do justify, or that works done by the knowledge of the Law only by the strength of nature do justify without faith in Christ; his disputation had been to no purpose. For the Galathians and their Teachers would in their own defence have answered, that they did not from justification exclude faith in Christ, (God forbid!) but did add unto faith the observation of the Law, desiring (as the Papists now do) to be justified not by faith alone, but both by faith and works together. And therefore as in the Epistle to the Romans, so here, the question is not, whether we be justified by works without faith in Christ (which asser●…ion never any Christian held) but whether by faith without works, which the Galathians and their teachers would have with faith to concur unto the act of justification. To which purpose call to mind the words in the very place alleged. We saith the Apostle, speaking of himself and Saint Peter knowing that a man is not justified by the works of the Law, but only 
* See l. ib. 6. c. 8. §. 7. n. 2.  by the faith of jesus Christ, even we have believed in jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law. For by the works of the Law shall no flesh be justified. For if the faithful, such as Peter and Paul, be justified by faith, and not by works: then are they justified without works: Neither do the works of the faithful concur unto their justification.  
§. IX. But for all this Bellarmine will prove, that in the Epistle to 
B●…llarmines argument from the consequences in the epistle to the Galatians.  the Galathians, the works only done without faith are excluded from justification, by certain consequences, which the Apostle inferreth, which, saith he, are most strong against works done without faith but most weak against works wrought by faith.  
That they are strong against the works of nature, I do confess: but that they be weak against justification by works of grace, they being equally strong against all, I do deny. For the Apostle when in the question of justification he excludeth works, doth not distinguish of works, whether proceeding from nature, or from grace, as if by the one we were justified, and not by the other; but generally excludeth all even those, which are commanded in the Law of God, thereby meaning all inherent righteousness whatsoever, even charity itself which is the 
f 1 Tim. 1. 5.  end of the Law, and proceedeth from faith unfeigned. For the Law is a perfect rule of all inherent righteousness, whencesoever it proceedeth. Neither are the Papists able to produce any one place of Scripture, wherein the Apostle, either affirmeth, that we are justified by works proceeding from grace; or propoundeth this question to be disputed, whether works do justify without faith: but even whether faith doth justify without works; always concluding the affirmative, that we are justified by faith without works; thereby, teaching, that works do justify before God, neither without faith, nor yet with it,  
§. X. For the better understanding of this needful point worthy 
That the consequences make against justification by works of grace.  to be insisted upon, and for the satisfying of Bellarmine's objections, wherein he pleaseth himself; we are to take notice, that there are two ways to life eternal, which God hath propounded to man: the one in the state of innocence: the other, after his fall. The former, was the covenant of works, or of inherent righteousness to be performed by himself; the Sacrament whereof was the Tree of life. But when man had broken this covenant and was fallen from the state of integrity, into the state of disobedience and corruption, it being now not possible that he should be justified or saved by inherent righteousness, according to the covenant of works: the Lord therefore in his infinite mercy and love of mankind made with man, being now a sinner, the covenant of grace in the promised seed; that whosoever truly believeth in him (though in himself a sinner, as since the fall all are) should be justified and saved by his righteousness. The faith in this covenant concerning the justification of sinners and salvation by Christ, was professed from the beginning after the promise was once made, by all the patriarchs and ancient believers, who had testimony that they pleased God, 
g Heb. 11.  and by faith in the Messias wrought those things which were pleasing to God, which without faith in Christ they could not have done. And it was represented and figured in the sacrifices, which were types and figures of Christ's sacrifice, even from the 
h Gen. 4. 9  beginning. And the same was afterwards confirmed by Sacraments: viz. Circumcision which was ordained to be a seal 
i Rom. 4. 11.  of that righteousness which is by faith: and the passover, which was a type of Christ our passover, 
k 1 Cor. 5. 8.  who is immolated for us; and prefigured by the propitiatory, which covered the Ark, in which were the two tables of the Law; by the Scape-goate, which did bear away the sins of the people, by the high Priest, who was a type of Christ in many respects; but most plainly by the brazen 
l joh. 3. 14, 15.  Serpent, etc. But lest men should either through ignorance, or pride neglect the benefit of the Messias, and consequently their own salvation, which is the common corruption of all natural men; it pleased the Lord to renew the covenant of works, by publishing the Moral Law: not with purpose that any should by the obedience thereof be justified or saved which Bellarmine himself 
m De justis. l. 4. c. 4 di●…fer. 6. Lex Mosis non erat data, ut justificaret, sed ut mo●… bum ostenderet, & ad qu●…rendum medicum excita●…et.  confesseth: but partly that to natural and unregenerate men it should be a Schoolmaster unto Christ, discovering unto them their own damnable estate in themselves, both in respect of their sins, and of the curse belonging unto them for the same, that so they might be forced to seek for salvation out of themselves in Christ: and partly, that to men regenerated and justified it should be a rule whereby to frame their lives, and as it were a counsellor and a guide to direct them in the way, which God hath appointed them to walk in towards our country in heaven.  
§. XI. Those therefore which looked to be justified by the observation 
All the consequences alleged by Bellarmine are strong against justification by works of grace.  of the Law, as the Galatians were taught by their false teachers, were in a pernicious error: both because none can be justified by the obedience of the Law, all men without exception being sinners, and subject to the curse: and also because there is such an opposition between these two covenants in the matter of justification, that to be justified according to the Covenant of works by inherent righteousness, is a disannulling of the covenant of grace: which cannot be disannulled in itself, though to him that seeketh to be justified by works, it is made void, as the Apostle proveth, Gal. 3. and therefore with him I say, 
n Gal. 3. 17, 18.  that if justification be by the works of the Law whatsoever, than the covenant of grace is disannulled and made void, then is the promise made of none effect, than Christ died in vain, Gal. 2. 21. then is the inherent no more of promise, Gal. 3. 18. but faith is made void, and the promise made of none effect, Rom. 4. 14. then men are made debtors to the whole Law, and consequently Christ is become of none effect to them. And finally, they that seek to be justified by the Law are fallen from grace, Gal. 5. 2, 3, 4. according to all the consequences alleged by Bellarmine. From when I argue thus.  
To them that are debtors to the whole Law, Christ is become of none effect, to them the covenant of grace is disannulled, and the promise made of none effect, etc.  
They that seek to be justified by the works of the Law, that is, by righteousness inherent whatsoever, whether before or after grace are debtors to the whole Law.  
Therefore to them that seek to be justified by righteousness inherent, Christ is become of none effect, etc.  
The proposition is thus proved: Those that are debtors to the whole Law are subject to a double yoke of most miserable bondage opposite to the liberty of justification: the former, in that they are to be subject to the fearful curse of the Law, if at any time they transgress it, though in the least degree, as we do very often, and sometimes in an high degree: the other, to be excluded from justification, if they do not ●…otally perfectly and perpetually fulfil it, which by reason of the flesh is utterly impossible to us. Now Christ came to free us from this double bondage of the Law, himself being made a curse for us, and performing all righteousness in our behalf, that by the imputation of his sufferings and of his obedience, we might not only be freed from the curse, but also be entitled to the Kingdom of heaven. And therefore to him that remaineth under this double yoke of bondage, Christ profiteth nothing. I come to the assumption: those that seek to be justified by the works of the Law, that is, by righteousness inherent, are debtors to the whole Law; for neither are they free from the curse, if they break it, as all do. And therefore the Apostle concludeth 
o Gal. 3. 10.  them who are of works, that is, who seek justification by righteousness inherent, are under the curse. Neither can they be justified, unless they perfectly keep it. Therefore they, who seek to be justified by the works of the Law, that is by inherent righteousness whatsoever, whether going before, or following grace, to them Christ is become of none effect, to them he died in vain, to them the covenant of grace is disannulled, to them the promise is of none effect, etc. So that whether you conceive of works as going before, or following grace, the consequences of the Apostle are one and the same.  
§. XII. Indeed if the popish doctrine were true, that Christ hath 
Christ hath not merited for us that we should be justified by our own righteousness, or saved by our own merits.  merited for us the infusion of that righteousness by which we are justied, as he hath done that by which we are sanctified, and that he hath merited for our works to make them meritorious of eternal life: then those consequences would not be so strong against the works of grace, as of nature. But the Scriptures teach us, that Christ doth justify and save us, by his blood and by his obedience, that is by his own personal righteousness and merits, and not by any satisfaction of ours purchased by him, nor by any merit of ours by him made meritorious. For if his satisfaction and merits for us be full and perfect, what need we to patch to them the rags of our own satisfactions and merits? But if that were the end why Christ died for us, that we by his merits should obtain both inherent justice whereby we should be justified, and also merits of our own whereby we should be saved, as the Papists teach: then, either that righteousness and those works w●…ich we have by grace, are sufficient to justify and to save us, or else Christ died in vain for us. But neither is that inherent righteousness, which we have from Christ sufficient to justify us, nor those good works of grace which we perform sufficient to merit eternal life, as I have in this treatise abundantly proved; neither did Christ dye in vain, for that to imagine were blasphemy. Therefore that was not the end why Christ our Saviour died for us. I say again, if Christ died to this end, that he might merit grace for us, whereby we might in our own persons satisfy the Law, and so be justified thereby; then he merited not only that we should perfectly and perpetually without any omission or intermission in all our life fulfil the Law, and be always and altogether without sin, which by reason of our sinfulness is utterly impossible, we having been sinners from the womb, yea in the womb: but also that we should in our own person●… satisfy the penalty, which cannot be done but by punishment eternal, or that which is equivalent, for where hath been guilt of sin, as in all hath been, there the Law cannot be satisfied without the punishment threatened in the Law. And therefore if this were the end of Christ's death, it must be confessed, that he died in vain: but this consequent is Blasphemous, and therefore the antecedent is Antichristian.  
§. XIII. To the fourth place which is Ephesians 2. 8, 9 Bellarmine 
His answer to Ephes. 2. 8, 9  vouchsafeth no several answer, but sleights it over with that common answer, that it excludeth only works done before faith.  
But this place ought not so to be slighted. For it doth ex professo teach, that salvation and all the degrees thereof, as namely justification, are to be ascribed wholly to the grace of God in Christ through faith, and not to any works or deserts of ours whether going before or following justification. For first, it may seem needless, that the Apostle should tell the Ephesians, whom before in the same Chapter he had convicted to have been before their conversion children of wrath as all are by nature, dead in sin, bondslaves of Satan, living according to to the course of this world in all manner of sin, until God in his abundant mercies in Christ (by whose grace they were saved) quickened them together with Christ: that he I say should tell them, that they were not justified by the works which they had wrought before their conversion. Secondly, when the Apostle saith, you are saved by grace and not by works, will they say he excludeth only works going before salvation? why than he excludeth all. And that distinction with which Bellarmine contenteth himself, as a sufficient answer, cannot be fitted to this place. If it be said, that the Apostle by Salvation meaneth justification. I confess that among the degrees of Salvation he doth specially mean justification, whereby we receive the right to our inheritance 
p Tit. 3. 7. , and are entitled to the kingdom of heaven, and saved in hope. But from hence it is inevitably proved, that by what we are justified, we are saved; and by what we are saved we are justified. But we are saved, as the Apostle here saith, by the free grace of God through faith, not of any works of ours whatsoever, or whensoever performed: therefore in the like manner we are justified. What then? will you say, if we be neither justified by good works nor saved for them, are they therefore to be neglected? I answer in the third place, that good works, though they be excluded from the act of justification, or merit of salvation: yet they are not excluded from the conversation of the faithful, but are therein required, as necessary fruits of our regeneration and consequents of our justification, as also being the way, wherein we are to walk towards our glorification. As the Apostle showeth in the next words, vers. 10. for we are, saith he, God's wo●…kemanship created in Christ jesus unto good works, which God hath preordained, not that we should be justified by them, or saved for them, but that we should walk in them, as the way to eternal life: where we are to observe that those words being a prevention of a secret objection, viz. if we be not justified by good works nor saved for them, are they therefore to be neglected? No, saith the Apostle, they that are justified are the workmanship of God created unto good works, which God hath prepared, that we being justified and regenerated should walk in them. And therefore the Apostle speaketh manifestly not of works going before grace, but of such good works as are consequents of our justification and fruits of our regeneration, wherein we being regenerated and justified are to walk, as in the way, to our glorification.  
§. XIV. The next place, viz. Tit. 3. 5. which is like to the former, Bellarmine shifteth off with the like common answer, that it speaketh of works going before faith. But he may not carry it so. For the Apostle having (as he had done, Eph. 2.) signified, that all of us before our conversion lived in all manner of sin: But after that the kindness and love of God our Saviour to man appeared: not by the works of righteousness which we have done, but according to his mercy he saved us, etc. Where as in the former place he useth the phrase of saving, unto which, as I said, Bellarmine's distinction cannot be fitted. And secondly, the works which he excludeth, he doth expressly call the works of righteousness: which term cannot agree to the works of such men as the Apostle describeth vers. 3. and such are all men unregenerate.  
§. XV. The sixth and last testimony whereunto Bellarmine answereth 
His answer to Phil. 3. 8, 9  is, Phil. 3. 8, 9 Where the Apostle in the question of justification renouncing his own inherent righteousness, which not only he had in his Pharisaisme, but which then he had according to the Law, desireth to be found in Christ, having that righteousness, which is through the faith of Christ. Bellarmine answereth, according to his distinction formerly used, that by the righteousness which is of the Law are meant works done through the knowledge of the Law by the only strength of nature: which I have before confuted. Neither would Paul make any question of his justification by his works done before his conversion. For before his conversion, notwithstanding his Pharisaical pro●…ession of righteousness, he doth confess, that he was a blasphemer and injurious, and of all sinners the chief 1 Tim. 1. 13, 15. And whereas Chemnitius objecteth that Paul rejecteth, not only his works before his conversion, which he si●…nifieth speaking in the time past, ver. 7. (but what things were gain unto me I counted loss for Christ but also the works of his present condition, which he noteth, speaking in the present tense, and using particles of amplification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea, doubtless, and ●… do count all things but loss, etc. As if he should have said, nay, more than that, I even now do count all things as loss,— and I do count all but as dung etc. Bellarmine answereth, that as the Apostle in the beginning of his conversion had counted them loss, so he did still. But if the Apostle had spoken of the same works, whereof he spoke ver. 7. the amplification used vers. 8. would have been but an idle repetition, and the exposition which we give, was long since delivered by 
p In locum.  chrysostom. The Apostle, saith he, having said, these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I counted loss for Christ, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea, that which is more I do count all things loss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said all, both passed long since and also present.  
§. XVI. But here Bellarmine thinketh he hath Chemnitius at a great advantage, as if he had spoken blasphemy, for saying that the Apostle calleth his works done after his calling (which were the fruits of the Spirit, and for which he expected a reward 2 Tim. 4. 7. even a Crown of righteousness, etc.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung. Whereunto I reply: in the question of sanctification we do highly esteem of good works: but in the question of justification, if they shall be obtruded as the matter, by which we stand just before God, by which we are both freed from hell and entitled to heaven: if affiance or trust be put in them for our justification before God, then, seem they never so glorious, they are to be esteemed as things of no worth, yea, as loss. And in the like cause, as hath been showed, the godly 
q Esa. ●…4. 6.  have compared their most righteous works to menst●…uous clouts. And in this sense Chemnitius 
r Exam. council. Trid. part. 1. de jus●…if. pag. 135.  speaketh, that the Apostle quod attinet ad articulum justificationis did thus speak of his works done after his renovation. Immo saith he, si fiduc●… justitiae cor am Deo ad vitam aeternam illis operibus assua●…ur, pronunciat ille esse stercora & detrimenta, But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the vulgar Latin stercora offend Bellarmine, he may translate it quisquilias, as Hierome 
s Advers. Pelag. l. 2. omnia pro Christ●… ducit quisquilias.  doth meaning thereby things of no value, such things as use to be cast to Dogs, or▪ Swine, according to the notation of the word. For as Suidas saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t I. Scapula.  that which is cast to swine. And from hence is the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth 
u Hesyc●…ius.  to be rejected as a thing of no worth. chrysostom and Theophylact upon the place, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaff. Photius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straw or stubble. But He●…ychius expoundeth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung. I conclude, as Bellarmine doth against Chemnitius; Eat nunc Bellarminus & queratur, etc. Let him complain that we are enemies to good works, because in the question of justification, when men trust to them to be justified before God by them, and so make Idols of them, which the holy Ghost calleth Deos stercoreos; 
* Gill●…lim. Deut. 29. 17. Ezek. 22. 3.  we esteem them not only as things of no ●…alew but also as loss.  
§. XVII. To these testimonies I added others out of the same 
His answer to Rom. 3. 24.  Chapters or Epistles, no less pregnant than these, unto which more might be adjoined, as Rom. 3. 24. being justified freely by his grace, which text affordeth two arguments, from the words gratis and gratia, From the former I argue thus:  Those that are justified freely (gratis) are justified without works. All the faithful are justified gratis, freely. Therefore all the faithful are justified without works. 
The assumption is proved out of the text. The proposition, because the word gratis is so expounded by all sor●…s of Writers, both old and new, both protestants and Papists, gratis, id est, si●…e ●…ueribus, sine meritis, as I have showed heretofore 
x Lib. 3 de gratia.  Gratis, saith 〈◊〉, quia nihil ●…perantes, nec vicem reddentes, sola fide justificati sunt d●…ne Dei, by which words he excludeth all works, as well following after, as going before. Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thou art saved freely without any good works of thine, which words exclude all merits, as well from salvation, as from justification. And so do those words of the Apostle, Ephes. 2. 8, 9 Tit. 3. 5. To avoid this evident truth 
y De justif. l. 1. cap. 21.  Bellarmine coineth a twofold distinction. First, that the word gratis may be understood, as opposed to merits of condignity, going before justification: and so it excludeth not the dispositions and preparations, which the Papists teach go before justification which according to their doctrine, are but merits of congruity. But it is evident, that not only merits of condignity, but all merit whatsoever, yea and all respect of our own worthiness and well doing is excluded: so that gratis is as much as without any cause in us, or any desert of ours, or worthiness in ourselves. And thus the council of Trent 
z Sess. 6. cap. 8.  itself expoundeth this word. We are therefore said to be justified gratis freely, because none of those things which go before justification, whether faith for works, deserve the grace of justification: for if it be grace, then is it not of works: for i●… it were of works, than grace were not grace, as the same Apostle saith, Secondly, saith he, it may be understood as opposed to our own merits or good works done without grace, for those that proceed from grace, are not opposed to grace, and therefore not excluded.  
Whereunto I reply: we cannot have any good thing but by gift from God: and what good thing we have from God, that is called ours, as our faith, our Charity, our Hope, our good ●…orkes: Neither can we without grace merit any thing but punishment. It is therefore absurd to understand the Apostle as excluding merits without grace, when as if we should do all that is commanded (which cannot be done without grace) we must confess that we deserve not so much as thanks, because we have done but what was our duty to do. Neither can we be said to be justified gratis if there be any meritori●…us cause of justification in ourselves, though received from God In regard of ourselves indeed we are justified gratis: but it is not gratis in nor without paying a great price in respect of Christ. And therefore to those words justified freely by his grace, is added, through the redemption whi●…h is in or by Christ. By the word gratis therefore the Apostle signifieth tha●… in us there is no material cause, no merit of justification, but only in Christ. And where he saith that grace cannot be opposed to grace: I say it may, as in that opposition which is of relatives, as of the cause and the effect. For the effect cannot be the cause of its own cause, and therefore works which are the fruits and effects of justification cannot be the causes thereof.  
The other argument is from the word grace. For if our justification be of grace, than not of works, as the Apostle teacheth, Rom. 11. 6. and if of works then not of grace. So Ephes. 2. 8, 9 you are saved by grace not of works. For to him that worketh, the reward, that is, justification or salvation is not imputed of grace, but it is rendered as of debt, but to him that worketh not, but only believeth in him that justifieth the ungodly, his faith is imputed, namely of grace, to righteousness, Rom. 4. 4, 5. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, verse 6.   

CHAP. IU. Bellarmine's arguments proving the necessity of good works: and first, from the difference between the Law and the Gospel: Secondly, from the Doctrine of Christian liberty.  

Bellarm. de iu●…tif. l. 4.  §. I.  
NOW I come to Bellarmine's arguments concerning 
Bellarmine's Method.  good works: which, when he should prove they concur to justification as causes thereof; he proveth them to be consequents thereof, rather than causes. And having little to say to the question itself, he intermingleth many impertinent discourses. Impertinent I say to the question, though not to his purpose: which was to calumniate us, as though we held all those assertions, which he laboureth to confute.  
In his fourth book therefore, which is de justitia operum, he propoundeth two main questions to be disputed, unto which diverse others are coincident. The former, concerning the necessity of good works; the other, concerning the truth of them. As if we, either denied that good works are necessary or that they are truly good. To the former, he referreth three questions: the first, whether the faithful are bound to keep the Law of God: as though we taught, they were not: the second concerning the difference between the Law and the Gospel, as if we taught that the difference standeth in this, that by the Law good works are necessary, by the Gospel not. The third concerning Christian liberty: as though we taught, that the faithful in their conscience and before God, are subject to no Law.  
Concerning the truth of the righ●…eousnesse of good works, after he hath disputed the question, whether the Law be possible, whether the works of the righteous be sins: he cometh at length to handle the controversy itself, whether good works do justify or not. Concerning the former questions, it shall suffice to show, what our tenet is in every of them; and to defend our assertions against his cavils, ●…o far as concerneth this present controversy of justification by works, passing by the rest as impertinent. As touching therefore the first principal question which concerneth the necessity of good works: the Reader will bear me witness by that which before I have delivered, that we hold good works necessary in many respects, and that we urge the necessity of them by better arguments than the Romish doctrine doth afford: we confess, that they are necessary, necessitate presentiae for persons come to years, that are already justified, and are to be saved: as necessary consequents of justification, and as necessary forerunners of Salvation only we deny them to be necessary necessitate efficientiae, as causes either of justification or Salvation.  
§. II. That good works are necessary to Salvation (which we deny 
He proveth works necessa●…y, not to iusti●…ication, but to salv●…tion.  not) Bellarmine greatly busied himself to prove: but that they are necessary to justification, as causes thereof, (which is the question between us) for aught that I can discern, he goes not about to prove in his whole discourse of the necessity of good works, wherein he spendeth nine Chapters. For after he had in the first Chapter calumniated us, as if we denied good works to be necessary to Salvation: in the Chapters following he proveth they be necessary, because as he propoundeth his proofs in the Argument of his book, we are bound to keep the Law of God. And that he proveth by discussing the other two questions concerning the difference betwixt the Law and the Gospel, and concerning Christian liberty. But by these arguments Bellarmine neither proveth his own assertion, nor disproveth ours. His assertion is, that good works do concur unto justification as a cause thereof, which we deny. He argueth they be causes: why? because they are necessary. As if every thing that is necessary were a cause. But whereto are they necessary? to salvation, saith Bellarmine. Why, but the question is of justification. Now many things are required to salvation, which do not concur to justification, as namely 
a Rom. 10. 10.  confession, 
b Heb. 12. 14.  holiness of life, 
c He●…. 10. 36.  patience, 
d Matth. 10. 22. & 24. 13.  perseverance, etc. which, though they go before salvation; yet they follow after justification; and therefore cannot be causes thereof. In all this discourse therefore Bellarmine is far from concluding the point in question.  
Notwithstanding it will not be unprofitable: if I shall make a short excursion to follow him in his discourse, but not to answer every particular, which is not worth the answering. That therefore he may confute our most pernicious error as he calleth it, 
e De justif. l. 4. cap. 2.  he saith he will prove three things: first, that in the Gospel is contained the doctrine of works and diverse Laws, and that the promises thereof require the condition of fulfilling the Law: Secondly, that the just are not free from the observation of the Law of God: Thirdly, that good works are simply necessary to Salvation.  
§. III. His intent in the first is to disprove that difference, which 
Of the difference between the Law and the Gospel.  we make between the Law and the Gospel: from whence he had collected in the former Chapter, that we deny the necessity of good works. The difference was this: That the Law propoundeth justification and salvation upon the condition of our fulfilling the whole Law. But the Gospel promiseth justification and salvation upon the condition of faith only; excluding works as the causes, by which we are justified, or for which we be saved: which difference if it be true, as it is most true, plainly proveth justification by faith only, and disproveth justification by works.  
For the better understanding whereof, we are to distinguish the 
The acceptions of the words Law, and Gospel, either in a large or strict sense.  terms both of the Law and Gospel: which are used sometimes more largely, sometimes more strictly and properly. More largely Thorah the Law signifieth the whole doctrine of the old Testament, whether written and contained in the books of Moses, the Prophets and the Psalms; or Preached. Written; thus it is said to have been written in the Law, joh. 10. 34. which is written, Psalm. 82. 6. so joh. 12. 34. which is written Psalms, 110. 4. so joh. 15. 25. which is written Psalm. 35. 19 The Law saith those things, Rom. 3. 19 which are cited out of the Psalms, and out of the Prophet Esay, vers. 10, 11, 12. Thus 1 Cor, 14. 21. out of Esai. 28. 11. thus Gal. 4. 21. out of Gen. 21. 10. And thus by the Law in many places 
f Psalm. 1. 2. & 19 7. Psalm. 119. 18, 72, 142. Mic. 4. 2. Esai 2. 3.  is understood the whole doctrine of God contained in the Scriptures of the old testament, and is often used in the same sense promiscuously g with Gods word; insomuch that the Septuagints sometime translate Dabar 
h Psal. 119. 57, 104.  which signifieth the word, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preached, as Esai. 30. 9, 10. Psalm. 78. 1. jer. 18. 18. Prov. 28. 9 & 29. 18.  
In this large sense the Evangelicall promises made in the old testament are contained in the Law, though properly belonging to the Gospel, as 
i De iustif. l 4. c. 2. § probator quartò.  Bellarmine confesseth: the promises of remission of sins though they be in the Prophets, they do not belong to the Law, but to the Gospel. And so the covenant of grace itself, which the Lord made with 
k Gen. 22. 18.  Abraham, in making whereof he is said, Gal. 3. 8. to have preached before the Gospel to Abraham. Of the Doctrine of the Gospel (which was to begin at jerusalem, Luk. 24. 47.) it is said Esai. 2. 3. & Mic. 4. 2. out of Zion the Law shall go forth. So more largely the Gospel is taken for the whole Doctrine of the new Testament, whether written by the Apostles and Evangelists, or preached Mark. 13. 10. Rom. 10. 16. Gal. 2. 5, 14. Ephes. 6. 19 Col. 1. 5. Phil. 1. 27. 2 Thes. 1. 8. Thus the histories of the life and death of CHRIST are called Gospels, Mark. 1. 1. Mat. 26. 13.  
Preached, Rom. 2. 16. & 16. 25. 1 Cor. 4. 15. & 9 18. Gal. 2. 7. 1 Thes. 1. 5. & 2. 4. 2 Thes. 2. 14. 2 Tim. 2. 8. In respect of this large sense it is truly said, that the Precepts, Promises, and Comminations of the Law are contained in the Gospel.  
§. IV▪ More strictly and properly the Law signifieth the Covenant 
The strict signification of the Law and the Gospel.  of works, which is also called the Law of works, Rom. 3. 27. which upon condition of perfect and perpetual obedience promiseth justification and salvation to the observers thereof, Rom. 10. 5. Gal. 3. 12. Levit. 18. 5. Ezek. 20. 11. Act. 13. 38. Rom. 3. 20, 28.  
Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gospel which importeth 
l Luk. 2. 10. Rom. 10. 15.  good tidings signifieth more strictly and properly the Covenant of Grace, which is also called the Law of faith, Rom. 3. 27. and the word of faith, Rom. 10. 8. which freely promiseth justification, and right of salvation to all that believe in Christ, joh. 3. 15, 16, 36. & 6. 47. & 11. 25. & 20. 31. Act. 16. 31. Rom. 3. 24. 10. 6, 9 Eph. 2. 8, 9 Tit. 3. 5. 1 joh. 5, 13. This doctrine of God concerning Salvation by Christ through faith, which properly is the Gospel, Luk. 4. 18. Matth. 11. 5. Rom. 1. 16, 17. Act. 15. 7. Gal. 1. 6. & 3. 8. Act. 10. 36. is called the Gospel of grace, Act. 20. 24. the word of reconciliation, 2 Cor. 5. 18. the Gospel of peace, Ephes. 6. 15. the Gospel of salvation, Ephes. 1. 13. the Gospel of glory, 1 Tim. 1. 11. the Gospel of the glory of Christ, that is the glorious Gospel of Christ, 2 Cor. 4. 4. the Gospel of the Kingdom, Matth. 4. 13. & 24. 13. This doctrine teacheth us, that our gracious God out of his mere grace having elected his children in Christ before all times, did in the fullness of time send down his Son to save us: and that the benefit of the Messias might be applied unto us, vouchsafeth unto us the Gospel of grace, by which according to the purpose of his grace given unto us in Christ before all secular times, 
m 2 Tim. 19  he calleth us working in us the grace of faith: being endued with faith he imputeth unto us the righteousness and merits of Christ, making us partakers of redemption, reconciliation, justification, and adoption, and so freeing us from hell: and from all the enemies of our salvation, he entitleth us unto the kingdom of heaven. And that we may be fitted and prepared for his Kingdom into which no unholy thing may enter, Apoc. 21. 27. he hath promised to them that believe, that being redeemed, reconciled, justified, adopted, and so entitled to the kingdom of heaven, he will give them grace to worship him without fear in holiness and righteousness before him all the days of our life, that is, in the voluntary, upright, and constant obedience of his Law. Luk. 1. 73, 74, 75.  
It is true, that the things which God in this Covenant of grace hath promised to give, as namely faith and new obedience, are also required of us Deo dante quod jubet, God giving to us what he requireth of us: the one, as the antecedent condition whereby we are entitled or have right to his kingdom, being saved in hope: the other as the consequent and fruit 
n Rom. 6. 22.  of the former, whereby we being entitled to God's kingdom, are prepared and fitted for it: without which, though none who are adulti are saved, Heb. 12. 14. yet none are saved by it, or for it; it being the way to the kingdom, but not the cause of it, nor the title that we have unto it: and therefore necessary, as I have said necessitate presentiae, as causa sine qua non, but not necessitate efficientiae as any true or proper cause thereof.  
§. V. These things thus premised, it will be easy to answer Bellarmine's 
His disproof of the difference which we assign.  arguments taken from the difference between the Law and the Gospel to prove the necessity of good works. And they are two: the former disproving the supposed false difference, the other proving the pretended true. As touching the former: having first propounded an idle distinction of the diverse acceptions of the word Gospel, that it signifieth either the doctrine which Christ and his Apostles taught, or the grace of the new Testament, which is the quickening Spirit, or the efficacy of the holy Ghost working in the hearts of the elect, or the Law written in the heart, (which I therefore call idle, because as soon as he hath propounded it, he confesseth, that the word Gospel in the Scripture doth never signify any other, but the Doctrine) he proveth, that in the Gospel is contained the Doctrine of good works, and diverse Lawe●…, diverse comminations and diverse promises made upon condition of good works.  
All which we do confess to be true as the word Gospel is taken in the larger sense. But as those promises and Doctrine of grace contained in the Books of the old Testament, did not belong to the Law properly which is the covenant of works, but to the Gospel which is the covenant of grace: so in the books of the new Testament, diverse precepts, comminations and promises are contained, which belong not properly to the Gospel, which is the covenant of grace and Law of Faith, but to the Law of works. For even as the Preachers of the Gospel at this day, do in their preaching intermingle many things appertaining to the Law either for the preparing of their auditors, who are not yet justified, by the terror of the Law; or for directing those that do believe, to lead their life according to the rule of the Law: Even so our Saviour Christ, and his Apostles in their doctrine intermixed legal precepts, legal promises and threatenings, as the necessity of their auditors required. But upon all this being granted, what will he infer? he saith in the title of this Chapter (though in the Chapter itself he doth not express it) that from hence is proved the necessity of good works; which we deny not. So pertinent a disputer is this great Master of controversies.  
§. VI And forasmuch as the promise of eternal life, as of a reward, 
Whether the promise of Salvation made to our obedience do prove the merit of good works.  made to our obedience, is the principal ground, whereon the Papists build their Antichristian doctrine of the efficiency and merit of good works, I will endeavour to clear this point. We are therefore to understand, that eternal life is vouchsafed to the faithful in three respects. First, as the free gift of God without respect of any worthiness in us. Secondly, as our inheritance purchased by Christ. Thirdly, as a free reward promised and given to our obedience. In the first respect, our salvation and all the degrees thereof, is wholly to be ascribed to the gracious 
Eternal life three ways promised▪ first, as a free g ft.  favour of God in Christ. In the second, to the mercy of God and merit of Christ. In the third to the mercies of God redoubled and multiplied upon us, and not to any desert of ours. For as touching the first, God before the foundation of the world was laid, of his free grace Elected us in Christ, 
o Epbes. 1. 6.  graciously accepting of us in his beloved without respect of any goodness in us; whom, when he foresaw fallen into the state of perdition, ex massa perdita humani generis did choose us in Christ, in him, and by him to be justified and saved. And as out of his undeserved love he did choose us; so by the same grace, whom he hath elected 
p Rom. 8. 30. 10. 13, 14. 2 Thes. 2. 13, 14. , he hath called; whom he hath called, he hath justified; whom he hath justified, he hath sanctified; and whom he hath called, justified, and sanctified, he hath glorified, according to the purpose of his grace 
q 2 Tim. 1. 9  given unto us in Christ before the world began. As therefore all the degrees of salvation are wholly to be ascribed to the grace, that is, the gracious favour of God in Christ, (for by his grace we were elected, called, justified, regenerated and sanctified) so also by his grace we are saved 
r Ephes. 2. 8, 9  and not of works. For although eternal death be the wages deserved by sin: yet eternal life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God, through jesus Christ our Lord, no way deserved by us. Rom. 6. 23. This his purpose of grace God revealed by his gracious promise to our first parents, and a●…ter to Abraham and others, viz. that in the promised seed 
s Gen. 22. 18.  all the Nations of the Earth should be blessed.  
§. VII. Now that this his purpose of grace might be put in execution, 
2. As our inhe●…itance.  and this his gracious promise concerning ●…he promised ●…eed might be performed to the illustration of the glory, both of his mercy and also of his justice: God in the fullness of time, out of his infinite goodness and love to mankind, sent his own and his only begotten Son into the world, that he, taking our nature upon him, might not only in the state of humiliation by his sufferings redeem us from hell, and by his meritorious obedience purchase heaven for us: but also that in the state of exaltation he having conquered all the enemies of our salvation in and before his resurrection, might by his ascension take possession for us of that kingdom, which he had by his merits procured for us, and by his sitting at the right hand of his Father might make us to sit together 
t Eph 2. 6.  with him in heavenly places, and by his coming from thence again might put us both in body and soul in possession o●… that heavenly inheritance, which he had purchased for us. And to the end, that the benefit of our blessed redeemer and Saviour might be applied and communicated unto us, the ●…ord according to the purpose of his grace 
u 2 Tim. 1. 9  giv●…n unto us in Christ before all secular times, doth in his good time call those whom he hath elected, by mini●…tery of the Gospel ma●…e effectual by the gracious operation of his h●…ly Spirit working the grace of faith in us, whereby we receiving Christ with all his merits are actually made partakers of redemption, and are actually reconciled unto God justified and adopted, and by our justification entitled to the Kingdom of heaven, and by our adoption made heirs thereof and coheirs with Christ; insomuch that being justified by faith, we have thereby, not only remission of sins, 
* Act. 26. 18. T●…t. 3. 7.  but also the inheritance, or at least the right and title to it: in respect whereof it is said in the Scriptures of so many as truly believe, that we are saved, Ephes. 3. 5, 8. that we are passed from death to life, and that we now have eternal life, joh. 5. 24. & 6. 47. 1 joh. 5. 12, 13. And in this respect, eternal life is our inheritance, which Christ hath purchased ●…or us. And according to this tenure, Christ will put us in possession thereof at the last Day; when he shall say unto us, Come ye blessed of my Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ inherit the Kingdom prepared for you from the beginning of the world, Matth. 25. 34. for you, I say, who before the beginning of the world were in Christ elected to be heirs of this kingdom, which is not to he attained unto by any purchase or merits of ours, but shall be given us as an inheritance intended from the beginning, and prepared for the elect, for whom Christ by his merits hath purchased it.  
§. VIII. Now to those, who by God's special grace do believe 
3. As a reward.  in Christ, and by faith receive him, by whom so received they are justified and adopted, and by their justification and adoption are in such ●…ort entitled to this kingdom as heirs apparent thereof, that they are already said to be saved, and to be set in heavenly places with Christ: to these, I say, that they might be fitted and prepared for this inheritance, unto which no unclean 
x Ap●…c. 21. 27  thing can come; h●…e hath in the covenant of grace freely, and out of his undeserved mercy promised the grace of sanctification by his holy Spirit, whereby we are enabled, according to the measure of grace received, 
y Luk. 1▪ 73, 74, 75. jer. 3▪ 33, 34. Heb. 8. 10, 11, 12.  to worship him in holiness and righteousness before him.  
And to the end that we might be moved to perform the duties of sanctification, he doth not only in his word seconded and made effectual by his Spirit invite by exhortations and precepts to these duties; but also that he might encourage us thereunto, in his redoubled and multiplied mercies he hath promised not only the blessings of this life unto us, but also eternal life itself, as a gracious reward of our piety and obedience. Here therefore in admiration of God's bounty towards us we have just cause to exclaim with Augustine 
z De verbis Domini serm. 3. O magna bonitas Dei: cui cum pro conditione reddere debeamus obsequia utpote servi Domino, famuli Deo subjecti potenti, mancip●…a Redemptori, amicitiarum nobis prae 〈◊〉, ut nobi●… obsequi●… debita servituti●… ext●…rqueat, etc. : O the great goodness of God, to whom when in respect of our condition we ought to render unto him the duties of obedience, as servants to our Lord and God, as subjects to the Almighty, as captives saved to our redeemer, he doth promise unto us the rewards of friendship, that he might draw from us the duties of service which we do owe unto him. It was of God's free grace, that he elected any of us, that being elected he called us, that being called and endued with faith he justifieth and adoptet●… us, and thereby giveth us right to his kingdom; it was also of his free grace, that to them, whom he redeemeth and justifieth, he hath promised to bestow his graces upon them, whereby they are enabled to serve him in holiness and righteousness and are fitted for his own kingdom. But this is a multiplication of his grace upon us, that to encourage us to the Practice of Piety, whereby we are fitted for the kingdom of heaven, he doth promise to reward our good works with everlasting happiness, and in the end doth crown his own blessings with blessedness, which, though he be pleased for our encouragement to call a reward, yet is it not deserved by us, but freely bestowed by him, as his free gift granted unto us in Christ before all times, as our inheritance purchased by Christ: as his bountiful reward of his own gifts, which as he freely promiseth, so in his good time he freely bestoweth, as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is free gift.  
§. IX. To this purpose let us consider the Lords dealing with 
The example of Gods dealing with Abraham.  Abraham, to whom the Lord at his first coming towards the Land of promise, made diverse gracious promises, which afterwards he often repeated. But when upon that Commandment of trial to offer up his only son, Abraham had by God's special grace notably approved 
a Gen. 22. 16, 18.  his faith and obedience; hereupon the Lord doth swear, that he will bestow upon him the things which before he had promised, as the reward of that his obedience, for so he saith, because thou hast done this thing, and again, because thou h●…st obeyed my voice. Can any man hereupon infer that Abraham by his obedience had deserved these promises which God long before had made unto him, and oftentimes repeated? Nothing less, so God in his eternal Counsel hath to the Elect designed eternal life, as his free gift by Christ, Christ by his merits hath purchased it to be our inheritance, God hath graciously promised to bestow freely this inheritance on them that believe in Christ: when as therefore God doth promise to reward our piety with eternal life, we may not think that by our piety it is deserved, which God long before had decreed and promised, and Christ our Saviour had purchased for us. But though it be a reward, yet it is a most free, and undeserved reward.  
§. X. When the Papists therefore object, that if eternal life be the 
Objection, if eternal life be the reward of our obedience, than our obedience doth merit it.  reward of our obedience, than our obedience doth deserve it: I answer, first, thou canst deserve nothing at God's hand, by that which he hath freely given, and much less that, which he freely bestoweth on thee: Secondly, if thou shouldest do all that is required of thee, thou couldst deserve nothing thereby: for where is debt and duty, there is no 
Rom. 6. 23.  merit, Luk. 17. 10. Thirdly, we do not all that is commanded but come short of our duty, and that which we do is unperfect, and defective in respect of manner and measure; and therefore in justice deserveth punishment, rather than reward: and consequently the reward, when it is given, is to be ascribed to God's undeserved 
b Psalm 62. 12. Ephes. 2. 7.  mercy and not to our merit. Fourthly, Sanctification, and the duties thereof are not causes of Salvation, and therefore in serie causarum, in the chain of the causes of Salvation, Rom. 8. 30. they are left out: and where they are mentioned, they are inserted, not as a cause of Salvation, but either as the way unto it, Ephes. 2. 10. or as the marks and cognisances of them that shall be saved, or as the evidences according to which God will judge. As marks, I say for they are occulta praedestinationis indicia futurae faelicitatis praesagia, as 
c De gratia & lib. arbitr.  Bernard speaketh. Our Saviour setting down the end of the ministry of the Gospel saith, that a man being thereby called, may by faith obtain remission of sins, and inheritance among them that are sanctified, Act. 26. 18. so also Act. 20. 32.  
§. XI. And thus are we to expound many Testimonies of Scripture, 
Places wh●…ch the papists understand of causes, to be understood of notes.  as speaking of notes, which the Papists expound, as speaking of causes. Thus Rom. 8. 16, 17. The Spirit itself beareth witness with our Spirit, that we are the Children of God, and if Children, Heirs of God, and coheirs with Christ, who shall be glorified with Christ, if he hath given us grace not only to believe 
d Phil. 1. 29. , but also to suffer with him and for him, he doth not say that our suffering doth make us sons and heirs of God who shall be glorified with him: but the Spirit beareth witness, that if we suffer with him, we are the sons and heirs of God, who shall be glorified with him. So 2 Tim. 2. 11, 12. If we suffer, we shall reign with him; if we patiently suffer, it is (not a cause, but) a sign that we shall reign with him, Rom. 8. 1. There is no condemnation to them that are in Christ jesus. But how shall we know, who they are that shall be saved by Christ? that walk not after the flesh but after the Spirit: where walking after the Spirit, is not the cause of salvation, but a sign of their being in Christ, which is the cause. Christ is the foundation and cause of all our happiness; and faith is the only instrument whereby we receiving Christ are united unto him: all other graces and duties unto which happiness any where is ascribed, as it is to many, Matth. 5. 3. etc. Psalm. 112. 1. etc. are but notes of our being in Christ by faith, and presages of our future happiness. Thus in the same chapter, Rom. 8. 13. If by the Spirit ye do mortify the deeds of the body, that is, of the flesh, as the vulgar Latin rendereth it, and as Paul speaketh 1 Cor. 9 27. Ye shall live. So Rom. 10. 13. Whosoever calleth upon the name of the Lord shall be saved: that is whosoever hath this grace given him unto him truly to worship God, it is an evident sign and assurance unto him that he shall be saved, and so of the like: Ambrose 
e In Rom. 8. , this is the sign of justification in a man, that by that which dwelleth in him he that is justified may appear to be the Son of God.  
§. XII. As evidences, according to which the Lord will judge. 
Or of evidences.  For so it is often said, that God will judge men according to their works. Thus Matth. 25. 34, 35. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, for when I was hungry you gave me meat, etc. this rational particle for, though it be called causal, and the sentence, where it is used is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rendering of the cause, doth not imply a cause properly so called, but any argument or reason, as I have showed heretofore: as here it implieth an argument from the fruits, as signs and evidences of their bleessednesse in Christ by faith. The causes of this sentence of salvation are set down, vers. 34. First, because they are blessed of God, that is, justified. Secondly, because elected, for whom God in his eternal purpose hath provided this kingdom. Thirdly, in that it is called the inheritance purchased for them that truly believe in Christ, who as soon as they believe are by justification blessed, as being entitled or having right to this Heavenly inheritance: and this is employed in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inherit, showing that they come to that kingdom by right of inheritance. Salvation therefore is given, as a fre●… gift of God depending upon election and justification, and as an inheritance purchased by Christ for all true believers: and therefore not merited by them that are saved. But because God hath promised salvation to all that have true faith in Christ, which is a secret and inward grace, and many men deceive themselves with a vain opinion and profession of it therefore the Lord will judge of men according to the fruits thereof: when as men therefore professing the true faith, do demou●…trate their faith by good works, and namely by the works of charity and mercy, they give good proof of their election, whereby this kingdom was prepared for them, and of their redemption by which Christ purchased this inheritance for them, and of their justification, whereby, they are entitled to this kingdom, and so are blessed of God. And therefore according to these fruits Christ pronounceth the sentence of salvation. 
Three other answers to the foresaid objection.   
§. XIII. Wherefore to proceed in my answers to the afore said objection for by that which hath been said, it appeareth. Fifthly, that eternal life is not deserved by our obedience, because it is the free gift of God depending upon God's free election. Sixthly, because we come to it, as to an inheritance purchased by Christ's merits, and not by ours. Seventhly, though it be a reward, yet it presupposeth no merit of ours, because it is a free and undeserved reward, whereby the Lord out of his mere bounty doth crown his own gifts. Ea enim est Dei bonitas saith learned Casaubon 
f Ad annal. eccles. Baronii exercit. 15. n. 17.  ut beneficia gratuitò in suos collata, ali●… beneficiis coronet, atque hoc mercedem appellet. such is the goodness of God, that such benefits as he hath freely bestowed upon his children, he crowneth with other benefits, and this he calleth reward, nihil tamen, saith Calvin, 
g In Gen. 22.  quasi debitum solvens, sed mercedis titulum imponens suis beneficiis, not as rendering any debt, but imposing the name of reward on his own benefits.  
§. XIV. Now let us examine the testimonies which Bellar. allegeth 
Bellarmine's allegations de justis. l. 4. c. 2. §. We niamu●…. first, Mat. 5. 20.  wherein upon condition of obedience eternal life is promised. The first is Matth. 5. 20. unless your righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdom of heaven: which words contain directly a threatening and not a promise, for he doth not say, if your righteousness do exceed the righteousness of the Scribes and Pharisees (which was but external and in outward show) ye shall enter into the Kingdom of heaven: but if it do not, which argueth that internal righteousness is necessary to salvation necessitate 〈◊〉, as causa sine qua non, but doth not prove it to be so necessitate efficientiae. And so do other threatenings, Heb. 12. 14. Luk. 13. 3. Matth. 25. 42. 1 Cor. 6. 9 Gal. 5. 21.  
§. XV. The second testimony is Mat. 19 17. If thou wilt enter into 
His second testimony.  life, keep the commandments. Where a rich man being a justitiray, as many of the jews 
h Rom. 9 32.  were, (quia 
i Au●…tor operis imper●…ecti in Matth. hom. 33.  omnis spes sal●…tis apud judaeos in 
Mat. 19 17.  operibus erat non in fide) taking it for granted, that by his works he must be saved, but not satisfied (as justiciaries never are, but ever remain doubtful and uncertain of their justification, as we see in the Papists) I say, not satisfied with all that obedience which he had performed from his 
k Vers. 20.  youth up; but finding, that something still was lacking, he cometh to our Saviour to know, what good 
l Stapleton in promptuar. cathol. Dominica 1●…. post pentecost▪ quaerebat, quid sac●…endo, id est pe●… qu●… 〈◊〉 opera it maeternam 〈◊〉.  works those were, by doing whereof he might be saved. Good Master, saith he, what good thing shall I do, that I may inherit eternal life. To him our Saviour fitteth his answer, and first to confute his error, and to let him understand, that no man living, who is but a mere man, can be justified by inherent righteousness: he telleth him, that no man is good, that is purely and perfectly just: and therefore reproveth him, for that he, thinking our Saviour to be but a mere man, as others were, did call him good. But in the second place, to answer his question, he telleth him, that if by his own works he did hope to be saved, he must do those works which God himself had commanded; and so referreth him to the Co●…mandements of the Law, of which God himself had said, do this and thou shall live, which is the legal promise, Levit. 18. 5. Rom. 10. 5. Gal. 3. 12. Thus our Saviour fi●…teth according to the Law his answer to the disposition of the party, who was a justiciary. But ot●…erwise, when our Saviour and his Apostles were asked the like q●…estion, they made answer according to he doctrine of the Go●…pell. For our ●…aviour being asked, joh. 6. 28. what shall we do that we may do the works of God; answered vers. 29. This is the work of God, that which he esteemeth in stead of all works, that ye belee●…e in him whom he hath sent: for he that believeth hath fulfilled the Law, Christ being the ●…nd of the Law to every one that believeth, Rom. 10. 4. And the Apostle Paul, being demanded of the jailor, what must I do to be saved? answereth, believe on the Lord jesus Christ, and thou shalt be saved, Act. 16. 30, 31.  
§. XVI. In the third place he allegeth testimonies, out of the doctrine 
His other testimonies answered.  of the Apostles, viz. Rom. 8. 13, 17. 2 Tim. 2. 11, 12. jam. 2. 8. 2 Pet. 1. 11. 1 joh. 1. 9 Apoc. 3 21. Answ. The place cited out of S. james is no promise, but a commendation: if you fulfil the royal law, ye do well. Of Rom. 8. 13, 17 and 2 Tim. 2. 11, 12. I spoke before. 
m Supra. §. ●….  But concerning them and all others that are or may be alleged, there is a distinction of conditions to be held: that either they import the cause of the thing promised, which is sal●…ation or happiness, or the proper marks and cognisances of such as shall be saved or are happy, which do not show propter quid 〈◊〉 sunt, vel servandi▪ sed qual●…s beats sunt, quales servandi. Christ our alone Saviour is the only cause of salvation, and the only foundation of our happiness He is eternal life, 
n 1 joh. 5. 11, 12, 20.  and whosoever hath him hath life eternal. Faith is the only instrument, whereby we receive Christ: and therefore to it also is salvation ascribed, in respect of the object, which it doth receive As when it is said thy faith hath saved thee, it is to be understood, as if it were said, Christ received by faith hath saved thee. A condition therefore of receiving Christ by faith or of Christ received by faith betokeneth 
o Heb. 5. 9  the cause: but all other co●…ditions, either of graces, or of works, do not signify the cause of salvation, but the proper marks and cognisances of those which shall be saved. And therefore prove, that the marks a●…e, or may be necessary by the necessity of pres●…nce, but not by necessity of efficiency.  
§. XVII. And this also may se●…ve to answer his fou●…th and fifth arguments. 
His argument from Ezek. 18. 2●….  His fourth is fetched from the Doctrine of the Prophets. Ezek. ●…8. 21 If the wicked shall turn from all his sins, that he hath committed, and shall keep all my statutes and do that which is lawful and right, he shall surely live. That is, if he shall turn from the wrong way into the right, and go on therein (as sin is an aberration, and the error 
p jam. 5. 20.  of his way) he shall come to the end of his way, which is salvation. So that this condition is not the cause, but the way. Yea, but saith Bellarmine, in the same place to turn from righteousness and to break the Commandments of God is a condition, upon which dependeth the commination of death, for if a righteous man turn from his righteousness and commit iniquity he shall surely die. Therefore, as the turning from righteousness unto sin is the cause of death: ●…o the turning from sin to righteousness is the cause of life. I answer, that there is not par ratio. there is no equality be 'tween the sin of the wicked, and the righteousness of the godly. Death is the due 
q Rom. 6. 23.  wages of sin, and sin is the meritorious cause of death. But eternal life is the free gift of God, and not merited by our righteousness. Sin is of infinite demerit, and so deserveth death eternal. But not the obedience of any man, but only of Christ, if it did merit at all, ●…s, or can be of infinite merit to deserve eternal life. The sins of ●…he wicked are purely and perfectly evil: but the righteousness of the re●…enerate is not purely and perfectly good. The sins of the wicked are their own works wholly proceeding from themselves, and to themselves the wages thereof is wholly and properly to be ascribed and imputed: the good works of the regenerate proceed from God's free grace: and therefore when they are rewarded, God crowneth his own graces in them, and not their merits.  
That which he babbleth concerning promises absolute and conditional, as if we held all the promises of the Gospel to be absolute, is a shameless and senseless cavil. We are so far from saying, that they be all a●…solute (as if indifferently and without condition they promised salvation to all,) that we rather say they are all conditional. But we distinguish of conditions, that some are from the cause, as where the condition of faith is interposed, and such conditions, we do hold to be necessary necessitate efficientiae: some from other arguments, and such are necessary only necessitate presentiae.  
§. XVIII. His fifth argument is taken from the condition of 
His fifth argument from the condition of faith.  faith, which we do not deny to be contained in the Evangelicall promise. Now saith he by what words the Scripture requireth the condition of faith, by the same, or more clear, it teacheth the condition of fulfilling the Law to be required. Answ. The condition of fulfilling the Law is required no where but in legal promises; and is a condition by reason of the flesh impossible. But in all these promises which he citeth, excepting that Matth. 19 17. not the condition of fulfilling the whole Law is required, but of some special duties, between which and the condition of faith is great odds. For faith, relatively understood, that is, Christ received by faith, saveth alone, it alone entitleth us and giveth us right to salvation. Ask of any particular duty to which salvation is promised: will invoc●…tion Rom. 10. 13? will suffering, Rom. 8. 17? will any other duty or grace save a man, or entitle him to salvation? No one part of righteousness, though it may be a proper mark of them that shall be saved can save a man. But faith, that is, Christ received by faith saveth alone. Thus much may suffice to have answered his former Argument, in defence of that difference, which we make according to the Scriptures, between the Law and the Gospel, in respect of justification.  
§. XIX. His other argument to prove the necessity of good works 
Bellarmine's proof from his pretended true differences.  (which we deny not) is taken from his true pretended differences betwixt the Law and the Gospel: whereof he setteth down two principal, and six secondary differences arising from the principal. All of 
De justif. l. 4. cap. 3.  them impertinent to the matter in hand, excepting the first, and also the last, which serveth to confute the first is, that such is the difference between the Law and the Gospel, as between a doctrine begun and perfected for as in respect of the mysteries to believed and the promises to be hoped for, the Gospel excelleth the Law (〈◊〉 should have said the new Testament excelleth the old, for of the the two Testaments that is, of the Law and the Gospel largely and not strictly taken, this difference is to be understood) so also in respect of the precepts, which are to be done. For to omit the ceremonial and judicial Laws, which he impertinently mentioneth, he saith, that the Law and the Gospel have in a manner the same moral precepts, but with this difference, that in the Gospel some more heavy or weighty things are imposed upon Christians, tha●… were in the Law exacted of the jews, as in the matter of polygamy and bills of divorce (which not withstanding by the moral Law were as much forbidbed to them, as now to us) Secondly, that Christ did perfect the moral Law, prescribing a more perfect righteousness, than the Law required. Thirdly, that to the precepts he hath added Counsels tending to perfection? Answ. This difference is suitable to the rest of their wicked and Antichristian doctrine, which in this whole treatise I confute, whereby as they confound justification and sanctification; so also the Law and the Gospel: saving that in the Gospel they say greater perfection is required of inherent righteousness to justification, than the Law prefcribeth: and so make it a Law of works as much or rather more, than the Law itself.  
§. XX. This is confuted by the vl or last difference, wherein 
The first diffe●…ence confuted by the last.  he truly saith that the Law of Mose; was most heavy and unportable: but the Gospel of Christ is an easy yoke, 
r Mat. 11. 29.  and a light burden. If Petor therefore exclaimed against those, which sought to impose the Law of Moses upon Christians Act. 15. 10. what shall we think of our Popish Rabbins that impose an heavier yoke, than the Law itself. For whereas Bellarmine saith, the Gospel is the easier, because of the grace of the new Testament accompanying it: yet the difference is to be understood in respect of the doctrine itself, and the letter, which if it req●…ire more perfect obedience, is in itself the heavier burden.  
II. This difference, by confounding the Law and the Gospel, doth make void the covenant of grace, which God made with Abraham, and performed in Christ: which was concerning justification by faith, which as it could not be disannulled 
s Gal. 3. 17.  by the Covenant of works: so much less was it repealed, but renewed and ratified in the Gospel. But if in the Gospel were taught justification by works and not by Christ's righteousness apperhended by faith, the Covenant of grace made with Abraham should in the Gospel be repealed, rather than renewed. For the covenant of works promiseth justification and life upon condition of perfect and perpetual obedience: the covenant of grace, upon condition of faith. And these two, in the Article of justification are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible. If therefore the Gospel do teach justification by works, it maketh void the covenant of grace, and thus the popish gospel overthroweth the Gospel of Christ.  
Thirdly, This difference overthroweth a main benefit, which we have by Christ, and without which we can neither be justified nor saved, which is this: that he hath freed us from the rigour of the Law, which standeth in an exaction of perfect righteousness to be inherent in us, and perfect obedience to be performed by us unto the acceptation either of our persons or actions, which by reason of our corruption is impossible unto us. And therefore miserable is their estcate, who are in bondage to the Law, either subjecting them to the curse, if they offend in the least degree, when in many things we offend all: or excluding them from justification and salvation, if they yield not perfect and perpetual obedience, which by reason of the flesh is impossible. From this curse Christ hath freed us in being made 
t Gal. 3. 13.  a curse for us, bearing the punishment due for our sins: and from this exaction of perfect righteousness to be performed by ourselves, he hath freed us in being made unto us of God 
u 1 Cor. 1. 30.  righteousness, 
* jer. 23. 6.  even jehovah our righteousness, performing perfect obedience to the Law for us. But if the Gospel, which they call the new Law, require more perfect obedience, than the old Law unto justification and salvation: then do we continue in that miserable estate, neither doth our blessed and most perfect Saviour avail us any thing. Neither will this free us from this bondage, that with the new Law the grace of the new Testament, whereby we should be enabled to obey the Law is conferred. For first, it is conferred only to those, who are already justified: and secondly, to whom it is conferred, it is not given in such perfection in this life, but that ever they are sinners in themselves, sin always abiding in them. So that still, if we must be justified by no righteousness but that which is inherent in us, we remain in that fearful bondage: seeing we have nothing, either to free us from the curse in respect of our former sins, or to entitle us to the kingdom of heaven; our best righteousness being unperfect, and stained with the flesh.  
Fourthly, the righteousness required in the new Law to justification, is either the same with that, which was prescribed in the old Law, or more perfect. If the same, how then are we not justified by the works of the Law? If more perfect, than the Law of God was not perfect; which the Scriptures testify to be so perfect, as nothing can be added thereto. Neither did our Saviour Christ perfect the Law by adding more perfection unto it, in respect either of the precepts, or the counsels, which the Papists conceive to have been added by Christ to the precepts. For as touching the precepts: he did but more perfectly explain them, freeing them from the depravations of the Scribes and Pharisees, who rested in the outward letter, as if the Law were not spiritual, nor did forbid any more, but the gross sins, which in the 〈◊〉 of the Law are expressed. And as for the Counsels; they are also moral duties for omission whereof men may according to the sentence of the Law be condemned, as not to love our enemies, not to forbear swearing in ordinary talk, not to give a man's goods to the poor, and to follow Christ, when he is thereunto required. Mat. 19 23. Mar. 10. 23. These things are so manifest, that Bellarmine 
x De justif. l. 4. cap. 4.  in the end of the next Chapter doth confess them viz, that our Saviour doth not say, except your righteousness exceed the righteousness of the Law and the Prophets, but of the Scribes and Pharisees, to signify that his meaning was not so much (he should say not at all) to add to the burden of the precepts, as to take away the corruptions of the Scribes & Pharisees. And again, those things, which seem to be most heavy in the new Law, are to be found in the old, as the loving of our enemies, the restraining of concupiscence, & such like. For proof whereof he quotes Augustine lib. contr. Adimant. cap. 3. & lib. 19 contr. Faustum c. 28. In the former place Augustine saith, Nulla in Evangelica atque Apostolica disciplina reperiuntur quamvis ardua & divina precepta, & promissa, quae illis etiam libris veterib. desint. In the latter, Vel omnia, vel penè omnia, quia monuit s●…u praecepit (Christus) ubi adjungebat, Ego a. dici vobis, inveniuntur & in illis veterib. libris. And so much of the first difference.  
§. XXI. The second difference is, that the Law cometh alone, but 
The second difference.  the Gospel is accompanied with grace. Which is not a difference of the doctrine and letter of the Gospel from the Law, but of the covenant of grace from the covenant of works. For in the covenant of grace, as justification is promised to them, that being called do believe: so sanctification to them, that are justified. Which as it proveth the concurrence of Good works with faith in the party justified, as consequents thereof: so it excludeth them from being any causes of justification. But as touching this second difference two popish errors are to be avoided. First, in respect of the covenant of works. For though that covenant doth not promise, nor afford the grace of sanctification, whereby a man should be enabled to perform the covenant, which grace is promised in the covenant of grace, and given to them that believe; yet we are not so to conceive, that they who lived in the time of the law were void of grace, nor all that live under the Gospel, are endued with grace. For the covenant of grace hath always been in force from the beginning: so that to the faithful, who believed in the Messias which was to come, the grace of sanctification was given, according to the covenant of grace, so that in the old Testament, even under the Law, there were as excellent examples of holiness, as have been in the time of the new, under the Gospel. So also the Law hath its use, even among those that live under the Gospel, insomuch that until men do believe, they are under the Law, and not under grace. Secondly, in respect of the grace of the new Testament: that it is not promised in such perfection in this life, where we receive but the first fruits 
y Rom. 8. 23.  of the Spirit, as that we may expect to be justified by it, or saved for it. 
The other 6. differences.   
§. XXII. From these two difference the rest, as he saith, arise, viz. from the first arise the third, the fourth and the fifth. The third is this, that the Law of Moses was given to one Nation; the Law of 
3  Christ, to all Nations. The fourth, that the Law of Moses, for the most 
4  part contained shadows and figures of things to come: the Gospel exhibiteth the body and truth. The fifth, that the Law of Moses, because it was not perfect, was to be changed by the Law of Christ: but the Law of Christ was 
5  not to be changed by any succeeding Law.  
These three differences of the Law do not agree to the Law Moral, which belongeth to all nations, which did not consist of shadows and figures, which was not to be changed, no not by addition, because it was, and is, a perfect, immutable, and perpetual rule of righteousness. The other three, viz. the sixth, seventh, and vl arise, as he saith, from the second. The sixth, that the Law of 
6  Moses had no power to justify, neither was it given, that it might justify; but that it might show the disease, and stir up men to seek the physician. But the Law of Christ, that is, the Gospel hath power to justify, and was given to that end. For as he allegeth out of Rom. 1. 16. it is the power of God to salvation to every one that believeth, (he doth not say that worketh.) For therein is revealed the righteousness of God from faith to faith, as it is written, the just man shall live by faith. This is a true difference of the Law of faith from the Law of works: but agreeth not to Bellarmine's new Law, which is a Law of works, as well as the old, containing the very same moral precepts with the moral Law; in 
7  the observation whereof not our justification but our sanctification consisteth, prescribing also the same righteousness viz Charity, which is the sum of the Law. The seventh, that the Law of Moses is a Law of fearfulness, and bondage: but the Gospel, the Law of love, and of liberty, which is true. For the obedience of men, who are under the Law, is forced by the terror and coaction of the Law working servile fear in them. But the obedience of men, who are under grace, that is of men justified, is voluntary and cheerful proceeding from faith, and from some measure of assurance of God's love and favour to them in Christ. Therefore this voluntary obedience is no cause, but a consequent of justification, not only before God, but also in the court of our own conscience; that is, not only of justification it 
8  self, but also of the assurance thereof in some measure. Of the vl, which confuteth the first, I have already spoken.  
§. XXIII. So much of the first thing which Bellarmine undertook 
Of Christian liberty.  to demonstrate for the proof of the necessity of good works (which we hold as well, and urge as much as he.) Now followeth the second; which is to prove, 
z De justif. l. 4. ●…ap. 5.  that the justare not free from the observation of the Law of God. For he saith that we place Christian liberty in this, that we are not subject in our conscience and before God, to any Law, and that the decalogue itself doth not belong unto us. Which is a most devilish slander. We profess, that we (so many as truly believe) are by Christ freed from the curse of the Law; from the rigour and exaction of the Law requiring perfect righteousness in us unto justification; from the terror and coaction of the Law; from the irritation of the Law, as I have showed in my treatise of Christian liberty; but not from the obedience of it. For freedom from obedience is the servitude of sin. But we being freed from sin 
a Rom. 6. 18.  become the servants of righteousness. And we do freely profess, that by how much we have received the greater favours from God in redeeming us, and bringing us into the liberty of his children, in freeing us from sin, and from the yoke of the Law: by so much the more are we bound to obedience; not to be justified, or saved by it, but to testify our thankfulness, and to glorify God, who hath been so gracious unto us, etc. Much more might be said concerning Christian liberty, but this is as much, as is pertinent to the question in hand. If any desire to be better informed in this point, I refer them to my treatise of Christian liberty, which I published many yea●…es ago.   

CAP. V. That good Works are not necessary by necessity of Efficacy.  

De ius●…if. l. 4. c. 7.  §. I.  
ALL this while Bellarmine, as we have seen, hath wandered from the question; but now, he saith, he will come nearer unto it. For now he will prove the necessity of good works, not only by way of presence, but by w●…y of efficacy. But to what will he prove them necéssary? to justification? no such matter. But yet that is the question, which he ought to prove if he will disprove justification by faith alone; that good works do concur to justification, as causes thereof. For though they were (as they are not) causes of Salvation: yet it is manifest, that they are consequents, and therefore no causes of justification. So that Bellarmine, though he be come nearer the question, yet he is not come home to it. But perhaps it will be said, that Bellarmine prevented this objection, when he first 
a Deiustif. l. 1. c. 18. §. Simile.  propounded this, as his fifth principal argument to prove, that faith doth not justify alone, because good works are necessary to Salvation. His argument may thus be frarned. If faith did justify alone, than it would save alone: but faith doth not save alone without good works, which are necessary to Salvation in those that are come to years. Therefore faith doth not justify alone without good works, which are so necessary to Salvation etiam hominibus justificatis, even to them that are justified, that without them faith alone doth not save. Answ. The proposition is denied; first, by Bellarmine himself: who teacheth, though falsely, that not all who are justified shall be saved; when notwithstanding the Apostle saith, 
b Rom. 8. 30.  ●…hom the Lord hath justified, he also hath glorified. And further he holdeth, that they who are justified may utterly and finally lose their justification, though they lose not their faith: and farther, that they may also lose their faith (which as he absurdly teacheth, is lost by any act of infidelity) and consequently, both their justification and Salvation. Yea but saith Bellarmine, their justice cannot be lost, nor their Salvation, whiles they have faith, if they be justified by faith only. But Bellarmine himself saith (though falsely) that the faith of them, who are justified, may be lost, and with it their Salvation: and therefore by his doctrine a man be justified by faith, and yet not be saved by it. Secondly, it is denied by some of the Fathers, who, though they teach, that faith alone sufficeth to justification (as you have heard:) yet deny that it alone sufficeth to Salvation, because some other things, as namely good works are thereunto required. To the assumption, that saith alone doth not save: If such a faith be meant, as is alone, severed from Charity and void of works: I do confess, that it neither saveth, nor yet justifieth, I do not say, alone, but not at all. But if he speak of a true lively faith in Christ, which purifieth the heart and worketh by love, (of which only we speak) and understand it relatively, as we do: then I constantly affirm, that faith in Christ alone, that is, Christ alone received by faith, is the only meritorious cause of our Salvation: and that neither works, nor any other graces, are causes of salvation, unless he mean caussas sine quibus non, which are no causes.  
§. II. But for the further proof of his consequences, Bellarmine 
Bellarmine's proof of his consequence.  saith, that we cannot deny them, because Luther teacheth, that a Christian man cannot lose his salvation, unless he will not believe; and that the L●…therans affirm, that salvation, as well as justification, is to be ascribed to faith alone. Answ. We can deny, what either Luther, or those that are called Lutherans do affirm without warrant of God's word: therefore this was but a slender proof. Howbeit, we do not deny that assertion of Luther, nor the like; which, though full of true comfort, yet are most maliciously calumniated by the Papists, as if he taught men not to care what sins they commit, so that they can say, they have faith. Whereas Luther delivereth speeches of that kind to comfort, the distressed consciences labouring under the burden of sin; assuring them, that although their sins be many and great, yet they ought not to despair, if they can find in their heart to believe in Christ. Which is most true. For though our sins be many, the mercies of God are more; though great, yet the merits of Christ are greater. And though the Lutherans do say, that salvation as well as justification is to be ascribed to faith alone; yet that is no proof of Bellarmine's consequence, but a flat denial of his assumption, which it behoveth him to prove. Upon these things thus premised, Bellarmine inferreth, that all the testimonies, which afterwards (namely in his fourth Book) he was to allege out of Scriptures, and Fathers, to prove, that good works are so necessary to salvation, even to men that are justified, that without them faith alone doth not save them: do also prove, that faith alone doth not justify, which is the thing saith he, which we have undertaken to prove: which notwithstanding we do constantly deny, protesting against this inference of Bell●…mine, and affirming, that although good works be so necessary to salvation, as that that faith which is without them doth not save a man; yet that doth not hinder our assertion, that faith doth justify alone, because they do not concur to the act of justification at all, and much less as the causes thereof, for they follow justification, though ordinarily they go before salvation; and howsoever that faith, which is alone, severed from charity and destitute of good works doth neither justify, as I have showed heretofore, nor save: yet notwithstanding faith relatively understood, that is, Christ received by faith doth save alone.  
§. III. But (to return to his fourth Book) though Bellarmine still 
Bellarm. proofs for necessity of efficiency.  do wander yet I must be content to follow him. To prove therefore that good works are necessary to salvation by necessity of efficiency, 
De justif. Lib. ●…. Cap. 7.  as causes thereof, he useth three kinds of proofs: testimonies of Scriptures, sentences of Fathers, and reason. Out of the Scriptures ho produceth ten testimonies, besides some whole Epistles. The first testimony Heb. 10. 30. For patience is necessary for you, that doing 
His first testimony. Heb. 10. 36.  the will of God ye may receive the promise. Here first, saith he, we have the term necessary, and that unto salvation, contrary to the Lutherans, who deny good works to be necessary to salvation; and again we have, that patience is necessary not only in respect of presence, but also of relation to salvation, that they may receive the promise. Answ. He hath not here the term Necessary, but in the vulgar translation: the phrase in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus habetis, you have need of patience, which phrase is often used in the Scriptures to signify things useful or needful, without any show or colour of signification implying the necessity of efficiency, as Matth. 6. 8. Your father knoweth whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have need, the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath need of the Ass and her colt, Matth. 21. 3. Buy those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we have need against the feast, joh. 13. 29. etc. But we grant, that patience is a necessary virtue, and that also to salvation; yea, but It is necessary, saith he, with relation to salvation, for so he saith; that you may receive the promise. Ridiculous: for how can it be necessary to salvation without some relation to it? But every relation is not causal, or importing a cause, as in those examples which he allegeth. Meat is necessary, that we may be nourished, etc. But many times the relation is of other arguments, as of means and helps and such other things without which the thing desired cannot well be had: as the Ass and her colt were needful for Christ going to jerusalem. Shoes or boots are needful for him that travaileth. And such is the relation of the way to the journey's end. He therefore that would go to heaven, had need to go the way which leadeth to it, that is, the way of good works, which God hath prepared for us to walk in them. And that is the meaning of this place: ye have need of patience, as of a necessary fruit of faith, that having by faith run the race 
c Heb. 12. 1.  that is set before you, viz. Of patience, you may come to the end of your faith, which is the salvation of your souls. 
His second testimony. 1 Tim. 2. 14, 15.   
§. IV. His second testimony 1 Tim. 2. 14, 15. The woman being deceived was in the transgression. But she shall be saved by bearing of children, if she continue in faith, and love and sanctification with sobriety. Where, saith he, perseverance not only in faith, but in faith, love, sanctification and sobriety is put as necessary to salvation, and as a certain condition without which the woman cannot be saved. Answ. All this we grant: but Conditio, sine qua non, is no cause, nor doth import any efficiency. If he would have taken hold of any thing in this Text, as implying efficiency, he should rather have urged the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per filiorum generationem, by child-bearing, (as it is better translated than by bearing of children, to avoid ambiguity, because it is said in the words following, if they shall continue, which is not to be understood of the children, but of the woman, that is to say, the sex, which being a word collective, signifying a multitude, is per synthesin joined to a verb of the plural, as turbaruunt. As if child-bearing were a cause, or had some relation of efficiency to salvation, which notwithstanding is so far from being in itself a cause of salvation, that it was inflicted upon that sex, as a curse. Howbeit to the faithful the nature of it, as of all other afflictions, which in themselves be evil, is changed and they sanctified to them, as the straight way (or as the word 
d Matth. 7. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a way of affliction) by which 
e Act. 14. 22.  they are to come to heaven. In such places therefore, though the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which many times importeth a cause, be used: yet not the cause, but sometimes the way is signified, and sometimes the estate: The way, as Acts 14. 22. Paul and Barnabas confirming the souls of the Disciples, and exhorting them to continue in the faith, affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through many aflictions we must enter into the Kingdom of God. Not that afflictions, or the patient bearing of them is the cause of salvation, as the Papists would collect out of some other places: but that afflictions patiently borne are the way to it. The estate: as Rom. 4. 11. Abraham the father of all that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in uncircumcision. So in this place, as Beza hath well observed, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And him doth Bellarmine follow. This is to be noted, saith he, 
f De Sacrament. matrim. cap. 2. §. & confirmatur.  that per by the bearing of children is put for in. For it was not the Apostles meaning that procreation of children is a cause of salvation, but that a woman in the state of marriage or in the state of childebearing shall be saved, if she abide in the faith. etc.  
§. V. His third Testimony Phil. 2. 12. With fear and trembling 
His third testimony. Phil. 2. 12.  work your salvation. Surely, saith he, if good actions work salvation, they are necessary, not only by way of presence, but also of efficiency. Answ. Very true. But where doth the Apostle say, that good actions do work salvation? He exhorteth indeed the Philippians, that they should work, or rather work out their salvation, not that they are the Authors or Workers of it: for salvation and every degree thereof is the work of God. We are his workmanship, 
g Ephes. 2. 10.  even in respect of our spiritual life: 
h Psal. 100 2.  He hath made us and not we ourselves: 
i Esay 26. 12.  He worketh all our works in us: 
k 2 Cor. 3. 5.  we are not able to think a good thought, as of ourselves: but as it followeth in the next words, 
l Phil. 2. 13.  God worketh in us both to will and to do according to his good pleasure. And we are to observe, that this exhortation is directed to the 
m Phil. 1. 1, 6:  Saints at Philippi, in whom God had begun this good work. As therefore God himself having begun this work, would as the Apostle saith, finish it, 
n Phil. 1. 6.  or bring it to perfection: so the Apostle exhorteth them, who had entered into the course of salvation, that they should go on in the same course cooperating with God, and accomplishing their sanctification in the fear of God, as the Apostle elsewhere 
o 2 Cor. 7. 1.  speaketh.  
speaketh. VI His fourth Testimony. 2 Cor. 7. 10. For the sorrow that 
His fourth testimony, 2 Cor. 7. 10.  is according to God, worketh penance unto salvation that is stable. Here also we see, saith he, the respect of efficiency. For sorrow worketh penance, penance worketh stable salvation. For sorrow doth truly work in a man penance, that is, detestation of sin, and a purpose to avoid sin. Therefore penance also itself d●…th truly work stable salvation, and is therefore necessary, not one●… in regard of presence, but as a cause. Answ. It is true, that godly sorrow, or the Spirit of God by it, worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance never to be repent of, even repentance unto salvation. But it is not said, that either godly sorrow or repentance doth work salvation. But the Apostle saith, that godly sorrow worketh repentance, even such repentance as is a forerunner unto salvation; or as the faithful speak, Act. 11. 18. That God had given the Gentiles repentance unto life, and therefore such a repentance as was not to be repent of. For the Apostle seemeth to have relation unto his own words, verse 8. that he had repent, that he had made them sorry. But when he understood that their sorrow had brought forth in them repentance, he did not repent thereof. Repentance therefore which is unto salvation, is indeed a necessary and undoubted forerunner of salvation, and salvation a certaice consequent of repentance: necessary I say, because without it a sinner cannot be saved, Luke 13. 3. Undoubted, because to whom God hath given grace truly to repent, it is an infallible token, that such an one shall be saved, Acts 11. 18. but a cause of salvation it is not, neither can be, unless he mean Causa sine qua non.  
§. VII. His fifth Testimony. 2 Cor. 4. 17. For that our tribulation, 
His fifth testimony, 2 Cor. 4. 17.  which presently is momentany and light worketh above measure exceedingly an eternal weight of glory in us. What could be spoken more plainly? If patience in tribulation doth work a weight of eternal glory, who can deny, but that there is some relation between patience and salvation? Unless perhaps to work salvation be not to work something, or that upon the working, there followeth no relation. Answ. If the Apostle had said, that patience in affliction doth work an eternal weight of glory, he might from thence have had some colour, that patience hath a relation of efficiency to salvation, and yet but a colour. But when the Apostle doth not once mention patience, how could he be so confident, as to ask, what could be spoken more plainly? The Apostle speaketh of affliction, both light and momentany, and saith, that it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh unto us an eternal weight of glory. Here than we are to consider, in what sense affliction, which in itself is evil and miserable, should work glory and happiness; being light, should work that which is most ponderous; being momentany, should work that which is eternal, whether as a cause, properly and in it own nature causing or working: or as an occasion, which beside, or rather contrary to it own nature, which is evil, is to us sanctified of God to be a means and occasion of our so great good. And to this purpose let us consult with other places of holy Scripture: as Rom. 5. 3, 4. and jam. 1. 12. In the former place, the Apostle saith, we rejoice in afflictions, knowing that affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh patience, and so Saint james 1. 3. Not that affliction in itself worketh patience, but rather the contrary, as appeareth in men unregenerate, whom it maketh to murmur, and sometimes to blaspheme God, which the Devil by experience well knew, when he moved God to ●…fflict job, Chap. 1. 11. & 2. 5. Do but touch all that he hath (saith he) and again, touch his bone and his flesh, and he will curse thee to thy face. But afflictions are said to work patience in the faithful, because the holy Ghost sanctifieth their afflictions to them, and excercising them thereby worketh in them patience: and what followeth? Patience worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probation, that is, as I have formerly expounded, it maketh him that by affliction is tried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not that patience maketh him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that by patient bearing of affliction he is found and known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a sound, approved, and upright Christian. For therefore God sendeth trials of all sorts, that those who are 
p 1 Cor. 11. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be known. Now when men have been by patient bearing of afflictions found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are crowned with eternal life, as Saint james saith, Chap. 1. 12. Blessed is the man who patiently beareth temptation, that is, affliction: for when he shall be found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall receive the Crown of life, which the Lord hath promised to them that love him. The meaning therefore of this place is, neither that affliction causeth patience, nor patience salvation: but that when the godly are afflicted, the holy Ghost by affliction, where with they are exercised, worketh patience in them, and patience worketh probation, because by patience, when they are tried, they are known to be sound and approved, and probation worketh hope of salvation. For when upon try all men are found to be approved, they shall receive the Crown of life, which God hath freely promised to give them. And it is to be observed, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is translated to work, is given not only to causes, but also to occasions. And therefore in such places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify, it occasioneth, as when it it said, Rom. 4. 15. the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh anger.  
§. VIII. His sixth Testimony. Rom. 8. 13. If by the Spirit ye mortify the deeds of the flesh, you shall live: whence he would prove, That the mortification of carnal conc●…piscence is necessary to salvation, as a condition and cause (and therefore hath relation to salvation) from the conditional particle If, and from the antithesis of the words going before, if you live according to the flesh, you shall die. Answ. The conditional particle used in conditional or connexive propositions always pretendeth a necessity of consequence; insomuch that the connexion, if it be not necessary, is not absolutely true, but the necessity of efficiency it implieth none. And as for the necessity of consequence, that ariseth not only from causes, but from all other arguments. And whereas from the Antithesis he would prove, that as to live according to the flesh, causeth death: so to mortify the deeds of the flesh by the Spirit, causeth life: I answer, that in both the parts the connexion or consequence is equally, that is, necessarily true: for if it were not necessary, it were not absolutely true, but it is absolutely true because of the authority of the Scriptures which are infallible; which is sufficient to make good the Antithesis. But hence it followeth not, that the condition of either part should be taken from the same arguments; seeing it may be taken from any other. This sufficeth for the Antithesis, that if by the Spiri●… ye mortify the deeds of the flesh, it is an evident argument, that you shall live: but if you live according to the flesh, it is an evident argument, that you shall dye: therefore though the condition of the latter part be the cause of the consequent: yet it is not so in the former, for sin is the meritorious cause of damnation; but our obedience being a duty, and yet but unperfect, cannot merit salvation. A servant not doing his duty, but the contrary, is punished. A servant doing, or rather but endeavouring to do his duty, is rewarded. In these two the arguments are not the same. A servant that doth not his duty deserveth punishment, and his disobedience is the meritorious cause of his punishment. But by doing his duty, especially if it be done unperfectly (which is always our case) he doth not deserve reward, and therefore if he be rewarded, it is to be ascribed to his master's bounty, and not to his desert. Such an Antithesis the Apostle maketh between the reward of sin, and of godliness, Rom. 6. 23. Death is the due wages of sin, but eternal life (which is the reward of godliness) is the free gift of God. And further, as I said before, when I formerly answered this allegation: In this and many other such conditional speeches, the antecedent is not the cause, but a sign, token or presage of the consequent. If God have given you grace to mortify the deeds of the flesh, it is an evident token, that you shall live. If God hath adorned you with his grace, it is to be presumed, that he will crown his own grace with glory.  
§. IX. And such is his seventh testimony, p as before I have showed, 
His seventh testimony, Rom. 8. 17, 18. p Lib. 7. cap. 4. §. 11.  Rom. 8. 17, 18. The Spirit beareth witness with our spirits that we are the sons and heirs of God and coheirs with Christ, if we suffer with him, that we may also be glorified with him: where is no relation at all of efficiency, betwixt our sufferings and glory. But Bellarmine will prove it, first, by the conditional particle, (of which I spoke in answer to the last argument) which doth not, as he saith, point out the cause, but the evidence by which the holy Ghost doth assure us, that we are the sons and heirs of God, and coheirs of Christ, who shall be glorified with him; namely, if we suffer with him. Secondly, from the reason which is added concerning the excess of glory to our sufferings which to my understanding doth plainly confute it. For if the sufferings of this life be not condign (as the Vulgar readeth it) to the glory that is to come; how should they merit it ex condigno, as they arrogantly speak? But the scope of the Apostle in this place, is to encourage the faithful to suffer for Christ; which he doth by two arguments: the one from the happy event, which is assurance of glorification, testified by the holy Spirit; who testifieth unto us, that if we have grace from God to suffer with Christ, that we are the sons and heirs of God and coheirs of Christ, who shall be glorified with him. Not that ou●… sufferings do make us the sons and heirs of God, etc. but that they are the signs and evidences by which the holy Ghost doth assure us, that we are so. The other from the disproportion between our sufferings from him, and the glory which we shall have with him. For the Apos●…le having weighed both, resolveth, for so he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all the sufferings of this life are not comparable to that glory, but of this place more hereafter. 
q Lib. 8. c. 2. §. 18, etc.   
§. X. His eighth testimony: Rom. 10. 10. with the heart we believe 
His eighth testimony.  unto righteousness, and with the mouth confession is made unto salvation. We see here, saith he, that faith sufficeth not to salvation, because it is not 
Rom. 10. 0.  true and entire in the heart, unless thereto be added external confession. And it seemeth that the Apostle alludeth to that speech of our Saviour, Matth. 12. 32, 33. Him that confesseth me before men, will I confess before my Father: and him that denyeth me before men, will I deny before my Father that is in heaven.  
Answ. All this we confess, that besides faith, confession, and many other graces and duties are necessary to salvation, not as causes, but as causae sine quibus non, as I have often said, which are no causes.  
§. XI. His ninth testimony: Matth. 25. 34, 35. Come ye blessed 
His ninth testimony, Mat. 25, 34, 35.  of my Father, possess the kingdom prepared for you before the beginning of the world. For I was hungry and you gave me to eat, etc. Surely, saith he, the reason, which is rendered, doth plainly show, that good works are aliquo modo some way causes of salvation, and that for them the kingdom of heaven is given. Answ. Of this place I have spoken before: 
r Supr. Cap 4. §. 12.  when I showed that the causes of salvation were noted, vers. 34. Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world. And the reason, which is rendered, is taken from good works, not as the cause, for which salvation is given, but as the evidence according to which our Saviour judgeth.  
§. XII. His tenth testimony is out of the Epistle of Saint james, and 
His tenth testimony, jam. 1. 25. & 2. 14.  it is twofold, the former jam. 1. 25. He that is not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed: the latter, jam. 2. 14. what will it profit my brethren, if a man say that he hath faith, and have not works, will faith save him? But how, saith he, out of the former, is a man blessed in his deed, if his deeds have no relation to happin●…sse, but affo●…diheir idle presence. Answ. We confess, that good works have relation to happiness as they are necessary unto it, as the way, as the causa sine qua non. Neither do I conceive how good works can be idle, where they are present, though they do not merit that which infinitely exceedeth their worth. And as touching the other place jam. 2. We confess also, that that faith which is in profession only, and is void of good works, doth not save a man, because it is an idle and dead faith. This therefore proveth good works to be necessary necessitate praesentiae but for necessity efficioncie there is no show, nor colour.  
§. XIII. After those several testimonies he appealeth to the whole 
The Epistles by him vouched.  Epistles of Peter, john, james, and jude, whose chief intention was to prove, that to justified men good works are necessary to salvation, and that faith alone doth not suffice as some in these times out of the Epistles of Paul, not well understood, began to preach. I answer, that as the Apostles, whom he nameth, urge the necessity of good works, so do all true preachers of the Gospel at this day; yea Paul himself did urge it, 
s Rom. 6. Tit. 3. 8. 14. Heb. 1●… 14.  as much as any of them, if not more. But the necessity of efficiency he may as soon prove out of our sermons, as out of the writings of the Apostles.  
§. XIV. To the Scriptures he addeth the testimonies of the Fathers, 
Testimonies of Fathers. De justif. l. 4. c. 8.  who, as they censured for heretics those which denied works to be necessary unto salvation: so themselves taught, that they be necessary. To which both censure and doctrine of the Fathers, we do most willingly subscribe. And we should greatly wonder, how this great Master of Controversies, could be so idle, so impertinent, so frivolous a disputant; but that, as I said before, these his discourses, proving the necessity of good works, though they be impertinent to the main Question, because they prove not that which is in controversy betwixt us: yet are not impertinent to his purpose, which was to calumniate us, and to bear the world in hand, that we are such as deny the necessity of good works. But if the question were tried by voices of the Fathers, innumerable testimonies might be produced out of their writings; wherein they teach, that we are justified by faith and not by works; yea in direct terms affirming, that which is the question between us, that we are justified by faith 
t See Lib. 6. c. 9  alone. But that works are necessary, as causes, either to salvation, or (which is the question) to justification; not any one pregnant testimony out of the ancient Fathers, is, or as I suppose, can be produced. But to prove the necessity of good works by way of presence, I shall not need to recite the several testimonies, seeing I have my 
u Lib. 7. cap. 1.  self delivered more to prove and to urge the necessity of good works, than can be gathered out of all these testimonies put together.  
§. XV. In the third and last place, he bringeth a reason like to that 
His reason. De justif. l 4 c. 9  which he framed. l. 1. cap. 14. that faith alone doth not justify. But doth he not dispute the same question here? did he not propound five 
* De justif. l. 1. cap. 13.  principal arguments to prove, that faith doth not justify alone; the fifth and last whereof was from the necessity of good works; the handling whereof 
x De justif. l. 1. c. 18.  he put off to this place. Should he not then from the necessity of good works prove, that faith doth not justify alone. But in stead of proving that, he endeavoureth to prove, that faith doth not save alone. Thus craftily he glideth from one question to another for his own advantage: because he knew, that more is required to salvation, than was required to justification. For sanctification cometh betwixt justification and salvation. And although we are justified without works going before justification: yet we are not saved without works going before salvation; they being the way, which God hath prepared for them that are justified to walk in towards their glorification. I might therefore, according to the Laws of disputation, hold him to the question, or refuse to give him answer. But he is so far from proving, that faith doth not justify alone, that he is not able to prove, that it doth not save alone, disputing in that sense, according to which we do hold, that faith doth justify alone. Now, for the understanding of our sense and meaning certain distinctions heretofore propounded, must for avoiding of calumniations be here repeated. First, that we do not mean that faith is the only grace which doth sanctify, as the Papists will needs misunderstand us: but that to sanctification not only other graces do concur with faith, but good works also. And consequently, that besides faith, the said graces and good works be forerunners of our salvation. Secondly when we say, faith alone, we do not mean that faith which is alone, being a solitary, an idle, a counterfeit and dead faith severed from charity and other graces and destitute of goodworks; but we mean a true and lively ●…aith which purifieth the heart and worketh by love, which cannot be severed from charity and other graces, as I have heretofore proved. And therefore we hold, that although in respect of the act of justifying or saving it alone: yet in respect of the being thereof, it never is, nor (if it be a true justifying and savingfaith) can be alone. Thirdly, when we do say, that faith alone justifieth and saveth, we speak with relation to the object, or relatively, meaning, that the object, which faith alone receiveth, doth justify and save us, when we say therefore, that we are justified or saved by faith alone, our meaning is, that we are justified only by the righteousness of Christ which is apprehended by faith alone, and not by our own righteousness: and that we are saved by the merits of Christ alone received by faith, and not by our own works or merits: and consequently, that Christ received by faith is the only meritorious cause of our salvation.  
§. XVI. Now let us hear Bellarmine's dispute. I'faith alone did 
Bellarmives' reasons that faith doth not, save alone.  save, and that works were not otherwise ●…ecessary than in respect of presence as the fruits and signs of faith: than it would follow, that faith could save, though it wanted all manner of good works, and were joined with all manner of vices and sins: but the consequent is false: therefore saith he faith alone doth not save, and good works are necessary not only in regard of presence, but also of some efficiency. To the proposition I answer first, that it is senseless, and implieth a contradiction. For if good works must necessarily be present with saving faith (which he confesseth we do hold) how can it be supposed without implying a contradiction, that it can save, being not only destitute of all good works, but also accompanied with all manner of sin: this is sufficient to overthrow his whole dispute. Secondly, I deny the consequence of his proposition. For justifying and saving faith, though it justify and save alone, yet it never is nor can be alone. Even as the eye in respect of his being, cannot (if it be a true living eye) be alone, severed from other parts of the body: yet in respect of the act of seeing, unto which no other part doth concur, it seeth alone. Even so faith, which is the spiritual eye of the soul, in respect of its being, cannot (if it be a true lively faith) be alone, severed from the other graces, which are with it fellow members of sanctification: but yet in respect of the Act of justifying and saving, unto which no other graces concur with it as any causes thereof, it justifyeth and saveth alone; because it alone, and no other grace doth receive Christ unto justification and salvation. Thirdly, we do not say that the presence of good works is necessary to salvation only as they are the fruits and signs of faith: but also as necessary forerunners, as causa sine qua non, as the way to salvation; and as the evidence, according to which the sentence shall be pronounced. Which consideration disproveth the proof of his consequence: which is, that according to our doctrine good works are required to the act of saving only by accident, whose presence addeth nothing to the virtue of faith in justifying and saving, and so their absence detracteth nothing from it, and therefore being taken away, faith never the less saveth.  
Answ. Things whose presence is necessary, cannot be said to be present by accident. For such may be present or absent; but that which is necessary cannot be otherwise, the thing being safe. But we hold the presence of works not to be contingent, but necessary; both in respect of salvation, as the way to it, and as Causa sine qua non; and of faith, as the unseparable fruits of it, without which it is said to be dead. For what will it profit a man, saith St. james, 
y jam. 214.  if he shall say, that he hath faith, and hath not works, will that faith save him? For as the body without the Spirit is dead, 
z jam. 2. 26.  so that faith, which is in profession only, and is without works is dead.  
§. XVII. But this reason of his he doth illustrate by two unlike 
Bellarmine his unlike likenesses.  similitudes. For, saith he even as fire, because by its heat alone it heateth, if from the fire were taken away all other qualities, which are by accident joined with heat, it would still without doubt heat. And as a father, because by the only relation of paternity he hath reference to his son, if from him, who is a father, all other attributes were removed, as knowledgen, ●…bility, power, health, beauty, and in stead os them there should succeed ignorance, baseness, weakness, sickness, deformity; and among all these attributes paternity should remain: yet still that father should have relation to his son: Even so because a Christian apprehendeth salvation by faith alone, and unto it is referred by our adversaries; surely it followeth, that faith remaining, he may be saved, although he have no good works, and have many ill.  
Answ. In the former similitude he compareth a Christian man to fire, faith to heat, and other graces and good works to such other qualities as in fire by accident concur with heat. In which similitude nothing is like. For neither doth a Christian man justify or save others by faith, as fire by his heat doth heat other things, neither is he justified or saved by his faith, as it is a quality inherent, but as it is the hand to receive Christ●… neither are other graces or duties of sanctification which we call good works, to be compared with, I know not what, accidental qualities concurring with heat; but to those unseparable qualities of fire, viz, light and dryness. For even in the fire that is inflamed, there do concur necessarily with heat dryness and light, neither were it a true fire without them: and yet the act of heating is to be ascribed to the heat of the fire properly, and not to the light or dryness of the element: so in a true Christian that is justified, there doth concur necessarily with faith, both other sanctifying graces answerable to the dryness of the fire, and also the light of a Christian conversation, without which he is not to be held a true Christian, or truly justified; and yet the act of justifying or saving is not to be ascribed, either to other graces, or to good works, but only to faith receiving Christ, or rather to Christ only received by faith. In the other similitude he compareth the reference which faith hath to salvation, unto that relation with is between father and son. But faith and salvation are no such relatives. Neither are the graces of the sanctification or good works to be compared to those accidental adjuncts attributed to a father, which may come and go, as being not necessary to the being of a father; but rather to those properties of the humane nature, as reason, will, understanding, wit etc. For although a man cannot become a father without these: yet his being a father is not not to be ascribed to these.  
§. XVIII. And whereas he would seem to take away the answer of his adversaties, (who allege, that his supposition is impossible,) both because in his first book he had proved, that saith may truly and indeed be severed from charity and good works: and also because at least in conceit, it may be severed from them; which he saith is sufficient for the confirmation of an hypothetical pr●…position: neither can his adversaries deny it, who teach thah faith and works have that relation, which is between the cause and the effect: Hereunto I reply First, that I have formerly not only answered his arguments which he produced to this purpose; 
a Lib. 6. Cap. 2. & 3.  but also proved by unanswereable arguments that true justifying faith cannot be severed from charity and good works. Secondly, as I said even now, his supposition implieth a contradiction, and therefore is impossible. Impossible, I say, that works being supposed to be present necessitate presentiae, should in the same speech be truly supposed to be absent. Thirdly, If Bellarmine can conceive, that true justifying and saving faith may be without charity and good works, than he may also conceive, that that faith may save which is severed from charity, and destitute of good works.  
His assumption I grant: for we teach, according to the Scriptures, that that faith, which is alone severed from charity and good works, doth justify or save, neither alone nor at all, and do ascribe less to such a faith, than the Papists themselves do. But his conclusion is faulty, as containing more than can be inferred upon the premises: that good works are necessary not only in regard of presence, but also of some Efficiency, which was not so much as mentioned in the antecedent of the proposition, which the conclusion should gainsay, and say no more. Thus much of the necessity of good works.   

CHAP. VI Of the verity of the justice of works, and of the possibility of fulfilling the Law.  
§. I.  
NOw Bellarmine will discourse of the truth of the justice of works, or of actual righteousness. 
De justif. lib. 4. cap. 10.  And in this dispute he spendeth vl Chapters. 
Of the truth of the justice of good works, not denied by us.  But to what end? for, I fear, he wandreth still. He had in the first book propounded five principal arguments to prove that faith doth not justify alone. The Fifth and last was, that good works also do justify, and therefore not faith alone. This assertion he laboureth to prove by diverse arguments. The first from the necessity of good works, which I have answered. The second from the verity of the justice of works, namely that the good works of the faithful and regenerate are truly good, which we do not deny, we say indeed, that the seeming good works of men unregenerate are not truly good: because an evil tree cannot bring forth good fruit. But the good works of the regenerate, being the works of grace, and the fruits of the Spirit, we acknowledge to be truly good. But will it hereupon follow, that therefore they are, or may be justified by works? Nothing less. He must prove that the works of the regenerate are not only truly good, but also purely and perfectly good, and not only that, but that they are also perpetually and universally good. For if they fail in any one particular (as in 
a jam. 3. 2.  many things we, saith james the just, offend all) they cannot be justified by their obedience. For he that offende●…h in one is guilty 
b jam. 2. 10.  of the breach of the whole Law: and is so far from being justified by his obedience, that by the sentence of the Law he is accursed: because he hath not continued in all the things which are written in the book of the Law to do them. unless therefore he can prove, that not only some, but all the works of the faithful are not only truly, but also purely and perfectly good (which is impossible to be proved) he cannot possibly conclude, that they are justified by them: will you then know, to what end serveth this discourse? The subtle Sophister, because he would seem to have the better end of the staff, chooseth rather to confute our pretended errors, than to defend his own.  
§. II. But indeed this whole dispute is defensive: serving to answer 
Bellarmine's dispute is indeed defensive.  a piece of one of our arguments against justification by inherent righteousness: because our obedience is neither total, nor perfect, nor perpetual. Not total, because we neither do nor can fulfil the whole Law of God. Not perfect, nor pure, because it is stained with the flesh. Not perpetual, because interrupted, either by omission of duties or commission of sins. To the two former Bellarmine answereth, (the third being unanswerable) and maintaineth the contrary assertions; setting down the state of the question thus: Whether men justified may by the help of God's grace so fulfil the Law of God, that their works are not only not to be called sins, but also deserve truly and properly to be called just. But this question cometh short of that which he ought to prove, in two respects. For first if the just, meaning all the just, are justified by their works, he must prove that not only some choice men may by the special help of God's grace fulfil the Law, but that all do; or else he must confess that they are not justified by their obedience. Neither is it sufficient, that their works be not sins or truly just, unless their works, not some, but all, be not only truly, but also purely good. But of this question so propounded by him, he saith that we (whom he calleth heretics) hold the negative; The Papists (who are no heretics) hold the affirmative; whose assertion he setteth down in three articles.  

First, that the Law of God to just men is absolutely possible, not indeed by the only strength of nature, but by the help of divine grace.  
Secondly, That the works of the righteous are simply, and absolutely just, and after their manner perfect.  
Thirdly, That a man is truly justified by works. Thus you see how, as it were by chance, he stumbleth upon the main question (where unto his whole dispute ought to be referred) bringing it in as a proof of the verity of the justice of good works; wher●… by itself ought to be either proved or defended, otherwise all this discourse of the verity of good works is impertinent. These three he saith he will prove in order. And in all three I must have the patience to follow him.   
§. III. And first of the possibility or impossibility of fulfilling the Law. Concerning which, what we do hold, may appear by these distinctions, for first, we do not hold, that it is absolutely impossible: 
Whether the faithful do or can fulfil the Law.  for God, if it so please him, can enable man perfectly to fulfil the Law, as he did in our first creation, and as he will do at our full redemption. But in this estate, since the fall, to a man living in the flesh, it is not possible. And thus 
c De peccator. meritis & remiss. l. 2. c. 6. & 7.  Augustine, if the question be whether God be able to make a man to live without sin, doth freely confess it, but if the question be, whether God ever enabled any man to be without sin, that he denyeth. The second distinction is concerning the regenerate and the unregenerate. For unto the unregenerate being fallen in Adam, the Law through their own fault is impossible. But the regenerate may be said to keep the whole Law, and that in three respects. First, in regard of their faith: for he ithat truly believeth in Christ hath fulfilled the Law: 
d Rom. 10. 4.  for Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and compliment of the Law to every one that believeth, his obedience being imputed to them. Qui credit in Christum, saith 
e in Rom. 10.  Theodoret, scopum Legis adimplet: he that believeth in Christ fulfilleth the scope of the Law, and 
f Apud Oecum. in Rom. 10.  Photius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle therefore saith, that he which believeth in Christ fulfilleth the law. Ambrose likewise on those 
g in Rom. 2. 13.  words, not the hearers of the law, but the doers shall be justified: Hoc dicit, saith he, quia non hi justi sunt, qui audiunt legem, sed qui credunt in Christum, quem tex promisit, & hoc est facere legem. This he saith, because not they are j●…st who hear the Law, but they who believe in Christ, whom the law promised: and this is to perform the law: and again, Qui credit in Christum hic fecisse legem dicitur: whosoever believeth in Christ he is said to have performed the law. The like hath Sedulius, that faith standeth for the perfection of the whole law, in Rom. 10. 4. Secondly, in respect of our new obedience. Thirdly, in respect of God's acceptation, accepting of our sincere, though weak endeavour, and pardoning our defectiveness therein; which being forgiven, our obedience is reputed, as if we had performed all. For as Augustine saith, 
h Retract. Lib. i cap. 13.  Omnia ergo mandata facta deputantur, quando quicquid non fit, ignoscitur. All the Commandments are esteemed as done, when that which is not done, is pardoned. But the question is properly understood of our new obedience, in regard whereof another distinction is to be acknowledged, between the keeping or observing of the law, and the fulfilling of it; which the Papists feeme to confound. For all the faithful by their new obedience keep the law according to the measure 
i Ephes. 4. 7.  of grace received; but none fulfil it. Their new obedience consisting In study pretatis & justitia, in the study of piety and righteousness, whereby they are studious of good works. This study standeth in a syneere desire, an unfeigned purpose, an upright endeavour to walk in the obedience of all God's Commandments. And this study and practise of piety, though accompanied with manifold 〈◊〉, yea, with many slips both of omission and commission, happening contrary to their general desire and purpose through humane infirmity; the Lord (who in his children accepteth of the will ᵏ for the deed) esteemeth so highly of, that those things which are done with an upright heart and sincere endeavour, are said 
2 Cor. 8. 12.  in the Scriptures to be done with the whole soul, and with a perfect heart, which must be evangelically, and not legally understood: this perfection standing not in the perfect performance, but in the uprightness of the heart, striving towards perfection. Thus all the faithful keep the law, who have a sincere desire, purpose and endeavour to obey it; but none do or can fulfil it, unless they continue in all the things which are written in the Book of the law to do them. Which never any since the fall (Christ only excepted) were able to do: for the law is kept with the heart, Psal. 119. 34. 69. 129. but not fulfilled but by the 
l Qui legem implet, observat totus, totam, per totam vitam. That the Law is possible Bel larmine proveth by 〈◊〉. Matth. 11. 30.  whole man, I say, the whole man, performing the whole law, always.  
§. IU. But that the law is possible to the faithful, Bellarmine endeavoureth to prove, by Scriptures, Fathers, and Reason. Out of the Scriptures he produceth three sorts of testimonies: the first of these, Which testify that the law is not only possible, but also easy: as first, Mat. 11. 30. For my yoke is easy, and my burden light. Secondly, 1 joh. 5. 3. And his Commandments are not grievous. To the former I answer; that by the yoke and burden of Christ we are not to understand the yoke of the law exacting perfect obedience to be performed by us unto justification, or for default thereof subjecting us to the curse; for this was the chief yoke of bondage which neither we nor our fathers were able to bear, Act. 15. 10. From which our Saviour hath 
m Gal. 5. 1.  made us free: but by the yoke and burden of Christ we are to understand his Law and Doctrine evangelical, which may be reduced to two Heads, the Law and Doctrine of faith, the Law and Doctrine of obedience, and that twofold, the obedience of his precepts, which is called our new obedience, and Obedientia crucis, which is the taking up and bearing our cross. The law of faith resp●…cteth our justification; the Doctrine of our new obedience, respecteth our sanctification; the obedience of the Cross is Christian patience or Tolerantia crucis. And these yokes or burdens Christ is it seemeth, would have men coming unto him to take upon them, by learning of him (which argueth, that by them Christ's Doctrine or Discipline is meant) that they might be eased from those yokes under which they labour, and those burdens under which they are wearied. And these are of two sorts, the guilt of sin which is a most heavy yoke or burden under which the guilty conscience laboureth: and the corruption of sin wherewith men being overladen are wearied. From the former men are freed in their justification by the law of faith, which is easy and light, Christ having taken our burden upon him. For even as the Israelites in the wilderness, when they were bitten by the fiery serpents, had no greater burden or task laid upon them than to lift up their eyes towards the Brazen Serpent, and were cured: 
n joh. 3. 4, 5.  Even so we, when we are stung by the old Serpent and labour under the guilt of sin, and desire to be eased or cured thereof: this charge our Saviour layeth upon us, to lift up the eye 
o joh. 6. 40.  of faith to him that was figured by the brazen Serpent, and we shall find rest unto our souls. From the second men are freed in their sanctification by Christ's Law or doctrine of obedience both active and passive. The active is our new obedience, whereof as of sanctification there are two parts: mortification, whereby we die to sin, and our vivification whereby we live to God, both which the Doctrine of Christ doth teach. Tit. 2. 11, 12. The grace of God which bringeth salvation hath appeared to all, teaching us, that we should renounce all ungodliness and worldly lusts (there is mortification) and that we should live soberly, and justly, and holily in this present world, there is our vivification. So Ephes. 4. 20, 21, 24. Those that have learned Christ have been taught to be put off the old man and to put on the new.  
§. V. This yoke also is easy to the faithful, and this burden light. 
Christ's yoke easy in respect of our new obedience.  First, because the faithful being freed from the terror and coaction of the Law are enabled to obey God with willing minds, as not being under the Law, but under grace. Secondly, because as the Lord promised in the Covenant of grace, which is the doctrine of the Gospel, to give grace to the heirs of promise, whereby they are enabled to serve him, with upright hearts and with willing and constant minds: so doth he assist them with his grace making them both able and willing to worship him in holiness and righteousness.  
Thirdly, because the new obedience required of us doth not consist in the perfect performance, which the Lord doth not expect from such weakness as is in the best of us, but in the sincere and upright desire, purpose, and endeavour to walk in obedience, according to the measure of grace received.  
Fourthly, because our unperfect obedience is accepted of God in Christ, and the wants thereof pardoned by the intercession of Christ, who with the odours 
p Apoc. 8. 4.  of his own sacrifice perfumeth the incense of our prayers and of other duties making them acceptable unto God. And this was figured by that ceremony of the golden 
q Exod. 28. ●…6, 38.  plate as I have showed heretofore, which the high priest, who was a type of Christ, was to wear in the foresront of the Mitre with this inscription, Holiness of the Lord, that is, of the Messias, who is JEHOVAH our righteousness, to the end that Christ figured by the high priest might bear the iniquity of the holy things, which the children of Israel should hollow in all their holy gifts, and it was always to be upon his forehead, that they may be accepted before the Lord.  
Fifthly, because if through humane frailty, the flesh prevailing against the Spirit, the faithful do at any time offend, as in many things we all do: we have an Advocate with the Father, Christ jesus the righteous and he is the propitiation for our sins, 1 joh. 2. 2. He sitting at the right hand of his Father maketh intercession for us, Rom. 8. 34. Heb. 9 24.  
§. VI Against the fourth reason Bellarmine taketh exception. For 
Bellarmine's dilemma.  whereas some of our Divines have taught, as he saith, that therefore it is called an easy yoke and light burden because of the remission of such offences as the faithful commit, he pusheth at them with this Dilemma. That this remission or not imputation, either taketh away the obligation of the Law, so that the faithful ●…hough they do offend do in●…urre no guilt: or else doth not take away this obligation, but that the faithful contract the guilt which afterward is remitted. If the former, then, saith he, it ceaseth to be a Law. For it is no Law which doth not bind. If the latter, than it is a hard y●…ake and a heavy burden which cannot be borne. To the former I answer, that remission is of guilt contracted, and therefore it is absurdly surmised, that there should be remission where was no guilt. To the latter: that according to the Law of faith the guilt contracted is remitted to the faithful returning unto God, confessing their sin, and craving pardon in the name and mediation of Christ. Which proveth the Law of works to be an hard yoke and heavy burden: but the Law of faith to be easy and light. For by the Law of works the guilt is contracted, and by the Law of faith it is remitted.  
§. VII. But the obedience of the Cross also serveth to free us 
The obedience of the cross, is also the yoke of Christ.  from the Corruption of sin. For he that hath suffered in the flesh ceaseth from sin. And therefore David pronounced the man blessed whom the Lord chasteneth 
r Psal. 94 12.  and teacheth out of his Law. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae nocent doc●…nt. We learn obedience 
s Heb. 5. 8.  by that which we suffer. David therefore professeth 
t Psal. 119. 71.  that it was good for him that he had been afflicted, that he might learn the statutes of the Lord and confesseth that before he was afflicted 
u Vers. 67.  he went astray: but now, saith he, I have kept thy word. This also is a yoke; which jeremy saith it is good for a man to bear, even in, or from his youth Lam. 3. 27. For to the Godly it is made an easy yoke, and light burden. First, In comparison of that superexcellent 
* 2 Cor. 4. 17.  eternal weight of glory wherewith the Lord doth recompense our momentany and light afflictions, which are 
x Rom. 8. 18.  no way comparable to the glory which shall be revealed.  
Secondly, because affliction worketh patience, and patience probation, and probation hope, and hope of eternal glory makethus' to swallow all the difficulties of this life, and with patience and comfort to bear afflictions, yea to rejoice and to triumph in them, Rom. 5. 3. & 8. 37. Looking unto JESUS 
y Heb. 12. 2:  the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Wherefore Saint 
z jam. 1. 2, 12.  james and Saint 
a 1 Pet. 1. 8. 4. 13.  Peter in their Epistles, do teach it to be a matter of joy to the faithful when they are afflicted.  
Thirdly, because the nature of afflictions to the faithful is changed, being not evil, not punishments to them, but rather blessings, as being either fatherly chastisements, or trials for their good: which proceeding from God's love are so moderated by his mercy that they do not exceed their strength, 1 Cor. 10. 13. and are through God's providence made to work for their good, Rom. 8. 28. and profit, that they may be partakers of his holiness, Heb. 12. 10. Affliction therefore to the faithful is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a commodious or easy yoke.  
Fourthly, because Christ by his Spirit doth minister such comfort 
p Psal. 94. 19●…  to the faithful in their afflictions, that as their sufferings increase, so their consolation aboundeth by Christ, 2 Cor. 1. 4, 5.  
§. VIII. So much of his first Testimony. In the second place, 
His second place. 1 joh. 5. 3.  1 joh. 5. 3. The Holy Ghost setteth down two notes, whereby we may know that we love God. For this, saith he, is the Love of God: first, that we keep his commandments: for this in other places also is made the proper note of his Love, viz. to keep his Commandments, Exod. 20. 6. john 14. 15. the second, that his Commandments are not grievous, for 
c Gen. 29. 20.  nihil difficile amanti. Nothing is difficult to him that loveth. And so 
d Lib. de perfectione justitiae.  Augustine answereth the Pelagian urging this place, quis nesciat— non esse grave quod diligendo fit, non timendo. So that if we truly love God, we will out of love, and not out of servile fear and constraint, yield willing obedience to the Commandments of God. So that this is the meaning, to him that loveth God, the Commandments of God are not grievous, but he delighteth in them according to the inner Man, yielding voluntary and cheerful obedience thereto, not in perfection, but according to the measure of grace received. For when the Love of God is shed 
e Rom. 5. 5.  abroad in our hearts by the Spirit of God assuring us in some measure of God's love towards us, then are our hearts enlarged to love God again: and being enlarged 
f Psal. 119. 3●…:  we do not only walk, but run also in the way of God's commandments, that is, willingly and cheerfully according to the measure of our faith and love, we obey them. But though the faithful do willingly obey God's commandments so according to their ability, yet they cannot perfectly fulfil them.  
§. IX. His second sort of testimonies is of such as teach that the 
His second rank of testimonies.  Law is kept by them that Love.  
Of this sort he citeth three testimonies, the first, concerning the Love of God, joh. 14. 23. If a man love me, he will keep my word. The other 2. concerning the love of our neighbour, Rom. 13. 8. he that loveth his neighbour hath fulfilled the Law, Gal. 5. 14. all the Law is fulfilled in one word, thou shalt love thy neighbour as thyself. From hence he argueth thus: They that are able to love God and their neighbour, are also able to fulfil the Law: the faithful are able to love God and their neighbour, therefore they are able to fulfil the Law. The proposition he proveth by these three testimonies of Scripture. The assumption, thus. If we cannot love God and our neighbour then can we not be the disciples or friends of Christ, but it is absurd to say, that none can be the disciples or friends of Christ: therefore we are able to love God and our neighbour. The proposition of this prosyllogisme he proveth out of, joh. 15. 35. Hereby shall all men know that you are my disciples, if you have love one to another, and john. 15. 14. you shall be my friends if you do the things that I command you. Now the thing which he did command was, that they should love one another. To this long discourse a short answer may suffice: we do confess, that all they who love God and their neighbour do keep God's commandments according to the measure of their love: but we deny, that any can fulfil the Law of God, who have not a full and perfect love, and that to the perfection of love, such as the Law requireth, none can attain in this life. For our knowledge is but in part, therefore our love: our regeneration is but in part (we being but partly spiritual and partly carnal,) and therefore our love. The Law is impossible, by reason of the flesh, therefore whiles the flesh remaineth in us, the Law is not possible unto us.  
§. X. Bellarmine confesseth that our charity in this life is unperfect because 
Bellarmine's reply.  it may be increased, and because it shall be greater in our country. Notwithstanding he holdeth, that it is so perfect as may suffice for the fulfilling of the Law. But David saith, that the Law of God is 
g Psal. 19 7.  perfect, and so perfect as nothing may be added thereto, and therefore requireth perfect righteousness not only in respect of the parts but also of the degrees unto which nothing can be added. For if any thing can be added to it, than something is wanting, which is required to perfection: and what is wanting is a fault. Peccatum est, saith 
h De perfect. justif. ad 15.  Augustine, cum vel non est charitas qu●… esse debet, vel minor est quam debet. It is a sin, either when there is not Charity which ought to be, or when it is less than it ought to be. And no doubt but it is less than it ought to be, when it is not so great as the Law requireth, and it is not so great as the Law requireth, whiles it may be increased. For as 
i Epist. 29.  Augustine saith, quamdi●… augeri potest (charitas) profectò illud quod minus est quam debet ex vitio est. Whiles Charity may be increased, assuredly that which is less than it ought to be, is faulty, or vicious. By reason of which vice: there is not a righteous man upon earth, that doth good and sinneth not. By reason of which vice no man living shall be justified before God. By reason of which vice if we shall say that we have no sin, we deceive ourselves, and the truth is not in us. And for which though we be never so good proficients we must of necessity say, forgive us our debts, etc. 
His second reply.   
§. XI. Secondly, he replieth: that the Law which prescribeth love, requireth no more but that we should love with our whole heart. But that this not only may be done, but also should be done in the new Testament, the Scripture doth witness, Deu●…. 30. 6. Answ. The Phrase of loving with the whole heart being legally understood according to the perfection prescribed in the Law, doth signify as it soundeth, neither can be performed by any mortal man, though regenerate, because he is partly flesh and partly Spirit. Neither can more, than the Law requireth in this behalf, be performed in our Country. For as 
k De spiritu & litera, cap. 36.  August. saith, in the life to come, our love shall be not only above that which here we have, but also far above that which we either ask or think. Notwithstanding it can be no more than (what the Law requireth) with all our heart, with all our soul and with all our mind. For there doth not remain in us any thing which may be added ad totum to that which is all; for if any thing remain which might be added, than it is not totum all. But the phrase is many times Evangelically understood, as in the place quoted, to signify not absolute or legal perfection, but the integrity and uprightness of the heart, which is the Evangelicall perfection, as I have showed elsewhere 
l Covenant of grace, c●…ap. 10. His third reply. , and shall again ere long declare.  
§. XII. Thirdly, he replieth, that the Scriptures teach, that men may be perfect in this life. And to this purpose alle●…geth, Gen. 6. 9 & 17. 1. Matth. 5. 48. & 19 17. Phil. 3. 15. 1 Ioh●… 2. 5. The use of the word in these and some other places is to be distinguished. For in the most of them it is not opposed to imperfection (and so many places are impertinently alleged) but either to hypocrisy, and so it signifieth up. right and sincere, as Gen. 6. 9 & 17. 1. Or to partiality when we are good to some but not to others, as Matth. 5. 48. Be you perfect as your heavenly Father is perfect, doing good to men of all sorts, both good and bad, both friends and foes: or to infancy and childhood, and so it signifieth adultus a grown man, and so it is used, 1 Cor. 14. 20. Heb. 5. 14. and so in the place cited, Phil. 3. 15. Where the Apostle acknowledging that he had not attained to perfection but still labouring to be a good proficient, exhorteth so many as are perfect to be of the same mind with him, that is to strive towards perfection, as having not yet attained to i●…. In 1 john 2. 5. the phrase is varied. In him that keepeth God's word the love of God is perfected, that is perfectly known, hereby we know that we are in him. And so is the word used, jam. 2. 22. 2 Cor. 12. 9 There remaineth only the answer of Christ to the justiciary, Matth. 19 17. If thou wilt be perfect etc. Which as I have showed before our Saviour fitteth to the disposition of that justiciary whom having a great conceit of himself, that he had kept all the commandments of God from his youth, he thought good to discover and unmask by a commandment of trial. If thou wilt, 
m Vers. 21.  saith he, be perfect, that is, If thou wilt approve thyself to be a perfect observer of the Law, as thou pretendest, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. For if thou refusest so to do, thou shalt bewray thyself to be a mere wordling, preferring the love of the world before the love of God, and desiring to retain thy earthly wealth, rather than to obtain the heavenly treasure.  
§. XIII. His third sort of testimonies is of such as do testify, that some have kept the Commandments of God, and namely those of loving with the whole heart; and of not coveting. And to to this purpose he allegeth the examples of David, of josiah, of Asa and his people, of josuah, and others whom he doth but name, of Zachary and Elizabeth, of the Apostles, and namely of Paul, and in conclusion of Ezechias and of Abraham. Answ. All these were sincere and upright keepers and observers of the Law: but none of them were perfect and perpetual fulfillers of it; none of them w●…re w●…thout sin.  
David was a man according to Gods own heart, in respect of his uprightness and integrity, 1 King. 3. 6. and for that, and not for any absolute perfection he is commended in the places alleged, Psal. 119. 10. 1 King. 14. 8. Act. 13. 22. 1 King. 15. 5. And yet for all this David was a sinner, and in many of his Psalms 
n Psal. 25. 7. 11. 38. 4, 18.  bewaileth his manifold sins, 
Psal. 51. 5, 119. 17●….  desiring the Lord not to enter 
o Psal. 143. 2. & 130. 3, 4.  into judgement with him, for if he should, neither he nor any other could be just in his sight; placing his justification in the remission 
p Psal. 32. 1. Rom. 4. 6.  of his sins, and in God's acceptation of him imputing unto him righteousness without works.  

q 2 King. 23. 25.  josias, also was a godly and upright king, but yet not without fault; in that he hearkened not unto the Words of Necho from the mouth of God, but presumptuously fought against him, 2 Chron. 35. 22.  
Of the people under Asa, no more can be gathered, 
r 2 Chro. 15. 15.  but that with upright hearts and willing minds they entered into a covenant to seek the Lord in sincerity and truth. Of Asa himself, the Scripture indeed doth testify, 
s 2 Chro. 15. 17.  that his heart was perfect, that is, upright, before the Lord all his days. Notwithstanding in the same place it is said, that the high places were not taken away: and in the next Chapter three sins of his are recorded: 
t 2 Chro. 16. 7, 10, 12.  that he had relied on the King of Syria and not on the Lord: that being reproved therefore by the Prophet Hanani, he committed the Prophet to prison: that in his sickness he sought not to the Lord but to the Physicians.  
That which is said of 
u josh. 11. 14, 15.  〈◊〉 doth not concern the observation of the Moral Law, but those politic precepts, which the Lord had given to Moses, and Moses to Iosu●…h, concerning the utter destruction of the 
* Deut. 7. 2.  Canaanites, whom the Lord had delivered into his hands.  
Of 
x Luk. 1, 6.  Zachary and Elizabeth it is said, first, that they were just before God, that is, upright: and secondly, that they walked in all the commandments and ordinances of the Lord blameless, which latter they might do, and yet be far from that perfection which the Law requireth. For Paul professeth of himself, that even before his conversion he was, touching the righteousness, which is in the Law blameless, Phil. 3. 6. They were blameless before men, but not faultless before God. For Zacharias did use to sacrifice for his own sins, as well as for others, as Augustine saith in his answer to this argument alleged by the Pelagians. And who knoweth not, that for the sin of incredulity he was both deaf 
y Luk. 1. ●…0. 62.  and dumb for a time.  
As touching the Apostles before the resurrection of Christ; though our Saviour call them his friends, and giveth them this testimony that 
z Luk. 12. 4.  they had kept his word: yet who can be ignorant how far they were 
joh. 15. 15.  
Joh. 17. 6.  at that time from perfection, and with how great imperfections they kept his word.  
But it is strange, that he should allege the example of S. Paul. Rom. 7. as one that had kept the Commandment forbidding concupiscence: when in that chapter he doth not only confess, that by that Commandment 
a Rom. 7. 7, 8.  he was convicted to be a sinner, in that he had concupiscence: but also that that habitual concupiscence might appear exceedingly sinful, it did take occasion by the Law to work in him all manner of actual concupiscence.  
§. XIV. But Bellarmine's conceit is, that concupiscence in the Apostle 
Whether concupiscence in the Apostle were a sin.  was no sin, because he did not consent to it. Whereto I answer, first, that as he was carnal 
b Rom. 7. ●…4. 25.  he did consent unto it, but not as he was spiritual, for so he saith: I delight in the Law of God after the inward man; 
c Rom. 7. 23.  but I see another Law in my members warring against the Law of my mind, and bringing me into captivity to the Law of sin which is in my members. Whereupon he cryeth out, v. 24. O wretched man that I am, who shall deliver me from the body of this death? meaning thereby the flesh, or the body of sin. Secondly, though the Apostle had not consented to concupiscence, yet both the habitual concupiscence itself remainning in him after his regeneration, and the actual concupiscences going before co●…sent▪ arising from thence, were sins. The habitual is often called by the Apostle a sin, and is noted to be the sinning sin, which taking occasion by the Law to send forth evil concupiscences (namely which the Law forbiddeth) was exceedingly sinful. As for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first motions of sin in the thought or affections going before consent, and arising from our own concupiscence: they are those very sins which are directly forbidden in the tenth Commandment, for those which are joined 
d Mat. 5. 28.  with consent, are forbidden in the former Commandments. Neither could Paul, who had been trained up in the Law, be ignorant of that which the very heathen knew by the light of nature, that evil concupiscence, accompanied with consent, was a sin. But that which is forbidden in the tenth commandment, the Apostle had not known to be a sin, except the Law had said, thou shalt not lust, or thou shalt not have any evil concupiscence.  
Hence Bellarmine concludeth, that because the Law hath been kept by many, it is possible. Neither do we deny it to be kept by the faithful, in respect of their upright walking in all the Commandments of God, but we deny it to be perfectly fulfilled by them. Their new obedience which they perform with upright hearts and willing minds, hath the title of perfection given unto it, and is a perfection begun in respect of the parts (for even an infant that is form in the womb is perfect in respect of his parts) and is accepted of God in Christ, the Lord not imputing to the faithful their imperfections. And it is a good saying of Augustine 
e Retract. l. 1. cap. 19  O●…nia ergo mandata facta deputantur, quando quicquid non fit ignoscitur. All the Commandments are esteemed as done, when that wh●…ch is not done is pardoned.  
§ XV. But this answer, concerning perfection of obedience begun, 
Bellarmine's instance that the godly before mentioned, absolutely fulfilled the Law and were perfect.  and the imperfections remitted, will not serve the turn, saith Yea●…zechias ●…zechias profess●…th that he had walked before the Lord in truth and with a perfect heart. And if Ezechias walked before God with a perf●…ct heart, who will deny it to Abraham, to whom it was said, 
f Gen. 17. 1.  walk before me and be perfect. Answ. We do read, that the faithful did keep the Law, but we never read, that they did ab●…olutely fulfil it, but that all of them had their imperfections, and their sins. And although many o●… them abounded with good works, yet their justification consisted in the remission of their sins, and God's acceptation of them in Christ, imputing righteousness unto them without works.  
And where as it is said, that they obeyed God with their whole heart 
What is meant by a perfect heart.  and with a perfect heart, this is to be understood of an entire or upright heart. The hebrew words Tham, Thom, T●…min, and Shalem, which signif●…e perfect or perfection, are synonyma or words of the same sense with ●…ashar, josher, and Emeth, that is, upright, uprightness and truth, or sincerity, and are signified by the phrase of walking with God, or be fore God, and a●…e the same with the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all of them opposed, not to imperfection, but to hypocrisy. For Thom, Tham, and Thamin consider these places Psal. 35. 21. where Thom and josher are used as synonimas, the latter being the exposition of the former. Let perfection and 〈◊〉 preserve me. josh. 24. 14. Where Thamin and Em●…th are used promiscuously, serve the Lord in perfection and in truth. Psal. 37. 37. where Tham and jashar are put for the same; observe the perfect man, and behold the upright, for the end of that man is peace. So job is commended to have been Ish Th●… Vejashar a perfect and upright man. The word Shalem, which in the same speech of Ezechias, 2 King. 20. 3. is by the 72. translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfect is by them re●…dred Esay 38. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true heart: as an upright heart is called Heb. 10. 22.  
§. XVI. The phrase of performing duties with the whole heart 
What is meant by whole heart.  Deut. 26. 16 as to seek God with all the heart, Deut. 4. 29. Psal. 119. ●…, 10. to keep his Commandments with all the heart and with all ●…he soul, 2 King. 23. 3. Psal. 119. 34, 69. to turn unto the Lord with all the heart, Io●…l. 2. 12. importeth nothing else (where it is not legally understood) but an entire or upright heart, that is, not an heart and an heart, (as hypocrites use to speak, Psal. 12. 2.) 1 Chron. 12. 33. the phrase not with an heart and an heart, is expounded vers. 38. to be a perfect or upright heart. Thus to serve the Lord in truth, is to serve him with the whole heart, 1 Sam. 12. 24. and to praise God with the whole heart, Psal. 9 1. & 111. 1. is to prai●…e him with uprightness of heart, Psal. 119. 7.  
Thus to walk with God, or before God, is to be perfect or upright Gen. 17. 1. and to be perfect or upright is to walk with God, or before him, for to walk with God is for a man to behave himself as in his p●…esence▪ and to walk before God is to behave a man's self in his sight, that is uprightly. Thus Hen●…ch, Gen. 5. 22. 24. No●…h, Gen. 6. 9 Abraham and Is●…ack, Gen. 48. 15. David, and others, are said to have walked before God. Of David it is said, that he walked before God in truth and righteousness and uprightness of heart, 1 Kin. 3. 6, of Ezekias, 2 King. 20. 3. that he walked before God in truth with a perfect, that is an upright heart. For you are not so to understand it, as if Ezekias had no imperfections. For when the Lord left him a little unto himself, that he might try him, and know, that is, make known unto him what was in his heart; he rendered not again according to the benefits done to him, but h●…s heart was lifted up with pride, 2 Chron. 32. 24, 25, 31.  
From this example of Ezechias, as it were, from the less, Bellarmine inferreth. If Ezechias walked before God with a perfect heart, who will deny it to Abraham, to whom it was said, walk before me and be perf●…ct.  
Answ. I doubt not, but Abraham did walk before God▪ that is to say, was perfect or upright. For so much the Scriptures testify of him, Gen. 24. 40. & 26. 5. & 48. 15. and that he was the friend of God, 2 Chr●…. 20. 7. Esai. 41. 8. jam. 2. 23. But Bellarmine's proof is very slender; that Abraham was such, because he was required so to be. For so the whole people of Israel (which for the uprightness required in them, was called Iesh●…run, Deut. 32. 15. & 33. 5, 26.) are exhorted, Deut. 18. 13. thou shalt be perfect, that is, upright with the Lord thy God. jos. 24. 14. serve him in perfection and in truth. 1 Sam. 12. 24. In truth with all your heart. And thus it appeareth, that the terms of perfect heart and whole heart in the places before mentioned, do not import any legal perfection, but uprightness and integrity of hear●…: which though it be but a perfection inchoated, or begun, being only a perfection in respect of the par●…s, and not of the degrees, towards which notwithstanding it aspireth▪ yet nevertheless it is the Evangelicall, the Christian, and the best perf●…ction, which we can attain unto this life.  
§. XVII. These were his proofs out of the Scriptures. Now 
g De justif. l. 4. cap. 12.  he will pr●…ve out of the Fathers, that the Law of God is not impossible, 
His testimonies out of the Fathers.  he sho●…ld say, (for so he propounded the state of the question) absolutely pos●…ble.  
But ●…he Fathers may be distinguished into two ranks. For either they we●… such, as wrote before Pelagius spread his error, or after. Those wh●…h wrote before, did as 
g Contr. julian Pelag. lib. 1. c. 2.  Augustine saith, write more carelessly of thee things: insomuch that 〈◊〉 would seem to father his errors up●… them. Those who wrote after he had broached his heresies, as na●…ely Hierome in his latter days, and Augustine, had the like controvere, though not altogether the same with Pelagius, that we have with the ●…apists. For both do hold the same assertion, that the Law is possibl●… both do use the like arguments, and both do abuse the same Test●…onies of Scripture to confirm their error.  
§. XVIII. There are, I confess, two seeming differences between 
The difference between the Pelagian●… and Papists not great.  the P●…agians and the Papists. The one, that the P●…lagians held, that a man ●…y strength of nature might fulfil the Commandments of God, which ●…e Papists deny. The other, that a man might so fulfil the Law of God, as that he might live without si●…, which the Papists also deny. But if it 〈◊〉 considered, that the Pelagia●…s did call the power of nature God's grac●… and did acknowledge, that the direction and instruction, which men ha●…e by the Word and Law of God was to be ascribed to God's grace; a●…d that the gr●…ce of God doth help men more easily to obey the Law o●… God: i●… will appear, that there is no such great differenc●… in the fo●…er respect, as is pretend●…d.  
Again, the 〈◊〉 between the Pelagians and Papists is not in respect of 〈◊〉 or impossibility, but in respect of greater or less difficulty. For the Papists do●… not a●…knowledge, that men by nat●…re are dead in sin, ●…d utterly deprived of the Spiritual life: but that they are sick and weak, and ●…yed with the bands of sin, so that they cannot fulfil the Law of God, unless they 〈◊〉 ●…olpen and loosed by grace: but being holpen by grace, than the fulfilling of the Commandments is easy to them. The Pelagians likewise confess, that by the grace of God, which they call bonum naturae, or the power or possibility of nature, they were enabled; by the grace of God vouchsafed in his Word and Law, guided and directed; by the justifying grace of God freed from the bond of their sins; and by the Sanctifying grace of God holpen with more ease to fulfil the Commandments of God. So that the Papists, although they do not with the Pelagians deny original sin, or the necessity of saving grace: yet they do extenuate the original corruption, and so magnify the strength of nature, that they differ not much from them. For whereas original corruption is both a privation of the habit of original righteousness, and also an evil and wicked disposition and proneness to all manner o●… sin, infecting all the parts and faculties of the soul: they make the ●…rivation to be of the act only and not of the habit or power; as if it were not a mere impotency to that which is spiritually good, but a dfficulty: the evil disposition, either they altogether deny, saying that ●…iginall sin is only carentia justitiae debitae in esse the want of original ●…ighteousnesse; or else they so extenuate it, that they make it to be less than any venial sin, and in the regenerate no sin at all. But Au●…ustine doth truly teach against both Pelagians and Papists, that man by ●…nne lost both bonum possibilitatis, and also possibilitatem non peccandi: as I vill hereafter 
* §. 20.  show.  
And as touching the other difference●… though the Papists hold, ●…at a man cannot be altogether without sin for any long time, tho●…h for some short time (in which short time, if he shall say he hath no sine, he shall make Saint Io●…n, and not himself a liar, 1 joh. 1. 8.) yet ●…ey say, they may be without all si●…nes, excepting those which they do ●…all venial: which they do so extenuate, that indeed they make the●… no sins, as being no anomies or transgressions of the Law com●…tted against the Law, or repugnant to Charity, but only besides the ●…aw; such as may well stand together with perfect inherent righteo●…esse. For they say, he only is a righteous man in whom there is no si●…e, and yet that there is no man so righteous, as that he liveth without ●…ese venial sins. But if they be 〈◊〉 and not contrary to the Lw, than they are neither commanded nor forbidden, and so no sins ●…t all, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things indifferent.  
§. XIX. But let us examine his testimonies, two wh●…reof are scarce worth the examining; the one out of 
h In jos. h●…mil. 9 in sin. in c. 8. 35.  Orig●…n, the oth●…r out of Cyrill; and yet both of them so little to his purpo●…, as the●…seeme to make against him, rather than for him. Orig●… compareth ●…to women such men, as say they are not able to observe certain p●…epts of Christ; which the Papists do not call precepts, but Counèlls, and therefore belong not at all, as they teach, but to those who would be thought to live in a state of perfection. Besides which notorio●…s hypocrites, all in the Church of Rome are by this testimony to be ●…ompared to women; who not only say they cannot, but also think ●…hey need not to observe them as to sell all that a man hath and give it to the poor (which indeed is neither a commandemen●…, nor counsel given by Christ unto all, but a precept of trial to that one wealthy justiciary) 
i Mat▪ 19 21.  to him that striketh thee on the one cheek turn to him the other also; bless him that curseth thee, pray for him that persecuteth thee, and such like; which are indeed precepts given to all the faithful, and not counsels directed only to such, as are, or would seem to be perfect.  
Cyrill. 
k Cont. julian. lib. 3.  saith he, affirmeth that the precept itself, thou shalt not lust, which is noted to be most diffic●…lt, may through grace be fulfilled. Answ. That place of Cyrill, as it is translated into Latin, is in a manner without sense: neither can any thing be sound inferred from it. He●… seemeth to say, that Christ restoring man's nature to his original perfection (which is but begun in this life) said▪ To them of old it was said, thou shalt not commit adultery, but I say unto you, thou shalt not lust; quamvis res sit, ut ●…pinor, ad qu●…m pertingi nequeat, though it be a thing, as I suppose, which cannot be attained unto (namely in this life) yet to this perfection Christ hath reform or restored us, viz. inchoative in this life, and perfectly in the life to come.  
§. XX. The rest of the testimonies are of ●…wo sorts: for either 
To the rest of Fathers.  they deny the commandments of God to be impossible, as B●…sil. orat. in illud, attend tibi, Deut. 15. 9 Hier●…e. ●…dvers. Pelag. lib. 3. & in Matth. 5. 〈◊〉. de Natura & gratia, Cap 43. etc. or else they affirm, that they are possible, if men would, as C●…ncil. Ar●…sican. 2. Can. ult. Hil●…ru in Psalm. 118. Chrys●…stom. in Matth ●…om. 39 & in Hebr. homil. 16. etc.  
Answ. To preserve these fathers from contradicting themselves, certain distinctions are to be admitted. For the same men, who de●…y the law to be impossible, do con●…esse 
l Hier. adv. Pelag. l. 3. Aug. de Nat. & gr. cap. 43. De Grat. & lib. arb. cap. 6.  that God commandeth some things which we cannot do, a●…d that never any since the fall of Adam did, or could fulfil the whole law of God; and that there is no man that liveth without sin. Their meaning therefore is, that although no man can fulfil the law, yet it is not impossible. The first distinction is that, which I mentione●… before, b●…twixt the perfect fulfilling, and the upright keeping of God's commandments, for although they cannot in this life be fulfilled in th●…t p●…rfection, which the law requireth: yet they may, and usually are kept of the faithful in sincerity and upright●…esse, which the Lord in the covenant of grace acceptech. The second is conser●…ing impossibility. For when it is said, that the law is impossible to be fulfilled p●…ctly; it is either understood simply & per se, as the fathers understood it, as it is impossible, saith Basil, for the eye of a man to see his own back; or conditionally and per accidens in respect of man's condition or estate. For the law was possible to man in his integrity, when he was in the earth by Paradise before his fall; and shall be possible again, when he shall be fully renewed in the heavenly Paradise. But to man being fallen into the state of disobedience, the fulfilling of the law is impossible by accident. For 
m Rom. 8. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fleshly disposition of our corrupt nature, is not subject to the law of God, neither can it be. The third distinction is in respect of the persons, for men are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unregenerate; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regenerate. The regenerate man by the grace of God is both willing and able to keep the law, according to the measure of grace received. The unregenerate man is not able to keep the law, because he will not; the very frame of his will being enmity against God. Rom. 8. 7. Gen. 6. 5. & 8. 21. And here it is to be observed, that those fathers, which had to do with the Pelagians, who held that men by strength of nature were able to fulfil the Law of God, or else the Lord commandiug them impossible things should be unjust, neither should the fault be in men who cannot obey, but in God who enjoineth impossible things: did grant unto them, that God did not command impossibilityes: yet they did hold (which the Papists also confess) that no man without grace could perform them. For indeed to an unregenerate man, who is dead in sin, it is as unpossi●…le to fulfil the w●…ole law of God which is spiritual; as it is for a dead man to perf●…rme the actions of the natural life. For as I said before out of Augustine 
n Hypognost. l. 3.  man by his sin hath lost not only bonum possibilitatis, so that ●…ee can do no good; but also 
o De Nat. & gra. cap. 48.  possibilitatem non peccandi, so that he cannot but sin, though he sin most freely. For this is the freedom of a man not regenerate, quâ potest peccare, & non potest non peccare, 〈◊〉 dam nabiliur, saith the Master 
p Lib. 2. dist. 25. F. G.  of the sentences, whereby he is able to sin, and can do no other but sin, and that damnably.  
§. XXI. And further to those testimonies which affirm that 
Answ. to those testimonies which affirm, that men may fulfil the law if they will.  men may fulfil the commandments if they will: I answer that nothing can be inferred from thence u●…lesse it be proved, that men at all times are willing to fulfil them. For if they be not willing they are not able, and much less do they actually perform them. Thus therefore they must argue.  
To them that are always willing to keep the commandments, the Law is not impossible.  
But all men are always willing to keep the Commandments:  
Therefore to no man is the Law impossible.  
The proposition is not generally true in respect of the regenerate themselves: unto whom to will is oftentimes present, when how to perform that which is good, they find not R●…m. 7. 18. For the good that they would they do not, and the evil which they would not, that they do v. 19  
But the assumption is manifestly false, and the contrary is generally true. No man is always willing etc. And therefore from those Testimonies wherein the condition of the will is interposed, nothing can be concluded for the absolute possibility of fulfilling the Law, but rather against it. For those who are not at all times so willing as they ought to be to fulfil the Law, they cannot always fulfil it. But no man is at all times so willing as he ought to be to fulfil the Law. Augustine 
q De pec●…at. merit. & remiss. Cap. 14.  averreth N●…minem esse qui tantum velit 〈◊〉 res exigit. therefore no man is able always to fulfil it. For although perhaps he could, if he would, (which as even now I said is not generally true of the regenerate themselves:) yet whiles he will not, he cannot. For the will of obeying is the chief part of obedience. The meaning therefore of those Fathers is, that the impossibility of the Law is not to be ascribed to the Law, as if it were not possible, but to the will of man who will not obey it.  
§ XXII. Now that the Fathers, who deny the Law to be impossible 
That the fathers did not mean that the Law is absolutely po●…ible.  do not mean, that it is absolutely possible to be perfectly fulfilled, appeareth by these reasons. First, because they yielded so far to the objection of the Pelagians, as not to deny it to be possible to the unregenerate, as I noted before. Secondly, because they held, that all men are sinners, and that no man in this mortal life can live without sin, and consequently, without transgressing the Law. Now it is manifest, that he who transgresseth th●… Law doth not fulfil it. But when we thus argue Bellarmine saith we confound two questions, which ought not to be confounded: whether the Commandments may be kept, and whether a man may live without sin▪ which questions are so different, that to the former ●…gustine always answered affirmatively, to which purpose ●…ee citeth. D●… peccat. merit. & remiss. lib. 2. cap. 3. & 6. De N●…tur. & gratia. c. 69. De gratia & lib. arbitr. c. 16. in Psal. 56. And to the latter, negatively, to which purpose he quoteth Lib. de Natur. & gratia. cap. 34. De spiritu & litera cap. ult. contr. 2. Epistolas Pelag. c. 14. Epist. 89. & 95. and the whole book de perfectione justiti●….  
A●…sw. This say I, is a plain evidence, that Augustine, when he saith (which we also say) that a man may keep the Commandments, meaneth not the perfect fulfilling of the Law. For if the question be propounded concerning the perfect fulfilling of the Law, it is the same in effect with the other. For he that perfectly fulfilleth the Law doth undoubtedly live without ●…nne: and he that doth not live without sin, doth not perfectly fulfil the Law. Wherefore the affirmation of the one question understood of perfect fulfilling, and the Negation of the other, doth imply a contradiction.  
Thirdly, Because the fathers explain their meaning, when they say that the Law is possible, and that a man may keep the commandments, not in respect of the perfect fulfilling: but partly, in respect of the since●…e study and upright endeavour to perform: and partly in respect of God's mercy in Christ, pardoning what is wanting in their obedience. So saith Augustine, 
r Contr. 2. Epist. Pelag. lib. 3. c. 7  hîc studium pracepta servandi gratia Dei tribuit, qu●… si quid etiam in eyes pr●…ceptis minus serv●…tur, ignoscit. Here the grace of God bestoweth the study of keeping the precepts: which also, if any thing in those precepts be not kept, it pardoneth & which I cited before, 
s Retract. l. c. 19  all the commandments are reputed to be done when whatsoever is not done, is pardoned: And elsewhere he saith, 
t De 〈◊〉. Dei l. ●…9. c 27▪  that our righteous●…esse in this life doth consist rather in remission of sins, than in perfection of virtues. For as touching perfection, he saith, 
u Contr. 2 Epis●…olas Pelag. lib. 3. cap. 7.  V●…rtutem quae nu●… est in homine justo, perfectam hactenus nominare, ut ad ejus perfectionem pertineat, etiam ipsius imperfectionis & in veritate agnitio, & in humilitate confessio▪ that the virtue, which now is in a just man, is ●…o far forth called perfect, that to the perfection thereof appertaineth, both the acknowledgement of the imperfection there of in truth, and the conf●…ssion of it in humilily.  
§. XXIII. But he●…e Bellarmine holdeth a strange para●…oxe. That although a man cannot live without sin, yet he may perfectly fulfil the 
B●…llarmines●…paradox ●…paradox, that a man may fulfil the Law, though he cannot live without sin.  Law of God. The absurdity whereof he hopeth to salve with the distinction of sins into venial and mortal; because venial sins, without which none are in this life, do not hinder the fulfilling of the Law. But this distinction will not serve his turn, unless he can prove that venial sins are no sins. For if they be sins, they are transgressions of the Law. And if they be transg●…essions of the Law, as undoubtedly th●…y are, or else they 
* 1 Io●…. 3. 4.  be no sins; then he that cannot live wit●…out them, cannot live without transgression of the Law; and he th●…t cannot live without transgression of the Law, cannot perfectly fulfil it. I will not enter into the full discussing of this question at this time, because it is another controversy; only for the clearing of the point in hand, I do avouch according to the S●…riptures, that the wages of sin or stipend, Rom. 6. 23. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just recompense of reward Heb. 2. 2. is death, and that the least sin, according to the sentence of the Law, if it be a sin, maketh a man subj●…ct to the curse of God Gal. 3. 10. And that as every sin deserveth death and therefore in itself is mortal: so every sin is punish●…d with death, either with the death of the party who hath no part in Christ, to whom all sins are mortal: or with the death of Christ, as the sins of those who are his members; to whom their sins, which in their own nature are mortal, become venial, as being already punished in Christ, and the justice of God satisfied for them by the satisfaction given by Christ: whose blood doth cleanse us 
x 1 joh. 1. 7, 8. Tit. 2. 14.  from all our sins, both great and small, none being so small, but that it is of sufficient weight to press down the sinner to hell, being of infinite guilt, committed against infinite justice, deserving infinite punishment, for which the justice of God cannot be satisfied, but by a propitiation of infinite value. Thus therefore I reason. That sinn●… which is punished with the death of Christ is in itself mortal; all and every, even ●…he least, sin of the faithful is punished with the death of Christ: therefore all and every, even the least sin of the faithful is in itself mortal.  
But Bellarmine hath a conceit, 
y De justi●…. l. 4. c. 14. ad 4.  that venial sins are not simply si●…nes, nor against the Law, but besides it. I answer. First, that which is beside the Law is an aberration from it, and a declination from it ●…ither to the right hand, or to the left, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and is 
z Deut. 5. 32. & 28. 14.  absolutely forbidden. Secondly, to do that which is beside the Law, is not to do that, which is commanded, but he that doth not the thing commanded, that doth not all, that doth not continue in doing all is subject to the curse. Thirdly, Whatsoever is not agreeable or conformable to the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a sin. But that which is beside the Law is not conformable unto it; therefore it is a sin, and a transgression of the Law, which whosoever committeth, he doth not fulfil the Law.  
Fourthly, Things forbidden in the Law are against the Law. Those, which they call venial sins, are forbidden in the Law. For either they are forbidden, or commanded, or neither forbidden, nor commanded. If they be commanded, then are they duties and not sinners: if neither commanded, nor forbidden, then are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things indifferent; it remaineth therefore that they are forbidden.  
§. XXIV. Now because the proof of this point, that the fulfilling 
Testimonies of the Fathers that the law is not possible to be fulfilled of us.  of the Law is not possible unto us, is a matter of great consequence; for thereby the popish doctrine of justification by inherent righteousness in general, and by works in particular is evidently confuted; I will to those arguments heretofore 
a Lib. 4 cap. 5. §. 5. etc.  used, add the testimonies of antiquity, in requital of Bellarmine's allegations out of the Fathers.  
First, Therefore justin Martyr 
b Dialog. cum 〈◊〉, pag. 98.  saith, that never any man did accurately perform all the things that are commanded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, Eusebius Caesariensis demonstrates 
c Demonstr. Evang. l. 1.  that things required in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men impossible.  
Thirdly, Ambrose. 
d In Gal. 3.  Tanta mandata sunt, ut impossibile sit servari ea, so great things are commanded, that it is impossible they should be kept, whence Peter in the Acts of the Apostles saith, why do you impose a yoke upon the brethren, which neither our fathers, nor we were able to bear.  
Fourthly, chrysostom: 
e In Rom. 10. 4. hom. 17.  what did the Law intend? to make a man just, but it was not able, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no man did fulfil it.  

2. No man 
f In vers. 5.  could be justified by the Law, unless he fulfilled all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this was not possible to any man, therefore that righteousness itself is quashit.  
3. That the Apostle 
g In Gal 3.  by Testimony cited out of Deut. proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man hath fulfilled the Law.   
Hierome and Augustine in this point deliver the same things against the Pelagians, which we do against the Papists.  
Fifthly, Quoniam a. saith Hierome, 
h Lib. 2. in Gal. 3. 10.  nemo potest implere legem, that no man can fulfil the Law, and do all things that are commanded, the Apostle testifieth also elsewhere. For that which was impossible of the Law, in that it was weak through the flesh Rom. 8. 3. etc.  

2. This is the only perfection of men 
i Ad Ctesiph●…nt. advers. Pelag. 254.  if they know themselves to be unperfect. And you, saith he, when you have done all, say, we are unprofitable servants, we have done what was our duty to do. If he be unprofitable who hath done all, what is to be said of him who was not able to fulfil?  
3. And again, thou sayest the Commandments of God are easy, & tamen nullum proferre potes qui universa compleverit, and yet canst bring forth none that hath fulfilled them all.  
4. God, 
k Ibid. 255.  saith the Pelagian, hath given possible Commandments and who denyeth this? but how this sentence is to be understood the vessel of election most plainly teacheth, that which was impossible of the Law, in that it was weak through the flesh, & c▪ that is, that the Law is not simply impossible, but by reason of the flesh, that which was possible before the fall, is since the fall impossible, by reason of man's corruption.  
5. When 
l Ibid. 256.  the Pelagians said, that although no man be without sin, yet he might be without sin; what kind of arguing saith he, is this, posse esse quod nunquam fuerit, that that may be which never was: posse fieri quod nullum fecisse testeris, that that may be done which yourself testify never any man did, and to attribute that I know not to whom, which you can never prove to have been in the patriarchs, or Prophets, or Apostles.  
6. That 
m Contr. Pelag. lib 1. 264. in●… llud M●…t. 19 si vis esse perse cius.  which our Saviour Christ saith, if thou wilt be perfect, is said to him, who could not, yea, would not, and therefore could not.  
7. Then 
n Ibib. 265.  are we just, when we confess ourselves to be sinners; and our righteousness consisteth not of our own merit, but of God's mercy.  
8. If 
o Lib. 2. advers. Pe●…ag. 283.  we do not that which we would, but work that which we would not, how say ye, that a man may be without sin, if he will? Behold the Apostle and all believers are not able to accomplish what they would.  
9 Having cited many testimonies, to prove, that no man is justified by the works of the Law, all these, saith he, 
p Ibid. 284. f.  I run through ut ostendam a nullo legem esse im●…letam, that I might show that the Law is fulfilled of none; meaning by the Law all the Commandments which are contained in the Law.  
10. If you 
q Lib. 3. 298.  can show the man, who hath fulfilled all, then may you show a man, who needeth not God's mercy.  
11. The 
r In Psal. 67.  Law is made weak, quoniam nemo potest i●…plere eam, nisi Dominus, because none but our Lord can fulfil it.   
VI Augustine 
s De spiritu, & litera. c. 36.  saith, that to that immortal life appertaineth that precept; thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy might: but to this life let not sin reign in your mortal bodies to obey the lusts thereof, to that life, thou shalt not lust: to this, thou shalt not go after thy lusts.  

2. God doth 
t Ibid.  so work righteousness in his Saints labouring under the temptation of this life, that notwithstanding there remaineth, both what he may largely add to them when they ask, and also what he may mercifully forgive, when they confess.  
3. In the same chapter, he had said, that the two Commandments of loving God with all our heart, and our neighbours as ourselves, we shall fulfil, when we shall see face to face. But, saith he, the same is now commanded us, ut admoneremur quid fide exposcere, quò spem praemittere; ut oblivis●…endo quaeretro sunt, in quae anteri●…ra nos extendere debeamus, that we might be admonished, what by faith to desire, whether to send before our hope, unto what things which are before we should press forward, forgetting what is behind.  
4. That the virtue 
u Contr. 2. epistolas Pelag. lib. 3. cap. 7.  which now is in a just man is so far to be called perfect, that to the perfection thereof there belongeth the acknowledgement of its imperfection in verity and the confession thereof in humility; for then this petite justice is according to its small measure infirmely perfect, when it understandeth what is wanting to itself. And therefore the Apostle saith, both that he is unperfect, and that he is perfect: unperfect, considering how much he wanted unto justice, the fullness whereof he did as yet hunger after and thirst, perfect, both because he is not asha●…ed to confess his imperfections, and goeth forward well that he may attain unto it.  
5. Surely, he that is renewed from day to day 
* 2 Cor. 4. 16.  (which is the cause of the most regenerate) is 
x De peccat. merit. & remiss. l. 2. c. 7.  not yet wholly renewed, and how much he is not yet renewed, so much he is in his old estate, etc.  
6. It is 
y De temp. serm. 45.  the fullness of virtue, which the Law saith, thou shalt not covet, hoc, modò impleri non potest, this now cannot be fulfilled.  
7. So long 
z Epist. 29.  as love may and aught to be increased (as in this life always it may and aught) certainly, that which is less than it ought to be is faulty, by reason of which faultiness there is not a just man upon the earth, that doth good and sinneth not. By reason of which faultiness no man living shall be justified in God's sight, etc.   
VII. Sedulius 
a In Rom. 10.  upon those words, for Christ is the end of the Law &c, that is, saith he, perfectionem legis habet qui credit in Christ●…, he hath the perfection of the Law who believeth in Christ. For seeing no man was justified by the Law, quia nemo imple●…at legem, because none did fulfil the Law, etc.  
VIII. Oecumenius, 
b In Gal. 3.  for this cause they, who adhere to the Law are accursed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they are not able to fulfil the Law.  
IX. Bernard, 
c In Cantic. serm. 50.  neither was the Lawgiver ignorant, that the weight of the Commandment did exceed the strength of men, but he judged it profitable, that by this means they might be admonished of their insufficiency, and that they might know unto what end or perfection of righteousness they ought, according to their ability, strive, wherefore mandando impossibilia by commanding things impossible, he made not men transgressors, but humble, etc.  
2. Therefore 
d In vigil. Nativit. Dei serm. 2.  he hath straightly commanded his Commandments to be kept, that seeing our imperfection to be defective, & non posse implere quod d●…bet, that it cannot fulfil what it ought, we might flee to mercy.  
X. Thomas Aquinas 
e Th●…. Aqui. in Gal. 3.  on those words Gal. 3. 10. For it is written, Cursed, etc. he proveth, saith he, his purpose, viz. that no man can be justified by the works of the Law, quia nullus potest servare legem because no man can keep the Law in that manner that the Law prescribeth, Deut. 27. because every one is accursed, who doth not continue in all things which ar●… written in the book of the Law to do them, that is, who doth not fulfil the whole Law. Sed implere totam legem est impossibile, but to fulfil the whole Law it is impossible.  
XI. Cardinal C●…sanus 
f Exercit. l. 10. serm. in parasceve pag. 664.  Nemo vunquam adimplevit legem never any man fulfilled the Law which consisteth in love, but Christ only, who came not to break the Law but to fulfil it.  
Against all these the sacred Council of Trent 
g Sess. 6. can. 18.  denounceth Anathema.   

CAP. VII. 
De justif l. ●…: cap. 13.  Bellarmine's six reasons to prove that the Law of God is absolutely possible, answered and refuted.  
§. I.  
NOW I come to Bellarmine's Reasons, which are in 
Reason 1. because a man may do more than is commanded.  number six. The first, A man may do more than is commanded; therefore much more he is able to fulfil the Commandment. The antecedent he proveth by three testimonies. The first of Christ, Matth. 19 Who after he had said, if thou wilt enter into life, keep the Commandments, and the party had answered, all these I have kept from my youth; he saith unto him again, 
a Mat. 19 21.  if thou wilt be perfect, go and sell all that thou hast, etc. The second of chrysostom, who saith, 
b De panit. hom 8.  that many exceed the Commandments. The third of Augustine, 
c De verbis Apestoli serm. 18.  who saith, no great burden is imposed upon Virgins: greater love hath imposed a greater weight. As if they should say, what dost thou command? that we should not be adultresses? Is this that, which thou commandest? In love to thee we do more than thou commandest.  
I answer by distinction. For when he saith a man may do more than is commanded; that more may be understood either extensiuè, to things not commanded at all; or inte●…sivè, in respect of things commanded, but done in greater perfection, than is commanded. And thus he meaneth either some special Commandment, or the whole Law. If he mean the whole Law, I deny the antecedent. For I have proved that no mortal man is able to fulfil the whole Law, and much less to do more. The Law of God is a perfect rule of righteousness, unto which nothing can or aught 
d Deut. 4. 2: & 12. 32. Prov. 30. 6.  to be added. And to him that goeth about to add to God's Law God will add 
e Ap●…c. 22. 18.  his judgements because he addeth nothing but will-worship and sin. And to such it will be said, Who required these things at your hands? Neither is that obedience to God, which God hath not required. And this is the case of all the religious Orders among the Papists, who profess greater perfection, than God hath required: the several Religions being so many byways misleading them from that way, which leadeth to heaven. And this overthroweth all their superarrogant works of supererogation. For there can be no works of supererogation over and above the Law, unless first the whole Law be fulfilled, and then more be added thereunto. Neither of which can be done. If he mean either things not commanded, or the duties of any one special Commandment, than I deny the consequence. For as touching things not commanded; it is manifest, that they who are addicted to will-worship, do many things not commanded, who notwithstanding neglect the things commanded, making the Commandments of God of none effect 
f Matth. 15. 6.  through their traditions. And this is the condition of all popish Votarles, who though they should fully observe the rules of their several Orders, yet would be very far from fulfilling the whole Law of God. If he mean some special Commandment, as by his proofs it seemeth he doth, than also I deny the consequence. For though ●… man should do more than is required in some special Commandment; yet he would be defective in respect of others: and he that faileth in any, is guilty of all.  
§. II. But I suppose it would be hard for any Papist to show, that 
Whether in any moral duty more can be well performed than is commanded.  in respect of any necessary moral duty more can be laudably performed, than is by duty required. For whatsoever can be done, it is either commanded of God, or forbidden, or neither commanded nor forbidden. If it be forbidden, it is evil, and not to be done. If it be commanded, it cannot be done in greater perfection, than God in his Law doth require it to be done. If it be neither commanded nor forbidden, than it is in it own nature indi●…erent; and therefore in respect of our Christian liberty free, either to be done, or to be left undone. But because our liberty is not a loose licentiousness, but a true liberty, bounded with the Laws of piety and charity; therefore we are so to use or forbear the use of these things, as that therein we do not offend against either piety or charity. If therefore we shall use these things as means or helps to perform the duties either of piety or charity, or refuse them as impediments to either, having either in the using or refusing respect to the glory of God, to the good of ourselves or of our brethren: we shall do more than is commanded in respect of the particular thing itself, which is simply neither commanded nor forbidden▪ but not more in respect of the general laws of piety and charity▪ which as they command us to love God with all our souls, and our neighbour as ourselves, and forbid the contrary vices: so they command all the means and helps which may be used for the p●…formance of these duties of piety and charity, and forbid both all impediments of the duties commanded, and also all provocations to the evils forbidden. Now in these things which are neither simply commanded nor forbidden, counsels have place, either for the using or refusing of them, as shall be most for God's glory, the benefit of our brethren, and our own spiritual good: which counsels as it is a virtue to obey, so to disobey them is a sin: and consequently the observer of them doth no more than he ought to do. And therefore the Papists whiles they enjoin the observation of the counsels only to them who would seem to live in a state of perfection, they teach all others to sin by disobeying them, as not being tied to the observation of them. As for example, not to swear in ordinary communication, not to revenge, nor to resist evil, to bless them that curse us, to pray for them that persecute us, and many such like, among which they reckon the vl beatitudes, Matth. 5. 3. etc. In which a good part of the power of Religion consisteth. So that to swear ordinarily in common talk, to seek private revenge and such like are no sins with the Papists.  
§. III. But let us come to his proofs. The first whereof is, Mat. 
His first proof●…▪ Matth. 16. 21.  19 21. If thou wilt be perfect, Go and sell all that thou hast, etc. upon which place they ground their counsel of voluntary poverty. But it is evident by that which before I have said, that this was not a precept or counsel given to all, that would aspire towards perfection (which is the duty and property of all true Christians) but a precept of trial directed in special to that rich justiciary, to discover unto him his own imperfection●…. Or if it had been but a counsel, according to the popish co●…ruction, given to one that had already fulfilled all the Comma●…ements (which no man can be said to have fulfilled until he ●…ave fulfilled his course) then had it been no sin for him not to obey this counsel, nor any hindrance to his salvation. For having fulfilled all the Commandments, as the Papists conceive of him, he might enter into life, though he did not this, which here he is advised unto. But he sinned in disobeying this precept of trial; which if he had obeyed, he had done no more than in duty he was bound to do, having received a special Commandment to that purpose. Neither had he fulfilled those Commandments, which he saith he had kept from his youth, otherwise than according to the interpretation of the Scribes and Pharisees; and consequently according to their righteousness, which whosoever doth not 
g Matth. 5: 20.  exceed shall not enter into the kingdom of heaven, and much less had he fulfilled all the Commandments of God. For by disobeying this Commandment of Christ, he plainly bewrayed himself to be a transgressor of the first and last Commandments: yea, that he did not truly affect and prise his own salvation, but being a mere worldling preferred the love of his pelf to the love of God, and desired rather to enjoy his worldly wealth for a short time, than to obtain and for ever to enjoy the heavenly treasures, which Christ promised him, if he would follow Him. And for this his sin in disobeying Christ his entrance into heaven was hindered. Insomuch that of him, and all such as he was, our Saviour giveth this 
h Matth. 19 24.  censure, that it is easier for a Camel to go through the eye of a needle, than for a rich man (that setteth his heart upon riches, as this man did) to enter into the kingdom of God.  
§. IV. As for their counsel and vow of voluntary poverty: 
Counsel of voluntary poverty.  though I will not insist thereupon, it being another controversy: yet thus much briefly will I say. First, that it hath no ground in the Scriptures; and therefore being obtruded as a matter of Religion, it is mere will-worship, which is neither acceptable to God, nor available to themselves. Secondly, as it is practised among the Papists it is nothing worth, being done neither out of the love of God, nor of their neighbour: but out of a Pharisaical conceit▪ by their works of supererogation to make God their debtor. For as the Apostle saith, If I should bestow all my goods to ●…eed the poor, and have not charity, it would profit me nothing. 1 Cor. 13. 3. Thirdly, it is repugnant to the Scriptures and namely to the vl, the fifth and second Commandment. In the vl Commandment (as I could show) there is required a moderate desire of temporal blessings, avoiding the contrary extremes of cove●…ing too much, or of affecting voluntary poverty. And accordingly we are to frame our prayers and our practice. Our prayer, as our Saviour 
i Matth. 6. 11: Luk. 11. 3.  hath taught us to beg of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, that portion of temporal blessings, which God in his wisdom doth know to be expedient for us, that is, as Agur prayeth, Prov. 30, 8. Give me neither poverty (or beggary as the Latin rendereth it) nor riches; feed me with food convenient for me. Where Lechem ch●…qqi is the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our practice, not to live idly upon the sweat of other men's brows, as Friars mendicants and other lusty beggars do; but every man's duty is, to work with his hands the thing that is 
k Ephes. 4. 28.  good, that is, to earn his living by the lawful works of his lawful calling, not only that he may eat his own bread, which our Saviour teacheth us to beg of God, and the Apostle, to labour for, that we may eat our own bread, 2 Thes. 3. 12. And the Psalmist promiseth as a blessing to him that feareth God, Psal. 128. 2. For thou shalt eat the labour of thine own hands: but also that he may have to give to others, Ephes. 4. 28. Therefore the Apostle, Act. 20. 34, 35. exhorteth the faithful, by labouring in their lawful callings, to support the impotent, and to remember the words of our Lord jesus, for though the Papists esteem them to live in a state of perfection who live in voluntary beggary; yet our Saviour was wont to say, it is a more blessed thing to give than to receive. And therefore a more blessed estate it is to be able to give, than to live upon the alms of others.  
The fifth Commandment teacheth us to honour our private and our public parents in the Church and common wealth, and the common mother of us all, that is, our Country: all which we are to honour with our service and with our goods as occasion is offered, and need requireth; and not to behave ourselves, as if we were borne for ourselves alone, neglecting others whom we ought to honour. And therefore by this their counsel the Papists teach men (especially when they take young men or women into their Cloisters against the liking of their parents) to break the Commandment of God as the 
l Matth. 15. 4, 5, 6.  Pharisees did. Neither can they truly say, that they help others with their devotion, 
Mark. 7. 10, 11, 12, 13.  for their devotions▪ are superstitious and Idolatrous: or if they were good, they needed not to go into a Cloister to perform them, which might and ought to be afforded in a lawful calling.  
The second Commandment under that one kind, of making to our 
m Non facias tibi.  selves images, forbiddeth willworship and all devised means of God's worship 
n Cor▪ 2. 22, 23.  according to the doctrine and inventions of men: as all the religions of those manifold orders among the Papists, are willworship and superstition. And under that one kind of worshipping of Images or of God by them he condemneth all false and counterfeit worship, and namely hypocrisy, but the seeming poverty of popish votaries is hypocritical. For under the profession of voluntary poverty they live in all ease and abundance. For although the several Monks and Friars profess that they have nothing in their own proper possession, yet they are rich in the common possessions of their Monasteries, which being many times very large are employed for the maintenance of them. So that a carnal man who maketh no conscience of living incontinently in single life, and maketh account that he was borne for himself alone, hath reason to choose this monastical life above all others, as most likely to give contentment to his idle and c●…rnall disposition. Now then to obtrude this vowed poverty, which as it hath no ground in the scriptures, so it is repugnant thereunto in so many respects, as a matter not only of religion, but also of satisfaction both for themselves and others, of merit, of perfection, of supererogation, is a thing to be detested as most wicked and Antichristian.  
§. V. As for his other testimonies: it is plain, that chrysostom 
Of the ●…ounsell and vow of single life.  and Augustine speak but of that one Commandment which forbiddeth adultery. But though a man were able to do more than that one Commandment requireth: yet it would not follow, that he were therefore able to do more than the whole Law requireth. But indeed in respect of that one Commandment more cannot be done lawfully, than that Commandment prescribeth: or if more should be done, it would not be done in obedience to that Commandment. Indeed if you respect only the outward letter of that commandment, as the Fathers did, it being a prohibition of the external act of adultery: it cannot be denied, but that all, who are not adulterers, have fulfilled that Commandment. But if these two things be considered: first, that the Law is 
o Rom. 7. 14.  spiritual, and therefore forbiddeth not only the outward act of adultery, but all uncleannenesse whatsoever in tho●…ght, in word, and indeed, insomuch that he who looketh 
p Matth. 5. 28.  on a woman to ●…ust after her, hath broken this Commandment: and secondly, that this Commandment, as all the rest, hath two parts, the negative forbidding all uncleannenesse, the affirmative, commanding all 
q 1 Thes. 4. 3, 4, 5.  chastity both outward, and also inward, which is the purity or cleannenesse of the soul from all the lusts of the flesh: it must be granted, that nothing can be added to the perfection of chastity, which this Commandment prescribeth: Yea, but the chastity in single life is more than is commanded. For the Law forbiddeth women to be adulteresses: but they that follow this cou●…sell, v●…w perpetual virginity, which is more, as Saint Augustine saith. It is more than the letter of the negative forbidding only the outward act of adultery, doth require; but not more than the affirmative, being spiritually understood, doth prescribe. Which is to observe chastity in that condition wherein we live, whether it be in single life or in marriage. Indeed no where is it simply either commanded or forbidden to live, either in single life, or in wedlock, it being in its own nature a thing indifferent. But chastity in both is absolutely required. For there is a chastity of wedlock, as well as of single life: though the Papists most wickedly oppose wedlock to chastity. Chastity, I say, is simply commanded to all, as an especial ornament of the soul, from whence it hath its 
r Ca●…titas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  name, being the purity and cleanness of the soul from all unlawful lusts. But single life or marriage, are not simply either commanded or forbidden, but to certain persons. For to them who have not the gift of continency, which all have not, neither are all capable of (for so much is signified in the Verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 19 11.) but only they to whom it is given, to them marriage is commanded, as an holy ordinance of God, and as an holy remedy against lust: and to them being not able to contain, continuance in single life is forbidden. For the avoiding of fornication and all uncleanness, every man 
s 1 Cor. 7. 2.  that hath not the gift of continency, is commanded to have his wife: and every woman, that hath not the gift of continency, is commanded to have her husband. Of them who have the gift of continency, some are not fit for procreation, but are impotent from their mother's womb, Math. 19 12. to these marriage is forbidden. Others are not unfit for procreation, and to those whiles they have the gift of continency, which in very few who are fit for procreation is perpetual, they are neither commanded to marry, nor to live single, but as they find it to be expedient for them. And that estate, which they find most expedient for the glory of God, and their own good, they are to choose. And if they make choice of single life in love to God (whom they cannot love sufficiently.) and to their own souls u●…to which they ought not to be wanting, making themselves ●…unuches for the Kingdom of God, Matth. 19 12. they in their choice do●… no more than they ought to do: they being bound by the Law to that perfection of chastity, which no man in this life can attain unto. For besides the external, there are two degrees of inward chastity: the one is a purity and cleanness of the soul, not on●…ly from all passions, but also motions of lust, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is pure and perfect chastity, which we cannot attain unto whiles we are infected which original or habitual concupiscence, the other is called continency, which is a virtue restraining and repressing the concupiscences of the flesh, which 
t 1 Pet. 2. 11.  war against our souls maintaining a continual warfare against them. To this, those who have the gift of continency in some measure attain; but notwithstanding come far short of that purity, which the Law of God requireth.  
requireth. VI As for the vowed chastity among the Papists: it is so 
The vowed single life among the Papists a sinful state.  far from being a state of perfection, or supererogation, as that it is, for the most part, a sinful state, and that in three respects. First, in respect of making the vow. For it is sin to vow that, which a man doth not know to be lawful, or not in his own power, then doth he sin with an high hand, not only resolving, but also vowing to sin, and to continue therein. Secondly, in respect of the performing the vow, when the thing vowed, viz. continency in single life, doth appear not to be in their power, and yet to perform their vow of single life, live in incontinency and uncleanness. Many times it falleth out, that a man at the first doth not know the thing vowed to be either not lawful, or not in his power: yet because he doth not know it to be lawful and in his power, he sinneth by rash vowing: but when afterwards it doth appear to be, either unlawful, or not in his power, he is not bound to keep that vow, which rashly he made, but he is bound to break it: for by performing it he addeth sin to sin, and many times a greater sin to a less, that is to the rashness of his vow, the incontinency of his life. And this is perpetual among the Popish votaries, who never dissolve their vow, though the performance of it be never so wicked. Thirdly, because the vowed single life among the Papists being for the most part so filthy and abominable, that all the world cryeth shame upon them for their filthiness: yet by them is obtruded unto God, as a matter not only of religion, and satisfaction, but also of merit, of perfection, and supererogation.  
And the like might be said of their vow of blind obedience. For simple and absolute obedience is only to be vowed and performed to God. But to vow the like towards any sinful man, who either doth, or at least may command that which is unlawful, as sometimes they do, to murder Princes, or to attempt other traitorous practices, etc. and to think that in so doing he doth merit and supererogate, it is to forsake God.  
§. VII. His second reason: If the Commandments were impossible, they would bind no man. And so the precepts should be no precepts: for 
His s●…cond reason, if the precepts were not possible, they would bind no man.  it cannot be imagined, how any man should sin in that which he cannot avoid, etc.  

His reason is thus to be framed,  
To that which is impossible no man is tied:  
To the Commandments all men are tied:  
Therefore the Commandments are not impossible.   
The assumption, which no man denyeth, he proveth, because if they did not bind, they were no precepts, neither were the transgression of them a sin.  
The proposition he proveth, because it cannot be imagined how a man should sin in that which he cannot avoid.  
I answer, as heretofore, by distinction. That the Commandments are said to be impossible, either simply, or by accident. If therefore the meaning of his conclusion be, that the Commandments be not simply and absolutely impossible, than I grant all, for we never held that the Commandments are simply impossible: for to man, both before his fall, and after his resurrection, they were and shall be absolutely possible. But since the fall they are impossible in respect of the perfect performance in and by ourselves, not simply, but by reason of the flesh, that is to say, through our own default. For if we would not have sinned in Adam, the Law had been possible unto us: but by our voluntary sin we lost both 〈◊〉 possibilitatis, and also possibilitatem non peccand●…. Now it were absurd to imagine, that our fault should free us from obedience. Howbeit, even after the fall there is a distinction to be held between men unregenerate in the corrupt state of nature, and the regenerate in the state of grace. To the unregenerate the Law is impossible through their own default, which doth not lessen their sin: for they sin voluntarily and many times of malice, as the devils also do: who though they have brought upon themsel●…es a necessity of sinning, so that they can do no other but sin: yet this doth not, as I said, extenuate their sin (for they commit sin with greediness) but rather aggravate their sinfulness. Those that are habituated in sin, in whom custom is become as it were another nature, they can no more of themselves cease from sinning, than a Blackamoor can wash away his blackness, jer. 13. 23.  
§. VIII. Yea, but saith Bellarmine, It cannot be imagined, how a 
Bellarmine's objectio●…s that a man doth not sin in that which he cannot avoid.  man should sin in that, which he cannot avoid. Answ. That seemeth to be true in respect of the liberty of contradiction, but not in respect of the liberty of contrariety. In respect of a sinful action a man hath liberty to do it or not to do it: which we call the liberty of contradiction. But he hath not liberty to do that which is good, his natural will enabling him only to sin. So that although a natural man may abstain from this or that sinful act: yet he sinneth in whatsoever he doth, neither can he do any other but sin. If therefore they do not sin, who are not able to fulfil the Law, than all Infidels, yea all natural men, who c●…n do nothing but sin, should be exempted from sinning, which is absurd. To the regenerate man, as I said before, the Law is possible, both in respect of his faith. For he that truly believeth in Christ hath fulfilled the Law in Christ. Secondly, in regard of his new obedience: and that in three respects. For first, his new obedience, though it be not complete; yet it is obedientia inchoata: and though it be not a fulfilling of the Law, yet it is an acceptable keeping thereof. Secondly, though it be unperfect, and stained with the flesh, yet being ●…ntyre, that is, sincere and upright, it is in Christ accepted as perfect. Thirdly, because the imperfection thereof being covered with Christ's perfect obedience, and cured by his intercession, is remitted. Now all is esteemed done, when that which is not done, is remitted.  
§. IX. His third reason: If God should command things impossible, he 
His third reason, God should be more cruel and more foolish than any tyrant, etc.  should be more cruel (horresco referens) and more foolish than any tyrant: in exacting attribute from his own friends, which none were able to pay, and making such Laws, which he knew none were able to perform. But the Consequent is blasphemous, therefore the antecedent. To the proposition I answer as before by distinction. That if God should command things simply impossible, there would bosom colour for his blasphemous consequence. But the Lord commandeth nothing, but what to man in his first creation was absolutely possible: neither doth he exact any tribute which he did not make us able to pay, nor make any law which we were not able to observe. And although now we cannot in ourselves fulfil it; yet God was not tied to accommodate his Law, like a Lesbian rule, to our weakness contracted by our own default: but it became him, to propound such Laws as were answerable to our first integrity, describing what we were, and not what we are: that seeing from what we are fallen, we might seek to be repaired in Christ, who is the end of the Law for righteousness to every one that believeth, Rom. 10. 4. The covenant of works God made with man in his state of integrity, when he was able to keep it. But after the fall, because it was not possible that man should perform that covenant in, and by himself, he in great mercy made with man the Covenant of grace in Christ. But lest any man should either through ignorance or pride neglect the benefit of the Messias: it pleased God to renew the Covenant of works, not to that end that men should be justified or saved thereby, but that it might be a means to drive them unto Christ. And foe Bellarmine himself hath taught 
u De iustif. l 4. c, 4. §. Sextum discrimen.  Lex non data erat ut justificaret, sed ut morbum ●…stenderet, & ad quaer●…ndum medicum excitaret. The Law was not given to that end that it should justify, but that it might show the disease, and stirte up men to seek to the Physician.  
Again a distinction is to be made, as in the answer to the second reason, of the parties to whom the law is given. For to the wicked and reprobate, who are Gods rebellious subjects, the law is indeed impossible through their own default: and yet God exacteth most justly that righteousness in which he did create them: he requireth most justly an account of those talents which he committed to them, though now they be not able to pay. The debt is duly exacted of the debtor, though through his own default he be not now able to make payment. As for the elect, whom the Lord hath, before they were, loved in Christ, he hath given his law to them, not to this end, that either by the observation thereof in their own persons they should be justified, or by the breach thereof they should be condemned (for then who could be saved?) But the use of the law to them before their conversion is, that it might be unto them a Schoolmaster unto Christ: and after their conversion and justification, it might be a rule whereby to frame their lives and conversation: aspiring always towards that perfection which the law prescribeth, though they cannot fully attain unto it. Why then, saith Augustine, 
* De perfectione justiti●…. 970.  should not this perfection be enjoined to man, though no man in this life have it? Non enim rectè curratur, si quò currendum est nesciatur. quomodo autem sciretur, si nullis praeceptis ostenderetur. For men cannot run well, if they know not whither they must run, and how should they know that, if by precepts it be not made known to them? And worthy is that saying of Bernard 
x InCantic serm. 50.  to be repeated again and again. Neither was the commander ignorant, that the weight of the commandment doth exceed the strength of men, but he judged it profitable, that hereby they should be admonished of their own unsufficiency, and that they might know to what end (or perfection) of righteousness they should aspire. Therefore by commanding impossible things he did not make men transgressors, but humble, that every mouth may be stoppod 
y Rom. 3. 19 20.  and the whole world made obnoxious to God. For by the works of the Law no flesh shall be justified in his sight. For receiving the commandment, and feeling our defectiveness, we shall cry to heaven, and God will have mercy on us. And we shall know in that day, that not by the works of righteousness, 
z T●…. 3. 5.  which we have done, but according to his mercy he hath saved us. 
His fourth reason collected out of three testimonies.   
§. X. His fourth reason is collected out of three places of scripture. Rom. 8. 4. Mat. 6. 10. Heb. 5. 9 In the first it is said, that Christ suffered, that the justification of the Law might be fulfilled in us. In the second, we are taught to pray, that Gods will may be done upon earth, as it is in heaven. In the third, that Christ is made to all that obey him the cause of eternal salvation. But saith he, if we can●…t fulfil the Law, than Christ misseth of his end. For notwithstanding his sufferings, the justification of the Law is not fulfilled in us: neither is our prayer ever obtained, of fulfilling G●…ds will and commandments on earth as in heaven: neither is Christ the author of salvation to any, because none obey him. 
The 1. place. Rom. 8. 4.  Answ. As touching the first place: because it is often alleged by Bellarmine, I will somewhat insist upon it. The place is two ways expounded, either of sanctification, or of justification. Ifit be to be understood of sanctification, as the Papists commonly expound it; we acknowledge, that our sanctification is the end and fruit of our redemption by Christ, and that this end is achieved i●… all those, who live not after the flesh but after the Spirit, that is, in all true believers. I say it is archieved 〈◊〉 in this life, and perfectly in the life to come. But as I suppose, it is rather to be understood of justification. For the Apostle having assured the faithful vers. 1. that notwithstanding sin, and the body of sin and of death (whereof he had complained chap. 7.) remaineth in them; yet forasmuch as we are delivered from the same by jesus Christ our Lord vers. 25. there is no condemnation to them which are in Christ, as his members, whom he describeth by this character, that they walk not after the flesh but after the Spirit: In the verses following he confirmeth the same conclusion, showing how Christ hath delivered us. For saith he vers. 2. the law of the Spirit of life in Christ jesus hath delivered me from the law of sin and of death. Whereby the law of the Spirit of life we understand the virtue and power of holiness or sanctification not in us, but in Christ jesus, (for so he saith, though they do not observe it, who understand this place of sanctification and righteousness inherent) who by his righteousness and merits hath delivered us from the power of sin and of death. But the Apostle, as in the former chapter vers. 24. so here in the singular number speaketh of himself, teaching by his own example every true Christian to apply the benefits of Christ to himself. For that which was impossible for the law to do, that is, to justify us, in that it was weak through the flesh; God sending his own son in the likeness of sinful flesh, that is, in the humane nature subject to passions and infirmities, and that for sin, that he might take away the sin of the world (for so saith 〈◊〉 
a Rom. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) condemned sin in the flesh, that is, exacted the due punishment of sin in his humane nature, that the guilt of our sins being taken away by his alsufficient satisfaction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the law requireth unto justification might by Christ be fulfilled in us who are his members, which walk not (as also he had said in the first verse) not after the flesh, but after the Spirit.  
§. XI. As if the Apostle had said: Although the body of sin and 
The text Rom. 8. expounded.  death remain in us, who are both justified; which made me cry out chap. 7. 24: yet forasmuch as we are delivered therefrom by jesus Christ our Lord, to whom all thanks is therefore due vers. 25. I do therefore now assure all the faithful and true members of Christ (who may be known by this mark, that they live not after the flesh but after the Spirit) that they are delivered from damnation, and their salvation is sure. Now there are 2. things whereby Christ hath delivered us from the law of sin and death, that is, from the power or guilt of sin and of death: the former is the power and merit of Christ's perfect obedience and holiness, which is called the law of the Spirit of life in Christ: the other his sufferings, wherein he yielded an all-sufficient satisfaction by bearing the punishment, whereby sin was condemned in our nature which had sinned; which nature though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from sin as Chrysost●…me 
b Oecum. in Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speaketh, yet like to the sinful flesh, that is to say, passable, he therefore took upon him, that because by the observation of the law in our own persons, it was impossible by reason of our flesh to be justified, all which the Law required to justification, might, ●…ee doth not say by us, but in us, that is in our nature be performed by Christ, for it is Christ, as 
c Homil. 13. in Rom. 8. 34.  Chrysost●…me saith, that fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us and for us who are his true members, and are to be known as I said by this mark, that live not after the flesh but after the Spirit. And therefore this place proveth, that because it is impossible by reason of the flesh to be justified by that righteousness which is prescribed in the Law: therefore God in his mercy sent his Son to take our nature upon Him, that therein he might perform for us whatsoever the Law itself required to justification. Thus this place is expounded by 
d In Rom. 8. 4.  chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be subject to the curse, and that Christ fulfilled it for us. 
e In locum.  Oecumenius in like manner: If any man should say, what is this to us? He saith, these things Christ did, that the scope of the Law (for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) might be fulfilled in us. And what is the scope of the Law? That we should not be obnoxious to the curse. Or as 
f In Rom. 10. Hom. 17.  chrysostom in another place: the end of the Law is that a man might be justified. For what did the Law intend? To make a man just; but it was not able, because no man fulfilled it. 
g In locum.  Theodore●…, when the Law was not able to perform what it intended by reason of their weakness to whom it was given,— the only begotten Word of God made man, by the humane flesh overcame sin; having fulfilled all righteousness. And being not infected with any blemish of sin, and having undergone the death of sinners, as if he had been a sinner, etc. And on those words, that the righteousness of the law might be in us: he paid our debt, saith he, and performed the end and scope of the law, What was that? That he might declare them to be just (that is, that he might justify them) to whom the law was given. 
h In locum.  Ambrose, Quando impletur in ●…bis justificati●… (Legis) nis●… cum datur remissi●… omnium peccatorum? when is the justification of the law fulfilled in us, but when the remission of all our sins is granted to us? for as I have before alleged out of 
i R●…tract. Lib. ●…. cap. 19  Augustine, All the Commandments are reputed done, when that which is not done is pardoned. If therefore this place were to be understood of our fulfilling the righteousness of the law in or by ourselves, Christ had not obtained his end▪ for so long as the flesh, that is, our inbred cotruption, by reason whereof it is impossible for the law to justify, remaineth, as in this life it always doth, even in the best; so long it is not possible, either to fulfil the law, or to be justified by the observation of it.  
§. XII. To the second place, which is the third petition of the 
Answ. To his second and third testimonies. Mat. 6. 10.  Lords Prayer, I answer, that we pray not, that we upon earth may in equality of obedience match the Angels in heaven: but that we may imitate their obedience, and be like to them in doing the will of God, willingly, readily, faithfully, constantly. For the particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, signifieth not parity but likeness●…. In the life to come we shall indeed be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 22. 30. as the Angels, but here we may not dream of Angelical perfection.  
To the 
k Heb. 5. 9  third I answer, that our Saviour is Author of salvation to all that obey him: which is to be understood both of the obedience of faith, which is the principal, for this is the 
l Io●…. 6. 29.  work of God, (by which in Christ we fulfil the law) that we believe in Christ; and also of our new obedience. But neither of both doth argue the perfect fulfilling of the law in our own persons. This threefold cord therefore is easily dissolved.  
§. XIII. His fifth reason, Whosoever have the holy Spirit, they fulfil 
His fifth reason.  the Law.  
All that are truly justified have the holy Spirit, Rom. 5. 5. & 8. 15. 1 Cor. 3. 16. Gal. 3. 2. Tit. 3. 6.  
Therefore all that are truly justified fulfil the Law.  
The proposition he proveth thus, Whosoever have the fruits of the Spirit, Gal. 5. they fulfil the Law: All that have the Spirit have the fruits of the Spirit: Therefore all that have the Spirit fulfil the Law.  
This second proposition he proveth, because against those who produce the fruits of the Spirit, as charity, joy, peace, etc. There is no Law, that is, the Law hath not whereof to accuse them, as the breakers thereof. Therefore whosoever is justified, by the help of the Spirit he fulfilleth the Law: and if he do not fulfil the Law, then hath he not received the Spirit, neither is he truly justified.  
To the proposition of the first syllogism, I answer, that those who have received the Spirit do keep the Law. But none fulfil the Law, who have not the fullness of the Spirit; and none have the fullness of the Spirit, in whom the flesh remaineth lusting against the Spirit. In whom this conflict is, as it is in the best, They cannot do the things that they would, Gal. 5. 17. And much less can they fulfil the Law, from which they are so far, as that the good things they would, they do not; and the evil things which they would not, they do, Rom. 7. 19  
And so to the proposition of the second syllogism, that those who have the Spirit, have the fruits of the Spirit, but not without measure, nor in full measure, but according to the measure of the gift of Christ, Ephes. 4. 7. Having received but the first fruits of the Spirit, Rom. 8. 23.  
As for his third prosyllogisme, that against such there is no 
m Gal. 5. 23.  law, the meaning is not, that those which have the fruits of the Spirit do never transgress the law, for in many 
n jam. 3. 2.  things we offend all: but the words are to be understood, either of the fruits of the Spirit, that against such there is no law, but against the contrary fruits of the flesh: or of the persons endued with the fruits of the Spirit, and then the meaning is, either as 1 Tim. 1. 9 That the law is not given to such: or as Gal. 5. 18. That those who are led by the Spirit, are not under the law; that is, they are neither under the curse, not yet under the terror and dominion of the law, as if they needed thereby to be forced to obedience, but they are, as it were, a law unto themselves, willingly performing obedience to that which the law prescribeth, according to the measure of grace received; not but that sometimes they fail, the flesh prevailing against the Spirit. Not under the curse, nor subject to the accusation and condemnation of the Law, because in Christ, who hath freed them from the curse, their sins are forgiven. 
o Rom. 8. 33, 34.  Who then shall lay any thing to the charge of God's children, seeing it is God that doth justify, who shall condemn, seeing Christ who died for us, maketh also intercession for us. But this doth not prove, that therefore the faithful sin not. But this proveth, that when having sinned they confess their sins, God is just to forgive them, because we have an Advocate with the Father; Christ jesus the righteous, and he is the propitiation for our sins. In this forgiveness of our sins, and God's acceptation of us in Christ, and not in our obedience doth our justification consist. But he that fulfilleth the Law needeth not remission of sins, which all do need. And therefore desperate is Bellarmine's conclusion, that whosoever is justified fulfilleth the Law; and whosoever doth not fulfil the Law (which no man doth) is not justified.  
§. XIV. And such also is his last argument, which may thus be 
His sixth reason, because the righteous sin not.  framed.  

Whosoever sinneth not fulfilleth the Law.  
Of every justified man it may be verified, that he sinneth not.  
Therefore every justified man fulfilleth the Law.   
The proposition he proveth, because he that sinneth not, doth not transgress the Law: and he that doth not transgress the Law, doth fulfil it.  
First, I answer to the proposition and the proof thereof: that they are true, if understood of continued acts; as thus, he that sinneth not, that is, that never sinneth: he that transgresseth not the Law, that is, that never doth transgress it, doth fulfil it. For none do fulfil the Law but they who continue in all the things that are written in the Book of the Law to do them, which is duly to be marked. For the Papists seem to be of this opinion, that by any one act of obedience, wherein a man sinneth not, he doth fulfil the Law. And so they fear not to say, that every work of charity doth absolutely merit eternal life; wherein they do grievously err; imagining, that as one act committed against charity doth absolutely deserve damnation: so any one act proceeding from charity doth absolutely merit salvation. But who knoweth not, that the whole law of God is copulative, and so to be understood. As therefore in a copulative proposition consisting of many, suppose twenty parts; if any one be false, though all the rest be true, the whole proposition is false, and to be denied. So if a man should keep all the Commandments, and transgress any one though it were but once, he is a transgressor of the law, and is, as 
p jam. 2. 10.  Saint james saith, guilty of all; and by the sentence of the law is subject to the curse, because he hath not 
q Gal. 3. 10.  continued in all the things which are written in the Book of the law to do them. He that would be thought to fulfil the law, must not only abstain from all the things forbidden, but he must also do the things commanded, he must do all, he must continue in doing all. And thus if the proposition and the proof thereof be understood, he that sinneth not, he that transgresseth not the Law, that is, he that never sinneth, he that never transgresseth the Law doth fulfil it, are true, but otherwise they are false and to be denied.  
§. XV. I come to the assumption, which Bellarmine proveth thus. Whosoever is regenerate and borne of God sinneth not.  
All that are justified are regenerate; and that, because no man denyethit, he proveth by manifold testimonies, joh. 1. 12, 13. & 3. 5. 1 Pet. 2. 1 1 joh. 4. 7. Rom. 8. 15. Therefore those that are justified sin not.  
The proposition he proveth out of 1 joh. 3. 9 Whosoever is borne of God sinneth not, neither can he sin, because he is borne of God. Yet I will not answer him as he answereth us, 
r De justif. 3. 3. c. 15.  viz. that there be five expositions of this place, and never a one of them to the purpose, and so dismiss it, being indeed unanswerable: but I answer, that the Apostle doth not mean that the regenerate are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or do not sin at all, for to that erroneous sense both jovin. and Pelag. did abuse that place, as Bellar. here doth: but his meaning may be explained out of his own words in the same Epistle, for as in the fifth chapter. v. 18. When he saith, whosoeveris borne of God sinneth not, he meaneth, as appeareth by the words going before, that he sinneth not unto death: that is committeth not that unpardonable sin, for which we are not to pray, v. 16. so here, when he saith, whosoever is borne of God doth not commit sin, his meaning may be collected out of the next verse going before vers. 8. compared with joh. 8. 34. he that is borne of God worketh not sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he that worketh sin, he that is a worker of iniquity, is of the Devil, as he saith vers. 8. He that worketh sin, saith our Saviour, joh. 8. 34. is the servant of sin, and therefore in him sin reigneth. As therefore in the fifth chapter when he saith, he that is borne of God sinneth not, he meaneth, that he doth not so sin as he had said vers. 16. viz. unto death: so here when it is said he cannot sin, his meaning is in that manner, as a worker of iniquity, as the child of the Devil, as the servant of sin, in whom sin reigneth. And in this sense Augustine 
s Expos in G●…l. c. 5.  saith in quo peccatum non regnat, non peccat, in whom sin reigneth not, he sinneth not, namely as those who in the scriptures are called 
t joh. 9 31.  sinners, that is impenitent sinners, servants of sin, in whom sin reigneth, workers of iniquity, Luk. 13. 27. Matth. 7. 23. who shall be condemned. But although they, who are borne of God are not such as the Scripture calleth sinners, neither do so sin as the servants of sin, in whom sin reigneth, yet they are penitent and believing sinners, in whom sin remainteh, who often sin through humane frailty. There is no man that sinneth not saith Solomon, 
t 1 King. 8. 46.  yea there is not a righteous man upon earth 
u Eccl. 7. 20.  that doth good and sinneth not; in many things we, saith james the just, do offend all. If we say that we have not sinned, or that we have no sin, saith the most holy Apostle Saint john 
* 1 joh. 1. 8, 10.  we deceive ourselves, we make him a liar, and there is no truth in us. And therefore desperate again is Bellarmine's assertion, that whosoever is justified or regenerated, sinneth not, that is, never sinneth: and on the other side, whosoever sinneth is not a man regenerate nor justified, which is to exclude all men from justification, and consequently from Salvation.  
§. XVI. And thus have I answered Bellarmine's arguments concerning 
Our proofs that the Law is not possible, were propounded before.  the possibility of the Law. Now it may be expected that I should propound and maintain ours. But this task I have already performed in handling the third question of this controversy concerning the matter of our justification, where among many other arguments, proving that we are not justified by any righteousness inherent in us, or performed by us, but only by the righteousness of Christ which is out of us in him, we used this 
x Lib. 4. cap. 5.  for one. By what righteousness we are justified, the Law is satisfied: By Christ's righteousness alone the Law is satisfied, and not by that which is inherent in us, or performed by us. And this assumption we prove, because we are not able to sati fie the Law, neither in respect of the Commandment, it being by reason of the flesh impossible unto us; nor in respect of the penalty, which cannot be satisfied by us, but with endless torment. So that, as I said before, all this discourse of the possibility of the Law is nothing but a defence against a piece of one of our arguments.  
Now I should follow him to the second point, which he propounded 
His discourse concerning the perfection of 〈◊〉 s, was before refuted, Lib. 4.  to prove that the works of the righteous are simply and absolutely just, and after their manner, perfect: Which may also seem to be an answer to another piece of our argument. For that righteousness by which we are justified is perfect, such only is the righteousness of Christ which is out of us in him, such is not that which is inherent in us as the habitual; or performed by us, as the actual. Bellarmine therefore in opposition to that breach concerning perfect actual righteousness, propounded the proof of this point. But that our best righteousness is unperfect and stained with the flesh, I have fully proved before, and have answered all the arguments which Bellarmine produceth here, in my fourth 
y Lib. 4. c. 2. §. 8. 9 & cap. 3. & 4.  Book, whereunto I refer the reader. Here only I signify again, that Bellarmine falleth very short in his proofs: for where he should prove, that the works of the faithful are simply and absolutely just, and perfect: as he propounded the question; he now seemeth to prove this, that the good works of the righteous are truly good, which we deny not.  
§. XVII. Yes but you Protestants, will they say, do teach, that 
Whether the best works of the faithful be sins.  the best works of the faithful are sins, etc. Ans. We do not say that their good works, as namely their prayer or their alms, etc. are sins: but that in them, they being otherwise good, there are some imperfections and stains which are sins: in respect whereof the faithful man in doing that, which is good, sinneth, according to that, Eccl. 7. 20. We do confess that the duties which the faithful perform are good works, and so called in the Scriptures, though not purely and perfectly good; but having their imperfections, and being stained with the flesh. Even as we call a man regenerated, a just or a good man, though he be not perfectly just, being partly flesh and partly spirit. Thus a vessel wherein there is wax mixed with honey before it be clarified, is truly called a vessel of honey, though not sinceri mellis, of pure or sincere honey. A cup of wine wherein is a mixture of some water with wine, is truly called a cup of wine though not vini meraci, of pure wine. In like manner a wedge of gold, wherein there is some dross, is truly called a wedge of gold, though not of pure gold. An heap of corn in the floor wherein there is perhaps as much chaff as wheat, is truly called an heap of wheat. A field, wherein are tares and other weeds, as well as corn, is notwithstanding called a corn field, the denomination being taken from the better part. Verily, whiles we live in this world, we are as gold wherein there is much dross, and never are fully refined until we are to be translated into the celestial house of God. Whiles we are in the Church militant, as it were in God's floor, we are mingled with much chaff, and are never perfectly cleansed from the chaff of our corruptions, until we are to be translated into the Lords Granaries. And such as we are, such also are our actions: such as the tree is, such is the fruit. But if he will prove that men are justified by their works, he must prove, not only that they are truly good, but also purely and perfectly good: and not only, that some of their works are truly and purely good, but that all their works are truly and perfectly, and not that only, but also perpetually good. For if any of his works be sins, he cannot be justified by his works. But this can never be proved. Neither doth he go about to prove that all the actions of justified men are good, but some only, and these not purely, and perfectly, but truly good. To which purpose he spendeth three whole 
z De justif. l. 4. c. 15. 16. 17.  Chapters, which I have fully answered in my fourth 
* Lib 4. c. 2. 3. 4.  Book.   

CHAP. VIII. Whether good Works do justify. Bellarmine's proof, but especially that Testimony of Saint james, Chapter 2. fully discussed, and clare.  
§. I.  
AFter so many wanderings, Bellarmine at length cometh to make good his fifth Argument, 
De justif. lib. 4. c. 18.  which he propounded to prove, that faith alone doth not justify, because good works do also justify; though here, as I have noted, this Argument is brought in to prove the truth of actual righteousness. The Title of this Chapter is, that good works are not only just, but that also they do justify. In stead whereof he presently propoundeth this assertion to be proved, that by good works a just man is more justified, and made more just. But this is not the Question. For we do confess, that a man already justified before God, by the practice of good works increaseth in righteousness inherent, and is made more holy and just. The thing which we deny is this, that good works do not concur with faith unto the act of justification before God, as any cause thereof. Against this assertion he ought to have disputed, if he would seem to contradict us. But he hath altered the question, because he is not able to maintain the contradictory of our assertion; and maketh the question to be this, whether by good works men are justified, that is to say, made more just, viz. in respect of righteousness inherent. But we deny, that there are any degrees of justification, or that a man may be more justified, or that justification doth ever signify increase of righteousness: we reject their new▪ found distinction of justification into the first and second, and acknowledge no other justification, but that, which in the Scriptures and Fathers is called the justification of a sinner: and thereby we understand a continued act of God: who, as when we being sinners did first believe, did justify us; so remaining sinners in ourselves he doth still justify us, by imputation of Christ's righteousness, acquitting us from our sins, and accepting of us as righteous in Christ. And this justification, which is only acknowledged by the Scriptures and Fathers, is every where ascribed to faith. Whereas the first justification of the Papists is ascribed to charity as the only form; the second to works, as to the merit thereof. But all this ariseth from their erroneous and wilful confounding of justification and sanctification. For their first justification is that, which the Scriptures call regeneration, and is the first act of Sanctification, by which we are habitually sanctified, for they make it to be nothing else, but the infusion of the habits of grace: Their second justification, is their actual fanctification, or exercise of good works, whereby their inherent righteousness or sanctification is increased. But the question is not of sanctification, but of justification; which the Papists by their wicked doctrine, confounding it with sanctification, have wholly abolished, it being the main benefit of the Messias, by which we are both freed from hell, and entitled to heaven. Neither is the question understood of justification before men, but before God. For before men we do confess●… that by good works men are justified, that is declared and known●… to be just, as by the fruits, effects, consequents, and signs of justification by faith: but before God we are not justified, that is, made or constituted just by work●…s, as any cause thereof, for good works go not before justification, but follow after, which is a plain evidence that they are no cause of it.  
§. II. But let us examine his proofs; the first and principal is out 
The place of Jam. 2. 14. etc. fully discussed and cleared.  of james 2. which being the only place of Scripture, whereupon with any show of probability they ground their doctrine of justification by works: I will not content myself to answer Bellarmine's cavils alone: but I will endeavour to stop the mouths of all the Papists, who use to vaunt of this place, especially of the 24. verse; where they brag, that their assertion is expressed, and ours confuted in plain terms: ye see then that a man is justified by works, and not by saith only. Which words are a consectary or conclusion deduced from the example of Abraham: who though he were justified by faith without works as Saint Paul teacheth; yet was he also justified by works and not by faith only, as Saint james affirmeth. A conclusion therefore in show of words contradictory 
A seeming difference b●… 'tween Saint Paul and Saint james.  to that of the Apostle Paul, Rom. 3. 28. we conclude, that a man is justified by faith without the works of the Law, and Gal. 2. 16. we know, that a man is not justified by the works of the Law▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, but only by faith: which no doubt was the Apostles meaning. For as I have showed heretofore, if this be a good disjunction, that we are justified either by faith, or by works; (that is, either by the righteousness of Christ which is out of us in him apprehended by faith or by the works of the Law, that is, by righteousness inherent in ourselves all which is prescribed in the Law) as undoubtedly it is; for a third thing cannot be named, whereby we might be justified, and by both we cannot; (for if by faith, then of grace; and if of grace, than not of works, and contrary wise Rom. 4. 4, 5. 11. 6.) than it followeth necessarily, that if we are not justified by works, we are justified by faith alone. Hence ariseth this great controversy between the true Catholics and the Papists: we affirming, that we are justified by faith without works, or by faith alone; The Papists contending, that we are justified by works and not by faith only: we alleging the authority of Saint Paul in his Epistles, to the ●…omanes, Galatians, Ephesians; the Papists this Testimony of Saint james.  
§. III. The way to determine this weighty Controversy is to reconcile the seeming difference between the two Apostles. Some, 
How it may be reconciled. a Erasm. Cajetan Musculus, etc.  a when they were not able to untie this Gordian knot, have sought, with Alexander, to cut it, by questioning without just cause the authority of that Epistle of Saint james. But the Papists and we are thus far agreed. First, as they do not deny those Epistles of S. Paul, which were never questioned; so we acknowledge this of Saint james, though it hath been questioned, to be canonical. Secondly, that the two Apostles, acted by the same Spirit of truth in penning their Epistles, could not possibly deliver contrary assertions: and consequently, that they only are to be esteemed to hold the truth, who fitly reconciling the seeming variance between the two Apostles, do teach that doctrine, which is agreeable to both. Here than I am to demonstrate, both against the Papists, and for ourselves: against the Papists three things. First, that the doctrine which they ground upon this place of Saint james, is contrary to that of Saint Paul. Secondly, that their exposition of Saint james they make him contradict the Apostle Paul. Thirdly, that their doctrine cannot be grounded upon this Text. For ourselves two things. First, that by our exposition the two Apostles are easily reconciled. Secondly, that the assertion of the two Apostles, according to our doctrine, not only may well stand together, but also of necessity must go together. For the first: we have the same controversy with the Papists, as I have noted before, which the Apostle maintained against the justiciaryes of his time. And their opposite doctrine to Saint Paul, which they would gladly father upon Saint james, standeth in those six main errors, which I have plainly and fully confuted in this treatise. And namely in this particular; they affirming, that men are justified by works, which the Apostle every were constantly denyeth. To the second, whiles they understand the two Apostles to speak in the same sense, of faith, of works, of justifying; as namely, that both speak of a true justifying faith; of works, as causes of justification; of justifying, as making just by righteousness inherent: they make the one directly to contradict the other. For if Paul affirm, that men are justified by a true faith without works, and james deny it: If Paul deny, that we are justified by works, as the causes of justification, and james affirm it: If Paul deny, that we are made just before God by works, and james affirm it; how do they not contradict one another?  
§. IV. Bellarm. hopeth to salve the matter with his newfound distinction 
Bellarmine's reconciliation of Paul and james.  of the first and second justification: that Paul speaking of the justification, wherein a man of a sinner is made just, excludeth works done by the strength of nature without faith and without grace: and that james speaking of the second justification, wherein a just man is made more just, saith, that by the works of grace proceeding from faith a man is justified.  
Answ. Such a distinction might be applied to sanctification, which is partly habitual, the which they call their first justi●…cation, consisting chiefly in charity: and partly actual, which is their second justfication, consisting in good works: but being applied to justification, it hath no ground, either in the Scriptures or in the ancient fathers. Neither can any such distinction possibly be applied to that justification, which the Scriptures teach, as I have showed 
b Lib. 1. c. 1. §. 8. & l. 2. c. 6. §. 5.  heretofore. Secondly, if there could be such a distinction, I would say, that Paul, when he denyeth Abraham to have been justified by works did speak of the second justification, which Bellarmine himself confesseth. For Abraham, when he was said to be justified by faith without works, did abound which works, as Bellarmine confesseth, and yet was not justified by them. And that james when he speaketh of Rahab the harlot, whom he affirmeth to have been justified by works, speaketh of the first justification, as Bellarmine also affirmeth. If therefore Paul say, that in the first justification none are justified by works, and james affirm that some are, as namely Rahab: If the Apostle james say, that Abraham in his second j●…stification was justified by works, and Paul do as planiely deny it, how are they reconciled? Again saith Bellarmine, Paul from justification only excludeth the works done without grace; james includeth only the works of grace. I answer, that Paul excludeth from justification Abraham's works, which as else where 
c Heb. 11. 8, 9, 17.  he testifieth, he wrought by faith: And james includeth the works of Rahab the harlot, which was done, as Bellarmine saith, without grace going before. Where I desire the reader to observe what Bellarmine answereth. As Paul, saith he, when he did speak of the first justification, brought the example of Abraham, which was indeed of the second, that he might prove, as it were à majori, from the greater, that a sinner cannot be justified by works done without faith, if righteous Abraham was not made more just by his works done without faith: even so james, when he did speak of the second justification, brought the example of Rahab, which is of the first justification, that he might prove à majori, (he should say à minori, if my logic fail me not) from the less, that a just man is made more just by his works and not only by faith, if Rahab of an harlot was made just by works and not only by faith. Answ. Thus then he maketh the Apostles to argue. If Abraham's works would not have justified him without faith, much less would the good works of the wicked. And if Rahab by her work of mercy was of an harlot made just: how much more shall the good works of the righteous make them more just? 
Bellarmine's absurdities noted.   
§. V. Where by the way you may note divers absurdities, which I have partly touched before. First, that the Apostle forsooth bringeth Abraham as an example of justification by works: when it is most evident, that he bringeth him as an example of justification by imputation of righteousness without works, and maketh his example the exemplar or pattern of all others, who in like manner are justified by faith without works, or by imputation of righteousness without works.  
Secondly, That Paul produceth Abraham as an example to prove, that a just man is more justified by his works; for which there is no colour praeter impudentiam asseverandi, the contrary is proved, that Paul speaking of the justification of a sinner applieth, what he saith, to Abraham. For he proveth that Abraham was not justified by works, because the Scripture saith, 
d Rom. 4. 4, 5.  Abraham believed God and it was imputed to him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly (which was Abraham's case) his faith is counted for righteousness.  
Thirdly, the Apostle when he excludeth Abraham's works from justification, doth not exclude his good and gracious works, but such as he did, or might have done without grace, that is to say, graceless works. But no doubt the Apostles intent in producing the example of Abraham, which chrysostom also hath observed; was this: If Abraham who did abound with so many notable works, which he wrought by faith, was not justified by them but only by faith: than it is certain, that none are justified by works, though their works be never so gracious.  
Fourthly, He supposeth, that gracious Abraham might have done good works without grace, and that the Apostle denyeth him to have been justified by such works, as he might have done, but did not.  
Fifthly, By an impudent devise, whereof there is no colour, he maketh the Apostle from the example of Abraham to argue à majori. If Abraham's works would not have justified him, unless they had proceeded from faith: then much less can the works of sinners and unregenerate men done without faith justify them.  
Sixthly, He shamefally inverteth the Apostles question, and perverteth his whole disputation; As if the Apostle disputed this question, whether works do justify without faith (which he doth never so much as mention;) and not, whether faith doth justify without works, which is indeed the question.  
Seventhly, Where he saith; that the Apostle excludeth works only from their imaginary first justification, which is merely habitual; he conceiveth, that the Apostle took all these pains, to prove, that works are no part of habitual righteousness.  
Eightly, Where he saith, that the Apostle excludeth from justification works of nature and not of grace, it is as much as if he should have said, that the Apostle doth so seriously labour to prove, that men are not justified by such works as are not good, but evil.  
To conclude, it is evident, that the Apostle Paul excludeth from the act of justification all works in ge●…all, whether done before grace or after; of all men, whether unregenerate, or regenerate, even of Abraham himself. Yea more specially the works of the faithful and regenerate. First, Because he speaketh of good works, even the works of righteousness which we (the faithful) have done Tit. 3. 5. Secondly, The question being, whether faith doth justify without works, or whether faith and works together; the Apostle must be understood to exclude those works from the act of justification, which with faith concur in the party justified. Even as Abraham, though his faith was accompanied with store of good works yet he was justified, and so are all the faithful, by faith without works.  
If therefore St. james do affirm, that men are justified in the same sense that Paul denyeth the same; and that Abraham was justified by his works, which Paul denyeth; he is made to contradict the Apostle Paul.  
§. VI But as the Popish doctrine is repugnant to the doctrine of the Apostle Paul, so neither can it be grounded upon this text, 
The Popish doctrine not grounded on jam. 2.  which may appear by a brief Analysis thereof. Where first, you are to consider the occasion of this discourse, and thereupon the scope of the Apostle therein. The occasion was the dissolute life of many 
The Analysis of that passage beginning at the foureteenth verse.  Christians, who, as jude speaketh vers. 4. did turn the grace of God into wantonness, vain men, as St. james calleth them vers. 20. who, when they had learned, that a man is justified by faith without works, hereby took occasion to cast of all care of good works. As if it were sufficient for them howsoever they lived, to profess themselves to believe.  
The scope therefore and intendment of the Apostle is, not to confute the doctrine of Paul concerning justification by faith alone, but according to Paul's direction Tit. 3. 8. to persuade all those, who profess themselves to believe, to be studious of good works. And that he doth by this argument: because, howsoever faith doth justify alone, yet the profession of faith alone without good works will not justify nor save a man; but is altogether vain and unprofitable. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of the question, which he propoundeth to argue, manifestly appeareth by the proposition, wherein the question is propounded, and by the conclusion wherein the question is concluded, the proposition, vers. 14. What profit my brethren, if a man say he hath faith, and hath not works, will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith save him? Mark the words: if a man shall say, he hath faith, that is, if a man shall profess himself to believe, and hath not works, that is a conversation answerable in some measure to his profession; will that faith, which is in profession only justify or save him? this interrogation implieth a most Emphatical negation: wherein he doth not only deny that faith, which is only in profession, and doth not work by love, doth justify or save a man; but also, for the truth of his denial, he doth appeal, as it were, to their conscience; sor so much is meant by the interrogation. The question than is not, whether true faith do justify alone, as Bellarmine would have it; but whether that faith, which is alone, and by itself; vers. 17. without works, without a Christian conversation, be a true justifying or saving saith. This the Apostle denieth, and so do we. In the rest of the discourse he proveth this negative assertion by an argument from the contrary, namely that this fruitless faith is not a true faith, because it is dead. Where the Apostle argueth to this effect: That faith, which is dead, doth not justify or save a man: The faith which is profession only, and is alone without works is dead. Therefore that faith which is in profession only, and is alone without works, doth not justify or save a man.  
The assumption he proveth in this whole discourse, where the con●…lusion is always this, that the faith which is alone and without works is dead, and therefore that is the question which is disputed and concluded.  
§. VII. Now that the faith which is alone and without works 
That the faith which is with out works is dead, proved by five arguments.  is dead, he proveth by five arguments.  
1. The first à par●…: That charity which is only in word and not in deed is vain and unprofitable vers. 15. 16. Even so pariratione, that faith which is in profession only having no works to accompany it, is dead, vers. 17.  
2. The second argument is taken from the effects. For a true lively faith may be demonstrated by good works: and that which cannot be demonstrated by good works, is but a dead faith. And this he proveth vers. 18. against the carnal gospeler, as it were, by the parties own testimony, or forced confession, provoking him to make experience, which kind of proof is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou professest the faith having no works: I also profess the faith and have works, come now to the trial, he that hath a true faith may approve it by the fruits: show than they faith, if thou canst, by thy works (which thou knowest thou canst not do) and I by my works will approve my faith.  
3. The third argument is from the subject. For a true justifying faith is not common to all men. 2. Thes. 3. 2. and much less to Devils, but is proper to the Elect, Tit. 1. 1. But that faith, which men profess without charity and without good works is common to Devils. vers. 19 Thou professest, that thou believest that there is one God, thou dost well: but if this thy belief be not accompanied with charity and good works; know this, that the devils themselves who hate God, do, though with horror, know and perforce believe the same.  
4. The fourth argument to prove, that faith only professed, or which is in profession only, is not a true and a lively, but a counterfeit and a dead faith; is a twofold example, of Abraham, and of Rahab, who were justified, that is, declared and known to be just by their works. For in this sense, as the word is often used in the Scriptures as M●…t. 11. 19 Luk 7. 29. R●…. 3. 4. 1. Tim. 3. 16: so of necessity it must be taken in this place. For by good works, which always follow, and never go before justification, we are not made just: but being already justified, we are by them declared and known to be just. For he is a righteous 
e 1 I●…hn 3. 7.  man that worketh righteousness. And this the Schoolmen themselves do teach, that works do●… justifi●… ●…clarativè Th●…s Aquinas saith, 
f In Gal 3. lect. 4.  Opera n●…n sunt ca●…sa quòd aliqui●… sit i●…tus apud Deum, etc. works are not the cause why any man is just before God, but rather they are the executions and manifestations of justice. Nam nullus per opera iustificatur apud Deum sed per habitum fidei. For no man is justified before God by works, but by the habit of faith. And whereas it might be objected out of jam. 2. that Abraham was justified by works: he answereth, 
g Ibid.  the word to be justified many be taken two ways: whereof the one is, quantum ad executionem iustitiae, & manifestationem in respect of execution and manifestation of justice, & hoc m●…do iustificatur homo, i. iustus ostenditur ex operib. operatis, and thus a man is justified, that is declared be just by the works which he hath done. And thus the ordinary gloss expoundeth the word in this place. But let us come to the words. vers. 20.  
§. VIII. But wilt thou know O vain man, that faith, that is, 
Verse 20. expounded.  that faith professed or in profession only without works is dead, or that the faith which is without works is known to be dead. For the life of faith itself doth not depend upon works as the cause, but is thereby known as by the effects. You see again what the question is which he will conclude: namely that the faith which is without works, or which is in profession only without works, is not a lively but a dead faith, and consequently not a justifying faith. For a justifying faith is like the faith of Abraham and of Rahab: but that faith which is in profession only and wanteth works is not like the faith of Abraham and of Raba●…. For though Abraham was justified by faith without works as the Apostle Paul proveth, yea by faith alone as the Papists themselves confess; yet the faith by which he was justified was not alone, but was fruitful of good works, by which both he and his faith were justified, that is known to be just and upright.  
§. IX. Vers. 21. was not Abraham our Father, saith he, justified 
The example of Abraham, Verse 21.  by works, when he had offered his son Isaac upon the Altar? Of which words the meaning is not, that Abraham by that work was justified before God, or made just, for long before, the holy Ghost gave him this testimony Gen. 15. Abraham believed God and it was imputed unto him for righteousness: not, that then he first believed, or was then first justified: for when he first left his country, which he left by faith Heb. 11. 8. he had believed, and his faith no doubt was imputed to him for righteousness: but that by that special work after he was proved, he was approved and known to be a righteous man. For upon Abraham's approbation of his faith and obedience, when he was tried, the Lord gave him this testimony, Gen. 22. 12. Now I know, that thou fearest God etc. Did not God know it before? Yea no doubt, but he speaketh after the manner of men. He had tempted Abraham, that is, by a commandment of trial he had proved his faith and obedience; not that he did not know, but that he would make it known to Abraham and others. As on the contrary, God is said 2. Chron. 32. 31. to have left Ezechias to try him, that he might know, that is, that he might make known all that was in his heart, when as therefore Abraham being tried, had by that act of offering his son approved his faith and obedience, the Lord saith, Now I know, that is, now by this trial it is made known, that thou art a just man and one that feareth God. And in this sense, as it is most manifest, he is said by his works to have been justified, that is, known, declared, approved to be a just man.  
§. X. Hereupon St. james inferreth vers. 22. Do you not see, 
Verse 22.  how faith did cooperate to or with his works? The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood two ways, either that faith with other graces did cooperate to the bringing forth of this work, as namely with the fear of God, and love of God, Gen. 22. 12. though faith was the principal, Heb. 11. 17. Or else, that faith did cooperate with his works, not to justify him before God, but to manifest, declare and approve his righteousness. In which sense we must understand the word Faith, as in the proposition (vers. 24.) for faith professed: or the profession of faith which doth concur together with works to make a man, truly justified, to be known. And in this sense faith doth cooperate with works, and may be said to justify by declaring a man to be just, though Bellarmine holdeth the contrary. For that a man may be acknowledged to be a man truly justified before God by faith, two things must concur; the profession of the true faith, and a Christian conversation, neither of which alone is sufficient.  
It followeth in the same verse: and by works was faith made perfect. Which words saith Bellarmine cannot signify any other, but that his righteousness, which was begun by faith, was perfected by good works. Answ. But james doth not say, that his righteousness, but his faith was perfected, and whereas he saith the words cannot signify otherwise, I say they may be understood two other ways. First, that faith by works is perfected, because by works it is manifested, and perfectly known, in which sense God's strength is perfected in our weakness 2. Cor. 12. 9 Secondly, because works bring the fruits and effects of faith to be perfected, when it bringeth forth good fruits according to his kind. For when any thing hath attained to the end (as it hath when it doth effectually produce those uses or fruits, for which it was ordained) it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfect. Now the end of our justification by faith is our sanctification. For when faith was wrought in us (that is to say, in our regeneration) we were the workmanship of God created unto good works, which God hath preordained that we should walk in them. Eph. 2. 10. Faith therefore may then be said to be perfected, when it doth effectually bring forth the fruit of good works: whereby a man is not made, but declared to be just.  
§. XI. Vers. 23. And this appeareth yet more plainly by that which followeth. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness. This Scripture was fulfilled Gen. 15. 6. above 30. years before his offering of Isaake: and here again it is said to have been fulfilled in this act, that is, the truth of that testimony, which was given him so long before was then manifested, when by this work he evidently declared, that he was endued with a true lively justifying faith. And to the like purpose the same sentence might, as Bellarmine confesseth, be applied to Abraham in respect of any other notable fruit of his faith: that then also that sentence was verified, Abraham believed God etc. For than it was declared and manifested, that he was endued with a true justifying faith. As for that conceit of Bellarmine, that if the Hebrew word be well scanned, it will appear, that the meaning of the words is, that Abraham's believing God was a ●…ust work, it is but a poor shift. For Paul understandeth it of Abraham's person, and maketh that text his principal ground of the justification of the faithful by imputation of righteousness without works. And james likewise understandeth it of Abraham's person: showing that by this act of offering his son the truth of that testimony was manifested, that he was endued with a true faith, by which he was justified.  
It followeth in the same verse, and he was called the friend of God. 2. Chron. 20. 7. Esai. 41. 8. that is, by this act he approved himself to be such a one.  
§. XII. Hereupon Saint james, Verse 24. inferreth this consectary 
Verse 24.  or conclusion: you see then by this example of Abraham, that a man who is justified before God by faith alone, as Abraham was, and that by imputation of righteousness without works; is also justified by works, as Abraham was, that is, by them, as by fruits and effects he is declared and approved to be just, and not by faith professed only. He doth not say, a man is justified by works as causes, but as the effects. For that, and not the other is deduced from the example of Abraham.  
§. XIII. The other example is of Rahab, Verse 25. For though 
Verse 25. The example of Rahab.  you may think, that you need not compare with Abraham, and yet have a true justifying faith; yet you will be ashamed to be behind Rahab the harlot; who was no sooner justified before God by faith, but she was also justified, that is, declared and known to be just by her work of charity towards the Espies, which she wrought by faith, Heb. 11. 31.  
Concerning this example of Rahab, Bellarmine hath four Assertions: of which never an one agreeth with another. First, That Rahab was not declared to be just, because she was an harlot: which is false. For though she had been an harlot, yet now she believed, and by her faith was justified before God, and by her work which she wrought by faith, was justified, as Saint james saith, that is, declared to be just. Secondly, That james bri●…geth the example of Rahab to prove, that by good works a righteous person is made more righteous: which also is false, and contrary to his former Assertion. Thirdly, That by this work of mercy she was truly justified, and of a sinner made just. But Rahab, as Bellar●…ine saith, was an example of the first justification; and therefore of a sinner not made just by her work, but by the habit of grace infused. The truth is, by faith she was justified before God, and by her work she was declared to be just before men. Fourthly, That by that work, as a disposition, she was prepared unto justifica●…ion. Which agreeth neither with his third, where he said, that by this work she was truly justified, and of a sinner made just, nor with Saint ●…mes, whose meaning plainly is, not that she was prepared unto justification by this work, no more than Abraham was by his; but that she was declared by this work, as a fruit of her faith and a consequent of her justification, as Abraham was by his works to be justified before God. And thus much of the two examples.  
§. XIV. There rema●…eth his fifth Argument, which is a similitude, 
The fifth argument ●… simil●…. verse 26.  Verse 26. For as the body without the Spirit is dead, so faith without works, or that faith which is without works is dead, which words also may be two ways expounded. For either the Apostle james speaketh of the habit of faith, or of the profession of it. If of the habit, than the comparison standeth thus: As the body of man without the Spirit, that is, without breath (which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe, in which sense it is called the spirit of the mouth, and spirit of the nostrils) I say, as the body without breath is dead: so that saith, which is without works, which are as it were the breathing of a lively faith, is judged to be dead. For as 
h De resurrect. serm●…●….  Bern●…rd also saith, As we discern the life of this body by its motion, so the life of faith by works. If therefore faith itself be here meant, we must by Spirit understand breath and not the soul. For although the Papists absurdly make charity, which is a fruit of faith, 1 Tim. 1. 5. to be the form of it; yet me thinks they cannot be so absurd, as to compare faith to the body, and works to the soul: as though works, which are the fruits and effects both of faith and of charity, were the form, and as it were, the soul of faith.  
If by faith we understand faith professed or the profession of faith, as in this discouse hitherto it hath been used, and as it is used elsewhere, as Act. 14. 22. R●…m. 1. 8. then you may understand the simili●…de thus: As the body of man without the Spirit, that is, the ●…oule is dead: so the profession of faith without a godly life, which is as it were the life and ●…oule of our profe●…on, is also dead. For hypocrites whose life is not conformable to their profession, though they have a ●…ame, that they live, yet they are dead. Ap●…c. 3. 1.  
Thus by five arguments Saint I●…mes hath proved, that the faith, which is alone, and without works, is not a true and a lively, but a dead and counterfeit faith, and yet 〈◊〉, both here and Lib. 1. d●… justif. cap. 15. will needs have Saint ●…ames to speak of a true faith, as if he supposed, that a true faith might be without works.  
Therefore the Popish Doctrine of justification by works as causes thereof cannot be grounded on this T●…xt of Saint james.  
§. XV. Yea, but will some say, the contradiction is not yet salved. 
Object. Concerning the contradiction, of faith only, and not only.  For Saint Paul affirmeth, as you say, that faith alone doth justify, and Saint james in plain terms denyeth, that a man is justified by faith only. I answer, when we say, that faith only doth justify, we do not mean absolutely, that nothing doth justify but faith in no sense whatsoever. For many things may truly be said to justify ali●… atque ali●… sensu, in diverse senses, as I have showed heretofore. God the Father as the prime efficient, Christ as the meritorious cause, God as the judge, Christ, as the Advocate. God, as the Creditor, Christ, as the Surety. The grace of God as the moving cause, the righteousness of Christ as the matter, the imputation thereof as the form, the holy Ghost as the applying cause, the Word and Sacraments as the instruments of the holy Ghost, Faith as the hand of the receiver, works as testimonies and signs, etc. but our meaning is, that we are justified by the righteousness of Christ only, which is apprehended by faith alone, and that in us nothing doth concur to the act of justification, but faith alone, it being the only instrument whereby we receive Christ.  
And thus have you heard what is to be alleged against the Papists. First, that their doctrine concerning justification by works which they would build upon this Text, is repugnant to the Scriptures. Secondly, that by their exposition they make Saint I●…mes to contradict Saint Paul. Thirdly, that their doctrine cannot be grounded on this Text.  
§. XVI. Now for ourselves, I will show, that by our exposition 
Our reconciliation of the two Apostles.  the seeming difference between the two Apostles is manifestly reconciled: and that by our Doctrine their Assertions, not o●…ely may 
First, from the diversity of the Partie●… with whom they dealt.  well stand together, but also must necessarily go together. The reconciliation is easily made, if we consider two things, first, the diversity of the Parties, with whom the two Apostles had to deal. For the Apostle Paul having to deal with Pharisaical justiciaries, who sought to be justified by a righteousness inherent in themselves, and by an obedience performed by themselves, proveth by invincible arguments, that a man is justified by faith without works. Saint james having to deal with carnal Gospelers, vain men, turning the grace of God into wantonness, who having heard, that faith doth justify without works, did cast off all care of good works, thinking it sufficient to profess themselves to believe, though their life were dissolute. Against these Saint james proveth, that vain is the profession of faith without good works ●… that the faith, which is without works, is not a true, lively justifying faith, but a dead and counterfeit faith: that whosoever is justified before God by faith, must also be justified, that is, declared and approved to be just, not only by profession of his faith, but also by the practice of good works. Wherefore in this respect there is no more difference between the two Apostles Paul and james, than between L●…ther, and us, who are Preachers of the Gospel at this day. For as Luther having to deal with Popish justitia●…ies who taught justification by works, urgeth most zealously justification by faith alone, and in the question of justification, after the example of Saint Paul, speaketh contemptuously of works: so we, having to d●…le with Libertines and carnal gospelers, insisting in the steps of Saint james, urge the necessity of good works.  
§. XVII. Secondly, we are to consider the diverse acceptions of 
Secondly, from the diverse acceptions of the words, fa●…th, justify, workes.  the words, faith works justify, in the writings of the two Apostles. Paul speaking of a true lively faith, which worketh by love, saith (in effect) that faith alone doth justify. james, speaking of the faith of hypocrites, which is in profession only, s●…vered from the grace of sanctification, and destitute of good works; ●…aith, that such a faith doth neither justify alone nor at all, as being not a true, but a dead and counterfeit faith.  
Paul, speaking of the c●…uses of justification before God, denyeth works to concur to the act of justification, as any cause thereof▪ james speaking of the effects and ●…ignes of justificati●…n, whereby it may be●… known, affirmeth, that works must concur in the parties justified, that by them our faith may be demonstrated, ●…nd our justification manifested. Paul therefore rejecteth works obtruded, as causes of justification; james urgeth th●…m, as effects and signs thereof.  
Paul, speaking of justification in the proper sense, as it signifieth that gracio●…s action of God, whereby we are made or constituted just; affirmeth, that we are justified by faith without works. james, speaking of th●…t justific●…tion, whereby we are (not m●…de just before God, but) declared and 〈◊〉, to God, our 〈◊〉, and our conscience to be just, and endued with a true faith; 〈◊〉, that we are so justified, not only by the profession of faith, but also by good works.  
Now these 〈◊〉 〈◊〉 very well stand together. For although it be most true, which Saint Paul affirmeth, that true faith doth just fie alone: yet it is 〈◊〉 true, which Saint james faith, that the faith, which is alone, doth not justify neither ●…lone nor at all, because it is not 〈◊〉 true and a lively, but a 〈◊〉, and dead faith. For 〈◊〉 the living eye, though it see alone, yet is not alone, so a lively f●…ith, though it justify alone, yet never i●… alone, though it justify without works, yet it is not without work●…s. Though good works do not 〈◊〉 to the act of justification, a●… any cause ther●…of, according to Saint Paul's doctrin●…: yet they must concur in the same subject, that is the party justified, as necessary fruit●… and 〈◊〉 of ●… true justifying ●…aith, 〈◊〉 Saint Ia●…es●…cheth ●…cheth. Though we be justified before God, that is, both absolved from our 〈◊〉, and accepted in Christ as righteous by faith alone without respect of work●… as Saint Paul teacheth: yet, according to the doctrine of ●…aint james, we●… are to be justified, that is, declared and approved to be just not only by faith professed, but also by good works. Finally, though good works n●…n 〈◊〉 〈◊〉, yet, 〈◊〉 justifica●…, as Augustin●… useth to speak, or as he also saith, non pr●…edunt iustifi●…andum, sed justificat●… 〈◊〉, though they do not go●… before justification, as caus●…s, 〈◊〉 P●…l teacheth; yet they must follow in the parties justified, as effects, according to Saint james his doctrine.  
§. XVIII. But the assertions of the 2. Apostles not only may well stand 
By our doctrine the ●…ssertions of the two Apostles must go together.  toge●…her; but also according to our doctrine they must necessarily go together. For if we shall be altogether conversant in setting forth the commendation of good works, and in urging the necessity thereof, not informing the people in the doctrine of justification by faith alone: they will be ready to place the matter of their justification, and the merit of their salvation in themselves, as the Papists do. And so being ignorant of God's 
i R●…▪ 10. 3.  righteousness, and seeking to establish their own righteousness, they do not submit themselves to the righteousness of God. But we must so urge the necessity of good works in the doctrine of sanctification, that we remember, that in the question of justification they are of no value. On the other side, if we shall be wholly taken up in the doctrine of justification by faith alone, teaching, that in the question of justification they are of no worth, and do not withal inform the people of the profit and necessity of good works in other respects; how ready will they be to cast off all care of good works, and content themselves with a bare profession of faith? But we join these assertions together, after the doctrine and practice of the Apostles in their 
k Rom. 6. 1, etc. ●…ph. 2. 8, 9, 10. Tit. 3. 8.  Epistles. We teach that justification and sanctification are unseparable companions. And theresore, as they who are sanctified, may be assured of their justification; so without sanctification none can be 
1 joh. 1. 7, 9 & 2, 1, 2, 3, 4.  assured of their justification. It is true, that there is no condemnation to them that are in Christ jesus, but who are they? that live not after the flesh, but after the Spirit, R●…. 8. 1. that are new creatures 2 Cor. 5. 17. that crucify the flesh with the lusts thereof, Gal. 5. 24. It is true, that a true lively faith doth justify alone, but what manner of saith is that? that purifieth the heart, Act. 15. 9 and worketh by love, Gal. 5. 6. and may be demonstrated by good works. jam. 2. 18. It is true, that we are not justified by our works, nor saved for them, yet those are neither justified, nor saved, that are without them, for as they are necessary consequents of justification, so they are necessary antecedents of salvation. For though they be not the cause of our salvation; yet they are the way by which we are to come to salvation: though they be not causa reg●…andi, as Bernard saith, yet they are via regni. Though they be not the merit of salvation; yet they are the evidence, according to which God will judge us. By faith we have our inheritance, and our title to God's Kingdom, but it is to be inherited among those that are 
l Act. 26. 1●…. & 20. 32.  sanctified. A godly conversation, though it be not properly a cause of our glorification; yet it is causa si●…e q●… n●…n. For as the Apostle saith, without holiness no man shall see God. Heb. 12. 14. And for this cause we seriously exh●…rtall men, who profess themselves to believe, and to be justified by faith, to be careful, that they may be 
m Tit. 3. ●….  precedents of good works, for these are good, and profitable, and necessary, as I showed before, 
Six o●…her testimonic●…●…lleaged by Bell●…rmine.  when I propounded those arguments which we do use to move men unto good works. So much of his first testimony.  
§. XIX. To that place of Saint james he addeth 
n De justif. l. 4. c. 19  six other testimonies, to which a short answer will suffice. To the first out of Eccles. 18. 21: I have fully answered in the first 
o Lib. 2. cap. 4. §. 2. & 3.  controversy.  
2. His second testimony is Rom. 6. 19 As you have exhibited your members to serve uncleanness●… and iniquity unto iniquity: so now exhibit 
Testimon. 2. Rom. 6. 19  your members to serve justice unto sanctification. Where, unto sanctification, doth not signify to get the first holiness, sor he speaketh to them who were holy and just, but to increase sanctification. But that by sanctification is meant justification: and by sanctity, justice, it is plain by the antithesis, for he opposeth sanctification to iniquity. His argument is thus framed: Sanctification may and must be increased by good works, which is proved by this text, and not denied by us.  
justification is sanctification. And that he proveth, because what is opposed to iniquity is justification: sanctification is here opposed to iniquity. Therefore here sanctification signifieth justification. Ans. That justification and sanctification are by no means to be confounded. I proved at large in the first 
p Lib. 2.  question, for this is the source of all their errors in the doctrine of justification. The Apostle doth carefully distinguish them. For having in the former chapters treated of justification by faith without works; that men should not abuse that doctrine to licentiousness of life; in this, and the next chapter, he treateth of sanctification showing in this 
q Rom. 6  chapter that sanctification is a necessary companion of justification. And therefore exhorteth those that are justifi●… to the duties of sanctification. The abuse he preventeth vers. 1. and 15. for whereas he had taught in the doctrine of justification, that where sin abounded grace did superabound; he maketh this objection, what then? shall we continue in sin that grace may abound? God forbid! So again, by justification we are freed from the curse of the Law, and from the rigour and terror or dominion it? what then? shall we sin, because we are not under the Law, but under Grace? God forbid!  
The unseparable conjunction of these two benefits is showed by the 
r Rom. 6. 3, 4, etc.  Sacrament of Baptism for as it is a seal of that righteousness, which is by faith, unto us being baptised into the remission of sins: so it is the laver of regeneration, wherein, as the Apostle saith, we are baptised into Christ's death and resurrection; that as he died, so we should dye unto sin: and as he rose again never to dye any more: so we should arise from the grave of sin never to dye any more: for how should they that are dead to sin live any more therein? And hereupon followeth his exhortation, that we should not let sin reign in us, nor give our members as instruments of unrighteousness unto sin, etc. And as he doth dehort us from suffering sin to relgne in us: so he assureth the faithful, that sin shall no more have dominion over them, because they are not under the Law but under grace, and having prevented the abuse of that doctrine, vers. 15. he reneweth both his dehortation from suffering sin to reign in them, because if it did reign in them, they must needs be the servants of it: when as in their redemption they were freed from the bondage of sin, that they might become the servants 
s Vers. 18.  of righteousness; and also his exhortation vers. 19 that they would yield their members, as servants to holiness, etc.  
To his reason, that by sanctification here is meant justification, because it is opposed to iniquity: I answer, that both justification and sanctification are opposed to sin and iniquity; but with this difference. In sin there are two things, the guilt, and the corruption or pollution. By justification, which is opposed to accusing and condemning Rom. 8. 33. we are freed from the guilt of sin and damnation: by our sanctification, which is opposed to pollution, we are freed in some measure from the corruption, that it is to say, from the dominion of sin.  
§. XX. His third testimony is 2 Cor. 7. 1. where the Apostle exhorteth 
His third tes●…imony, 2 Cor 7. 1.  that having these promises (of our justification and adoption, chap. 6. 16, 28) we should cleanse ourselves from all pollution of the flesh and spirit, perfecting or accomplishing our sanctification in the fear of God. The Apostle doth not exhort us unto justification, (for that is never done in all the Scriptures) but being justified and adopted, we are exhorted with our justification and adoption to join the duties of sanctification, and therein to grow and increase, until we come to a perfect man in Christ.  
§. XXI. His fourth testimony, 2 Cor. 9 10. he will multiply your 
His fourth tes●…mony, 2 Cor. 9 10  seed and will augment the increases of the fruits of our justice. Where we are taught saith he, that by alm●…s-giving our wealth is diminished, but our j●…stice is increased. Answ. We answer, that by the Christian practice of virtues our justice, (but not our justification) is increased. Howbeit, the Apostle doth not speak of justice itself to be increased, but of the fruits of justice; by justice in this place meaning, as vers. 9 and Matth. 6. 1. liberality in almes-giving: and by the fruits of righteousness, alms. Unto which, that they might be more and more enabled, the Apostle prayeth, that their seed may be multiplied, meaning thereby their store (which in the faithful is as it were the seed of alms) that having always all sufficiency in all things, they might abound to every good work, being enriched in every thing to all bountifulness, ve●…s. 8, 11. so far is the Apostle from signifying that by their almes-giving their wealth should be diminished  
§. XXII. His fifth testimony, joh. 14. 23. If any love me, he will 
His fif●…h ●…estimony, joh. 14. 23  keep my word, and my Father will love him. This new living after the fulfilling of the Commandments, what is it, saith he, but the increase of love, and thereby of righteousness, which by observing the Law of God is required. Answ. We confessè, that by the observance of the Law of God, our love of God is exercised and our righteousness increased, though it be not proved out of this place. For this love, after the keeping of Christ's word here mentioned, is God's love to us, not ours to him. 
His sixth testimony, Apoc. 22. 11.   
§. XXIII. His sixth testimony is Apoc. 22. 11. he that is just, let him be justified yet. Answ. The word yet or still doth not signify increase but continuance: or if increase were meant, it could not be understood of the righteousness of justification but of sanctification. But to this allegation I have answered twice before. 
Lib. 2. cap. 4. §. 5. & cap. 5 §. 10.   
To conclude, in these six places we have seen scarce any colour of proof either of justification by works, or of increase of justification; and yet these, besides jam. 2. are all the testimonies which he hath alleged out of the Scriptures: which being compared with those plentiful and pregnant Testimonies that plainly deny justification by works, do manifestly show the cause of the Papists to be most desperate.  
But it may be you will say, that although the Scriptures fail him, yet he hath store of testimonies of the Fathers, and plenty of reasons. Out of the Fathers, he produceth not one testimony: Neither doth he give any reason, but such as have been already confuted.  
§. XXIV. To these testimonies, saith he, two reasons may be added out of 
Bellarmine's two Reasons.  those things, which have been proved in the former Chapters concerning the possibility of the Law, and the truth of actual righteousness: for, saith he, if a just man can fulfil the Law, as before it hath been demonstrated, then ●…ay he also without doubt be justified by works. Again, If a just man can perform works truly good, which are polluted with no vice, as we have showed before, than he may work righteousness, and consequently may by multiplying of just works increase his justice. Answ. He should say his justification. But in both he disputeth a posse ad esse: it is possible for a man to fulfil the Law and consequently to be justified by works it is possible, that a righteous man may perform some works truly and purely good by multiplying whereof he may increase his justice. But the question is not, whether some choice man one of a million, can fulfil the Law, and bring forth works purely good; but whether every one that is justified doth fulfil the Law, that is, doth continue in all the things which are written in the Book of the Law to do them. Whether the works, yea all the works of every one, that is justified, be purely good. For if he should transgress in any one particular, though it were but by omission, he hath not fulfilled the Law. If any of his works were not truly and purely good, or if all his works be not pure, than he cannot be justified by works. But he is so far from proving these things as it were the esse, that he is not able to prove the posse, that any one mortal man is able to fulfil the Law; or that any one action of any one regenerate man is purely and perfectly good. The contraries of both which I have plentifully proved before.    

A TREATISE OF JUSTIFICATION.  
THE EIGHTH BOOK: Concerning the Merit of good Works.  

CHAP. I. Setting down the state of the Controversy, and propounding our arguments against the merit of good Works.  
§. I. 
This controversy in a manner the same with that of the necessity of efficiency.   
THere remaineth the last, though not the least error of the Papists in this controversy, which is concerning the efficacy of good works. For the Papists not contented to affirm, that good works do justify; do also teach that at the hands of God they do merit or deserve the reward of eternal life. And this, in effect, is the same with that, which Bellarmine laboured to prove, when he disputed of the necessity of good works unto salvation, not only necessitate praesentiae, as the way to God's kingdom, which we confess; but also necessitate efficientiae, as causes thereof. For by the Efficiency which they ascribe to works, they mean no other but moral, which is, as they say, by way of meriting. Howbeit the former assertion of the necessity of efficiency seemeth to contain a further degree of damnable error; viz. that not only good works do merit or deserve salvation; but also, that none can be saved without their own merits: for so much is employed in the term of the necessity of efficiency. 
The state of the controversy.   
§. II. But first we are to set down the state of the controversy, in setting down whereof the Papists are very sparing, because in this point they differ much among themselves. But yet in this they do agree, 
a Concil. Trident sess. 6. cap. 16 & can. 32.  that all the good works of the regenerate are truly meritorious of eternal life. Now for the explacation of the terms: by good works, which they say are meritorious, they mean all such works, as are qualified according to those seven conditions, which 
b De justif. l. 5. c. 10.  Bellarmine requireth. First, that they be material●…y good, or good in their kind. Secondly, that they be done in obedience to God. Thirdly, by such as are viatores way-faring men in this life. Fourthly, that they be free, that is, as they expound it, voluntary, proceeding from their freewill. Fifthly, persormed by men who are in the state of grace. Sixthly, having the promise of eternal reward. Seventhly, proceeding from the virtue of Charity.  
Secondly, by all such works they do not only mean all jointly, 
Quolibet actu charitate informa●…o homo beatitudinem meretur. Th. 1. q. 62. art. 5. c.  but every one in particular: affirming, omne opus bonum that every good work proceeding from Charity is meritorious of eternal life. Thirdly, by truly meritorious, the word used by the Council of Trent, we understand, that which properly and absolutely and for itself de●…erveth the reward: thereby excluding first, merita ex congruo, merits of congruity, which indeed do not deserve, and therefore are not veri nominis merita, truly and properly merits. Notwithstanding Bellarmine and others retain the name, giving it chiefly to those dispositions and preparations going before justification, according to which grace is given: wherein they have rewarded the old assertion of Pelagius, gratiam secundum merita dari. For if those dispositions be merits, and if according to them grace is given, as the Council of Trent in plain terms 
c Secundum propriam cuiusque dispositionem. sess. 6. cap. 8.  defineth, do they not hold that grace is given to men according to their merits? Secondly, by this phrase truly and properly meritorious, are excluded these works which ar●… said to merit only, ex pacto, which ever happeneth when there is a great disproportion between the work and the promised reward. As if a man should for a day's labour, which in commutative justice deserveth but denarium diurnum the day-penny, promise an hundred pound; this reward were due ex pacto, but yet not deserved by the labourer. The half of Herod's Kingdom was due to the daughter of Her●…dias, ex pacto if she had asked so much, but no way deserved by her. By truly and properly meritorious therefore is meant that, which is condign merit, or merit of condignity, that which is absolutely meritorious and not only ex pacto by reason of the promise (which happeneth when there is an equal proportion between the work and the promised reward) sed ratione ●…peris ipsius, for the works sake and for the worthiness thereof.  
§. III. This point is duly to be observed. For there are some tergiversators, 
d Mal. the Irish jesuit. pag. 699.  that dare not professedly take upon them the defence of condign merit, who notwithstanding would seem as stiff defenders of merits as the best of them. As for that qnestion whether works deserve heaven ●…x cond●…gno or not, and such like, they say they are but school points, which not being yet determined by the Church may freely be disputed of pro & con. Yea, but thus much your Church hath determined, that the faithful, who are the members of Christ, do by their works truly 
e Conc. Trid. s●…ss. 6. cap. ●…6. vitam aeternam verè promeruisse.  merit or deserve eternal life, and denounceth a curse against those, who shall deny that a justified man doth by his good works truly 
f Can. 32. verè m●…reri vitam aeternam.  merit eternal life. But there is nothing which can truly and properly be called merit, but that which is of condignity, and doth for itself, and for its own worth absolutely deserve the reward. That which is said to merit by way of congruity is not truly and properly meritorious, nor that which is said merely to merit ex pacto, as where is no proportion between the merit and the wages. For neither of these doth truly deserve that which it is said to merit. Wherefore the most, and the most learned of the Papists hold, that there is a due proportion between the works of the faithful proceeding from charity: and the heavenly reward, and that they condignly merit eternal life, not only in respect of God's promise, but also for the worthiness of the works, which are so dignified, they say, by the merit of Christ, that they become truly meritorious, and do in justice, according to their worth, deserve the heavenly reward, even as justly, as the sins of the wicked deserve the punishment of hell. In so much that our Rhemists 
g In Heb. 10.  say, good works be meritorious, and the very cause of salvation, so far, that God should be unjust, if he rendered not heaven for the same, unjust (they mean) for not rendering a just and equal reward. Where fore howsoever some like snails, when they are touched, do pull in their horns: yet this undoubtedly is the Tenet of the learned Papists at this day: 
h Bellarm. de justif. l. 5. c. 17.  Opera bona justorum meritoria esse ex condigno, non solum ratione pacti sed etiam ratione operum, that the good works of the righteous are condignly meritorious, not only in regard of the covenant, but also in respect of the works themselves. As for those, who heretofore have denied the absolute merit of condignity, and have held either merits of congruity only, or only ex pacto, they are censured by some of the learned 
i Vasquez. in prima secundae. q. 114. disp. 214. cap. ●…  among them to have differed from us in words, but in deed to have agreed with us.  
But as for us we acknowledge no merits of eternal life, but the merits of Christ only: and we do constantly hold, and confidently profess, 
Of this se●… more in the answer to the challenge made by a jesuit in Ireland. pag. 520.  that no mere man can merit, that is, deserve at the hands of God the reward of eternal life, by any thing, or by all the things which he can do or suffer in this world.  
§. IV. For the handling of this controversy I will observe this order: first I will propound our arguments and maintain them, and then 
Of the name merit.  I will answer the objections of the Papists.  
And first, I will speak of the name, and then of the thing: neither of which hath any ground in the Scriptures: and therefore both the name and the thing, of all true Christians, who desire not in matters of such moment as concern our eternal inheritance, to be wis●… above that which is written are to be rejected. The word mereri properly signifieth to deserve, and meritum desert, or that which deserveth a reward: and that which doth not deserve, is not properly and truly called merit. Now there is neither in the canonical Scriptures, nor in the Greek Fathers, any word or phrase truly and properly translated, which being ascribed to good works, doth signify or import the deserving of eternal life at the hands of God. There are words and phrases importing the reward of works both good and bad; but with this difference, that the eternal reward of good works, as it was according to the purpose of grace given unto us in Christ 
k 2 Tim 1. 9  before all secular times, and freely intended and preordained: and according to the Covenant of grace to them for whom Christ hath merited the same, freely promised; so it is freely bestowed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God. But the eternal reward of sin, as it is justly deserved, so it is in justice rendered, as the just stipend or wages of sin. Rom. 6. 23. The wages of sin is death; but eternal life is the free gif●… of God.  
§. V. The Latin Fathers indeed do often use the words mereri and 
The use of the word in the Latin Fathers in a ge●…erall sense, of obtaining, or finding 〈◊〉.  meritum both in the better sense, and in the worse, but with this difference, that in the worse sense they use it properly for deserving and desert. For sins duly and in justice deserve punishment. But in the better sense, they do not use the word properly for deserving and desert (which every man knoweth to be the proper signification,) but in other significations, and therefore unproperly, if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The verb is used by them sometimes, and indeed very often in the general sense, either of obtaining, 
l S●…apleton▪ in pr●…mptuar ●…eria 5. post passionem Do●…ni. Si aliquis veterum vocabulo promerendi usus est (scilicet in illa historia Luk. 7.) non aliter intell●…xit, quam consecutionem de ●…acto.  joined commonly with the accusative case, or of finding favour to have or to get any thing, joined with the infinitive, without respect of merit and worth, or relation to wages. Vocabulum merendi saith 
m Scholar in hymnum, nocte surgentes. 179.  Cassander, the word meriting among the ancient Ecclesiastical writers for the most part signifieth to obtain or to be made fit to obtain. The which among others appear●…th by that one place of Cyprian. 
n Epist. ad Iuba●…anum.  For where Paul saith, 1 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I obtained mercy, as the vulgar 
o Consecutus sum.  Latin and 
p Adeptus sum.  Erasmus, Cyprian readeth misericordiam merui. And so doth Augustine 
q De Baptismo contra Donatist. l. 4. c. 5.  also. Thus you see, how joined with an a accusative it signifieth to obtain.  
First, So Ambrose, 
r Serm. 63.  Minus autem mirari debe●…us, quòd tantam Ioannes gratiam in nascendo meruerit.  
Secondly, Ipsa 
s De fide resurrect.  etiam post usum vota fastidio, sunt & quae mereri optavimus, postquam meruimus abdi●…amus.  
Thirdly, Iniqueus 
t De Cain & Abel.  Cain, longaevam d●…xit aetatem, duxit uxorem, & ●…c meruit promissione divina.  
Fourthly, ●…ratiam 
u De dignit. sacerd. cap. 5.  ●…um ordinareris (Episcopus) non suscepisti, quia gratuitò ●…am non meruisti.  
Hierome, 
* Presat. in Abdinam.  Quanto magis eg●…— mereri debeo veniam.  
1. Aug. 
x De fide & operibus. c. 14.  confugerunt ad fidem, qua misericordiam indulgentia mererentur▪  
2. Talem 
y De tempore serm. 49.  se (Apost.) confitetur fuisse peccatorem, ut omnis peccator propterea dese non desperet, quia Paulus (peccatorum scil. primus) meruit indulgentiam.  
Primasius, 
z In Rom. 4.  Magna beatitudo est, sine labore legis vel poenitentia, fidem per solam gratiam promereri.  
But oyned with an infinitive, it signifieth for the most part to find favour.  
Ambrose, 
a Luk. 10. l. 22.  O aqu●… quae Sacramentum esse Christi meruisti, qu●… lavas omn●…a, 〈◊〉 lavaris.  
1. Aug●…stine, 
b De pr●…destin. & gratia c. 16.  〈◊〉 ●…vix in illo populo— qui de servitute decem miraculis 〈◊〉 〈◊〉.  
2. And in the sam●… book sp●…aking of Saint Paul, pr●… persecutionibus & 〈◊〉 〈◊〉 〈◊〉 meruit app●…llari.  
3. Of D●…vid 
c De tempore serm. 58.  〈◊〉 saith▪ Qui & R●… & Prophet●… divin●… munere fieri me●…▪  
4. And of the wo●…an 
d Ibid.  which washed ou●… Saviour's feet with her tears, etc. id●… 〈◊〉 〈◊〉 quòd ●…i 〈◊〉 fuerunt peccata 〈◊〉.  
5. Hae●… 
e De ●…ivit. D. l. 5▪ c. 24.  & alia 〈◊〉 vitae 〈◊〉 vel munera vel solatia, quidam etiam 〈◊〉 〈◊〉 accipere 〈◊〉. 
f In Psal.   
6. And in anot●…r pl●… he saith, Apostoli à suis civibus occidi meruerunt.  
1. Gregory, 
g Moral. l. 9 c. 27.  Quid? quòd Paul●… cum Redemptoris nomen in terra 〈◊〉 〈◊〉, 〈◊〉 ●…erba de coelo meruit audire.  
2. But most pregnant to this pu●…pose is that speech, which is cited out of him concerning Adam's fall, which at this day is chanted 
h In benedictione Cerei. Salmeron in 1 Tim. 1. disp. 3. pag. 421.  in the Church of Rome.  
O felix ●…ulya quae talem & tantum meruit habere redemptorem▪ O happy fault, which didst find the favour to have such and so great a redeemer.  
§. VI Sometimes they use th●… word in a more special sense, and 
The use of th●… word in a more special sense.  and that two ways.  
First, for imp●…tration and obtaining by request. And thus the Fathers say▪ that men ha●…e me●…ited remission of sin, justification and reconciliation wit●… God, which the Papists themselves do confess cannot be merited, Se●… 〈◊〉 ipsa remissio 〈◊〉 saith Augustine, 
i Epist. 105. ad Sixtum.  sine aliquo merit●… est, si fides 〈◊〉 impetrat. Where, to merit is to impetrate, and to impe●… is to ●…rit: but not in the proper sense of deserving. For between impetrati●…g and meriting in the proper sense there is great difference, as you 〈◊〉 before out of Thomas Aquinas and Bellarmine himself. Thus Orig●… 
k In Levit. hom. 3.  〈◊〉 pecca●…um, remissionem peccati meretur Hierome, 
l Advers. Pelag. l. 2. 285.  qui peccat●… 〈◊〉 〈◊〉, merentur humilitate clementiam salvat●…ris. Of 〈◊〉 that notorious sinner, Augustine saith, 
m De tempor●… serm. 5●….  tha●… when he humbled 〈◊〉 before God, ita gratiam Dei ●…btinuit, ut mereretur i●…ter Dei a●…icos post●…dum numer ari.  
Sometim●… it signifieth to do good works, either with relation to the reward, or without. The former, is, as I suppose, ●…he most that can be truly gathered out of the Fathers as seeming to favour the popish sense, And yet even so it signifieth but to do●… rewardeable works, or to do such works by God's grace as he hath promised graciously to reward.  
But in the proper sense of deserving Bellarmine was not able, as after we shall see, when we●… come to his restimonies out of the Fathers, to produce any one testimony out of any one of them, testifying, that the good works of the faithful in and for themselves deserve eternal life, or that they are truly that is, condignly, and absolutely meritorious of salvation.  
§. VII. So much of the Verb mereri, to 〈◊〉. The Noúne meritum, or name merit taken in the better part, if referred to God, it signifieth his beneficia; if to men, our officia. For those actions which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Authors of the Latin tongue officia, the Latin Father●… commonly call merit●…, m●…ing also officia or good works: and that either simply and without relation to reward (which sense is most usual) or implying relation to reward. I am not ignorant saith Vega 
n De justif. l. 8. cop. 8.  that the name merit is used of the Fathers where is 
o Ubi est nulla ratio meriti.  no respect of merit, either of congruity, or of condignity. And as for Augustine, he is won●… saith Bellarmine 
p De ●…ratia & lib arb. l. 1. c. 14. §. ●…anc esse.  meritum appellare quemlibet bonum actum etc. to call merit any good act in regard where of we receive some other thing. Where it is used as the relative of reward, it signifieth no more but a rewardeable work, or a work which God is pleased to reward. But we must remember withal, that God's reward of eternal life is his free gift, and not deserved by us; freely intended unto us in our election, freely promised unto us, as the inheritance purchased by Christ; freely given unto us as the gracious reward of our obedience, by which he doth most graciously crown his gifts, and not our merits in us, as I have showed before at large.  
§. VIII. Now as touching the thing itself: Merit is best defined 
Of the thing itself, what merit is.  to be a good work deserving the reward of eternal life. Some define it to be a work, to which that reward is due. But that definition is too large, unless it be added, that to it the reward is d●…e absolutely for the works sake. For the reward may be due ●…ither by dese●…, or by promise or covenant only, as namely where there is a great disproportion between the work and the promised reward. But that properly is not merited, which is due only by promise, and is not deserved: when an hundred pounds is promised for a day's labour in the Vineyard where in commutative justice, the day-peny only were sufficient; the reward indeed is due, when the labour is ended, in regard of the promise; but yet it is not deserved by the labourer. Whatsoever the daughter of Herodias had lawfully asked of Her●…d, though it had been to the half of his kingdom, it had been due to her by promise, but not deserved by her, for there was no proportion between her work, or play rather, and his promised reward. No more is there, or rather not so much, between the b●…st works of the faithful, and the eternal reward.  
§. IX. Now I proceed to our arguments proving that the good 
Arguments against merits  works of the faithful are not truly meritorious of eternal life. My proofs shall be either demonstrative reasons drawn from the very nature and conditions of merit, or authorities of holy Scripture, or testimonies of the Fathers.  
Unto merit, so properly called, diverse conditions are required, in respect of those relations which are considerable in merits; And those are either. between the  

Parties, viz. 

who would merit▪  
of whom he would merit.    
things 

Meriting, which is the merit i●… self,  
Merited, which is the reward.     
The Parties are God and man. But man cannot merit of God, for these reasons.  
First, because between God and man there is no proportion 
q Viguerius.  Deus & homo distant in i●…finitum, for God is infi●…ite, man compared to God is as nothing, Esai. 40. 17. One man indeed by doing good offices may merit of another. But no man, that is but a man can deserve any good thing at the hands of God. Our goodness doth no●… reach unto him, Psal●…. 16. 2.  
Secondly, because God is the absolute Lord, of all his creatures, to whom they owe themselves, and what●…oever they can do, though no reward were to be expected. In so much that not Adam in Paradise, nor the Angels in Heaven, nor Christ himself, if he had been but a man, could have mer●…ed any good thing at the hands of God. God deserveth of all men more than they are able to render, and the better they are, the more they are beholding to him. He is thy Creator ●…aith 
r De quadruplici debit●….  Bernard, thou his creature: thou the ●…ervant, He the Lord: He the Potter, thou that which the Potter frameth. Tot●…m ergo q●…des 〈◊〉 〈◊〉, ●… q●…o t●…tum habes. Thou dost therefore owe to him, all that thou ar●…, from whom thou hast all. Although, faith he, 
s Serm, de verbis Origeni●….  a man may perhaps seem to render more to his neighbour than he oweth: yet never any man re●…dreth to God all that he oweth. Aristotle said well, 
t Ethic. l. 8. c. 14.  that to God and ou●… Parents we cannot render, as they deserve of us, especially to God. For as Pereri●…s, a learned jesuire saith, 
u In Gen. 6. 5. disput. 5.  Besides the deb●…s or duties of thankef●…lnesse, which none can sufficiently render unto God; those debts also, which by God's Commandments we are bound to discharge, no man perfectly dischargeth. We therefore being no way able to render what is due to God; but on the contrary by our ●…innes making our ●…elves debtors to him, owing unto him deserved punishment; is it any less, than antichristian insolency, or rather blasph●…my, for ●…infull men to profess themselves a●…le to merit any good thing at the hands of God, and to make him their debtor? Neither can I ●…ufficiently wonder, how men, whose conscience, (if it be not cauterised) doth tell them that they sin daily against God, and by sin provoke his judgements; can speak or think of meriting any thing injustice at the hand of God, but punishment. For as 
* In Psal. 94.  Augustine faith, Si Deus velle●… pr●… meritis agere, non inveniret ●…isi quos dam●…aret. i. If God would deal according to merits, he should find none but whom he should condemn.  
§. X. If it be said, that the Lord by promising any thing maketh 
Whether God by his promise maketh himself a debtor.  himself a debtor for the performance of it. I answer first, with Augustine, 
x De verbis Apost. serm. 16.  he is become a debtor, not by receiving any thing of us, but by promising what he pleased, and therefore no debtor to us. For God is not debtor to any, not so much as by covenant; for he covenanteth Non de debit●… sed de gratui●…▪ not for rendering a due debt, but for freely bestowing his own free gift, nor according to debt, 
Rom. 4. 4.  but according to grace. To whom ●…hen should he be a debtor by his promise?  
I answer, in the second place with 
y 1 a. 2 ae. q. 114. ad 3 'em.  Thomas: that the Lord, who is faithful and just in performing his promises, maketh himself a debtor, not to us, but to himself for the gracious performance of his free and undeserved reward, which he had freely and graciously promised. Thirdly, with Bonavent●…re, he hath made himself a debtor, not to men, to whom he could owe nothing; but to himself, that he might be faithful in his promises. For if God be a debtor to man, then Debet dare ei vitam aeternam, than he ought to give him eternal life. But Hoc verbum debet vene●…m h●…bet, saith the 
z Lib. 1. dist. 43. dub. 3.  Master of the sentences, therefore saith he, Ratio debiti, secundùm quod obligationem dicit, propriè in Deo non cadi●….  
Some famous Writers (saith Cassa●…der) among whom is 
a Epist. 119. pag. 1110.  Durandu●…, deny that God by his promise is bound to us.  
Fourthly, God's fidelity and justice in giving, the reward according to his promise, that is to say, freely, doth not argue our merit, but God's truth, who ●…annot lie nor deny himself.  
Fifthly, that reward which is due only ratione pacti, is not deserved ●…x ratione operis; and that which is rendered, 
b Durand.  Non redditur ex debito operis, sed ex promissione. And therefore as it was freely promised, so it is freely and undeservedly given.  
§. XI▪ Secondly, in the party that is to merit, it is requisite, that 
The party meriting.  he should be his own man, a●…d not the other party's man of whom he would merit. For if he be his ●…ond-servant, all that he can do is duty, not merit. Nay, as he is not his own man, but his Lords: so his works are not his own and for his own advantage, but for his Master. Et quicquid suo labore acquirit, saith Bellarmine, Domino suo acquirit, non sibi, and whatsoever he getteth by his labour, he getteth it for his Lord, not for himself. But we are all the serv●…nts of the Lord, not only by right of creation, but also of redemption, in regard whereof we are not our own men, but his that bought us. 1 Cor. 6. 19, 20.  
And therefore a servant when he hath done his duty, deserveth not so much as thanks of his Lord, Luke 17. 9, 10. Even so, when we have done all that is commanded (which we are never able to do, but our Saviour speaketh by way of supposition) we must confess that we are unprofitable servants, we have done but what our duty was to do, and indeed not so much. 
The thing meriting first▪ must be our own.   
§. XII. Thirdly, the thing by which a man should merit, aught to be thus qualified. First, that which meriteth, quatenus meretur it must be our own, and from ourselves, and not his, nor from him of whom we would merit. But all our good works as they are good, and 〈◊〉, as the Papists hold them, and all those virtues and graces which we have with their uses, are not our own, as from ourselves; but they are the free gifts 
c 1 Cor. 15. 10. Esay 26. 12.  and graces of God.  
Moritò debetur merces, to merit, wages is due, saith 
d De justif. lib. 5. cap. 10. § te●…iò.  Bellarmine, Debitum autem non oritur, nisi ex ●…o quòd unus dat alteri, quod su●…m era●…. Nam si rem non suam, sed alienam daret, nihil ei deberetu●…. Now debt arise●…h not, but from this, that one man giveth to another that which is his own, for if he should give any thing which is not his own, but the other man's, nothing should be due unto him.  
Origen, 
e In Rom. 4.  Vix mihi suadeo ullum opus esse posse, quod ex debito remunerationem Dei dep●…scat: cum etiam hoc ipsum, quod agere aliquid possumus, vel cogitare, vel proloqui, ipsius dono & largitione faciamus. I can hardly persuade myself that there can be any works which can require as debt a reward from God, seeing also even this that we can do or think or speak any thing, we do it by his gift and bounty.  
Dona Dei non merentur apud Deum, God's gifts do not merit of God. By them perhaps we may merit of others; but not of him who gave them, for it is against sense that the doer, should by the gift received from the donor, merit of him. All the good that a man hath is from God, 
f Vigner. cap. 9 §. 3. v. 1.  and by consequent God cannot owe any thing to man. God's gifts are his merits of us, not ours of him. It is strange that by his gifts he should be obliged to give more. As if by the receipt or use of an hundred pounds we should merit a thousand.  
Non talia sunt hominum merita, saith 
g De annunciat. s●…rm. 1.  Bernard, ut propter ●…a vita ●…erna debeatur ex jure— Nam merita omnia Dei dona sunt, & it a homo magis propter ipsa D●…o debi●…or est, quam Deus homini. 
h Quaest 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Anastatius Scinaita: for when we shall offer all the good things whatsoever we have, he doth not owe to us a reward, for all are his. But no man receiving his own things, is a debtor to give a reward to them, who offer unto him the same.  
Whereunto I will add that of 
i Et illud quod sumus, & qu●…d hab●…mus, sive sunt boni actus, sive boni habitu●…, seu us●…s: totum est in nobis ex liberali●…ate divina, gratis dan●…e & conservante. Et quia ex dono gratuito nullus obligatur ad dandum ampli●…s, sed potius recipie●…s magis obligatur danti. Id●…ò ex bonis habitibus & ex bonis actibus, seu usibus nobis à Deo that is, Deus non obligatur nobis ex aliqu●… debito justiti●… ad ali quid amplius dandum; ita quòd si non dederit sit injustus, sed potius nos sumus Deo obligati. Et sentire vel dicere opp●…situm est temerarium, seu blaspemum. I●… 2 dist. 27. qu. 2. §. 13. & 14.  Durandus, both that which w●…e are and that also which we have, whether they be good acts, or good habits or uses: all is in us from the liberality of God, freely giving and conserving. And because by a free gift none is bound to give more; but the receiver rather is more bound to the giver: wherefore by the good habits, good acts and uses given unto ●…s of God, God is not obliged to us out of any debt of justice to give more; as if he did not give, he should be unjust; but we rather are obliged to God. And it is a rash or blasphemous thing to think or speak the contrary.  
If it be said, that by the good use of God's gifts we may deserve greater: I answer, that as the good gift itself, so the good use of it is also the free gift of God; which if God reward, he doth not reward our merits, but crown his own gifts, as A●…gustine often 
Secondly, that which doth merit must be free and not due.  speaketh.  
speaketh. XIII. Secondly, that which meriteth is free not only from the necessity of coaction (which condition the Papists acknowledge) but also of duty: for Quod est debitum non est meritum, that which is du●…ty is not merit. In rendering that which is due, we may satisfy perhaps our debt, but not merit reward. This is a certain truth, if the work be due, the reward is not due ratione operis for the works sake. 
k ●…lictov. in Canonem missae.  Quid meriti apud Deum poterimus obtrudere, qui debemus omnia? How can we plead merit before God who owe him all things? Of that which we do owe we are not owners, the money which is owed is Aes alienum nihil propriè nostrum est, nisi quod pro arbitrio possumus facere vel omittere, saith 
l De justif. lib. 5. cap. 10.  Bellarmine: Nothing is properly our own, but that which we can upon free choice do or omit.  
All the good things which we can do are due from us to God, Luk. 17. 10. So that if we should do all that is commanded, we were but unprofitable servants, because we have but done that which was our duty to do. But indeed we do not, nor cannot perform all that is due, so far are we from merit.  
Again, there is no good thing which we can do, but it is commanded of God, and therefore due. Not to do it is a sin; to do it, is not merit but duty.  
Saint 
m De quadruplici debito.  Bernard doth demonstrate for many causes, that all our good works are due unto God, saith 
n De justif. lib. 5. cap. 14. §. tertiò.  Bellarmin●…, so that he may exact them all; though he would give no reward.  
O if thou didst know, saith 
o Jbid.  Bernard, how many things and to how many thou dost owe, thou shouldst see how they are nothing which thou dost, and how not to be reckoned among the least in comparison of thy debts.  
All that thou art, thou owest to him, from whom thou hast all.  
And after, who then will grumble any more, saying, We labour too much, we fast too much, we watch too much, when he is not able to answer the thousand, yea not the least part of his debts.  
Object. But it will be said, Doth not he well that payeth his debt? Answ. In not paying it he should sin, but in paying he satisfieth only his debt, he doth not merit a new reward.  
§. XIV. Thirdly, that work which meriteth must be pure and 
That work which meriteth should be pure and perfect.  perfect, and not stained with any corruptions and imperfections: for otherwise it will not so much as satisfy our debt, but rather make us obnoxious unto punishment, every defect and imperfection being a sin: and much less will it merit at the hands of God eternal life. But all our best obedience is unperfect and stained with the flesh, as I have heretofore proved at large, all our righteousnesses being as polluted clouts. 
p Moral. lib. 9 cap. 2.  Gregory saith, Omne virtutis nostrae meritum esse vitium.  
Object. 1. Yea, but the imperfection is taken away by the blood of Christ.  
Answ. Where is remission of sin, there can be no merit of condignity.  
Object. 2. Venial sins may stand with perfect righteousness.  
Answ. True, in respect of imputed righteousness, by which sins are made venial; but in regard of inherent righteousness, it is absurd. Fourthly, that which meriteth is more than is due, for Debitum non est meritum, for debt is not merit; but all that we can perform is less than that which is due.  
§. XV. The thing that we are to merit, that is to say, the reward: first, it must be proportionable to the merit. For justice standeth in equality.  
But between the best works or sufferings of this life, yea, martyrdom itself, and eternal life, there is no proportion. For the one is finite, the other infinite; as being the everlasting fruition of God the infinite and chief good. Wherefore 
q Serm. 1. in annunciat.  Bernard, Quid sunt, saith he, omnia merita ad tantam gloriam? What are all merits to so great glory? And 
r In Psal. 93.  Augustin, How great labour is that rest worthy of, which hath no end. If you will make a true comparison, and judge truly, Eternal rest is rightly bought with eternal labour: for eternal 
s ●…n Psal. 36. Conc. 2.  rest eternal labour should have been undertaken. Thou who art to receive eternal happiness, thou oughtest to bear eternal sufferings.— Though our labour and tribulations were for a thousand years, weigh a thousand years with eternity. Why dost thou weigh that which is infinite, with a thing that is finite, be it never so great.  

t Euseb. Emiss. ad Monach. serm. 3.  Non valent vitae praesentis obsequia aeternae vit●… gaudiis comparari.  

u ●…ulgent. ad Mon. Lib. 1.  Tantum ubi gratiae divinae retributionis exuberat, ut incomparabiliter & ineffabiliter ●…mne meritum q●…vis bon●… & ex Deo datae humanae voluntatis & operationis excedat.  
Secondly, it should be due upon just desert, and not be given of grace, Rom. 4. 4.  
The day-peny given to the work of one hour is from bounty. Matth. 20. 15.  
But eternal life is given freely by God's grace, Rom. 6. 23.  
Of the wicked, 
* In Mat. 25. 46. Homil. 79▪  chrysostom saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these are justly punished: but of the godly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and they are crowned according to grace. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For although they should perform ten thousand works, it is the 
* So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used by approved Authors, as Dem●…stbenes, Plutarch, Gregory, Nazianzen, in which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id munificientia & liberalitate riclare▪ cere.  munificence of grace that for such small and vile works such an heaven and kingdom, and so great an honour should be given them.  
Thirdly, the rule by which rewardis rendered to condign merits, is not mere grace but justice, and that either commutatiuè, which 
See Hener. Stephani Thesaurum. Tom. 3. Col. 1559. A & H ex Dudaeo.  standeth in equality, or distributiuè, which respecteth dignity: the former▪ observing an arithmetical; the other, a geometrical proportion. But neither is their equality between ●…he merit and the reward: 
The rule, a●…cording to which the reward is rendered  neither are the things which we do or suffer condign, or any way comparable to the glory that shall be revealed. But the reward of eternal life is given of mere grace in respect of us, Rom. 6. 23. According to the good pleasure of God, Luke 12. 32. Who crowne●…h us with mercies, Psal. 103. 4. For by grace we are saved and not by works, Ephes. 2. 8, 9 Now we must remember, that that grace is not grace any way, which is not gracious every way. 
x August. contr. Pelag. & Coelest. l. 2. c. 24.  Non enim gratia Dei gratia erit ullo modo, nisi fuerit gratuita omni modo.  
§. XVI. These conditions of merit, whereof none agreeth to our works, as I have showed, all of them are found in Christ's meritorious obedience both active and passive. The three first, because our Saviour was and is both God and man. The fourth with all the four branches thereof: for first, it was his own and from himself. Mereri ●…jus est, saith Hilary 
y De Trin. l. 11.  qui sibi ipse meriti acquirendi author existat. For although what he had, he had from God, yet he had his power of meriting not from an external principle, but from himself as being God, not by grace, but by nature and by generation. Secondly, it was libera & non debita, free and not of duty because he is God. Esa. 53. 7. Oblatus est quia ipse voluit, joh. 10. 17, 18. Thirdly, it was most perfect: absolute. The seventh, because it was more than he did owe. The eighth because his merits are of infinite value, and therefore condign to the glory which shall be revealed. Insomuch that Pope Clement, whom Bellarmine 
z De justif. l. 5. c. 12. §. secunda. ex epist. decret. Clem. 6. q●…ae incipit, u●…igenitus  doth follow, did not stick to say, guttam unam sanguinis Christi propter infinitam personae dignitatem, ad totius mundi redemptionem sufficere p●…tuisse. The ninth, because by his sufferings the justice of God is fully satisfied, and by his obedience heaven is al-sufficiently merited for us, even according to the rule of justice.  
But not one of the nine conditions agreeth to the obedience and sufferings of any mortal man. Therefore not the obedience of any mere man is truly and properly meritorious, but only the obedience of Christ: to whom alone merit is properly to be ascribed.  
To these reasons we may add all those arguments which I produced, either to prove, that we are not justified by any righteousness inherent; or that we are not justified nor saved by works: which arguments for number were many, and for strength impregnable; but especially those which did prove, either that all our obedience is defective and stained with the flesh, or that we are not able perfectly to fulfil the Law of God. For if our obedience be unperfect and defective, then is it far from meriting any thing, but punishment. And if we be not able to ●…lfill the Law, then are we in ourselves subject to the Curse of the Law, so far are we from meriting heaven by our own obedience.   

CHAP. VIII. Testimonies of Scripture disproving merits, vindicated from Bellarmine's cavils.  
§. I.  
NOw I come to testimonies of Scriptures: and first those which Bellarmine by his sophistry seeketh 
De justif. l. 5. c. 5.  to wring from us. And first we allege those testimonies, which ascribe the reward of good works to God's mercy, and not to our merits. As Exod. 20. 6. Psalm. 62. 12. & 103. 4, 17. Gal. 6. 16. Mat. 5. 7. But more specially Tit. 3. 5. Eph. 2. 8, 9 From whence we argue thus.  
That which is freely given of God's mere mercy and grace, is not rendered to our merits, as deserved thereby: and whatsoever is rendered as due to our merits, that is not given of grace.  
Eternal life is freely given of God's mere mercy and grace; which is proved by the testimonies alleged.  
Therefore it is not rendered ro our merits, as deserved thereby.  
To the proposition Bellarmine seemeth to answer, or rather to the conclusion: that eternal life, though it be rendered to our merits, yet is given of God's free mercy. But the proposition is generally true. For to him that worketh, and by his work meriteth, the reward is given, not according to grace, but according to debt, Rom. 4. 4 And such is the opposition between merit and grace, that what is of grace, is not of works: and what is of works is not of grace, Rom. 11. 6. Omne meritum, saith Aquinas, 
a 1a. 2●…. q. 114. art. 5.  repugnat gratiae. And Bellarmine himself 
b De gratia & lib. arbitr. lib. 1. cap. 1. initi●….  Gratia inde n●…men accepit, quod gratis detur; opp●…nitur autem debito. Likewise Bernard: 
c In Cantic. serm. 67.  Non est quo gratia intret, ubi iam meritum occupavit. And again, Dost gratiae quicquid meritis deputas, So that grace and works, mercy and merit cannot stand together. If therefore eternal life be of works, it is not of grace and if of merit, than not of mercy.  
§. II. Yea, but Bellarmine will prove, that eternal life is to be ascribed 
Bellarmine's objections, that eternal life is to be ascribed both to mercy and merit.  both to God's mercy and our merit, by two expositions which he saith Augustine 
d Epist. 105. ad Sixtum.  giveth of the places alleged: the one, (wherein he joineth Gregory 
e In Psal. 7. poenit. vers. 8.  with him.) That eternal life, though it be the due reward of merits, yet it is called gratia, because the merits themselves, to which it is rendered, are the free gifts of grace. Whereunto I reply, that the assertions both of Augustine and also of Gregory, make strongly against the 
D●… corrept. & gratia c. 13.  merit of condignity. For if eternal life be called grace, as he faith, because it is freely given; and the good works which he unproperly calleth merits, be also the free gifts of God: how is it possible, that eternal life should be rendered to them as a deserved reward? ●…f it be freely given, how is it rendered as a debt? If good works be Gods free gifts, they m●…ke us debtors to God, not him to us. Augustine in that Epistle cited by Bellarmive, saith, 
f Epist. 105. ad Sixtum. p. 298.  Debita redditur poena damnato, indebita gratia liberato: ut nec ille se indignum queratur, nec dignum se iste glorietur,— si autem gratia, nullis utique meritis reddita, sed gratuita bonitate donata. And again Ipsa vita aeterna— gratia nuncupatur, nec ob aliud, nisi quia gratis detur. And yet again. Quaerimus meritum misericordiae, nec invenimus, quia nullum est; ne gratia evacuetur, si non gratis donatur, sed meritis redditur. Augustine therefore speaketh of good works as the free gifts of God's grace: and therefore not merits properly, but only such works, as God will freely reward, Bellarmine himself being the Interpreter: and of eternal life he speaketh, as the free and undeserved reward of good works, quae gratia nuncupatur, non ob aliud, nisi quia gratis datur. Eternal life is called grace, for no other respect, but because it is freely given. The same Augustine 
g In Psal. 62.  writing on those words of Psalm. 63. 3. Melior est misericordia super vitas, saith; Multae sunc vitae humanae, sed Deus unam vitam promittis, & non illam dat nobis, quasi propter merita nostra, sed prop●…er misericordiam suam. Gregory 
h In Psal poenit. 7. vers. 8.  writing on those words, Psal. 143. 8. Cause me to hear thy mercy in the morning: where, by morning he understandeth the future resurrection, wherein God's mercy shall be showed towards the faithful, he frameth this objection. If that felicity of the Saints be mercy; and is not acquired by merits, what shall become of that which is written; And thou shalt render to every one according to his works? If it be rendered according to works, how shall it be accounted mercy? Whereunto he giveth two answers, both of them making against merit. The first, Sed aliud est secundum opera reddere, & aliud propter ipsa operareddere. It is one thing to render according to works; another to render for the works themselves: for in that which is said according to works, the quality of the works is meant, that whose works shall appear to be good, his retribution may be glorious: according to works therefore, is according to the quality of them whether 
i 2 Cor. 5. 10.  good or evil. For if good, than he will reward them with bliss, if evil, then will he condemn them. For to that blessed life, saith he, wherein we live with God and of God, no labour can be matched, no works can be compared, especially seeing the Apo●…tle sai●…h, the sufferings of this life are not condign to the future glory which shall be revealed in us. His other answer: howbeit in this respect also it may be called mercy, because it is given for such works, as no man can attain unto without mercy. It is evident therefore (saith he) that to whom God in mercy giveth grace to work well in this life, to them in greater mercy he granteth that in eternal bliss they shall be rewarded with an hundred fold, this is that grace, which for grace the Apostle saith shall be given to the Saints of God: that unto whom in this life the grace of sanctification is given of God, to them the grace of eternal happiness is given in the life to come: which also maketh strongly against merits▪ both because eternal life is a free gift, and also because that righteousness to which it is given is a free gift: and because greater mercy is showed in giving glory; than in giving gracc.  
§. III. The second exposition which he assigneth to Augustine is a 
Augustine's second exposition.  fiction of his own brain, viz. that in the crowning of the Saints mercy is necessary for the remission of venial sins. Not that th●…s mercy, saith he, is the Crown of life, but because it doth accompany it; the Crown of life being given to their merits, and the remission granted to their venial offences: which fiction, as it is falsely fathered upon Aug. so it is not agreeable to the doctrine of the Church of Rome, nor consonant to the truth itself. For seeing in the faithful, sin according to the truth, both in respect of the guilt, and also of the corruption is wholly taken away in the end of this life, or according to the Church of Rome's doctrine, is purged and taken away by the fire of Purgatory: it is a grea●… absurdity to imagine, that the faithful, whose souls before the resurrection enjoy (as they also teach) the beatifical vision, should after the resurrection need remission of venial sins.  
§. IV. For our second argument Bellarmine propoundeth in our behalf two object. out of Esa. 55. 1. and Dan. 9 18. which he saith might 
Esay. 55. 1. Come, buy without silver. Not in our righteousnesses, but in thy great mercic●…. Dan. 9 18.  be made. The former whereof is available against the merit of grace, not only the first, which he confesseth▪ but the second also: and not only against merit of grace but of glory, for that also is promised without price, the later against affiance reposed in our own merits. For if we are not to trust in them for the obtaining of temporal benefits, whereof Bellar. understands the Prophet to speak, then much less eternal, between which and our supposed merits, there is a far g●…eater disproportion. 
Our third arg. Luk. 17. 7, 8, 9, 10.   
§. V. Our third argument is ●…aken out of Luk. 17. 7, 8. 9 10. Which of you having a servant ploughing, or feeding cattle, will say unto him by and by when he is come from the field. Go and sitdown to meat? and will not rather say unto him, make ready wherewith I may sup, and gird thyself and serve me till I have eaten and drunken; and afterwards thou shalt eat and drink. Doth he thank that servant, because he did the things that were commanded him? I ●…row not. So likewise you when you shall h●…ve done all these things which are commanded you (which is spoken by supposition, and is all one with this connexive, If you shall do all things which are commanded you) say, we are unprofitable servants, we have done that which was our duty to do. Which place affordeth three unanswerable arguments against the merit of condignity▪ taken from three of those conditions required in merits, which before were mentioned. The first in respect of God, who is our absolute Lord. The second in respect of us, who are his bondservants: the third in respect of our works, because all that we can do, though we should, do all that is commanded, is but our duty. 
Three arguments from hence collected.   
§. VI For the first, if earthly Masters (who with their servants are fellow▪ servants to one heavenly Master) do not owe so much as thanks to their servants for doing that which they command; then much less 
The first and second.  our heavenly Master, who is our absolut●… Lord, doth owe the heavenly reward to his servants, when they do●… that which he commandeth; though they should do all that is commanded, which they are never able to do:  
For the second: I●… bondservants who are not their own but their master's men (for a servant as the Philosopher saith,) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and altogether his man, another man's man) do owe themselves and all that they can do to their master, and cannot deserve so much as thanks at his hands, for doing what he commandeth: (though 
Luk. 17. 7, 8.  they do all that is commanded, and although, their service be profitable to their master and finally though they receive not from him either the will or power of yielding obedience to him,) but all that they can desire or expect by their uttermost endeavour is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, w●…ll pleasing to their master; when if their service be any way defective, are well apayed if they escape the whip, as 
k T●…ophyl. in Luk. 17. Necessity is l●…id ●…, on a servant, to fulsill the Commandments of his lord— If therefore he do not perform he is to be accounred worthy of stripes, but if he do perform, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let this suffice him that he hath escaped the whip.  Theophylact speaketh: how much les●…e we, who are the Lords mancipia and bondservants, both by the right of creation and by the right of redemption (being in regard thereof servi quia servati) and consequently not our own men, but his who hath made and redeemed us, and therefore do owe ourselves and all, yea more than all we can do: do we or can we deserve at the hands of God the reward of eternal life, by doing what he commandeth, though we should do all that is commanded, which we never do? Especially, seeing and also seeming that we do not all that is commanded, and lastly seeing that our service bring●…th him no profit, job. 22. 2, 3. & 35. 7. for that which we do, we receive both the will and power from him. Wherefore all that in reason we can desire or expect in regard of our obedience is that we may be well pleasing unto him. Yea, forasmuch as our service is always defective and unperfect, we ought to think ourselves mercifully 
l Phil. 2. 13.  dealt with, if we escape the punishment, which by the Law of God is due unto us. But here it will be said, if the master shall be pleased to promise rewards unto the servant for his service well performed: may not the servant expect the promised reward? I answer, that what reward soever sh●…ll in this kind be either promised or given, it is wholly to be ascribed to the Master's bounty and not to the servants merit. 
The third.   
§. VII. For the third: That which is done of mere duty by a servant to his Lord, there belongeth no reward in justice, as deserved by him. But all that we, who are the servants of God, can do, though we should do all that is commanded, is done of mere bounden duty to our Lord. Therefore to all that we can do, though we should do all that is commanded, there belongeth no reward, as justly deserved by us. But when we have done all that is commanded (I speak by supposition, as our Saviour doth) we must no less truly than humbly confess, that we are unprofitable servants: that is, as is manifestly gathered out of the parable, such as cannot deserve so much as thanks of our Lord. If therefore our gracious Lord shall be pleased out of his bounty freely to promise, and according to his promise graciously to reward our imperfect obedience, which he might justly punish: it is not our merit, but his great mercy that he doth not punish it: more that he doth accept of it as well pleasing unto him in his well-beloved; but most of all, that he doth most graciously and undeservedly reward it. From whence I reason thus:  Whosoever are unprofitable servants they do not merit no●… deserve the reward of eternal life of their Lord. 
All the faithful, though they should do all that is commanded, are unprofitable servants: Therefore none of the faithful, though they should do all that is commanded, do merit or deserve at the hands of God, (the reward of eternal life. And if they, who do all that is commanded, cannot merit; then much less they whose obedience is defective; as the obedience even of the best is. So saith Hierome 
m Ad Ctestphont▪ contr. Pelag.  si inutilis est qui fecit omnia: quid de illo dicendum, qui explerenon potuit?  
§. VIII. The assumption is proved, first, because our Saviour 
All the faithful are unprofitable servants.  commandeth his Apostles to confess, as the truth is, that when they have done all that is commanded, they are unprofitable servants, and therefore they, who neither do, nor can do all, are impudent liars, when they profess themselves to be profitable servants. Secondly, by a comparison of earthly Lords and servants. For if earthly Lords and masters owe not so much as thanks to their servants (who are indeed their fellow servants) for all the service which they can do; though they do not give them the will and the power to do them acceptable service: how much less doth God, who being our absolute Lord doth also give us will and power to serve him, owe unto his servants the reward of the kingdom of heaven? And if servants by doing all possible service to their earthly masters, who are but their fellow servants, cannot deserve so much as thanks at their hands: how much less can we, who serve the Lord of Lords, deserve the kingdom of heaven at his hands by our unperfect and defective service of him. Thirdly, from the antithesis or opposition that is between debitum and merit●…m, duty and merit. For he that doth but his duty, though he perform his whole duty, cannot merit a reward of his Master, but must confess himself to be an unprofitable servant: how much less can they merit an heavenly reward at the hands of God, who perform not their whole duty, but fail in many particulars, both by omission and commission, as the very best of us do.  
§. IX. To avoid the force of this unavoidable argument, Bellarmine 
Bellarmine's evasions, by four expositions.  seeketh many eva●…ions, which he would gladly father upon the Fathers of the Church. For he saith there be four egregious expositions given by the Fathers; none whereof make against the merit of good works. The first, of Saint Ambrose 
n In Luc. l. 8. cap. 17.  that of ourselves and by nature we are unprofitable servants ●…apt and unable to fulfil God's Commandments, 
The first of Ambrose.  which our Saviour would have us humbly to acknowledge; though by grace we become profitable, and therefore as he saith, agnoscenda est gratia, sed non ignoranda natura. Reply, Ambrose doth not speak of our corrupt nature; neither is it his meaning that by nature we are unprofitable servants, by grace profitable, but that by nature we are servants, and by grace sons. For by nature corrupted we are not the servants of God, but of sin and Satan. But he understandeth the meaning of our Saviour to be, that the children of God, who are in the state of grace, should not glory in their works, as if by them they did merit any thing of God, quia jure Domino debemus obsequium. because by right we owe obedience to God. Neither should we think ourselves exempted from continued obedience, because we are sons: for as we are sons by the grace of adoption) which we are to acknowledge) so by nature and creation (whereof we are not to be ignorant) we are servants. As therefore thou, who art a master, dost not content thyself with one work of thy servant, and then biddest him sit down and eat, but having done one work thou exactest of him another, vers. 8. So God doth not require the use of one work in thee: but whiles we live we must always work. Secondly, our Saviour doth not speak of natural men, as being unprofitable, because unapt to fulfil God's Commandments: but directeth his speech to the faithful, and namely, to his own Apostles and Disciples, who study and endeavour to keep all God's Commandments, (which without grace cannot be done) requiring them to make this humble and true confession, that even when they have done all that is commanded, they are but unprofitable servants, such as are described in the parable, who deserve nothing at the hands of their master: because in doing all that is commanded, they do but their bounden duty, and that excludeth merit. For debitum non est meritum.  
Yea, but Bellarmine proveth out of 2 Tim. 2. 21. that by grace men 
2 Tim. 2. 21.  become profitable to God. For he that purgeth himself shall become a vessel profitable unto the Lord. Answ. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fit for the master of the house to use for the benefit of the household, and fitted for every good work. But that our piety or obedience bringeth no profit to God, I have showed before. And this is the very second exposition of this place, which though repugnant to this present assertion, Bellarmine himself doth commend in the second place. For so he saith, 
The second evasion, the exposition of Bede.   
saith. X. We are commanded, as Bede expoundeth this Text, to acknowledge that we bring no profit to God: but that what good thing soever we do, is profitable to ourselves but not to God. Reply, Beda giveth two reasons (though Bellarmine conceal the better) why we doing that, which is commanded, are notwithstanding called unprofitable servants. The former, quia Dominus bonorum nostrorum non indiget, because the Lord hath no need of our good things. Which, though true yet doth neither so well fit the comparison, wherein the servant, though useful to his master both abroad and at home, could not by all his endeavour deserve to himself so much as thanks▪ neither agreeable to the reason which our Saviour rendereth, because we have ●…one what is our duty to do.  
The latter: we are unprofitable servants, because saith he, Non sunt condignae etc. The sufferings of this life are not worthy of the glory that shall be reavealed, (that is, because we cannot deserve the reward of eternal life by our service.) But as it is elsewhere said (saith he) who crowneth thee in mercy and loving kindness: he doth not say in thy merits and works: because by whose mercy we are prevented that we may in humility serve God, by his gift we are crowned, that in sublimity we may reign with him. So Bede.  
§. XI. The third exposition he saith is Augustine's: viz. That 
His third evasion, the exposition of Augustine.  we may be called unprofitable servants, when we have kept all God's Commandments, because we do no more than our duty (which indeed is the reason which Christ himself doth render) neither can we from thence demand 
De verbis Domi serm. 3.  any just reward, unless God had made a liberal Covenant with us. For by our condition we are the bondservants of God; and if he will, he may bind us to perform all manner of works, as it pleaseth him, without reward. This our condition Christ, for the preservation of humility, would have us to acknowledge. Howbeit by his gracious covenant we may expect reward, 2 Tim. 4. 7, 8. Matth. 20. 13. Which God in his great bounty hath promised to this end, that thereby he might draw us to performance of our duty, as Augustine teacheth.  
Replpy, This answer of Bellaamine is worthy to be observed, or rather admired: first, for the impudency of it, in that he fathereth this exposition upon Augustine, who in the place by him quoted, doth not once mention this Text of Luk. 17. 10. nor hath one word to that purpose for which this exposition is alleged; excepting the clause of God's bounty, which, as it proveth this to be that very testimony of Augustine, which he quoteth, so doth it evidently exclude merit. Secondly, for the force of truth, which forceth him to contradict his own assertions, both here, and in other places. For first, he confesseth, that he which doth no more but his duty, doth not merit: and that we do no more but our duty. Whereupon it followeth, that we do not merit. Secondly, where he confesseth, that we can do no more than our duty, he renounceth all works of supererrogation. And thirdly, in that he confesseth, that for the same cause we are unprofitable servants, he taketh away all merit of condignity. Fourthly, he confesseth, that without God's gracious promise we could expect no reward. Which proveth, that the reward is due only ratione pacti, and not ratione ipsius operis, which afterward he denyeth. Fifthly, he confesseth, that such is the bounty and goodness of God, that to allure us to the performance of our duty, he doth freely promise a reward. Now what God doth freely promise to give, he giveth freely and without desert. For eternal life, which in his word he hath promised as a reward, in his eternal counsel he purposed freely without any respect of our worthiness to bestow upon us: and what in mercy he either purposed or promised, Christ by his merit hath purchased for us. So that we attain to heaven by a threefold right. By God's free donation electing us in Christ, as his free gift. Secondly, by Christ's merit, as our inheritance: Thirdly, by God's free promise, as his gracious reward, whereby he crowneth not our merits, but his own gifts and graces in us. God indeed hath promised freely to reward our works: but that our works should merit the reward, he hath no where promised, or taught. 
His fourth evasion, the exposition of Chrysost. in illu delatum est co●… Ozi●…. 2 Cbron. 26. 16.   
§. XII. His fourth exposition is of chrysostom: that the Lord doth not say, ye are unprofitable servants, but biddeth them say so: which is true. But what will Bellarmine infer therefrom, that therefore they were not so? God forbid! For than our Saviour should have taught his Disciples to lie. Neither doth God allow of counterfeit humility. But the meaning of our Saviour was, to teach his Disciples in humility to confess the truth: that because they had but done their duty, if they had done all that is commanded, they should not be lifted up with a proud conceit, that thereby they had merited: but should no less truly, than humbly confess, that they were unprofitable servants, who by doing no more than their duty, could not merit of God. And this objection is also answered by 
o De ●…riplici custodia.  Bernard. Sed hoc inquies propter humilitatem monuit omne dicendum. Planè propter humilitatem: numquid contra veritatem? But you will say, that for humility sake he admonisheth them thus to say. No doubt for humility. But did he bid them speak against verity? And the same is taught by 
p In Coloss. 1. 12. ●…om. 2.  chrysostom elsewhere. No man, saith he, doth show forth such a conversation, as to be worthy of the kingdom, but it is wholly of his gift, therefore he saith, when you shall do all that is commanded, say we are unprofitable servants, we have done what is our duty to do. And again in another place, where he showeth, that what the Son of God did for us he did not of duty: 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. homil. 7. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but what good we do, we do it of duty. Wherefore himself said, when you shall have done all, say ye are unprofitable servants, for we have done what was our duty to do. If therefore we show forth love, if we give our goods to the poor we perform our duty, etc.  
Object. Yea, but the servants, 
r Mat. 25. 21, 23.  which employed their Talents well, were commended, as profitable servants. Answ. They were commended as good servants and faithful to their master. And of him, because they profitably employed their Talents, were graciously rewarded. But of their merit nothing is said. If they had not employed their Talents well, they should have been punished. And in that they did employ them well, they did but their duty, and that also by assistance of God's grace, who both gave them the Talents, and grace to employ them well, and therefore though they had reward, yet they did not merit it.  
§. XIII. Our fourth Testimony is Rom. 6. 23. For the stipend 
Our fonrth testi●…ony. Rom. 6. 23.  of sin is death, but the free gift of God is eternal life through JESUS CHRIST our LORD: where is an antithe●…is or opposition between death, meaning eternal death, the reward of sin, and eternal life the reward of righteousness: that death is the stipend of sin justly merited by it: but eternal life is not a stipend or wages merited by us, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the free gift of God; which is a most pregnant place: for if the Apostle had supposed eternal life to be a stipend or wages, or merited reward, he would have said, that as death is the stipend of sin, so eternal life is the stipend of righteousness. But the Apostle making an opposition between the reward of sin and the reward of righteousness, saith, that the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a military stipend due to those who serve under Satan's colours; the other is not a stipend or wages deserved, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a military stipend or wages due to soldiers. As when john Baptist biddeth the soldiers to be content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their stipend, Luke 3. 14. So 1 Cor. 9 7. For as Augustine saith, 
s Ep. 105. p. 302.  Quod est merces operanti hoc militanti stipendium, and worthily, saith he, is death called a Stipendium, 
t De gratia & lib. arb. cap. 9  Quia militiae diabolicae mors aeterna tanquam debitum redditur.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the vulgar Latin translateth Gratia, signifieth a free gift, not rendered as due to the merit of the receiver, but vouchsafed freely out of the free bounty and undeserved favour of the giver. For as Primasius saith, 
u In Rom. 11.  Non est gratia, si non gratis datur, si debita merentibus redditur, quod absit! And Augustine, 
* Contra Pelag. & Coelest. de orig. pec. lib. 2. cap. 24.  Non erit Dei gratia ullo modo, nisi gratuita fuerit omni modo: wherefore it is called Gratia, that we may understand it is of grace, and not not of merits. The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is derived, signifieth, freely to bestow, to gratify, or graciously to give. And therefore is eternal life called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth freely bestow it. The Argument standeth thus. A free gift, which is opposed to stipend or wages, is not merited by us. Eternal life is the free gift of God and is opposed to stipend or wages; therefore it is not merited by us.  
§. XIV. Bellarmine answereth, that Augustine hath diligently answered 
Bellarmin●…s answer out of Augustine.  this argument, Epist. 105. Enchirid. ●…ap. 107. But chiefly In libro de gratia & lib. arb. cap. 8. & 9 From whence he gathereth two Assertions. First, That the Apostle might well have said, eternal life is the stipend of righteousness, even as he said, The stipend of sin is death; which confession of Augustine cutteth the thr●…at (he saith) of our Assertion. S●…condly, That the Apostle did not say, Eternal life is the stipend of righteousness, as he said, Death is the stipend of sin, lest any man should think, that we so have righteousness of ourselves, as we have sin of ourselves: therefore eternal life is called grace, not because it is not the reward of merit, but that we have the merits themselves from grace.  
To the former, I reply, that when Augustine saith, that eternal life might well be called a stipend, which he maketh to be all one with merces, he meaneth a stipend or reward freely given; as if there were stipendium grat●…itum, as well as merces gratuita. And that this was his meaning, I demonstrate out of the same places, which Bellarmine doth quote, and first out of Epist. 105. Debita redditur p●…na demnato, indebita gratia liberato, ●…t nec ille se indignum queratur, n●…c dignum se iste glorietur. Si antem gratia, atque null is meritis reddits, sed gratuita b●…nitate donata;— ipsa (aterna vita) gratia nuncupatur, n●…n ob ali●…d nisi quia gratis datur.  
Secondly, Enchirid. cap. 107. Ipsam vitam aeternam quae certa merces est operum bonorum, gratiam Dei appellat Apostolus: stipendium enim inquit, p●…ccatimors, gratia autem Dei vita aeterna in Christo jesu Domin●… n●…stro▪ stipendium pro opere militiae debitum redditur, non donatur. Id●…ò dixit, stipendium peccatimors, ut mortem peccato non immeritò illatam, sed debitam demonstraret. Gratia verò nisi gratis sit, gratia non est.  
Thirdly, Praefat. in Psal. 31. Merces nostra gratia vocatur: figrati●… est, gratis datur, quid est gratis datur? Gratis c●…nstat— Si reddatur tibi quod debetur, puniendus es, quid ergò fit? Non tibi Deus r●…ddit debitam poenam, sed donat indebitam gratiam.  
Fourthly, Degratia & lib. arbitr. cap. 9 Cum Apostolus prius dixisset, stipendium peccatim●…rs: merit●… (inquit) stipendium quia militiae diabolicae mors aeterna tanquam debitum redditur. Vbi cum posset dicere, & rectè dicere, stipendium autem justitiae vita aeterna: maluit dicere, Gratia autem Dei vita aetern●…: ut hinc intelligamus non meritis nostris Deum nos ad aeternam vitam, sed pro sua miseratione perducere. Whereby it appeareth, that although he saith, that eternal life may be called a stipend: yet he meaneth not a stipend or wages deserved, or merited by us, but a reward freely given us of God.  
§. XV. And as the former Assertion maketh not against us, so the 
The second Assertion.  later maketh wholly for us against both the Pelagians and the Papists. The Pelagians held, that their good works were done not by the help of grace, but by the strength of their own free will, and so in that respect a reward was due unto them; whereas they who bring forth good works ex don●… gratiae, had neither commendation nor merit. Against them Augustine in many places disputeth, proving that eternal life, which is the reward of our good works, is called by the Apostle Gratia, not only because itself is freely given, but also because the good works, whereof it is the reward, are to be ascribed to God's grace. And that therefore the Lord when he rewardeth the godly life of the faithful with eternal life, he giveth them gratiam progratia, and that when he rewardeth our merits, thereby meaning our good works, he doth crown not our merits, but his own graces. Thus he writeth, Epist. 105. 
x pag. 301.  Omne meritum nostrum non in nobis facit nisi gratia: & cum Deus c●…ronat merit●… n●…stra, nihil aliud 〈◊〉 quam muner●… su●…, Sic●…t enim ab initio fidei misericordiam consecuti sumus, non quia fideles eramus, sed ut esse●…us: sic in fin●… quod erit in vita aeterna, c●…ronabit nos sicut scriptum est, 
y Psal. 103. 4.  in miseratione & misericordia.— Vndè & ipsa vita aeterna, qu●… utique in fine sine fine habebitur, & ideò merit is praecedentibus redditur: tamen qui●… eadem merita quibus redditur, non à nobis parata sunt per n●…stram sufficientiam, sed in nobis facta per grati●…m, etiam ipsa gr●…tia nuncupatur, Non ob aliud ni●…i quia gratis datur; nec ideò qui●… meritis non datur, sed quia data sunt 
z pag. 302.  & ipsa merita quibus datur.  
Stipendium peccati mors, rectè stipendium quia debetur, quia dignè retribuitur, quia merit●… redditur. Deinde, ne justiti●… de humanose extolleret 〈◊〉; sicut humanum meritum malum non dubitatur esse peccatum, non à contra●… retulit dicens, ●…ipendium justitiae vita ●…terna, & haec ne praeter Mediatorem aliqua alia via quaereretur, adjecit in Christo jesu Domino nostro tanquam diceret, Audit●…, quod stip●…ndium pecca●…i sit mors, quid te disponis extollere? O humana non justitia, sed nomine justitiae planè superbi●…, quid te disponis extollere, ac contrariam morti vitam aeternam, tanquam d●…bitum stipendium flagitare?  
Quapr●…pter O homo si accepturus es vitam aeternam, justitiae quidem stipendium est, sed tibi gratia est, cui gratia & ipsa justitia. Tibi enim tanquam d●…bita reddere●…ur, si ex tetibi esset justiti●…, cui debet●…r. Nunc igitur de plenitudine ejus accepimus, non s●…lum gratiam, qua nunc justè in laboribus usque in finem vivimus, sed etiam gratiam pro hac gratia, ut in requie postea sine fine vivamus.  

a Enc●…id. cap. 107.  Intelligendum est igitur etiam ipsa hominis b●…na merita esse Dei munera; quibus cum vita aeternae redditur, Quid ●…isi gratia pro gratia redditur?  

b Degratia & li●…. arb. cap. 8.  Vita bona nostra nihil aliud est, quam Dei gratia sine dubi●… & vita eteŕna, quae bonae vitae reàditur, Dei gratia est. Et ipsa enim gratis datur, quia gratis data est illa c●…i datur. Sed illa cui datur tantummod●… gratia est: haec autem quae illi datur qu●…niam praemium ejus est, gr●…tia est pr●…gratia, tanquam merces pro justi●…ia.  
That which Augustine speaketh of the grace of justification, is true of all grace. 
c De gratia Christi, cap. 23.  Quomod●… est gratia, si ex debito redditur? How is it grace if it be rendered of duty?  
§. XI. The Papists, when th●…y are pressed with the authority of Saint Augustine, would seem to differ much from the Pelagians; but it is more in show, than in truth. For they do hold the merit of congruity, and that grace is given to men according to their own preparations 
d Conc. Trid. Sess. 6. cap. 7. & Can. 9  and dispositions, and that the efficacy of grace, when it is offered, is so to be ascribed to our own free will, as that it is in our own power, either to accept or reject it. For this 
e De hares. lib. 7. tit. Gratia.  Alphonsus a Castro setteh down as a Catholic Assertion, that when God hath stirred up our will to that which is good, it is in the power of man's will either to assent to God's monition, or to descent. Ex h●…c autem qu●…d nos monitioni illius consentimus, qui tamen dissentire p●…teramus, debetur nobis merces & precium, & inde meritum nostrum. And so our Rhemists, that those whom God pardoneth work by their own free will, and thereby deserve their own salvation. If therefore the grace of righteousness, or the grace of glory, be deserved by us, both which the Papists teach; the former, by merit of congruity, the latter by merit of condignity; then, contrary to Augustine's Assertion, neither the one nor the other is to be called grace. For that he denieth to be truly called grace, which is not omni ●…odo gratuita. So much concerning Augustine's exposition; now let us search the judgements of some others of the Fathers.  
§. XVII. 
f De Resurrect. carnis. cap. 47.  Tertullian interpreteth this Text thus: Stipendi●… delinquentiae 
The exposition of other Fathers.  m●…rs, Donativum autem Dei vita aeterna in Christ●… jesu Domino nostro.  

g In locum.  Origen, Benè autem Metaph●…ram, i. Figuram militiae ex initio propositam servat, ut militantibus sub peccati rege— Stipendia debita mortem dicat exolvi. Deum verò non erat dignum militibus suis stipendia tanquam aliquod debitum dare, sed donum & gratiam, quae est vita aeterna in Christo jesu Domino nostro. The same hath 
h In locum.  Sedulius.  

i In Rom. 6.  Hierome, Stipendia peccati mors (qui peccato militat, remunerationem accipit mortem— Gratia autem Dei vita aeterna) non dixit similiter stipendia justitiae— N●…n enim nostro labore quaesita est, sed Dei munere condonata.  

k In Rom. 6. homil. 12.  chrysostom, the Apostle having spoken of the wages of sin, concerning the good he doth not observe the same order, for he did not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wages of your good deeds, but the free gift of God: showing that they were not delivered of themselves, nor received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a due debt, nor retribution or remuneration of their labours, but that all things came to them by grace.  

l In Rom. 6.  Theodoret, worthily he called death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a military stipend, but here (saith he, upon those words, Gratia autem Dei) he doth not say, wages, but grace: for eternal life is the gift of God. For although a man should perform very great and absolute righteousness: yet temporal labours are not equivalent to eternal blessings.  

m Apud Oecum. in Rome 6.  Pho●…ius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He said not, the wages of your good works, but the free gift of God.  

n In locum.  Theophylact, Sin to its servants, for a reward of their service, rendereth death: but that which is to come from God, he calleth grace, and not reward: as if he should say, for you receive not the wages of your labours, but by grace all these things happen to you in Christ, who worketh these things.  

o In locum.  Haymo, What is it, that speaking of the reward of sin, ●…e calleth it stipend, but of the remuneration of the Elect, he calleth it the grace of God. For they that go to warfare receive their own wages; but whatsoever the Elect have, they receive it wholly from the grace of God, whether they have faith or charity, or any good work: and moreover for this grace of faith and good works, gratis accipiunt, they freely receive eternal life, etc. And the same hath Rhemigius.  
And to these you may add two famous Cardinals, the one 
p In locum.  Cajetan, he doth not say, that the stipend of righteousness is eternal life, but the gift of God is eternal life, that we may understand, that not by our merits, but by the free gift of God we attain to eternal life for the end. The other 
q In locum.  Contarenus, it is here to be noted, saith 
The fifth tes●…imony.  he, that the Apostle signifieth that death is due to sin in justice, (for so much the name Stipend doth import) but that eternal life is 
Rom. 8. 18.  of the free gift of God.  
§. XIII. Our fifth Testimony is Rom. 8. 18. which our Rhemists 
De interpell. l. 1. cap. 1. in Psal. 118. s●…rm. 20.  according to the vulgar Latin read thus. For I think, that the passions of this time are not condign to the glory to come that shall be revealed in us: which words so translated, non condignae, or as 
r De jacob. lib. 1. cap. 6.  Ambrose and 
s Epist. 22. De bono mortis l 83. qu●…st. 67. De Civit. D●…i lib. 5. cap. 18.  Augustine in many places read indign●…, are a direct contradiction to the merit of condignity. Neither ought they to cavil at our former translations, which read they are not worthy. For what is their non condignae, or Ambrose and Augustine's indignae, but not worthy, or unworthy. And what is it not to be worthy, or to be unworthy, but not to deserve? Yea, Bellarmine himself both in his second and third chapters 
t De justif. l. 5. c. 2. §. alia l●…ca. cap. 3. arg. 6.  endeavoureth to prove merit from all those places, where the word worthy is used; for dignum esse praemio, saith he, & mereri praemium idem sunt, be worthy of reward and to deserve it are all one. Therefore according to this translation, which with the Papists is the only authentical text of Scripture, the Apostle teacheth, that the sufferings of this life deserve not the life of glory. Neither is it material, whether we read worthy of it, or worthy to it, that is equal in worth to it or worthy to be compared to it. For if they be not worthy to it, they are not worthy of it, neither can they merit or deserve it. The words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy to the glory, or not worthy to be compared to it. Thus Prov. 3. 15. where the Greek readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no precious thing is worthy of wisdom, the Latin hath non valent comparari, they may not be compared with it; according to the hebrew. So Eccl. 26. 20. alias 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lat▪ omnis autem ponderatio non est digna continentis animae. No weight is worthy of her chaste mind, that is, nothing of worth is equal, ot to be compared in worth to it. The meaning then of the words is this. I resolve saith the Apostle (the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, that when a man hath cast his accounts, and well weighed the matter, he conclude●…h, resolveth, determineth, as Rom. 3. 28. & 6. 11.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this present time (that is, the sufferings, which the godly sustain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not worthy of, (so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout the New Testament doth signify) or not worthy to be compared, or comparable, or equal in worth to the glory which shall be revealed in us or upon us.  
§. XIX. In the former sense these words are a direct and absolute 
The former sense contradicteth merit of condignity.  denial of the merit of condignity. For if the passions of this life are not worthy of eternal life, then much less the actions of this life. For by the sufferings of this time Martyrdom is chiefly meant. Now the Papists teach, that the merit of a Martyr is greater than of a Confessor: that by it as Infants by Baptism, those which suffer though not before baptised are purged from their sin, and are immediately translated into heaven. And yet of them Saint Augustine saith 
u De Civit. D. l. 5 cap. 18.  nullo modo superbiant sancti Martyres tanquam dignum aliquod pr●… illius patriae p●…rticipatione fecerint, ubi aeterna est & vera faelicitas. Let not the holy Martyrs by any means be lifted up with pride, as though they have done something for the participatio●… of that country where is eternal and true felicity.  
Bellarmine 
* De justif. lib. 5. cap. 2. &. 3.  who telleth us, that wheresoever in the new Testament there is mention of worthiness, there merit is meant, is fain to ●…lee from the signification of unworthiness, to the second sense importing disproportion and inequality; signifying, (though he doth not very well expr●…sse himself, when he saith, that the Apostle speaketh of the substance of the works not of the absolute proportion) that howsoever they be unequal, yet they are not unworthy of eternal life. So that this inequality he understandeth not in respect of worth, but in respect of length and greatness. Whereto I reply; first, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where in the New Testament signifieth worthy, and worthiness implieth merit as Bellarmine teacheth, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth non condigna, as their own authentic translation readeth, that is they are not worthy, which is all one, as, as if it were said, they deserve not nor merit the future glory. Oec●…menius 
x Oecumen in Rom. 8.  upon the place saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle showeth that we are not able, either to suffer or to confer any thing worthy the remnueration that is there.  
Ambrose, 
y Epist. 22.  The Apostle, that he might exhort us unto suffering, addeth this reason, because all things which we suffer are less and unworthy, for the pains whereof there should be rendered so great a reward of future good things.  
Eusebius Emissenus: 
z Homit. ad Mo●…ach. 3.  Ergo totis licet & animae & corporis laboribus, desudemus, totis licet obedientiae viribus exerceamur, nihil ●…amen condignum merito pro coelestibus compensare & afferre valebimus. Non valent vi●…ae pr●… sentis obsequia ●…terna vitae gaudiis comparari. Lassescant licet membra vigiliis, pallescant licet ora jej●…niis non erunt tamen condignae passiones hujus temporis ad futura●… gloriam, etc.  
Athanasius, In vita Sancti Antonii cited by Bellarmine, 
a De justif. l. 5. c. 14.  ne●… 〈◊〉 orbi renunciantes dignum aliquod habitaculis possumus compensare c●…lestibus.  
Augustine, 
b In Psal. 93.  Quanto labour dign●… est requies, quae non habet finem? Si verum vis comparare & verum judicare, aterna requies ●…terno labour rect●… emitur. See the testimony of Gregory 
c In Psal. 7. poe●…it. verse. ●….  cited §. 2. of this chapter. Secondly, if they be unequal, if there be a great, or rather infinite disproportion between our short and light afflictions, and the eternal superexcellent weight of glory, then cannot our sufferings merit eternal life. For between the merit and the reward there must be some proportion of equality. Wherefore this text, as in the former sense it directly contradicteth the merit of condignity; so in the latter it doth disprove it by necessary consequence. For condign merits are equal to the ●…ward: the sufferings of this life are not equal to the future glory, therefore they do not merit eternal life. 
Popish exceptions.   
§. XX. Neither will it help our Rhemists, nor ●…ellarmine himself, to salve their error with blasphemy. The note of the Rhemists upon the word condign is this. Our adversaries gro●…nd hereon, that the works or sufferings of this life be not meritorious or worthy of life ever lasting: where the Apostle saith no such thing: no more than he saith, that Christ's passions be not meritorious of his glory— he expresseth only, that the very afflictions of their own nature which ●…e suffer with or for him, ●…e but sh●…rt, momenta●…y, and of no account in comparison of the recompe●…ce which we shall have in ●…eaven. No more indeed were Christ's pai●…es of their 〈◊〉 nature compared to his glory any whit comparable: yet they w●…re ●…eritorious, 〈◊〉 worthy of heaven and so be ours. Where they seem to put no difference between●… the Head and his members. If Christ did merit his glory by his short sufferings, then do we: if we do not, than not he. But their wisdoms should have considered the obedience of Christ was the obedience of God, that is, of him who was and is God; that the sufferings which he did sustain were the sufferings of God, the blood which he shed for us was the blood of God, Act. 20. 28. and therefore of infinite and all sufficient value and merit, both to satisfy for our sins, and to merit for us eternal life. Whereas our obedience and our sufferings, are the sufferings and obedience of sinful men. And therefore if they will not still be Antichristians, they must acknowledge, that to satisf●…e for the punishment of hell, and to merit heaven are privileges and prerogatives peculiar to Christ our head, whose sufferings and obedience, by reason of the dignity of his person, are of infinite value and worth, not to satisfy or merit for himself (sore that needed not, seeing the man Christ by reason of the hypostatical union was in the days of his flesh, as the Papists themselves teach, both Viator and Comprehensor, enjoying from the first instant of his conception the beatifical vision) but for the world, and for more worlds, if there were more. But here Bellarmine doth instance first, that as the passion of Christ was much shorter than the pains of hell, yet because of the dignity of the person which suffered, was most worthy to be esteemed a full satisfaction: so, though the passions of this time be short, and that glory be eternal, notwithstanding between these sufferings, and that glory, there is a proportion, by reason of the dignity of charity whence they proceed. And this seemeth to have been the meaning of Bellarmine's distinction, that the Apostle denyeth the sufferings of this life to be equal to the future glory, in respect of the substance of the work, and considered in ●…hemselves as they are humane, as they are short and light, they are no way equal to the future glory: yet as they are, as it were, divine, proceeding from the divine grace of charity, they have an equal, and as he calleth it, an absolute proportion. Thus they make an idol of charity: as if it being not only finite, but also unperfect, and but begun, were of sufficient worth and dignity to merit an infinite reward. And yet the Apostle speaking of the sufferings of the faithful who as it was said in the verses going before are the sons and heirs of God, endued with the Spirit, yea, of Martyrs who are endued with a great measure of charity, denyeth them to be condign to the glory which shall be revealed.  
His second instance is by comparison taken from the delights of sin, which are incomparably less, than the torments of hell: yet because of the contempt of God, they are worthy to be punished with those torments. Reply. Whatsoever the delights of sin be, the guilt of sin is infinite, and cannot be taken away but by an infinite satisfaction.  
The third instance is of an unlike s●…militude, of seed compared to the Tree (as though the tree were merited by the seed) between which though very unequal there is a proportion. Reply. Between all things that are finite there may be a proportion, though not an equal proportion, which must be between the merit and the reward: between that which is finite, and that which is infinite, there is no proportion at all.  
§. XXI. But letting pass all other proofs, Bellarmine will needs 
Bellarmine's objection out of 2 Cor. 5. 17.  make the Apostle contradict himself; as if elsewhere he did teach, that the sufferings of this present time are worthy or meritorious of eternal glory. Because he saith, 2 Cor. 4. 17. For that our tribulation, which presently is momentany and light, worketh above measure exceedingly an eternal weight of glory in us. Worketh, saith he, non physicè sed moraliter, id est, non efficienter sed meritoriè, not naturally, but morally, that is, not efficiently, but meritoriously, et per hoc dignas esse passiones hujus temporis, quibus gloria illajusto judicio tribuatur, and consequently, that the sufferings of this time are worthy, that in just judgement that glory should be given unto them: which is the direct contradiction of this place. But this allegation I fully answered 
d Lib. 7. cap. 5. §. 7.  before, it being his fifth testimony, whereby he would prove good works to be necessary to salvation by the necessity of efficiency. Here it shall be sufficient to show, that merit cannot hence be proved. Yea but, saith he, afflictions are said to work this weight of glory: which must not be understood physically, that is efficiently; but morally that is meritoriously: whereto I reply, that a meritorious cause is an efficient cause: and that which worketh meritoriously worketh efficiently, though not chose. And therefore although from hence sufficiency were proved, yet merit is not. For I pray, what is here said to work? Tribulation? But though tribulation work, as it and all things else do work together for the good of God's children, Rom. 8. 28. yet doth tribulation merit? Then is it a meritorious thing to be afflicted, and punished. For affliction is malum poenae the evil of punishment merited by sin. Doth affliction then work salvation? Surely no more than the afflicter, who is the instrument of our affliction, and seeketh our destruction. Doth not the afflicter merit? no more doth the affliction there may be some efficiency, both in the afflicter and in the affliction, but means there can be none in either. The efficiency may be showed thus. Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Rom. 5. 4. jam. 1. 3.  worketh patience, not meritoriously, but by another kind of efficiency, and that not of itself, and in it own nature, which being evil moveth rather 
f job 1. 11. 2. 5.  to impatience: but by accident, and occasionally, the holy Ghost using it as a means to exercise our faith and to work patience in us, and therefore in this, and such like places, 
g 2 Cor. 4. 17. Rom. 5. 3. jam. 1. 3. Rom. 4. 15.  the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie●…h no more than occasioneth. Patience worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probation, viz. declaratiuè: for bearing afflictions patiently a man is known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 1. 12. that is a sound and approved Christian: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or probation worketh efficiently or produceth hope; and in spe in hope, though not in re, we are saved. This working therefore is not by way of merit.  
But what manner of thing is that, which is here said to work? and what manner of thing is that, which is here said to be wrought? that which worketh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ the momentany lightness of our affliction, the thing wrought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more emphatical and hyperbolical to signify the infiniteness of that glory, than I am able to express. There being then no proportion betwixt the momentany lightness of affliction, and the more than hyperbolical exceedingly exceeding weight of glory eternal, how can th●…re be merit? To that which hath been said concerning this place, Rom. 8. 18. three other considerations may be added; the two former out of Hierome, 
h In 〈◊〉.  id est, that a man could not suffer any thing worthy the eternal glory, though it were such as this present life is. The other is that all he can suffer is not more, but a great deal less, than by his sin he hath deserved. And how then can he by the sufferings of this life, whereby he is not able to ●…atisfie for his sin, deserve eternal life? The third out of Bernard, 
i In annunciat. serm. 1.  we do know, saith he, that the sufferings of this time, are not worthy to the future glory, nec si unas omnis sustineat, No, that they are not, though one man should sustain them all, which though it be a very great, yet is a very true amplification, that if one man should bear all the afflictions of all men in this world, yet his afflictions of this time would not be worthy of the glory that shall be revealed. Such amplifications are used no less truly by chrysostom and Anselm. chrysostom 
k De compunct. adstolochium. lib. 157.  saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If we should dye ten thousand deaths, and if we should show forth all virtue, yet could we not recompense the least part of those honours that God hath already bestowed upon us. And if we cannot by all such means be answerable to God for his favours ●…ouchsafed in this world, by what means might we hope to merit eternal life in the world to come? If a man should serve God most devoutly 
i De mensurat. crucis §. B. Nascitur  a thousand years, yet he should not condignly merit to be in the kingdom of heaven half a day, saith Anselm.  
Anselm. XXII. In the sixth place Bellarmine allegeth three testimonies 
Three Testimonies alleged by Bellarmine for us.  as objected by us, viz. Phil. 3. 7, 8, 9 Ephes. 2. 8, 9 Tit. 3. 5, 7. The first we do not use to produce against merit of salvation, but against justification by inherent righteousness, and was the sixth Testimony of ours, which Bellarmine endeavoured to answer, as he doth here. See Lib. 7. Cap. 3. §. 15. The second was the fourth Testimony, which he took upon him to answer. See my reply Lib. 7. Cap. 3. §. 13. The third was the fifth Testimony, of which see Lib. 7. Cap. 3. §. 14. But though we do not allege the first against merit of works; yet by 
The first, Phil. 3. 8, 9  by consequent it doth disprove it. For if works do not concur to justification as the matter thereof, then can they not be the merit of salvation, as hath been said. Secondly, if in the question of justification, which concerneth our title to Salvation, they are to be accounted as things of no worth, yea as loss, then are they not meritorious of eternal life. And whereas Bellarmine challengeth us to allege any one Father, that understandeth Paul to speak of works done after grace: I alleged before Saint chrysostom upon the place, who understandeth the Apostle as speaking of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he said all, both old and new, both past and present, and that I confirmed by reason. And when he saith, that Augustine calleth the righteousness of the faithful Eminentissimam, it is apparent, that he speaketh not of that, which we have by our obedience performed to the Law, but of that most eminent righteousness, which we have by faith. The other two places exclude works from being any causes, as well of Salvation as of justification. And it is plain, that the Apostle speaketh of salvation, and of all the degrees thereof, that it is wholly to be ascribed to the grace of God, and not our worthiness. 
Eph. 2. ●…, 9 Tit. 3. 5.  His words in the former, By grace you are saved through faith, no●… of works. The latter: not by works of righteousness which we have done, but according to his mercy he saved us. Whence ariseth this argument. If by our merits we are saved, then by works: but not by our works, therefore not by merits. Or thus, If not by works we are saved, because we are saved by grace, then much less are we saved by our own merits.   

CAP. III. A new supply of reasons produced against merits, and maintained against Bellarmine's cavils.  
§. I.  
Our first reason. The true Doctrine of justification 
Reason 1. the true doctrine taketh away all cause of boasting.  and Salvation taketh from us all cause of boasting in ourselves, that he 
a 1 Cor. 1. 31.  which glorieth may glory in the Lord: and chose, that which doth not take away all cause of boasting in ourselves, is not the true Doctrine:  
The Doctrine of justification by faith without works, and of salvation by God's free grace without our merit taketh from us all cause of our boasting in ourselves: but the Doctrine of justification by works, and of salvation by our own merits, doth not take away all cause of boasting in ourselves. Both proved Rom. 3. 27. & 4. 2. Ephes. 2. 8, 9  
The effect of Bellarmine's answer is; that they, who plead their own merits, as proceeding from grace, do●… not glory i●… themselves, but in the Lord.  
Reply, First, so long as they be ours, though given of God, as all other good things are, we are apt to glory in them, as appear by the Pharisee, who boasteth 
b Luk. 18. 11.  of his merits, though he acknowledgeth, that he received them from God; and therefore rendereth thanks for them. Secondly, the pleading of merit, is itself a proud boasting, Matth. 20. 12. Thirdly, the Papists plead merit as proceeding from their own free will, which they require as a necessary condition of merit. Fourthly, If the good work proceed merely from God's grace, then can we not by it merit any thing of God. But the Papists teach, that by it they merit of God: and consequently deny it, so far forth as it meriteth, to proceed f●…om the grace of God, and therefore when they plead merit, they glory in themselves, rather than in the Lord. 
Our second reason, that ●…heir doctrine derogateth from the merit of Christ.   
§. II. Our second reason: That doctrine, which derogateth from the infinite and all-sufficient merit of Christ, is to be renounced as false and Antichristian.  
The Popish doctrine of merits, viz. that we are to be saved by our own merits, and that the faithful by their own works do truly and condignly merit eternal life, derogateth from the infinite and all-sufficient merit of Christ. Therefore it is false and Antichristian. The assumption they deny; yea, though indeed they do derogate from the merit of Christ, yet they denounce 
c Conc. Trident. sess. 6. can. 33.  anathema against them that shall say so. But we not only say it, but prove it. For first; If Christ hath already most sufficiently and fully merited heaven for us, than our merits are needless: or if our merits be needful, as they teach, then are not Christ's sufficient for us; which is no better than blasphemy.  
Secondly, they who teach, that Christ hath not merited for all that believe, and as soon as they truly believe, the right of eternal life, do greatly derogate from the merit of Christ. For the Scriptures do teach, that Christ hath so merited the right of eternal life to all the faithful, that by him they have 
d joh. 5. 24. & 6. 47. 1 joh. 5. 12, 13.  already eternal life, being already translated from death to life.  
But they who teach, that the faithful are to merit the right of eternal life by their own good Works, do in effect teach, that CHRIST hath not merited it to the faithful.  
Therefore they who teach that the faithful are to merit the right of eternal life by their own good works, do greatly derogate from the merit of Christ.  
This assumption may thus be demonstrated: That which a man hath already, he needeth not to merit. For to merit is to obtain by desert that right which a man hath not yet. Nullus meret●…r, saith 
e Th. 1. q. 62. art. 4. c.  Thomas, quod ●…am habet, and again 
f T●…. part. 3. q. 19 art. 3. c.  meritum non est nisi ejus quod nond●…m habetur. Therefore the faithful, if they have already right to God's kingdom, they need not merit it; or if they must merit, then have they not as yet that right by Christ, but must purchase it by their own deserts, which is greatly to derogate from the merits of Christ. But the faithful before they produce any good works have right to God's kingdom. N●…m hoc ips●…, saith Bellarmine, 
g De justif l. 5. c. 14. S. quinta rati●….  quòd incipi●… esse fili●… Dei, 〈◊〉 jus habere ad hareditatem falicitatis ●…ternae, Rom. 8. 17. G●…l. 4. 7. 〈◊〉 ●…utem esse filii Dei, ●…ntequam incipi●…mus benè operari—— Igitur jus habemu●… ad aternam bareditatem per gratiam 〈◊〉, 〈◊〉 〈◊〉 benè operari. For in that very respect that we b●…ginne to be the sons of God, we begin to have right to the inheritance of the eternàll felici●…y, Rom. 8. G●…l. 4. Now we begin to be the sons of God before we begin to bring forth good works. Mer●…it igitur Christus (saith he) Christ therefore merited the inheritance itself, whiles he merited the grace of adoption: and again, 
h De justif lib. 5. cap. 17.  unto him who is the Son of God by grace, the inheritance is due by the right of adoption before all works. In which place Bellarmine teacheth another point of doctrine, whereby is excluded the merit of good works. 
i Lib. 5. cap. 17. §. 〈◊〉.  Ex eo quod aliquis, saith he, est filius Dei per gratiam, meretur ex condigno haereditatem vitae aeternae, sine alio pacto, sed merito personae, non merito operis. By this that any man is the son of God by grace, he doth merit condignly the inheritance of everlasting life, without any other covenant (for if sons, than heirs) but he doth merit it by the merit of his person, not by the merit of his work, what needeth then the child of God bring forth good works with purpose to merit heaven by them, seeing before he produceth any good works, he hath right unto the kingdom of heaven by the merit of his person, in that he is the Son of God? Why forsoooth, as it is an inheritance, he meriteth it by the merit of his person; but as it is a mercenary reward or stipend or wages he must earn it by the merit of his works, which is absurd, for if it be a free gift intended in our election without any relation to our desert, a free inheritance purchased for us by Christ, and freely promised to all that believe, and free reward of our obedience, which is therefore by Augustine and others called Gratia, because it is freely given, it cannot without absurdity be made the mercenary reward or wages of hired servants.  
Thirdly, to attribute that honour to every member of the body, which is peculiar to Christ alone the Head, is to derogate from the honour of Christ our Head.  But to merit eternal life is an honour peculiar to Christ alone our Head. For eternal life in heaven being of infinite worth, as being the eternal fruition of God who is infinite, cannot be condignly merited, but by that which is of infinite value and price. Such are the merits of Christ and of him alone: such neither ours, nor any mere creatures are, or can be. For the infinite merit of eternal life dependeth on the infiniteness of the person who meriteth it: such an one is Christ, such are none of his members. Therefore to Christ alone it belongeth to merit heaven for his members: and not to his members; who are not to merit, but by faith to apprehend the merit of their Head. 
Fourthly, that which taketh from Christ the glory of being the only meritorious cause of salvation, doth grea●…ly detract from the all-sufficiency of Christ's merits.  
The Popish doctrine concerning the merit of works taketh from Christ the glory of being the only meritorious cause of our salvation: Therefore it doth greatly derogate from the all-sufficient merit of Christ.  
Fifthly, they who ascribe the condign merit of heaven to their own good works, and to salve the matter do fain, that Christ hath merited for their good works, that they may condignly merit heaven: do indeed rob Christ of the honour of meriting for us eternal life, and do arrogate it unto themselves. Thus do the Papists, who ascribe the condign merit of heaven to their own works, and to blear the eyes of the simple, they fain, that Christ merited for our works, that they might be meritorious of eternal life: for neither by the Scriptures, nor Fathers, nor any sound reason, do they so much as go about to prove this fiction, this novelty. Christ did not save us to make us our own Saviour's; but in his own person, and as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Heb. 1. 3.  by himself he performed the work of our redemption and the merit of our salvation.  
Object. 1. But you will say, did Christ merit for us, that we should be idle? I answer, we are the Workmanship of God created unto good works, which God hath preordained that we should walk in them; not to merit by them, but to glorify God by them, to testify our thankfulness, and to make our calling and el●…ction sure, and for many other reasons, which I delivered, when I proved the necessity of good works.  
Object. 2. It is not fit that Christ's merits should be applied to men without works.  
Answ. The merits of Christ are applied to us, that is, we are justified by them without works, as the Apostle teacheth; howbeit in them that are justified good works do follow, but not as causes of justification, or as merits of salvation.  
Object. 3. But it is necessary we should be like unto Christ.  
Answ. We must be like to him in the graces of sanctification, which we receive from his fullness, even grace for grace, Rom. 8. 29. 1 Io●…n 3. 3. 1 Pet. 1. 16. But we cannot be like unto him in office of Mediation, or in the power of meriting, which is proper to the Head. 
The exceptions of the Papists against this argument.   
§. III. This argument, that the doctrine of merits is derogatory to the all-sufficient merits of our only Saviour, is worthy to be insisted upon, and defended against all exceptions and cavils of the Papists; which indeed are many, but may be reduced to these three heads: for either they serve to show, that their doctrine doth not derogate from Christ's merits: or that their doctrine setteth forth the glory of Christ's merit, no less than ours: or that we by denying their doctrine do extenuate (such is their impudence) the merit of Christ.  
To the first purpose, 
l De justif lib. 5. cap. 5. respondeo ad oct●…vum argumentum. Bellarmine's first evasion.  Bellarmine hath four evasions. The first, that The merits of just men are not opposite to the merits of Christ, but spring from them. And what commendation soever our merits have, that wholly redoundeth to the praise of Christ's merit. For he is the Vine, we are the branches. And as a branch ca●…not bring forth fruit, unless it abide in the vine; even so we without Christ can do nothing. And as never any man was so unwise as to say, that the fruitfulness of the branches detracteth from the glory of the Vine: so no man, that is not a very fool would say, that it is a derogation from the glory of Christ, if his servants by his Grace, by his Spirit, by faith and charity inspired from him, bring forth good works, which are so truly just, that unto them is due from the just judge a crown of justice..  
Repl. To which answer I assent in some particulars. First, that it is indeed a great honour to Christ, if his members do bring forth much fruit, john 15. 8. As contrariwise, it is a great dishonour to him, when any of his members defile themselves with any crime, 1 Cor. 6. 15. Secondly, that having union with Christ, as his members, we have also communion with him, both in his merits to our justification and salvation; and also in the virtue of his death to mortify sin in us, and of his resurrection to raise us unto newness of life. By influence of which virtue from Christ our Head the holy Spirit enableth us to bring forth the fruits of good works. But that these good works, though wrought by the Spirit, though proceeding from faith and charity, though acceptable to God in Christ, though graciously rewarded by him, are so perfect and of such value, that they should be either satisfactory to God's justice, or meritorious of eternal life, that we utterly deny; these being prerogatives peculiar to our Head, who only hath both satisfied the justice of God, and also merited heaven for us: and that to this end, that neither satisfaction should be required of us for our sins (for which we cannot satisfy, but by eternal punishment) nor merit of eternal life expected from us, which cannot be merited but by a price of infinite value. For if there be need of either, then either Christ hath not fully satisfied, or not sufficiently merited for us. And as it is a certain truth, that Christ did not to this end satisfy for us, that we should satisfy, which to us is impossible, but that we should be freed from the necessity of satisfying God's justice, as being already satisfied: so it is no less true, that Christ did not to that end merit heaven for us, that we should merit it, which to us is impossible; but that we should be freed from the necessity of meriting it, which Christ hath al-sufficiently merited, and should rely wholly and only on the satisfaction and merit of Christ.  
If they say, that Christ hath merited for us those graces and works by which we are to merit heaven: I demand, whether Christ himself did merit heaven for us or not? If so, then need not our merits. If not, then do they not only part stakes with Christ, but assume the greater merit, which is of glory, to themselves and leave the less, which is of grace, to Christ; and that not entire neither. For the obtaininig of righteousness, as they do not wholly ascribe to their own free will, so neither to God's grace; but partly to God offering grace, and partly to their own free will, which willingly accepteth of grace, when it might refuse it. And this willingness (whatsoever they pretend to the contrary) is in mine opinion the very root from whence their conceited merit doth spring.  
§. IV. His second evasion, That merit of men are required, not beca●…se 
Bellarmine's second evasion.  of the insufficiency, but because of the great efficacy of Christ's merits; which merited with God, not only that we sh●…ld obtain salvation, but that we should obtain it by our own proper merits: or which is all one, that they merited not only eternal salvation for us, but also the virtue or power of meriting.  
Repl. This answer is nothing but a mee●…e begging of the question; taking for granted, that which we utte●…y deny, and none of them shall ever be able to prove, that Christ merited for us, that we ourselves should merit eternal life.  
For first, the power of meriting heaven at the hands of God is Christ's peculiar: neither can ●…ny mere man, no not in the state of innocency, nor any Angel, not any mere creature merit any reward at the hands of God: because when they have done all, they have done but their duty. Much less can we, who never do all, and that which we do is stained with the flesh, and is mingled with manifold transgressions, if not of commission, from which none are free, yet at least of omission.  
Secondly, that Christ died for our sins to free us from hell; and that he in his own person performed all obedience both 
m Rom. 5. 9, 16.  passive and active, that thereby we might be justified and saved, we read in the Scriptures. But that he died for our good works to make them meritorious, or that he merited for us the power of meriting heaven, which power is proper to himself alone, and presupposeth infiniteness of merit and worth, we read not. The similitude which Bellarmine useth of the Sun, whereby God doth illuminate the world, and of other secondary causes, which God doth use as means whereby to work (which argue not God's inability but his omnipotency in giving such power to his creatures) to prove, that God his saving us by our own merits, doth not argue the insufficiency of Christ's merit, but the sufficiency in giving such power to our merits, is as mere a begging of the question as the former: taking for granted, that as God doth enlighten the world by the Sun, etc. (which all men know by experience) so he doth save us by our own merits: when as the Scriptures in plain terms deny us to be saved by our works, but wholly and only by the merits of Christ. Besides, the similitude is altogether unlike. For God doth not illuminate the inferior world by himself, but by the Sun, nor perform those other actions by himself immediately, for which he hath ordained secondary causes, as his instruments, working ordinarily by means. But Christ by himself 
n Act. 20. 2●…. Gal. 1. 4. 2. 20. Ephes' 5. 2. 1 Tim. 2. 6. Tit. 2. 14. Heb. 1. 3. 7. 27. 9 14. 10. 14. 1 Pet. 2. 24. Apoc. 1. 5, 6.  hath merited for us, giving the virtue and power of meriting to nothing out of himself.  
§. V. His third Evas●…on, That they do not part the glory between Christ and themselves, beca●…se they acknowledge their merits to be the gifts of God: and that there is no good thing in themselves, which is theirs, and not 
The third evasion that they do not part stake: with Christ.  Gods, from whose grace the force of merit dependeth. Which answer altogether taketh from our works the power of meriting with God. For how can we merit of God by that which is his? But indeed this evasion, which here is used to serve the present turn, is not suitable with the Popish doctrine, which teacheth men to part stakes with God, as I have said. First, in respect of grace, the efficacy whereof they divide between God and their own free will. Secondly, in respect of their justification, for the first they ascribe after a sort to grace, the second which is increase of justice, to their own merit. Thirdly, in respect of goo●… works, which as they be wholly Gods, so be they wholly their own, as Bellarmine here saith.  
saith. VI His fourth Evasion, That though we be saved by our own merits; yet we are no less beholden unto Christ, than if we were saved without them, but rather more. Because we are not only saved by his grace, but are also by it saved after a most noble and ●…onourable manner, that is to say, by our own merits, which he hath merited for us, that we by them might merit eternal life. As if he should say, Christ hath saved us, that is, hath merited grace and good works for us, that we by them may become our own Saviour's. This soundeth well for man's praise, who would fain have a share in his own salvation. But it becometh u●… to say, 
o Psal. 115. 1.  Not unto us, O Lord, not unto us, but to thy name give the praise. For what glory we arrogate to ourselves, we derogate from God, who will not give his glory to another. If God is to have all the glory, then are we to have none. If we take any part to our 
pEsay 42. 8.  selves, we do not ascribe it wholly to God. It is very true, that we are beholden and bound to Christ, not only for salvation itself, but also for those graces and good works unto which eternal life is rendered, as a free reward. But the more gifts and graces we receive from Christ; the more we owe unto him, the less we can merit of him. If we call his graces our merits; and his gift and free reward our deserved hire, as the Papists do, then do we challenge unto ourselves the praise, both of the one, and of the other. But if Christ in his own person and by himself hath merited for us both eternal life itself, and those things also unto which it is promised, as a free reward: With what face can we ascribe it to our own merits? Or if we do ascribe it to our own merits, though but in part, how do we not part stakes with God.  
§. VII. And whereas he saith, it is a most honourable way to be 
Bellarm. that we are saved by our own merits, because that is a more honourable way.  saved by our own merits: I ask, whether more honourable to God, or to us? If to us; the Scripture teacheth us to strip ourselves of all honour in the matter of our salvation, and to ascribe all honour and glory to God. It were indeed more honourable for man to need no Saviour, than being utterly lost in himself to be saved by another. It were more honourable for man to be free from all sin, and to be endued with most perfect righteousness, and if it were possible to merit his own salvation; than being by sin fallen into the state of damnation, to need a Saviour. But now man having by his apostasy from God, lost that honourable estate wherein he was created, and fallen into a state of misery: his glory, wherein he is now to rejoice, is, that God (who gave no Redeemer to the Angels that fell) gave his only begotten Son to redeem him: his merit, as God's mercy: his honour, that of a child of Satan, and of a firebrand of hell, he is by Christ made the Son of God, and heir of eternal life. And for God's glory, it is not to be doubted, but that it was most honourable to God for the illustration of the glory both of his mercy and also of his justice, that man being fallen should be saved by the merits of Christ: that being redeemed and justified, he should still be subject both to inward infirmities and corruptions, and also to outward temptations, that in our weakness his strength might appear, that we should not trust to our own merits, or boast in our own worthiness, but should rely wholly on the mercies of God and merits of Christ; ascribing the whole glory of our salvation thereunto, and not to our own merits, who can deserve ●…othing but punishment at the hands of God, if he should enter into judgement with us. And these were Bellarmine's Evasions.  
§. VIII. Others say, that their doctrine of merits nothing derogateth 
The evasions of other Papists. First, that it is no less honour to Christ, to give us where with to pay our debts, than himself to pay them for us.  from the merits of Christ, there being no great difference (as they conceive) betwe●…ne our doctrine who teach that Christ our Saviour did himself and in his own person both pay our debt and purchase heaven for us; and theirs, who hold, that Christ indeed paid our debt, but to purchase heaven he himself did not lay down the price, but did as it were put money into our purses, whereby we might purchase and merit the same for ourselves. But as the payment of our debt requireth a ransom of infinite value: so the purchase of heaven is not to be procured at a less price. Christ therefore gave himself to be 
q ●… Tim. 2. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full price of Redemption for us, not only by 
r Heb. 1. 3.  himself purging our sins and paying our debt by satisfying the penalty of the Law: but also by giving a s●…fficient price, which is his merit, to purchase the heavenly inheritance for us. The benefit of this his merit, Christ applieth and communicateth to all that truly believe in him: but the power of meriting is not communicable to the members who are mere creatures, but is peculiar to our head, who is both perfect man and perfect God also. And therefore no obedience whether active or passive of any, but of his person only is meritorious.  
§. IX. The more impudent is the recrimination of our English 
Fisher's recrimination th●…t we derogat●… from the merits of Christ.  jesuits, who are not ashamed to affirm, that we, who use justly to censure them for derogating from the merits of Christ, that we, I say, extenuate the merit of Christ, in denying that he m●…rited for our good works that they should condignly merit eternal life, and that therein we err fundamentally. The impudence whereof is much the greater, because they are not able to allege any Text of Scripture, or testimony of any of the ancient Fathers, testifying that Christ did merit for us the power of meriting. For it was not the purpose of our Saviour to communicate that power to his members, which is a peculiar prerogative of the Head: neither was it his meaning to save us to that end, that we should be our own Saviour's. Neither is it credible, that he would give us money, as it were, to enable us in our own persons either to pay our debt, or to purchase our i●…heritance, seeing himself in his own person hath paid the full price of our redemption, and by his own personal merits hath fully and all sufficiently purchased ●…he heavenly inheritance for us. For to what end should he give us wherewith to merit, when he himself hath more than sufficiently merited for us, so that no o●…her merit needeth. But if other merits are required beside, how his is merit acknowledged all-sufficient? Again if it had been Christ's purpose to give us wherewith to merit, than would he have infused most perfect righteousness into us, which should not have been stained with any sinfulness, neither should need remission or indulgence But we are so far from having this power to merit heaven, that the best of us had need to pray with David, 
s Psal 143. 2. Psal. 130. 3, 4.  as being not more just than he, Enter not into judgement with thy servants O Lord, etc. for if thou shouldest mark what is amiss, who should stand? and with the Apostles, as being not more holy than they, forgive us our trespasses, etc. our chief righteousness in this life, consisting as Augustine 
t De Civit. D. l. 19 c. 27.  truly saith in remission of sins, rather than in perfection of virtues. Now, whiles we are sinners in ourselves, as all are, we cannot merit any thing but punishment at the hands of God: and whiles we deserve hell how can we possibly merit heaven?  
§. X. These were the arguments which Bellarmine took upon him 
Our third reason.  to answer, but could not satisfy. Now we are to add some others. Our third reason therefore is this: If we cannot merit so much as temporal blessings at the hands of God, then much less eternal; But we cannot merit so much as temporal blessings at God's hands; and therefore much less eternal.  
1. The assumption I prove thus, first by the confession of jacob, Gen. 32. 10. that he was less than the least of God's mercies. Of David, concerning mankind in general, Psal. 8. 4. and concerning himself in particular, 2 Sam. 7. 18. Secondly, if by all our labours and endeavours we are not able to merit of God so m●…ch as a piece of bread, but must beg it at God's hands, then can we not merit eternal life of him. But the former is true, for therefore our Saviour hath taught us to make this daily prayer, that God would give us day by day our daily bread. To this purpose Saint Hierome 
u In Rom. 8. 18  saith well, that a man could not suffer any thing worthy the heavenly glory, though it were such as this present life is. But Chrys●…stome 
* De c●…mpunct. ad 〈◊〉.  goeth further, if we should dye ten thousand times, etc. as he was before. Anastasius, 
* Anastas. sin aita quaest. 135.  for what good things soever we do, we are not answerable to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the air alone which we breathe 
y In Psal. 23. 5.  Basill: Those, which are esteemed retributions, are granted to men only for the Lords bounty sake: for all the righteousness of mortal men do not match the gifts already vouchfafed, much less those which are to come, which exceed our thought. But most agreeable to our doctrine is that assertion of Greg●…rius 
z In 1. ●…ent. dist. ●…. q. ●… art 2.  Ariminensis, quòd ●…dum ae●…erna vita, etc. that no act of man though proceeding from never so great charity doth condignly merit with God not only eternal life, but not so much as any other reward whether eternal or temporal.  
§. XI. Our fourth reason: That which we attain unto by right of 
The fourth reason, bec●…ise we attain to eternal life as our inheritance by right of adoption.  adoption, as our inheritance purchased by Christ, and prepared for us from the beginning of the world without any respect to our merits, that we do not obtain by our merits.  
Unto eternal life we do attain by right of adoption, as our inheritance purchased by Christ, and prepared for us from the beginning of the world, and that without any respect of our merits.  
Therefore we do not attain to eternal life by our merits.  
The assumption is manifest: for therefore in many places of Scripture the Kingdom of heaven is called our inheritance, Act. 20. 32. & 26. 18. Gal. 3. 18. Ephes. 1. 14. 18. 5. 5. Col. 3. 24. and that an eternal and incorruptible inheritance, Heb. 9 15. 1 Pet. 1. 4. And of this kingdom the faithful are heirs, jam. ●…. 5. For therefore are we adopted the sons of God that we may be heirs, heirs of God and fellow heirs of Christ, Rom. 8. 17. Gal. 4. 7. and to the same end are we justified by his grace, that we might according to hope be made heirs of eternal life, Tit. 3. 7. Bellarmine himself hath taught, as we have 
a De justif. l. 5. c. 17. § sed quanquam.  heard, that we are entitled to the Kingdom of heaven jure adoptionis. And in that 
b De justif. l. 5. c 14. §. quinta ratio.  we begin to be the sons of God, we begin ●…o have right to the inheritance of the eternal ●…elicity, now we begin to be the sons of God, before we begin to bring forth good works. And hereby appeareth the truth of the proposition: for we have our right of adoption not by merit, but by the free grace of God, who hath predestinated 
c Eph. 1. 5. 6.  us unto the adoption of children by jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. And this inheritance was prepared for us from the beginning of the world, Mat. 25, 34.  
If it be objected, that as it is called an inheritance, so also a reward, and reward presupposeth merit, for so the Council of Trent 
d Sess. 6. cap. 16.  teacheth, that eternal life is to be propounded to the godly, both as grace, that is, a free gift promised by Christ, and as a reward duly to be rendered to their merits according to God's promise. I answer, that eternal life is no such reward as presupposeth merit, for it is a free reward, freely promised, freely given. Neither can those things stand together, which the Council of Trent hath conjoined, that eternal life should both be gratia a free gift, graciously promised and freely bestowed, and also a due wages to be rendered to desert, neither if it be the reward of inheritance, as it is called Col. 3. 24. which is freely bestowed on the sons of God, it cannot be a mercenary wages which is due to hired servants.  
§. XII. Our fifth reason: If good works do●… merit eternal life, 
His fifth reason because good works ar●… not causes ●…f eternal life.  then are they causes of it, for merits be the causes of that which is merited.  
But good works are not the cause of eternal life, therefore they do not merit it. The assumption I prove, first, from that received testimony of 
e Degratia & lib. arb.  Bernard, that good works are via regni, non causa regnandi. Quid autem hac conclusione firmius? saith 
f Epist. 19 1109.  Cassander, who also saith, that Thomas Bradwardin and diverse other Schoolmen deny good works to be the cause of the eternal reward, and that some who call them causes, do mean Causam sine qua non, which properly is no cause.  
Secondly, true causes of salvation may be trusted in for the obtaining of salvation.  
Our good works are not to be trusted in for the obtaining of salvation.  
Therefore they are not true causes thereof.  
The proposition is Bellarmine's: 
g De justif. lib. 5. cap. 7. propos. 2. §. posse a.  Licet confidere in omni vera causa.  
The assumption also in effect is his. For if it be most safe, as he truly saith, 
h Ibid. propos. 3.  by reason of the uncertainty of our own righteousness (which none of them can be certain of without special revelation) and danger of vain glory, not to trust in our own merits, but to repose ●…ur whole affiance in the only mercy and bountyof God: then are they fools who repose affiance in their own works. And no doubt but they are fools who trust in their own heart, as Solomon saith, Prov. 28. 26. For as Adrian saith, 
i Adrian de Trajecto in 4. Sent.  who after was Pope, Our merits are like astaffe of reed which not only breaketh, when it is leaned upon, but also pierceth the hand of him that leaneth on it. To trust in a man's own righteousness●… is the property of a proud justiciary and hypocrite, Ezec. 33. 13. Luke 18. 9 and of one that is accursed, 
k jer. 17. 5.  because he removeth his heart ●…rom God and putteth his trust in man, that is to say, h●…mselfe: for as 
l In vigilia natalis Domini, serm. 5.  Bernard well faith for a man to trust in himself, Non fidei▪ sed per ●…dem est: nec confidentiae sed diffidentiae magis in semetipso habere fiduciam. But the true and upright Christian, renouncing all confidence in his own righteousness, as being a beggar in spirit, Matth. 5. 3. resteth wholly on the mercies of God and merits of Christ, Psal. 130. 3, 4. & 143. 2. Dan. 9 18. 1 Cor. 4. 4. Phil. 3. 8, 9 according to the advice of our Saviour, Luk. 17. 10.  
If it be objected, that the godly in many places of Scripture do allege their own innocency and integrity as seeming to put some affiance therein▪ 2 King. 20. 3. Nehem. 5. 19 Psal. 18. 21, 24. 2 Tim. 4. 7, 8. I answer, first, it is one thing to place affiance in our good works as causes of our salvation, as 
m Bellarm. de justif. lib. 5. c. 7. Bona merita sunt vera salutis causa licet autem confidere in 〈◊〉 nivera causa.  merit-mongers use to do: another, from our good works as tokens and signs of our election, vocation, justification, and as presages of our glorification, to gather comfort, ass●…rance and hope to ourselves of our justification and salvation, which the faithful use to do, and to that end are they commanded to practise good works, that they make their calling and election sure, 2 P●…t. 1. 10. This distinction is acknowledged by 
n Lib. 5. cap. 7. § Sciendum.  Bellarmine, Sciendum est, saith he, aliud esse fid●…ciam nasci ex 〈◊〉, ali●…d fiduciam esse ponendam in meritis. It is one thing out of our good works to gather assurance and affiance in God, which the faithful do, as they are exhorted in the Scriptures, 2 Pet. 1. 10. job 11. 15. Rom. 5. 4. Probation worketh hope, 1 joh. 3. 21. If our heart condemn us not, then have we confidence towards God: and it is another thing to place affiance in our merits, which none but proud justiciaries and Pharisaical Hypocrites use to do. Secondly, we must distinguish betwixt the innocency and justice of a man's cause, and the innocency and justice of his person. For the same men in the Scripture who for the justification of their persons desire the Lord 
o Psal 143. 2. & 130. 3. 4.  not to enter into judgement with them; for the justification of their cause have not feared 
p Psal. 7. 3, 4, 8. Three other reasons.  to appeal to God's judgement.  
§. XIII. Our sixth reason: those who cannot fully discharge their duty, much less can they merit. For they that merit must do more than their duty. For they that do but their duty (though they do all that is commanded) must acknowledge 
q Luk. 17. 10.  themselves to be unprofitable servants. But if they fail in their duty and come short of that which is commanded, then can they merit nothing but punishment at the hands of God. But no mortal man is able fully to satisfy his duty. Our duty is to abstain from all sin, yea to be 〈◊〉 from all sin, and to do the things commanded, to do all, and to continue in doing all, and that in that manner and measure which the Law requireth. But those things no mortal man is able to do, as hath been proved heretofore. So far is every mortal man from meriting any thing, but punishment, at the hands of God.  
Our seventh reason. If good works do merit salvation, than we are saved by them: but we are not saved by good works, Ephes. 2. 8, 9 Tit. 3. 5. therefore they do not merit salvation.  
Eightly, the last reason. The heavenly Canaan is a land of promise as the earthly Canaan was: which the Lord gave to the Israelites not because of their merits, Deut. 9 5. Nor for the merit of their forefathers, josh. 24. 2. but because he loved them and that for no other cause, but because he loved them, Deut. 7. 7, 8. In which love as he freely promised it, so in the same unde●…erved love he did freely bestow it. And yet he was just in giving it, because he had promised it, Nehem. 9 8. The same we are to conceive of the heavenly Canaan, whereof the other was a Type, that it is a land of promise and no●… of merit, freely promised and freely bestowed on the heirs of promise.   

CAP. FOUR Testimonies of Fathers disproving merits, and first those which Bellarmine hath sought to answer, and then others.  
§. I.  
TO the former testimonies and proofs, I will adjoin the testimonies of Fathers and other writers. And first those, which Bellarmine 
a De justif. lib. 5. cap. 6. Hilary.  hath endeavoured to answer, of which Hilary 
b In Psal. 51.  is the first. Spes in misericordia Dei in s●…culum, & in seculum seculi est. Non enim illa ipsa justitiae opera sufficient ad perfect●… beatitudinis meritum, nisi misericordia Dei, etiam in hac justi●…ae voluntate, h●…manarum demutationum & motuum vitia non reputet: hinc illud Prophetae dictum est, melior est misericordia tua super vitam— In tantum misericordia Dei muneratur, ut miserans justitia voluntatem aeternitatis quoque suae justum quemque tribuat esse participem. His intendment is, that the hope of salvation is to be placed in God's mercy, which is better than our righteous life. For the works of righteousness without God's mercy in forgiving of sins will not suffice to obtain the reward of blessedness, which the mercy of God, pitying our will of righteousness, bestoweth on the just. But Bell●…mine maketh him speak what pleaseth him, for to omit, that for sufficient, he readeth Sufficerent, Hilary, saith he, doth teach, that with our goodworkes are mingled certain sins, which though they make not a man unjust, as being light ●…nd veni●…ll, yet they need pardon and mercy, because nothing that is defiled can enter into the kingdom of heaven. Bellar●…ines meaning is, that at the day of judgement, the faithful shall need God's mercy for the pardoning of venial sins, as heretofore 
c Ad object. 1. cap. 5.  ●…ee hath taught. But there is no such matter in Hilary, neither is it t●…ue, as I have showed 
d Cap. 2. §.  befor●…, that at the day of ●…udgement the faithful shall need remission of venial, or any other sins: neither doth Hilary say, that the sins which are forgiven by the mercy of God are light, and such as the Papists call venial. Neither is it true, that there be any sins, which do not make them sinners in whom they are; seeing Bellarmine here confesseth that men are so defiled by them, that they being not remitted, exclude them from heaven: neither doth he say with good merits are mingled sin●…es, neither doth he call those works which are mingled with sins good merits, for that implieth a contradiction; but he saith, they do not suffice to merit or obtain the reward of blessedness, and therefore indeed denyeth the works of righteousness to merit eternal life.  
§. II. The second is Basil: Mane●… sempitern●… requies illos, qui in hac 
Basil in Psal. 114. alias 11●….  vitalegitimè certaverunt non ob eorum merita factorum, sed de munificentissimi Dei gratia in quem sperârunt, which is a pregnant testimony. But Bellarm▪ taking advantage at the Printers fault in the old Edition of Basil, leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which since hath been supplied; answereththat Chemnitius did not rightly translate the words of Basil, for in the Greek neither the words Non ob eorum merita, are found, nor the word Grati●…. The words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is propounded an eve●…lasting ●…est, to them who lawfully strive in this life, not rendered according to the debt or due of works, but according (to the grace) of the most bountiful God, in whom they have trusted: where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ if it were not expressed, is of necessity to be understood, and the rather, because he seemeth by allusion to invert the words of the Apostle, Rom. 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For with Bellarmine, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had said, according to the duty or debt of the most bountiful God, or great giver, it is absurd, gift and debt being contrary. And also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt or du●…ty, to understand, as he doth, measure which becometh the bounty of God, that is much greater than is due to the works, is no less absurd. For neither doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siignifie measure, neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeated in the latter clause, which signifieth rendered, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, exhibited, which Bellarmine leaveth out. Neither doth he say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Bellarmine absurdly understandeth him to speak; for there is no debt or duty of God. Neither would it hinder our cause if the word rendered were repeated in the latter clause, for what is promised, is to be rendered. But in plain terms, Basil saith, that eternal rest to them that live well is not rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the merit of their works, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the grace of the munifi●…nt God, exhibited.  
But his second Evasion is more gross, that Basil speaketh of the reward as rendered, not according to the merit of works which men have done by their own strength, but such as are done by grace.  
Repl▪ Basil plainly speaketh of those who fought a good fight in this life and have trusted in God, and saith, that the eternal rest is laid up for them, and that it is rendied not according to the merit of works, but given according to the g●…ace of God the great Giver. Neither doth he speak of natural or g●…acelesse men, of whom he never dreamt, that the eternal rest is p●…epared for them; but of godly men, such as David was, whose wo●…ds, Return unto thy rest, O my soul, were the occasion of this speech. Besides, if the rew●…rd be rendered as Bellarmine saith, Supra condignum▪ how is it merited ●…x condign●…? Or if it be mer●…ted ex condigno; how is it supra condignum?  
§. III. The third is Saint Augustine's, out of whom h●… reciteth 
Augustin●…  only three places, as ●…ited by us, the firl●…. 
a In Psal. 70. conc. 2.  〈◊〉 sunt, 〈◊〉 Dei sunt. The sins are thine, the merits are Gods. Supplicium tibi debetur, & cum praemium v●…nerit, ●…ua dona cor●…abit, non meri●…a 〈◊〉. Punishment is due to thee. And when the reward shall come, he will crown his own gifts, not thy merits.  
2. Pro 
b De verbis Apostoli. serm. 15  nihilo salvos facies illos: nihil invenies unde salves, & multum invenis unde damns, thou wilt save them for nothing, thou findest nothing for which to save, and thou findest much, for which to condemn.  
3. Maluit dicere gratia Dei vita ●…terna, ut intelligeremus, non pro meritis 
c De gratia & lib. arb. cap. 9  nostr is Deum nos ad aeternam vitam, sed pro sua miseratione perducere, he chose rather to say, that life eternal is the grace of God; that we might understand, that not for our merits, but for his own mercy he doth bring us unto eternal life. Which are most plain and pregnant testimonies. Bellarmine answereth in gross: wheresoever Augustine condemneth merits, he speaketh of such merits, as be in us, from ourselves, that is to say, without the grace of God. And to this purpose he quoteth August. Epist. 105. ad Sixtum in two places, and his Book de gratia & lib. arbitr. c. 6. 7. 8.  
Reply, Augustine by merits understandeth good works: which he considereth either as going before grace, wrought by the strength of our own free will, which against the Pelagians he denyeth t●… merit either grace or glory; or he speaketh of them as proceeding from grace, which he acknowledgeth to be rewarded with eternal life. But these, though he call them merits, because they are to be rewarded: yet every where he saith, that the reward is given to them not as to our merits deserving it, but as to the free gifts of God. And therefore that the reward itself is called gratia both because it is freely given, and because those works to which it is given, are wholly to be ascribed to God's grace: and consequently, that the Lord, when he rewardeth our works with eternal life, doth not reward them, as our merits, but as his own gifts Than which what can be spoken more effectually against the merits of condignity? For if our good works be not our own, as from ourselves, how can ●…hey merit of him whose gifts they are. If they were our own and from ourselves, and were also perfect (as they are not) than perhaps it might be said, that when God rewardeth them, he rewardeth our merits: but not being from ourselves, but merely by his gift, when he rewardeth them he doth not reward our merits, but crown his own gifts. It is plain therefore, that whereas August. considereth good works two ways, either as our merits, or as God's gifts; he both constantly denyeth eternal life to be rendered unto them, as to our merits, and also affirmeth, that it is given to them freely, as to the free gifts of God. And this is proved out of those very places which Bellarmine allegeth, in the first place he saith: 
d Epist. 105.  cum Deu●… coronat merita nostra, nihil aliud coronat quam muner a s●…a. When God doth crown our merits (so he calleth good works) he crowneth nothing else, but his own gifts, and in another place. 
c In Psal. 10●….  Ergo coronat te, quia dona sua coronat, non merita t●…a, and again in the same epistle he saith, 
f Epist. 105.  that howsowever eternal life is rendered to our good works, which he therefore calleth merits: yet because these good works or merits unto which it is rendered are not from ourselves, but from grace: itself therefore is called grace, non ob aliud, nisi quia gratis datur, for no other cause, but because it is freely given: nor for that it is not given to merits or good works, but because they themselves are given, to which it is given. And again, that eternal life is the reward of true righteousness; to which righteousness, if it were from ourselves, and were to be found in us, the reward should be due as the stipend thereof: but being not from ourselves, but from the grace of God: therefore to us eternal life is grace as being the free reward of grace; to which, as it is freely promised, so it is freely given. And the like is to be said of the other places, some whereof I have before alleged as being pregnant to our purpose. Wherein as in innumerable other places, Augustine doth not speak of the works of natural men, but of the works of the faithful and regenerate proceeding from grace, to which, not as to merits, but as to the free gifts of God eternal life is freely given. And it is apparent that he speaketh of the faithful, who are in the state of salvation, even then, when they are to be saved 
g De gratia lib. arb. cap. 9  ut intelligeremus non pro meritis nostris Deum nos ad eternam vitam; sed pro sua miseratione perducere.  
And again 
h De verb. Apostoli serm. 15.  come praemium venerit, sua dona coronabit, non merita tua. And again pro nihilo salvos facies illos, nihil invenis unde salves, & multum invenis unde damns.  
To these three I will out of very many places, which might be alleged out of Augustine▪ against the condign merit of our works, add a few more.  
4. For writing on those words, Psal. 142 
i In Psal. 142.  Propter nomen tuum Domine vivificabis me in justitia tua, spoken in the future tense of a faithful and regenerate man, viz. the Author of that Psalm, in ●…ua justitia, saith he, none in mea, non quia eg●… merui, sed quia tu miser eris: nam si meum ostenderem meritum, nihil abs te mererer nisi supplicium. In thy righteousness, not in mine, not because I have merited; but because thou hast mercy. For if I should show my merit, I should deserve of thee nothing but punishment.  
5. Again writing on those words of the 62. Psalm, 
k In Psal. 62.  Melior est misericordia tua super vi●…as, he saith, multa sunt vit●… humana: sed Deus unicam vitam 〈◊〉, & no●… illam dat nob●… q●…asi propter merita nostr●…, sed propter misericordiam suam.  
6. Si 
l In Psal 94.  vellet pro meritis ager●…, non inveniret nisi quos damnaret.  
7. Promisit 
m In Psal. 1 c 9  enim b●…minibus divinitatem, mortalibus immortalitatem, peccatorib●…s 〈◊〉, abjectis glorificationem quicquid promisit indignis 〈◊〉, ●…t non quasi operib●…s merces promitteretur, sed gratia à nomine s●…o gratis 〈◊〉: quta & hoc ip sum, quòd justè vivit, in quantum ●…mo potest justè viv●…re, non meriti ●…ani, sed beneficii est divini.  
8. 
n Psal. 139.  Me●…itis suis ni●…il tribunt (just●…) non tribuerat ●…tum nisi misericordia 〈◊〉 (O De●…s.)  
9 No●… 
o Tract. 3. in I●…an.  pro merito quidem accipies vitam ater●…am, sed tantum pro gratia.  
10. Debita 
p Epist. 105:  redditur poena damnato, indebita gratia liberato: ut nec ille se indig●… quer atur, nec dignum se iste glorietur.—  
Si autem gratia, utique nullis meritis reddita, sed gratuita bonitate donata.  
12. And again, Gratia evacuatur, si non gratis donatur, sed meritis redditur.  
§. IV. In the fourth place he citeth for us Prosper, by the halves, or 
Prosp. de v●…t. Gent l. 1. c. 17. alias. 5.  not so much: for in the beginning of that Chapter which Bellarmin●… citeth, he speaketh of those, who having lived in wickedness are converted a little before their end; and saith this happeneth ut indubitanter agnoscas gratuita esse Dei munera: & ●…icut nulla sunt tam detestanda faeinora, quae possunt gratiae arcere donum: ita nulla posse tam praeclara opera existere, quibus hoc quòd gratis tribuitur, per retributi●…nis judicium debeatur. Therefore no debt due to us from God, no merit in us: afterwards he saith, that those who were sent into the vineyard at the eleventh hour, did represent those who are called in the end of their life, and that the Lord did make them, who came at the eleventh hour equal with those who wrought all day, non l●…bori pretium solvens, sed divitias bonitatis suae in e●…s, quos sine operibus elegit, ●…ffundens; ut etiam hi qui in multo labore sudarunt, nil amplius quam novissmi acceperun●…, intelligant, donum se gratiae, non operum accepisse mercedem: not paying an hi●…e to the labour, but pouring forth the riches of his bounty on them, whom he chose without works: that they also who took great pains, and received no more than the last, should understand, that they received a gift of grace, and not the wages of their work. By the day-peny the equality of eternal life is signified as Prosper teacheth as 
q Denario vit●… aeternae significatur ●…qualitas.  Bellarmine himself confesseth. And therefore it is not rendered as an hire or wages to men's labours, for then the reward should have been proportionable to the labour, but as a gift of grace, which the Lord bestoweth according to his good pleasure, Matth. 20. 15.  
He●…e Bellarmine's threadbare answer, that Prosper denieth eternal life to be the wages of such works or merits as go before grace, but granteth it to be wages of those which proceed from grace, is not worth the refuting: for the works to which the day-penney was given, were the works of the labourers, which they performed after their calling. Unto which notwithstanding it was given not as the price or hire of the labour, but as a gift of grace: for if the reward was not the deserved wages of their works, but the free gift of their Lord, than their works were not merits of their reward. But that Prosper did not deny true merits which proceed from grace, Bellarmine saith, it is plain by the same place, where he saith, Bona merita sequi in homine post adeptam gratiam, non autem praecedere: I answer If he had said so, his meaning had been the same with that which he learned of Augustine, that good works do not go before, but follow grace. But indeed there is no such saying of Prosper in that place.  
§. V. The fifth is Gregory the great: On those words of job: Si 
Gr●…g 〈◊〉. lib. 9 cap. 14.  habuer●… quippiam justum, non 〈◊〉, sed meum judicem depre●…abor, (which itself is an excellent testimony, against merits,) commenteth thus, Velut si apertius fatea●…ur dicens, & si ad ●…pus virtutis excr●…'vero, ad vitam non ex meritis, sed ex venia convalesco: as if he should more plainly confess and say, though I grow up to the work of virtue, yet to life I am enabled, not by merits, but by pardon. To this, Bellarmine giveth the same answer which he did to A●…gustine and Prosper, which is that one and the same bush whereby he se●…keth to stop all gapps, that he speaketh of such merits as we have from ourselves, which neither are, nor can be any. But to this place this answer cannot be applied, seeing Gregory speaketh those words in the person of job, whose works proceeded from grace, he being the most gracious man that was then upon the earth.  
The same Gregory writing on the seventh Penitential 
r Psal. 143.  Psalm, speaketh to this effect. If that felicity of Saints be mercy, and is not acquired by merits, which he had noted before out of the Psalm, what then shall become of that which is written, and thou rendrest to every man according to his works? if it be rendered according to works, how shall it be esteemed mercy? But it is one thing saith he, to render according to works, another to render for the works themselves. For in that it is said according to works, the quality of works is meant, that whose works shall appear to be good, his reward may be glorious. For to that blessed life wherein we live with God and by God, no labour may be matched, no works compared: especially, seeing the Apostle saith, The passions of this time are not condign to the future glory. Where he teacheth these three things. First, that eternal life is not gotten by merits, no not of Saints. Secondly, That it is not given for our works as the meritorious cause, though according to our works. Thirdly, that our works are not worthy of it, and therefore cannot condigne●…y merit it.  
§. VI The sixth and last is Bernard, out of whom he citeth, as objected 
Bernard.  by us, four Testimonies. The first, de annunciat. serm. 1. where is an excellent passage against merits, out of which Bellarmine citeth for us one only sentence. But I will recite the whole place. Now as touching life eternal, we know, that the passions of this time are not condign to the future glory, though 
s Nec si unus omnes sustin●…at.  one man should sustain them all. Neither are the merits of men such, that eternal life should be due to them by right, or that God should do some injury, if he did not give it. For to omit, that all our merits are Gods gifts, and so for them man is more a debtor to God, than God to man: what are all merits to so great glory? Finally, who is better than the Prophet— who held it necessary to say unto God, Enter not into judgement with thy servant O Lord: and a little after: when he had commended special faith (whi●…h the Papists cannot abide) he ●…aith, ipse peccata condonat, ipse donat merita, & pramia nihilominus ispe redonat, he forgiveth our sins, he giveth us merits or good works, and he nevertheless giveth us the rewards.  
In which words are contained six good arguments against merit of condignity.  
The first, If the passions of this life (even martyrdom itself) are not condign or worthy to the future glory though one did bear them all, then much less, are our actions or good works: But the passions of this time, though one man should sustain them all, are not condign or worthy to the future glory: therefore much less are our good works worthy of that glory.  
Secondly, Condign merits are such that eternal life is due unto them by right, insomuch as God should seem to do wrong if he did not bestow it, as the Papists most presumptuously teach: But our good works are not such, as Bernard here plainly testifieth, therefore our good works are not condign merits of eternal life.  
Thirdly, Those things which be the gifts of God, do not merit of God, yea they are so far from meriting at the hands of God, that they make men, who have them, debtors to God, and not God to them. But our good works, which some call merits, are all of them the gifts of God.  
Fourthly, Between merits of condignity and the reward there is an equal proportion: But what are all our good works, which they call merits, to so great glory?  
Fifthly, They who have condign merits, may boldly appear before the judgement of God, and challenge their due reward: but the holiest man that liveth aught to say with David, enter not into judgement with thy servant O Lord, for no man living shall be justified in thy sight, if thou enter into judgement with him.  
Sixthly, If God doth give unto us both our good works or merits and also the reward, than our good works do not condignly merit everlasting life: but the antecedent is true, therefore the consequent.  
Of these six Bellarmine citeth only the second, and that only he answereth, viz. that Bernard teacheth, that eternal life is not due to merits by right absolutely, because they presuppose both the grace and the promise of God; but grace and promise being presupposed, eternal life is due by right, which he would prove out of 2 Tim. 4. 7. and Heb. 6. Reply, Bernard speaketh with presupposal, both of God's grace and promise; and teacheth that good works, though proceeding from grace, though having the promise of reward; yet to them eternal life is not due by right, neither do they merit it condignly, as is proved by the six reasons, whereof Bellarmine answereth never a one. For in th●… first reason he speaketh of the sufferings, according to the Apostles meaning, of the sons and heirs of God, which they suffer for or with Christ; having this promise that if they suffer with Christ they shall be glorified with him: yet these, though one man should sustain them all, are not condign to the future glory.  
As for the second which he would seem to answer, instead of explaining it, he plainly contradicteth it, saying that our merits are such as eternal life is due to them by right.  
In the third argument Bernard doth not only presuppose, that the good works or merits, where of he speaketh, do proceed from grace; but from thence proveth, that because they are Gods gifts, they cannot merit of God; but the more a man hath of them, the more he is indebted to God.  
In the fourth he showeth, that between all our works, though never so much proceeding from grace, and the future glory which is promised to them, there is no proportion.  
In the fifth he speaketh of them that are most godly, who have both grace and promise of glory, that they are so far from condign merit, that if God should enter into judgement with them, none of them could be justified in his sight.  
In the sixth he setteth down the degrees of grace freely bestowed upon us: that he doth condonare peccata, donare merita, & redonare praemia. Of his grace he forgiveth our sins, of his grace he giveth us good works, which he calleth merits: of his grace redoubled upon us he graciously giveth the reward, which he hath freely promised, as for his proofs out of 2 Tim. 4. & Heb. 6. I shall answer in their due 
t Infr. adargum. 4.  place. Unto this Testimony Bellarmine might have added another out of the same Sermon. It is necessary first of all to believe that thou canst not have remission of sins but by the indulgence of God: then, that thou canst have no good work, unless he also give it: lastly, that by no good works thou canst merit, that is, obtain eternal life, unless it also be freely given thee: nisi gratis detur & illa.  
§. VII. The other three places are these. First, Totum hominis 
In Psalm. 91. serm. 15. In cantic. serm. 61. In attercat▪ cum Diabolo.  meritum est, si totam spem suam ponat in eo, qui totum hominem salvum facit. Secondly, Proinde meritum meum, miseratio Domini. Thirdly, Fateor, non sum dignus ego I confess I am not worthy, neither can I by mine own merits obtain the Kingdom of heaven. But my Lord possessing it by a double right, the inheritance of his Father, and the merit of his passion, contenting himself with the one, he giveth me the other.  
To these three together Bellarmine frameth two misshapen answers. First, that Bernard's meaning was, that our merits are not of ourselves, but from God's mercy, and that he would prove out of his 68 Sermon on the Canticles: Merita habere cures, habita data noveris. And therefore, say I, his meaning was, that our good works do not merit: For being his free gifts, they make us indebted to God, as he teacheth, and not him to us. But indeed Bernard doth not speak of our works or merits, either as from us, or as in us, but of the mercy of God in pardoning our sins for the merit of his Son. And therefore whiles God aboundeth with mercies in Christ, he saith he cannot want merits. For man's justice is God's indulgence, and therefore blessed is the man, to whom the Lord imputeth not sin: O solus 
u In Cantic. serm. 23.  verè beatus, cuinon imputavit Dominus peecatum— omnes enim peccaverunt— sufficit mihi ad omnem justitiam solum habere propitium cui soli peccavi. Omne quod mihi ipse non imputare decreverit, sic est quasi non fuerit. N●…npeccare, Dei justitia est, hominis justitia, indulgentia Dei.  
His second answer is conjectural, that perhaps Bernard out of humility (and perhaps not) was ignorant of his merits, and out of the uncertainty of his own grace did not trust in his merits, but in the mercy of God alone.  
Reply, He knew that he had no merits, but God's mercies in Christ, because he was not ignorant that he had many sins, which notwithstanding, he was confident in the mercies of God and merits of Christ. Neither was he so uncertain of such inherent righteousness in himself, as whereby he might hope to be justified and saved, as he was certain of the contrary.  
As for his allegation out of the 68 serm▪ in Cantic. It is evident, th●… Bernard by merits understandeth nothing but good works, and not merits properly so called, as appeareth by that before alleged ex serm. 1. de annunciat: and out of the same. 68 serm in cantic. Non est quod jam quaeras quibus meritis speremus bona, presertim cum andias apud Prophetam, Non propter vos, sed propter me ego faciam dicit Dominus, which is no less than to deny merits, and in one of the places by Bellarmine 
* In Cantic. serm. 61.  cited Meum proinde meritum miseratio Domini. Non planè sum meriti inops, quandiu ille miserationum non fuerit: quòd si misericordiae Dei multae, mult●…s nihilominus●… ego in meritis sum. But that famous Testimony of his, I may not omit, though I have mentioned it before, in the end of his book, Degratia & l. arbitr. where he distinguishing the gifts of God into merita, and praemia, and therefore speaking of merits as proceeding from grace; he saith, those things which we call our merits, that is to say good works, spei quaedam sunt seminaria, charitatis incentiva, occulta praedestinationis indicia, suturae faelicitatis pr●…sagia, vi●… regni, non caus●… regnandi, they are certain seminaries of hope, motives of Charity, tokens of secret predistination, presages of future felicity, the way of the kingdom, not the cause of reigning: and therefore no meritorious cause of salvation.  
§. VIII. And these were all the Testimonies, which Bellarmine 
Other testimonies not touched by Bellarmine.  taketh notice of, as alleged by us out of the Fathers. But I have not so done with them. For as in the question of justification by faith alone I produced a multitude of Testimonies, to prove●… the consent of the ancient Church with us: So in this place, that good works are not truly meritorious of eternal life, I do prove not only by all those Testimonies (for if we be not justified by them, we are not saved for them) but also by a new supply of Testimonies, which by diverse learned men have been collected, but chiefly by our most learned 
x Answer to th●… jesuits challenge, pag. 500 etc.  Primate, whereof I will recite so many, as his 
y Malone, pag. 692 etc.  adversary hath meddled with, that I may briefly, and as it were in transcursu, vindicate them from his cavils. Of these the first is  

* In Rom. lib. 4. c. 4.  Origen: I can hardly persuade myself, that there can be any work which may of duty or debt require the remuneration of God: 
1.  Seeing even that, that we are able to do, to think, or to speak, we do it by his gift and bounty: What debt then shall there be of his, whose grace hath gone before? from whence I reason thus: To no gifts of his, God is a debtor, or oweth reward, as due:  
All our good works are his gifts, therefore to none of our good works is God a debtor, or oweth reward, as due. Whereof the reason being, because they are the gifts of God, proceeding from his grace, which precedeth our good works, he is proved to be ridiculum caput, who answereth, that Origen speaketh of such works, as are done by the sole power of man's free will without grace.  
§. IX. Hilary, writing upon the parable of the Workmen, Matth. 20. having said, that the Gentiles, who upon the preaching 
2. Hilar. i●… Matth. can. 20.  of the Gospel were to be saved by the justification of faith, were meant by those, who being called at the eleventh hour, were the first that in the evening received the gift of the wages appointed for the labour of the whole day: he addeth these words. Merces quidem ex dono nulla est, quia debetur ex opere, sed gratuitam Deus omnibus ex fidei justificatione donavit. Wages indeed by gift there is none, because by the work it is due: but to all by the justification of faith God hath given the same free. Whence I argue: No wages is of free gift. Why? because it is due to the work.  Eternal life is of free gift, which God giveth to all that believe by the justification of faith. Therefore eternal life is not wages. 
Mat. Yea, but Hilary elsewhere saith, that the kingdom of God 
In Mat. can. 5. 9  is the wages of such as live well. Answ. It is merces indeed non debita sed gratuita; not wages, but a free reward. For so in this very place he calleth it first, donum mercedis the gift of reward, secondly, gratuitum, free, thirdly, in the words next following gratuitam mercedem, a free reward; and lastly he saith, that the gift of grace doth give the reward of the Law well and blamelessely kept, to them that believe by faith, being of the last made the first, that is, saved. For the first which were made last, who murmured at this free reward, were of the many that were called, 
z Matth. 20. 16.  but not of the few which are chosen. Absurd therefore is his answer, who saith, that Hilary saith no more, but that faith and justification by faith is the free gift of God, but that there is not a word to signify that heaven is not the wages of good works which notwithstanding is the thing to be concluded from hence. So that according to this wife exposition, by the wages, which according to the parable is in the evening given to the labourers, is faith, or justification by faith, meant, and not eternal life which is the end of our faith and the reward of all our labours; which according to the judgement of all Writers, even Bellarmine himself is signified by the day-penny given to them who of the last were made first: For the day-penny was both the mercenary wages contracted for by those who were first; and the free reward, which the bounty of the Master of the vineyard bestowed freely on the last, who were made first, that is, saved.  
§. X. Ambrose, after he had said, Hîc quidem luctamur, sed 
3. Ambr●…s. ex●…ort. ad virgins.  alibi coronamur, Here we wrestle but elsewhere we are crowned: lest he should seem to arrogate unto himself, as if by his wrestling he deserved the crown, addeth by way of prevention: I spoke not of myself alone, but of all men in general. Nam unde mihi tantum meriti, cui indulgentia pro corona est? for whence should I have so great merit, to whom indulgence is for a crown? Hence I reason thus: to whom God's indulgence or mercy in pardoning their sins is their crown, they cannot plead their merits: But to Ambrose and to all good men 
a Psal. 130. 4. 32. 1.  indulgence is their crown: therefore they cannot plead their merits. Wherefore this was not more humbly, than truly spoken of Ambrose. And elsewhere 
b In Psal. 118. serm. 20. : which of us can subsist without mercy? quid possumus dignum praemiis facere coelestibus, what can we do worthy the heavenly rewards?— by what merit of man is it granted: that this corruptible flesh should put on incorruption?— the sufferings of this time are unworthy to the glory that is to come. Therefore the form of heavenly decrees doth proceed with men, not according to our merits, but according to God's mercy. To this a frivolous answer is given, that Ambrose speaketh of merits, as contradistinguished from God's mercy: when Ambrose speaketh of himself and of all the faithful who are endued with grace, who notwithstanding are not able to do or suffer any thing worthy of the future glory.  
§. XI. Basil on those words, Psalm. 33. 18. the eye of the 
4. Basil in Psal. 32.  Lord is upon them that hope in his mercy, he saith, that he doth hope in his mercy, who not trusting in his own good deeds, nor looking to be justified by works, hath the hope of salvation only in the mercies of God.  
To this an impudent answer is given, that they are said to hope in God's mercy, who hope that their good works, proceeding from the grace of God, are by his mercy made meritorious of eternal life. For which they have have no ground either in Scriptures or Fathers, praeter impudentiam asseverandi. And surely, if this had been Basils' meaning, he should have set down the description of a proud justiciary, rather than of an humble Christian, such as he intended to describe. For speaking of those words, who hope in his mercy, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. the Psalmist setteth forth the humility of them that serve the Lord: how do they hope on his mercies? for he that doth not trust to his own good deeds, nor expecteth to be justified by works, but hath his only hope of salvation in the mercies of God: but he that trusteth, that by the grace of God, his works, are made meritorious, he doth with the Pharisee trust in his works, as proceeding from grace. For the Pharisee, though he acknowledged his righteousness to come from God, and therefore thanketh him for it, yet he is noted to have trusted 
c 〈◊〉 ●…8. 9  in himself. The mercy of God, in which the faithful hope, is his mercy in forgiving their sins, not in making their good works meritorious: as appeareth by the words immediately following: for saith Basil, when he shall call that saying to mind, Behold the Lord and his reward to render to every man according to his work, and shall consider his own evil deeds, he is indeed afraid of punishment, and through fear subjecteth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  himself to those things which are threatened: but that he may not be swallowed up of sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he conceiveth good hope looking to the mercies of God and his love to mankind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the hope which he conceiveth is this, that his soul shall be delivered from death. But though they cannot answer this place, yet they will clavum clavo petere, and requite us with another out of Basil, which shall be answer●…d in his due place.  
In the mean time I add two other Testimonies out of Basil, for writing on those words of the Psalm, And redeem us for thy mercy's sake. See, saith he, 
e In Psal 43. V. ult.  how he concludeth his speech. After a thousand virtues, whence doth he pray to be saved? By God's mercy and bounty.  
3. And again, in Psal. 23. 5. where David having described the just and upright man who shall be saved, saith, this man shall receive the blessing from God, and mercy from God his Saviour. Here saith Basil he showeth the fruit of good deeds, and very fitly did he conjoin blessing and mercy. For the rewards, which men do think of, are granted to men only for God's bounty sake. For all the righteousnesses of men, do not equal so much as the gifts already granted, much less those which are to come, which do exceed the thought of man.  
§. XII. 
f Adu. Pelag. lib. 2.  Hierome, Pro nihilo salvos facies eos; haud dublum, quin 
5. Hierome.  〈◊〉, qui ●…on pr●…prio merit●…, sed Dei salvantur clementia, for nothing thou shalt save them, no doubt he meaneth the just, who are not saved by their own merit, but by the mercy of God.  
2. Again, 
g Adu. Pelag. lib. 1.  Animadverte, quod beatam se dicat (Maria Mater Domini) non 〈◊〉 merito atque virtute, sed Dei in se habitantis clementia. Observe, that the blessed Virgin calleth herself blessed, not by her own merit or virtue, but by the clemency of God dwelling in her.  
3. And again, 
h Jbid.  Tunc justi sumus, than we are just when we confess ourselves to be sinners: and our righteousness consisteth not in our own merit, but in the mercy of God.  
4. 
i Ad Demetriadem.  God resisteth the proud and giveth grace to the humble, but where is grace, it is not the retribution of works, but the largesse of the giver; that the saying of the Apostle may be fulfilled, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.  
5. Writing on those words, 
k Lib. 17. in Esaiam, c. 64. 8.  Esai. 64. 8. thou art our Father, he saith, Si nostra consideremus merita desperandum est, si tuam autem clementiam, etc. If we consider our merits, we must despair, but if thy clemency, who dost scourge every son whom thou receivest, we dare pour forth our prayers.  
6. 
l In ●…sai. lib. 6. cap. 13. 7.  When the day of judgement or of death shall come, all hands will be dissolved— because no work shall be found worthy God's justice, and in his sight shall no man living be j●…stified, (namely, if he enter into judgement with him) whereupon the Prophet saith in the Ps●…lme, If thou Lord observe iniquities, who shall abide?  
To these two that threadbare answer is given, that they speak of humane works not assisted by grace: when it is plain, that the former words are spoken in the person of God's children, whose good works are always assisted by grace: the latter of all men, even of the best, whose works, though proceeding from grace, are stained with the flesh, and therefore not worthy of God's justice.  
§. XIII. The same answer is given to the testimonies of 
7. Macarius and Marcus.  Maca●…ius and Marcus the Eremits; which cannot be so eluded. 
m Hom. 15. pag. 206.  Macarius speaking of the dignity of Christians, for whom God hath prepared a kingdom, writeth thus, As touching the gift therefore which they shall inherit, a man might well say, that if any one should ●…ven from the creation of Adam to the consummation of the world, fight against Satan, and should suffer afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he should do no great matter in respect of the glory which he shall inherit.  
Marcus among his twenty two 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sentences concerning those who think to be justified by works, which in the first ●…entence he calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath diverse against merits, whereof I will cite a few.  
Our Lord, saith he, 
o Sent. 2.  when he would show, that the keeping of the whole Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debita, to be performed as a debt, and that the adoption of sons is given by his blood; he saith, when you shall have done all things that are commanded you, say, we are unprofitable servants, we have done what was our duty to do: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the kingdom of heaven is not wages or a mercenary reward of works, but the Grace or free Gift of the Lord prepared for his faithful servants.  
The 
p Sent. 3.  servant doth no require liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a de●…erved reward— but receiveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as given by grace.  

q Sent. 17.  Some not doing the Commandments think they believe well. Others doing them, look to receive the kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as due wages, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. both sorts miss the heavenly Canaan.  

r Sent. 18.  From Lords no reward is due to servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither do they obtain liberty, unless they serve well.  

s Sent. 19  If Christ died for us according to the Scriptures, and we live not to ourselves, but to him that died for us and rose again; surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are bound as debtors to serve him u●…till death: how then shall we esteem the adoption or inheritance of sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due unto us? 
8. chrysostom.   
§. XIV. Out of chrysostom many pregnant testimonies are alleged, first, 
t In Col▪ 〈◊〉. ●….  In Coloss. homil. 2. Why doth he call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lot or inheritance by lot? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. he showeth that no man by his own good works, doth obtain the kingdom— for no man showeth forth such a conversation, that he should be worthy of the kindgdome, but this is alto●…ether of the gift of God, wherefore he saith, when you shall have done all, say, we are unprofitable servants, for what things we ought to do we have done. The same hath The●…philact.  
To this you may add that which I cited before out of his Treatise De compunctione ad St●…lochium, and that which he writeth in Psal. 4. & 5. and in his sermon De prim●… homine praelato ●…mni creatur●…. In which it is said, though we should die ten thousand deaths and should show forth all virtue, though we should perform ten thousand good works yet we cannot perform any thing worthy of those honours bestowed upon us, worthy of that heavenly kingdom, or correspondent unto it, but it is of his m●…rcie, of his love, of his grace, that we are saved, than which nothing can be spoken more plain against the merit of ●…ondignity.  
To all which a senseless answer is given, that heaven is the free gift of God, and yet is purchased by our merits, which implieth a contradiction within itself, and is expressly repugnant to the Scriptures, Rome▪ 4. 4. & 11. 6. And the reason which is given to prove it, doth overthrow it; because the good works which they call merits, are the free gifts of God, and therefore cannot merit of God, as I have showed before.  
§. XV. To that which is alleged out of the life of Saint 
9  
u Athanas. in vita Antonii. August. in Psal. 36. conc. 2.  Anth●…ny, and out of Augustine, in Psal. 36. Conc. 2. in both which places is notably expressed the infinite disproportion between that we can do or suffer (which the Papists call merits) and the heavenly reward, which evidently overthroweth the Popish doctrine of meri●…s, as I have heretofore proved; it is answered, that notwithstanding all this disproportion, eternal life is given, and justly given as the reward thereof. But the question is not whether God doth justly give the reward which he hath freely promised, but whether we do merit and deserve it. This answer therefore is frivolous.  
Out of Augustine I have before produced manifold and manifest testimonies: but yet because the Papists allege out of him two Assertions, which to them seem contrary to that we hold; to wit, that God is our debtor in respect of eternal life, and that in justice he doth render it unto us; I will br●…efly clear them. For first Augustine 
* In Psal. 32: conc. 1. I●… Psal. 83. De verbis Apostoli, s●…rm. 16. In Psal. 109.  every where professeth, that God is not a debtor unto us in respect of out desert, but in regard of his gracious promise, which proveth not our merit, but the contrary. For what he freely promised without respect of our worthiness or desert, that he also promised to give freely. And therefore eternal life, when it is given according to his promise, it is given freely and without our desert. God is a debtor only in respect of his promise, a debtor unto himself, as I have said before, in respect of his truth and fidelity; it being impossible, that he should lie or deny himself, but not a debtor to us in respect of our desert or dignity. ●…or whatsoever he hath promised us, 
x Quicquid promisi, indignis promisit, ut ●…on quasi operibus merce▪ promitteretu●…▪ se gratia a nomive suo gratis dare●…ur.  he hath promised it to them that are unworthy, as was alleag●…d befor●… out of Augustine in Psal. 109. that it should not be promised as a wages or a mercenary reward, but being Grace might according to the name be graciously given.  
Again, it is just with God, that he should render to the faithful eternal life, not because they deserve it, but because he hath promised it: for what he hath promised he is faithful and just to perform. But he hath promised without respect of our desert to give it freely, therefore it is just, that he should freely give it to us, and without our desert.  
XI. §. XVI. 
y Theodoret in Sophoniam, c. 3. in fine.  Theodoret, The salvation of men dependeth on 
11.  God's mercy alone: for we do not attain unto it, as wages: but it is the gift of God's goodness, wherefore the Lord saith, Propter me salvabo, I will save for mine own sake, etc.  
To this the answer is shameless: that this place maketh not for our purpose. And why? For by salvation is not meant eternal life, but of our first vocation, whereof there is no show. As though Theodoret did contend that we do not attain to our first vocation (by which we are as it were called into the vineyard) as wages. And again, he speaketh of the Church, that is, of them that are already called, and no doubt, but that by the same grace, by which we are elected, called, justified, we are also saved: but that was free and undeserved, and therefore so is this.  
Again, 
z I●… Rom. 8. 18.  The crowns surpass the fights, the rewards are not to be compared with the labo●…rs. For the labour is small but great gain is hoped for, and therefore he called those things which are expected, not wages, but glory, Rom. 8. 18. and in Rom. 6. 23. Hîc non dicit mercedem, sed gratiam, here he doth not say wages but grace.  
It is answered, that although the reward do much surpass the pains, yet it is a just reward. No doubt. But why just? Not because it is equal as it ought to be, if it be rendered to merit of condignity; but because it is promised, and accordingly given of God the righteeous judge.  
Prospers testimony 
a De vocat. beat. lib. 1. c. 17.  which Bellarmine (to whom his Disciple 
12. Prosper.  doth refer us) sought to obscure, was before cleared to be most pregnant against the merit of good works: unto which we may add that on Psal. 102. upon these words, who crowneth with mercy; that we may understand, saith he, that by the same mercy the crowns of good works which he calleth merits are given, by which were given the merits of the crowns, that is, freely and without merit or desert.  
§. XVII. And this was the doctrine of the primitive Church for the first five hundred years, and was continued in the next five hundred, and in the third also, as is plentifully proved by multitude of testimonies, in the said learned work of our most learned Primate, unto which, because his adversary giveth no answer, I will refer the Chri stian reader, citing only a few of the latter times, as it were, for a taste. Venerable Bede, 
b Bede in Psa. 23  Et hoc, non ex meritis, sed sola gratia. And thus that the godly man shall be well rewarded, is not by merits, but by grace only.  

c In Dominic. septuages.  Haymo: vita aeterna nulli per debitum redditur, sed per gratuitam misericordiam datur Eternal life is rendered to none by debt or duty, but is given by free mercy.  

d In joan. 1.  Rupertus, the greatness or eternity of heavenly glory is a matter not of merit but of grace.  

e Photius apud Oecumen. in Rom. 6. 23.  Photius In Rom. 6. 23. he did not say that eternal life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wages of good works, but a free gift.  

f Oecumen. in Col. 1. 12.  Oecumen. in Coloss. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. well did he call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being a certain inheritance and gift, for the sufferings of this present time are not worthy, etc. Rom. 8. 18. On which place also he saith, 
g Oecumen. in Rom. 8. 18.  the Apostle showeth, that we neither can suffer, nor confer any thing worthy the remuneration that shall be there.  
I conclude with 
h De Mensurat. Crucis B.  Anselmus, Si homo mille annis serviret Deo etiam ferventissimè, non mereretur ex condigno dimidiam diem esse in regno coelorum. If a man should serve God a thousand years and that most fervently he should not condignly merit to be half a day in the Kingdom of heaven.   

CHAP. V. Bellarmine's dispute, sirst, concerning the name merit. Secondly, concerning the thing, which he endeavoureth to prove out of the Scriptures.  
§. I.  
NOw we are come to Bellarmine's dispute concerning 
De justis. lib. 5. c. 2.  merits. Wherein he discourseth first of the name, and afterwards of the thing itself. As 
Of the name Merit.  touching the name he endeavoureth to prove, that it is grounded on the Scriptures. And to this purpose he allegeth in the first place, Eccl. 
The first proo●…e Eccl. 16. 14.  16. 14. which he according to the vulgar Latin translation, readeth thus; omnis mis●…ricordia faciet locum unicuique secundum meritum operum suorum, all mercy shall make place for every one according to the merit of his works. So that his first proof is nothing but a corrupt translation of a testimony cited out of an Apocryphal Book. The words in the original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make way for every work of mercy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for every man shall find according to his wo●…kes, that is, saith Bellarmine, according to the merit of his works.  
Answ. But the phra●…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is often used in the Scripture, as when it is said God will judge every man, or he will render to every one, according to their works, doth not import merit, that the name of merit should thereon be grounded; but the quality of men's works, whether good or evil, that is, he will graciously reward them that have done well; and he will severely punish those that have done evil: and so it is expounded, 2 Cor. 5. 10. according to that which he hath done, whether good or evil, so Rom. 2. 6, 7, 8. Matth. 16. 27. cum Matth. 25. 46. joh. 5. 29. This truth is acknowledged by 
a In Psal. 7. poenit.  Gregory the great: it is one thing saith he to render secundum opera according to works, and another thing to render propter ipsa ●…pera for the works themselves: for in that which is said, according to works, ipsa operum qualitas intelligitur, the quality itself of the works is understood, that whose works shall appear to be good, his retribution also shall be glorious, which words were spoken by Gregory in answer to an objection, which is the same with Bellarmine's in this place. If the felicity of Saints be mercy, and not acquired by merits (as you say) what shall become of that which is written, and thou shalt render to every man according to his works. If it be rendered according to works, how shall it be esteemed mercy? But, saith he, it is one thing to say according to works, whereby the quality only is noted, good or bad; another, for the works themselves, which noteth merit. But the Scripture no where saith that God doth reward the godly, pr●…pter opera sua, but thus it speaketh, To thee Lord, mercy for thou rewardest every man, that is, every good man according to his work, you see then, that the obje●…tion made against Gregory's assertion, or rather david's, is Bellarmine's; the answer, which Gregory maketh is ours.  
Yea but Hierome, saith Bellarmine, who was most skilful in the three languages doth use to translate that which in the Hebrew and Greek, is according to works by the word merit, saying, according to the merit of their works.  
Answ. If he did so, that would not prove the use of the name merit in the Scriptures; but indeed he doth ●…ot so: for usually he rendereth secundum opera according to their works. Indeed Latin interpreters of latter times in the Church of Rome, being poisoned with the Popish doctrine of merits, are very forward as might be showed at large, to ●…oist in the word merit into their translations where the original, which they translate, hath no such thing: an instance whereof I will hereafter give in the translator of Ignatius. The vulgar Latin is more sparing howsoever Gen. 4. 13. it rendereth the words of Cain's complaint thus, Major est iniquitas mea, quam ●…t veniam merear: My sin is greater than I can merit, that is, according to the ordinary use among the Latins, obtain pardon: for it cannot without great absurdity be understood of merit properly. Howbeit the words are rather thus to be rendered, my punishment is greater than I am able to bear: which interpretation is proved by those reasons which Cain useth in that place, to aggravate, not his sin but his punishment. Besides that place the verb mereri is used but eight 
b Deut. 7. 10. I●…s. 11. 20. Iu●…. 20. 10. 2 Chro●… 19 2. Esib. 16. 18. I●…b. 6. 2. & 11. 6. Heb. 10. 29.  times in the Latin Bible, and always in sense the worse, viz. deserving punishment: and that is the proper sense: for sins are properly merits of punishment, and therefore to merit punishment is properly attributed to them. The Noun merit is used but thrice, and that only in the Book of Ecclesiasticus, that is to say, besides this place in two others, where it signifieth, not merit of reward, but worth or dignity, as namely of the soul. chap. 10, 31. Of the men, chap. 38. 18. So that the name merit taken in the popish sense, for a good work deserving the reward of eternal life, hath no warrant at all not so much as in the Latin vulgar translation, and much less in the original Scriptures themselves.  
§. II. His second testimony is Heb. 13. 16. to do good and to communicate 
His second testimony, Heb. 13. 16.  forget not, talibus enim host●…is promeretur Deus, for with such hosts (say our Rhemists) God is promerited. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unaptly and barbarously translated promeretur, when as it properly signifieth is well pleased: and the meaning is, that such sacrifices are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; well pleasing or acceptable unto God. Oecumenius expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pleased. But not all ●…hings that please God do merit of him. Servants must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well pleasing to their Masters, Tit. 2. 6▪ and do that which is pleasing in their sight, who notwithstanding cannot merit any thing at their hands. So all our obedience in do●…ing that will of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable, is pleasing to God, and we ourselves in so doing are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable to God: but when we have done all things that we can, we cannot merit so much as thanks, but must confess ourselves to be unprofitable servants, in doing but that which was our duty to do. Luk. 17. 10. Here therefore nothing but a barbarous translation is alleged to prove that, which is not in the original ●…text. Bellarmine, though he cannot deny it to be barbarous, yet he saith it is a very fit translation: for most properly we say in Latin, that one man doth merit of another and oblige him to him to himself, wh●… doth any thing whereby another is pleased or delighted. I answer, first, that who so doth merit of another doth also please him: but not whosoever doth that which is pleasing unto another, doth also merit of him as I said before of servants. Secondly, there is great disparity between God and man. One man may merit of another, or oblige or make him beholding unto him. It is therefore a strange conceit of Bellarmine, because one man may merit of another, by doing him a pleasure, that therefore a man may m●…rit of God▪ or oblige him unto him. By doing good we profit ourselves and others, but we cannot profit God: our goodness reacheth not to him, Psal. 16. 2. Can a man be profitable unto God? saith Eliphaz: is it any pleasure to the Almighty that thou art righteous, or is it gain to him that thou makest thy way perfect, job. 22. 2, 3. and so Elihu, job. 35. 7, 8. This translation therefore, as it is barbarous, so it is impious, in making God beholden unto us. Yea but saith Bellarmine, this word being joined with that of sacrifices. doth not only signify, that God is delighted with good works, but that his favour is procured, and he induced to reward them that do well. Answer. The Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is made propitious, or as Bellarmine alleging out of Latin chrysostom placatur, where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the text of the Apostle. For the sacrifice of Christ alone by itself is propitiatory; the sacrifices of the Law, only as they were types of it. As for the spiritual sacrifices, whereof the Apostle speaketh, they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable and well pleasing in Christ, as being perfumed with the odours of his sacrifice. This therefore was but a poor and indeed a base shift, which Bellarmine was put to, who finding no relief in the original text of the Scripture, is fain to flee unto corrupt translations, as he doth not only in these two places already alleged; but also in that allegation of chrysostom, for placatur: and as afterwards we shall see in citing Ignatius and other Greek Fathers.  
§. III. And this is all the footing that the name merit hath in the Scriptures. For though, Bellarmine add two other arguments: yet they belong not to the name but to the thing. So that here Bellarmine might have begun his third Chapter with this transition, sed ut ad rem ipsam veniamus, Having spoken of the name, let us come to the thing. For his other two arguments, the one from the word Dignity, the other, from the name reward used in the Scriptures, do not prove the use of the of the name merit in the holy Scriptures, but serve, in his conceit, to prove the thing; and are indeed two principal arguments which he bringeth to prove the merit of good works, which it shall suffice to answer in their due place. For I do not think them worthy of double 
c Cap. 3.  pains. Only for the present, I answer, to the first, that where is speech of our dignity, it is to be ascribed to God's dignation, as Bernard well saith 
d In Dedic. Eccl. serm. 5.  Digni nos sumus sedipsius dignatione, non dignitate nostra, we are worthy, but by his dignation, or deigning to accept of us as worthy, not by our own worthiness, secondly, the words dignus and dignè sometimes do signify not the equality of worth, but that which is convenient meet or becoming as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 2. 12. 3 joh. 6.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 27.   
To the second, thatthere are rewards free, liberal, and undeserved as well as those which be mercenary, and deserved and therefore the name of reward doth not always presuppose merit, or desert. To which purpose let the reader compare these parallel places, Mat. 5. 46. Luk. 6. 32. where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in the self same sense. For if you love those that love you, what reward have you, quam mercedem habetis saith Matthew, quae vobis est gratia? saith Luke, what thanks have you? in the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus much of the name.  
§. IV. For the thing Bellarmine bringeth three sorts of proofs: 
For the thing: Bellarmine's proofs out of the Scriptures. De ius●…if. l. 5. c. 3.  Authority of Scripture, Testimonies of Fathers, and reason. The authorities of Scripture he reduceth to seven heads. The first is of those places wh●…re eternal life is called merces, reward. His reason is thus framed: If eternal life be the reward of good works, then good works do merit it: but the former is true, viz. that eternal life is the reward good works: therefore the latter, viz. that good works do merit eternal life.  
Answ. The proposition he taketh for granted: all his proof in this place being that sine dubitatione without doubt it is true. But in his second Chapter he proved it by this, which goeth for a maxi●…e among them, that merces and meritum are relatives. But I answer by distinction. That merces reward is of two sorts. It is either debita due, as justly deserved, or grat●…ita as freely bestowed, and without desert: as Ambrose also distinguisheth. Alia est merces, saith he, 
e Epist. 1. l. 1.  liberalitatis & gratia, aliud virtutis stipendium, laboris rem●…neratio, which distinction is insiunated by the Apostle, Rom. 4. 4. for reward is either imputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to grace, as the inheritance of an adopted son: or rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to debt, or duty, as the hire or wages of an hired servant, or labourer, 
f 1 Tim. 5. 18.  who is worthy of his hire. And is acknowledged by 
g De iustif. l. 1. c. 21. §. Deinde.  Bellarmine. For when the Apostle saith, to him that worketh, the reward is not imputed according to grace, but according to debt, satis aperitè indicat, esse quandam mercedem, qua imputari possit secundum gratiam, non secundum debitum, he doth plainly enough show, that there is a certain reward, which may be imputed according to grace, not according to debt. Merces noftra saith 
h Pr●…sat. in Psal. 31.  Augustine, gratia vocatur. Si gratia est gratis datur. Our reward is called gratia, (so the Latin translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) if it be grace, it is freely given. And again, 
i De v●…rb. Apost. serm 1. 3.  God hath sent a Physician, he hath sent a Saviour, he hath sent him who should heal freely: that is but little, that he should heal freely, who should also give reward to them that are healed. Nothing can be added to this benevolence. Who is he that will say, let me heal thee, and I give thee a reward. Of this free reward we have examples and Testimonies in the holy Scriptures; as first, that which Bellarmine in the first place citeth 
k Cap. 2.  very impertinently to prove the name merit, Gen, 15. 1. where the Lord saith to Abraham, I am thy shield and thy exceeding great reward. Psalm. 127. 3. heritage and reward used promiscuously. Children are an heritage from the Lord, and the fruit of the womb is his reward. And so merces and gratia, as was noted before out of Matth. 5. 46. and Luk. 6. 30. Such a reward is our inheritance in heaven, which is therefore called the reward of inheritance, Col. 3. 24. And this most plainly appeareth in the antithesis which the Apostle maketh between the reward of sin and the reward of piety. The wages of sin is death, but eternal life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the free gift of GOD in JESUS CHRIST our LORD, Rom. 6. 23. But of this place we have spoken in our fourth Testimony, whereby it appeareth, that howsoever merces debita, that is wages, and meri●…um are relatives, yet merit, and the reward of eternal life: or any other free reward, are not relatives. Among men wages hath place, because the labourer deserveth it, and he that hireth him is benefited by the labour, and there is ordinarily a due proportion between the labour and the wages. But with God it is otherwise: we can deserve nothing of him, neither is he benefited by our labours, neither is there any proportion between our works and the reward of eternal life. The proposition therefore, though by him taken for granted, is by us to be denied.  
§. V. The assumption, that eternal life is the reward of good 
Assumption, eternal life is the reward of good works.  works, we freely confess, so it be understood of a free reward; which, as it was graciously promised, so it is freely and undeservedly given. Bellarmine therefore should have proved, that eternal life is a mercenary, and on our part a deserved reward. But of all the places which he quoteth, both in the second and third Chapters, where the word mer●…es is used, not one doth prove eternal life to be a deserved reward, or imply the merit of condignity. As Genes. 15. 1. I am thy shield and thy exceeding great reward, 2 Chron. 15. 7. Your work shall be rewarded, Prov. 11. 18. To him that sowe●…h righteousness there shall be a sure reward. For as Host 10. 12. He that soweth in righteousness, shall reap in mercy, Wisd. 5. 16. The righteous shall live for ever, and their reward is with the Lord, Eccl. 18. 22. The reward of the Lord abideth for ever, Esai. 40. 10. Behold the Lord will come, and his reward with▪ him, so Apo●…. 22. 12. Matth. 5. 12. great is your reward in heaven, 1 Cor. 3. 8. Every one shall receive his own reward, according to his own labour.  
§. VI Only there may be question of that place, Matth. 
Of the parable Matth. 20.  20. 8. Call the labourers, and give them their wages, which Bellarmin●… citeth in the third Chapter, and afterwards urgeth, both in the same Chapter, and in the seventeenth, and also nineteenth. And for as much as this place is often alleged by the Papists to prove, that eternal life is the wages, or hire due to good wo●…kes, I will therefore show, first, that it maketh not for them: secondly, that it maketh 
First, th●…t this ●…rable maketh not for the Papists.  against them. For the first: I affirm, that from parables nothing can be proved that is beside the scope of them. The scope of this parable is to show, that many who are first shall be last, and the last first, and that many are called but few chosen, as appeareth both by the last verse of the former Chapter, for proof whereof this parable is▪ propounded, for so he saith, vers. 1. For the kingdom of heaven, etc. And also by the sixteenth verse of the Chapter, which is the reddition of the parable. So the last shall be first, and the first last, for many be called but few are chosen. The first are they who were called early in the morning, and hired for a certain wages or hire, viz. for a penny by the day. But the first, in the sequel of the parable became the last. If therefore it be alleged, that to these eternal life was given for the hire of their labour; I say, it is not only beside, but also contrary to the scope of the parable, which was to show, that those who were first c●…lled, were of the many that are called, but not of the few that are chosen, and consequently, not of the few that are saved. The penny therefore that was promised by the householder, and received by these workmen, doth not signify eternal life as Saint 
l Regul. cont: 255. 256.  Basill supposeth. For though they received the penny, yet because they were called but not chosen, they miss of eternal life. Thus therefore I argue: Eternal life was not received by these workmen; for they were called, and not chosen. The penny, which was promised, was received by these workmen, vers. 10, 11, 14. therefore the penny, which was promised, is not eternal life. And this may be gathered out of the parable itself. First, because these we●…e mere hirelings, who would not work, but for a certain hire, led only by reward, for the obtaining whereof they trusted in their own merits. Secondly, because after they had received their penny, they envied their fellow workmen, whom the Lord rewarded, not according to their merits, but according to his own bounty, to which they trusted and not to their own merit. Thirdly, because they murmured against the householder, as if he had not dealt with them according to their desert, who had wrought twelve hours, and had borne the burden and the heat of the day. Fourthly, because being sharply reproved by the Lord of the vineyard, they were sent away with indignation, saying to one of them, which was intended to all: take that which is thine, and be gone: but whither doth he bid them go? Basil gues●…eth, whither, they who be on the left hand, shall be 
m Matth. 5. 41.  commanded to go. And this may further be proved by conference with the like place, Luk. 13. 30. where our Saviour having told the jews, who were first called, that they should be excluded out of the kingdom of God, and the Gentiles from all parts of the world should be admitted, saith, and behold there are last which shall be first, meaning the Gentiles: and there are first, meaning the jews, which shall be last, that is, excluded out of the number of them that shall be saved. For as elsewhere also he saith, Many are called Matth. 22. 14. (of which number was he that coming without his wedding garment was cast into utter darkness, vers. 13.) but few are chosen.  
chosen. VII. For the second: that this parable maketh against them, 
This parable maketh against the Papist●….  I prove thus. If this reward, whatsoever it be, were rendered according to merit, and according to justice, as a just and deserved reward; then there would have been a due proportion observed between the labour and the reward: so that a greater reward should have been given to the greater labour, and a less to the less. But here the unequal labours, of 12, of 9, of 6, of 3, of one hour the same reward is given, viz. to every one a penny, not according to the merit of the labourers, for then (dividing the penny into twelve parts) to them that were called at the third hour●… nine parts of a penny, to them that were called at the sixth hour half a penny, to them at the ninth hour the fourth part of a penny, to them at the eleventh hour but one twelfth part of a penny should have been given; but according to the good pleasure of the householder, who allegeth, he might do with his own what he plealeth, and therefore would give to him who wrought but one hour, and that in the cool of the day, as much as to him that wrought twelve, having bo●…ne the burden and the heat of the day. Whereupon 
n De vocat. Gent. l. 1. c. 17.  Prosper, as you have heard, inferreth, that whereas God did make those who were called at the eleventh 〈◊〉 equal with the first, he did it to commend the excellency of h●… grace, not paying a price or hire to their labours, but pouring forth the riches of his bounty upon them whom he chose without works, that they also who took great pains and received no more than the last, might understand, that they received a gift of grace, and not wages of works. For as R●…dulphus 
o Dominic. in septuag. hom. 2.  Arden's speaking of these words vers. 13. didst thou not agree with me for a penny; let no man, saith he, think that God is by covenant as it were bound (to us) to pay what he hath promised. For as God is free to promise, so also he is free to pay: especially, seeing as well the merits, as the rewards are his grace. For God in us doth crown nothing but his own grace; who, if he would deal strictly with us, there would no man living be justified in his sight. Whereupon the Apostle, who had laboured more than they all, saith, I reckon, that the sufferings of this time are not condign to the future glory shall be revealed in us, ergo hac canventio nihil ali●…d est quam voluntaria Dei promissto, therefore this agreement is nothing else but God's voluntary promise. 
p In Matth. 20.  Ferus also writing on these words saith, this parable doth teach us, that it is grace, and not debt, whatsoever is given unto us of God: and that where is no debt or duty, but all is given of grace, there no wrong is done.  
And further, that you may see how little this parable maketh for merit-mongers: we may observe, that as diverse of the Fathers understood by the first the jews, at least the justiciaries among them, who, the Lord having made a covenant with them of works, that for their day's labour he should give them a penny; expecting reward according to their merit, were of the first made last: so by the last the faithful among all nations, with whom the Lord hath made the covenant of grace, not promising to pay them according to the merit of their work, but to 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vers. 4.  give them what to him should seem just according to the Covenant of grace, which promiseth the reward of keeping the whole Law to them that truly believe; who expecting reward, not according to their own merit, but according to the grace 
u Vers. 4. & 7.  and good pleasure of God in whom they ●…trusted, were of the last made the first. So far is this parable from proving, thatet ernall life is given to men according to the merit of their works, that it proveth, that the reward which is given, is freely given, and that those who seek ●…o obtain eternal life by their own desert, do miss of it.  
§. VIII. But here Bellarmine cavilleth with the answers of 
Bellarmine's cavils with Mela●…on and Calvin.  Melancthon and Calvin, who, as is it seemeth, understanding, as the most do, by the day-pennie the equal reward of eternal life, do answer: First, that it may be called merces a reward, in regard of the promise (which itself is free) of that which is freely given, and therefore is a reward of grace, and not of merit: Secondly, because it is the reward of the inheritance, 
s C●…l. 3. ●…4.  which, though given in God's purpose before all times to those whom he hath elected in Christ without respect of works: yet to draw us unto obedience, and to fit us for our inheritance, he hath promised it as a free reward of our faith and obedience: To the first Bellarmine replieth, that the reward is given to the works, which is the condition of the promise, and not to the promise itself. I rejoin, that it is given to the works, according to the promise, that is, as a free reward.  
To the second he saith, that eternal is more properly called reward, than inheritance, etc. I answer, primarily it is the inheritance intended before all time in Christ without respect of works, and in the fullness of time purchased by Christ, and so promised to all the faithful: and yet in a secondary respect, that we might be alured to obedience and to good works, by which we might be fitted for that heavenly inheritance, into which no unclean thing can enter, it is also promised as a gracious reward, freely given of God, not merited by us. Even as a father having adopted a son, thereby intending to him and indeed entitling him to his inheritance; should upon his obedience, either already performed, or to be performed, promise to make him his heir. In this case, who seeth not, that although the son come to his father's patrimony, both as his inherita●…ce and as a reward, Yet the prime title is the right of inherit●…nce▪ the second is the title of free donation. But of merit (though the son behave himself never so well) no title at all. Neither is that the more honourable title, as Bellarmine here absurdly avoucheth, unless that we rre to think, that the mercenary title of an hired servant, is more honourable than the hereditary title of a son. For this is all the honour, which, by their doctrine, accrueth to the children of God, that they turn the adopted sons of God into mercenary servants, and the inheritance of sons into the wages of servants. But of this, heretofore.  
§ IX. Others, perceiving that the equality of reward rendered to labours so unequal, as of twelve hours, and of one, cannot stand 
M●…nats cavil.  with justice, if rendered as in justice due: (for it is just, where the reward is of duty, that the greater labour should receive the greater reward: howbeit, as you heard out of Ferus, where all is of grace no wrong is done; for may I not do with mine what pleaseth me, 
Matth. 20. 15.  saith the Master of the vineyard) have sought out another evasion. That they who were called at the eleventh hour, and so wrought but one hour, laboured as much as the first, who laboured all the day: which is not worth the confuting. For if in one hour they laboured as much, as the other in twelve, than deserved they as great a reward at the least. Why then did their fellow labourers expect a greater reward? Why did they murmur at their Lords unequal dealing? And why did not the Lord himself plead, that equal reward was to be given to equal labours ●… Why did he plead his right to do with his own what he pleaseth ●… but that he would have it understood, that the reward by him given, was not of duty, but of grace; not rendered as a debt out of duty, but given as a free reward out of his own bounty, and as Bellarmine himself saith, 
t De ju●…tis. l. 5. cap. 19  non ex justitia, sed ex liberalitate. This fiction therefore, never heard of before, was by Maldonate 
u In Mat. 20.  devised for a poor shift in a desperate cause.  
§ X. Bellarmine's second argument is taken from those places, 
Bellarmine's second argument  wherein it is taught that the heavenly reward is given to men according to the measure and proportion of their works and labour. His argument is thus to be framed.  
What is given according to the measure and proportion of works, that the works do merit:  
Eternal life is given according to the measure and proportion of works: therefore works do merit eternal life.  
The proposition he proveth, because if the reward be given according to the proportion of works, than there is regard had in giving that reward not only of the promise, or of the bounty of the rewarder, but also of the dignity of the works. The assumption he confirm●…th by diverse texts of Scripture, as Psalm. 62. 12. thou shalt render to every man according to his works. Mat. 16. 27. The son of man shall come in the glory of his Father with his Angels, and then he shall render to every one according to their works. Luk. 6. 38. with the same measure that you meet, it shall be measured to you again. Rom. 2. 6. who will render to every man according to his works. 1 Cor. 3. 8. every man shall receive his reward according to his own labour. Gal. 6. 7. what things a man shall s●…w, those also he shall reap. Apoc. 22. 12. Behold I come quickly, and my reward is with me, to render to every man according to his works.  
§ XI. Before I apply mine answer to the parts of his Syllogism, 
The answer.  I am to propound a twofold distinction concerning the reward of our inheritance. First, that it may be considered either as our inheritance, or as our reward. Secondly, that it may be considered in respect either of the substance of it, as it is eternal life, or of the degrees of glory therein. As it is our inheritance, as it is eternal life, it is one and the same equally given to all that a●…e saved, and not given unequally according to the proportion of our virtues or works. It is one and the same, first, in respect of the same meritorious cause, which is the merit of Christ. For as by his righteousness we are equally justified; so by his merits we are equally saved, equally made partakers of that inheritance, which by the same price of his m●…rits is equally purchased for all that truly believe. Secondly, it is one and the same objectiuè, in respect of the same object, it being the vision or fruition of the same God, who is the chief good. Thirdly, in respect of continuance, in regard whereof it is called eternal life, which is one and the same to all, being the same everlasting inheritance, and the same ●…ternall fruition of God and Fellowship, which we shall ever have with Christ, and by him with the whole Trinity. But however eternal life in respect of the substance be on●… and the same equally procured by the merit of Christ; yet it is not to be doubted, that there are diverse degrees of glory, where with God doth crown the diverse degrees of grace, which he hath bestowed on his children in this life. For although all that shall be saved shall have fullness of felicity, so much as they are capable of; yet some are more capable than others. Even as vessels of diverse measures being put into the sea will all be f●…ll of liquor, according to their capacity; yet some will contain a greater quantity than others. So all the Saints, though all full of happiness, yet shall not all be endued with the same measure of glory, but according to their capacity. This is that which heretofore I alleged out of 
* Vid. Lib. 4. cap. 13. §. 2.  S. Ambrose, that god doth give to all that are saved, aequalem mercedem vit●…, non gloriae, equal reward of life, not of glory. These things thus premised, I answer; first, by denying his proposition. For although, according to the proportion both of habitual grace, and of actual obedience (which we call good works) the degrees of glory in the life to come shall be bestowed: yet these degrees are not thereby merited; but God doth graciously crown his greater graces, which he freely bestowed in this life, with a greater measure of glory in the life to come. Besides, Bellarmin●… and other Papists do teach, that God crowneth our good works supra condignum, therefore those crowns cannot be merited ex condigno. Secondly, I deny his assumption, averting that eternal life itself is not bestowed according to the proportion of our works, but as it is wholly merited by the obedience of Christ; so is it equally bestowed upon all the faithful, who are equally justified by the merits of Christ.  
§ XII. But here Bellarmine cavilleth with two answers given, 
Bellarm. cavils.  as he saith, by our Divines, the former, that diverse rewards are given to good works both in this life and in the world to come, but not eternal life itself, against which he proveth, that good works are rewarded with eternal life, and that there are no rewards in the world to come, which do not belong to eternal life. Whereas no doubt the meaning of those, who gave that answer, was this, that there are diverse degrees of rewards given both in this life, and in the world to come, as namely the diverse degrees of glory, but there are not diverse degrees of eternal life, that is one and the same to all that are saved. We do not deny but eternal life is the reward of good works, and therefore Bellarmine might have spared his pains in proving that, which we do not deny; but we deny it to be given in diverse degrees, according to the proportion of men's works. The other answer, that et●…rnall life is to b●… given to good works, no otherwise b●…t as they are signs of faith; which also he solemnly disputeth against, utterly mistaking the matter. For first, we say, that God doth graciously reward the virtues and obedience of his own children, not as their merits, but as his graces. Secondly, we say indeed, that in the Gospel eternal life is promised to those that believe without respect of works, and damnation denounced ●…gainst those that believe not: but because both faith and infidelity are inward and hidden, and many deceive themselves with an inward opinion, and an outward profession of faith: therefore the Lord at the last day will proceed in judgement, according to the evidence of men's works. So that the Lord pronounceth the sentence, according to works as the signs and evidence of faith, but rewardeth both faith and them, as his own gifts and graces. Howbeit more properly eternal life itself is rendered to the righteousness of faith, which is the righteousness and merits of Christ imputed to them that believe, by which the faithful are equally justified, and equally entitled to the kingdom of heaven; but the degrees of glory are given according to the degrees of our sanctification, that is, to the degrees both of the habits of faith and other graces, and of the acts and exercise thereof, which we call good works. All which, being Gods own free gifts, he doth freely reward, crowning his greater graces, with greater glory.  
§ XIII. As for the places of Scripture which testify that God will reward men according to their works: I answer, that secundum 
The places of Scripture weighed.  opera, according to works, doth not signify the proportion, but the quality of works as I have showed before out of Gregory: 
Mat. 16. 27.  that is, as in some of the places it is expressed, good works are to 
Rom. 2. 6.  
Apoc. 22. 12.  be rewarded with glory, evil with punishment, Rom. 2. 6, 7, 8. 2 Cor. 5. 10. etc. And so is that, Gal. 6. 7. to be understood as the Apostle explaineth himself, vers. 8. that as every man doth sow, so he shall reap: viz. he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit, shall of the Spirit reap 
●…uk. 6. 38.  everlasting life. The allegation out of Luk. 6. 38. is impertinent, as appeareth by his parallel, Mat. 7. 1, 2. judge not, that you be not judg●…d: for with what judgement ye judge, ye shall be judged, and with what measure you meet, it shall be measured to you again. For first, it seemeth to speak of humane judgement; that as we judge others, so we shall be judged of others, according to the 
x Lex t●…lionis.  law of like for like. Secondly, it speaketh of active judging in the worse sense, which is therefore forbidden; and the reason is from the like judging passive, 
y jam. 3. 1.  as an evil, though just reward thereof: so far is it from speaking of the reward of eternal life. Or if the place should be generally understood of men's judging well or ill, and of their being judged according, either by God or man; nothing else can necessarily be gathered, but the like judgement in quality, that is, either good or bad. 
1 Cor. 3. 8.  And the like is to be said of 1 Cor. 3. 8. where the Apostle doth not sp●…ake of the eternal reward, either of life or death, rendered to good or evil works, according to the proportion thereof: but of the blessing of increase, which God giveth to those that are planters or waterers in his garden, as a reward of their labours. By planters he understandeth himself and other Apostles, who were the planters of the Church: by waterers, Apollo and other Evangelists, and Preachers, who fed the Church with their doctrine. The reward of their labours (who are Gods workmen, vers. 9 labouring for him, and not for themselves) is the blessing of increase which God giveth thereunto. Even as the harvest is the reward of the ear-ring, not to be ascribed to the merit of ear-ring, but to the blessing of God. And so it is here plainly said, though the Planter and the Waterer shall have their own rewards: yet their reward is not to be ascribed to the merit of their labour, but to the blessing of God. I have planted saith Paul, and Apoll●… hath watered, but God gave the increase. So then, neither he that planteth is any thing, nor he that watereth, but God that giveth the increase: Or if the place should generally be understood o●… all works both good and bad, the meaning would be, that the reward would be answerable either good or bad. That of the Psalmist, Psal. 62. 12. To thee, Lord, mercy, for thou rendrest to every man according to his work, is not generally to be understood of the works of all men both good and bad; (for the bad works of the wicked he doth not reward in mercy, but judgement without mercy shall be executed upon them:) but of the good works of the godly only, which though they be good and acceptable to 
jam. 2. 13.  God in Christ, yet he rewardeth them not according to merit, but according to his mercy. The place Ap●…c. 22. 12. may be an exposition of the rest. For whereas in the rest it is said, that God will judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their d●…eds, here Christ saith, he will render to every one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his work shall be, viz. good or bad. But here the Papists would seem to bring a reason à pari, that as the wicked are damned pr●…pter peccata, for their evil works, so the godly are saved propter opera bona, for their good works. And as ●…vill works merit hell, so good works, pari ratione, merit heaven. Answ. it is impar ratio: there is no equality in the comparison: For first, the Scripture plainly teacheth, that by and for their evil works men are condemned; and as plainly denieth, that by or for good works men are saved. Ephes. 2. 8, 9 Tit. 3. 5. Secondly, any one sin meriteth death, because it is a breach of the Law, yea, of the whole law, jam. 2. 10. but not any one good work can merit heaven, because it is not the fulfilling of the whole law: for there must be a concurrence of all duties. In so much that if a man should perform all the Commandments, and fail in one; the breach of that one maketh him guilty of all. Thirdly, evil works are 
z Greg. Moral. lib. ult. cap. ult.  purely and perfectly evil, and therefore absolutely deserve death: but the good works are not purely and perfectly good, as I have heretofore proved. therefore death is the due stipend of sin, but eternal life is the free gift of God. Fourthly, sin is absolutely meritorious of damnation; but so is not our obedience of Salvation. For though we could perform all the commandments by a total, perpetual, and perfect obedience, yet we must acknowledge ourselves unprofitable servants, and much less could we merit thereby, because we have done but our duty; and where is no more but duty, there can be no merit. Debitum non est meritum.  
§ XIIII. His third argument is taken from those places which do so testify eternal life to be rendered to good works, that they place the very reason why eternal life is given in good works. The places be these, Matth. 25. 34, 35. Come, ye blessed of my Father, possess the kingdom prepared f●…r you from the beginning of the world: For I was hungry, and you gave me meat, etc. and in the same chapter, vers. 21. because thou hast been faithful in few things, etc. Apoc. 7. 14. These are they who came out of great tribulation, etc. therefore they are before the Throne of God. In which places the particles, enim, quia, ideo, for, because, therefore, are all causal. His reason standeth thus: To what things the causal particles are applied, they are causes of that to which they have relation; as namely of Salvation:  
To works of charity the causal particles are applied:  
Therefore works of charity are causes of Salvation.  
To the proposition I answer, that causal particles do not always, nor for the most part, signify causes so properly called. For that is a gross er●…our of the Papists, as I noted before. The word cause sometimes is used properly to signify that argument which hath relation only to its effect, by virtue whereof the effect hath its being, either as from the efficient, or as of the matter, or as by the form, or as for the end. Sometimes it is used generally to signify any argument or reason whatsoever, which is not the cause of the thing, or of the being of that whereof it is said to be a cause, but of the consequence or conclusion, and thus the rendering of any reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rendering of the cause, though perhaps it be from the effect, or any other argument. And forasmuch as persons are discerned and known by their effects, (for as our Saviour saith, By their fruits you shall know them) therefore it is usual in the Scriptures from the effect to argue and declare the cause: As thus: God is merciful, for he rewardeth the godly according to their works. God is just, for he rewardeth the wicked according to their sins. This man is elect, because he truly believeth and repenteth; this man truly believeth, because he is fruitful of good works. This is a good tree, for it bringeth forth good fruit. To the woman that was a sinner 
a Luke 7. 47.  much was forgiven for she loved much. In those and infinite more examples the cause or reason which is rendered is from the effect. Therefore the proposition is false.  
§. XV. Now let us consider the places of Scriptnre which he allegeth, and first Matth. 25. 35. for when I was hungry, etc. This reason, which is alleged, is not from the cause, as if good works were the meritorious cause of our inheriting the kingdom of heaven; but from the effect to prove the cause, which is expressed, Verse 34. as I have showed 
b Lib. 7. cap. 4. §. 12. & cap. 5. §. 11.  before: For, for what cause are men to be saved? First, because they are blessed of the Father, that is justified, and therefore entitled to this kingdom. Secondly, because they are elected, and therefore this kingdom was prepared for them from the beginning. Thirdly, because they ar●… the heirs of God, for whom our Saviour purchased this inheritance, noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●…rit. But how shall it appear, who they are that are blessed and justified, for whom this kingdom is prepared, for whom this inheritance is purchased? By the fruits of justification, election, redemption, and namely by the works of mercy and chari●…y towards the poor members of Christ: according to which, as the evidence, our Saviour Christ will judge. And thus his reaso●… standeth, those who are blessed of God, that is, justified; for whom this kingdom wa●… prepared, and this i●…heritance purchased, they are to inheri●… this kingdom.  
But you are such, as appear by the fruits, for your excercising the works of charity and mercy towards my poor members and that for my sake, is a plain evidence of your election, justification and redemption and accordi●…g to this evidence I judge of you, come therefore, inherit the kingdom, etc. But to this allegation I have answered twice 
c Lib. 7. cap. 4. §. 12. & cap. 5. §. 11.  before.  
The second place is out of the same 
d Mat●…h. 25. 21.  Chapter, Verse 21. In which there is no causal particle e●…pressed in the original, neither is it any desert, but duty of the servant to be faithful, neither any debt or duty of his Lord, but his hou●…y and largesse in rewarding of his fidelity in few things, with making him ruler over many things.  
The third place is Apoc. 7. 14. Thes●… 〈◊〉 ●…hey who came out of great tribulation, etc. therefore they are 〈◊〉 the Throne of God: In alleging whereof Bellarmine leaveth out that which is most ma●…riall, that they had washed their robes, and made them white in the blood of the Lamb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they are before the Throne of God, which showeth, that they stood before the Throne of God, not in their own merits, but in the merits of Christ, by which they were justified. That which is said of their tribulation doth not insinuate their desert, as though thereby they had deserved to be before the Throne of God, but the order of their afflictions going before their glorification, and the consecution of eternal life following thereupon; for as it is said of our Saviour, Phil. 2. that he having humbled himself unto death the Lord did therefore exalt him, Verse 9 and Luke 24. 26. that he was first to suffer those things, and so to enter into his glory: so of the faithful it is likewise said, that through much tribulation they must enter into the kingdom of God, Act. 14. 22. And this is the answer which Calvin 
e Inst. lib. 3. c. 18. §. 1.  giveth to some of these places, that they signify ordinem consequentiae, magis quam causam. For whom God ha●…h appointed to salvation, for them he hath prepared the way of 
f Ephes. 2. 10.  ob●…dience and 
g Matth. 7. 14. Act. 14. 22. Heb. 12. 1.  patience, that therein they make walk towards their Country, which is ●…eaven; good works therefore and afflictions, are not the cause of salvation, but the way to it. 
That good works be causes, Bellarmi●…e proveth from the causal particles.   
§. XVI. But saith Bellarmine, Christ could not more plai●…ely have expressed, that good works are the caus●…s of salvation, than when he said; for when I was hungry you did, etc. especi●…lly seeing he ●…seth the same form of fpeech against the wicked: for I was hungry, and you did not, etc. In which the cause of damnation is noted. I answer, that our Saviour, if he had meant that good works are the meri●…orious cause of salvation, he was able to have expressed it in as plain terms as Bellarmine dothBut his intent in these reasons, which he giveth, was not to set down the causes of salvation or damnation, but the notes and marks of them who are to be saved or condemned, as the evidence, according to which he pronounceth sentence. Yea, but Bellarmine will prove, that the particles for and because are truly causal. By what reason? Forsooth by a circular augmentation, bec●…se good works are causes. And how did he prove good works to be causes? Because these particles are causal. To prove that works be causes, meaning meritorious causes, he allegeth three Texts of Scripture, 2 Cor. 4. 17. Gal. 6. 8. Phil. 2. 12. Two whereof I discussed before in their due place, where he endeavoured to prove that good works a●…e necessary necessitate effici●…tiae, as causes of salvation, viz. 2 Cor. 4. 17. lib. 7. cap. 5. §. 7. and of this eighth book, cap. 2. §. 21. and Phil. 2. 12. lib. 7. cap. 5. §5.  
That of Gal. 6. 8. he that soweth to the Spirit, shall of the Spirit reap life everlasting, maketh against him rath●… than for him. For as in the natural harvest the increase is not to be ascribed to the ploughing and sowing, but to the blessing of God: so much more in the spiritual.  
§. XVII. But that these particles are not always truly and properly 
These particles not always causal.  causal Calvin showeth by a notable instance. God had promised Abraham when he first called him out of Vr, that in him, that is, in his seed, all the nations of the earth should be blessed. This promise the 
Gen. 12. 1. 3.  Lord often renewed, as appeareth in his story, which again he confirmeth by oath, Gen. 22. 16. 18. When Abraham had upon trial in an excellent manner and measure approved both his faith and obedience unto God. By myself have I sworn, saith the Lord, that because thou hast done this thing, and hast not withheld thy son, thine only son— in thy seed shall all the nations of the earth be blessed, becaus●… thou hast obeyed my voice. Here both in the beginning of the oath and in the end the causal particle is used, shall we therefore say, that Abrah●…ms obedience did merit that all the nations of the earth, that is, Abraham himself and all the faithful in all nations should be blessed in the promised seed? God had long before made this gracious promise to Abraham, without respect of this or any other his works, and had this act of obedience never been, the promise of the promised seed in his posterity would have been performed, so that the grace and love of God was the only cause, why he promised to send his own Son, who should take on him the seed of Abraham, and not Abraham's obedience. All that can truly be said is, that upon this obedience God took occasion to renew his promise, and to confirm it by oath, for the further confirmation of Abraham's faith. So that his obedience was so far from being the cause of the thing promised, as it was but the occasion of renewing the promise. But Bellarmine in this example mentioneth only that inferior promise concerning the multiplication of Abraham's seed, and saith, that as God did promise it, so he would have him to merit it by his good works: even so the Lord having predestinated all the Elect unto Glory, yet his pleasure is, that they should attain unto it by their own merits. Which clean overthroweth the grace of election which which was without respect of works, and also of salvation. For if our election or salvation be of works or merits, then is it not of grace. And if this answer of Bellarmine be good, then may it in like manner be applied 
h Itaque ex eo quod Deus absolutè promisit Abrahae multiplicationem posteritatis (and so blessedness to all the faithful in his seed) non sequitur ut Abraham eam non verè mer ●…erit, immo sequitur, ut meruerit, cum Deus per ●…jusmodi medium promissio●…em suam implere decreverit.  to that part of the Oath concerning the promised seed, namely, that Abraham by his obedience had merited, that in the promised seed the faithful of all nations should be blessed, which is no better than blasphemy. It is true that God hath elected us that we might be 
i Eph. 1. 4.  holy, and that by the 
k 2 Thess. 2. 13.  sanctification of the Spirit we might be fitted for his kingdom, and receive the 
l Act. 26. 18.  inheritance among those that are sanctified. And this holiness is so necessary a property and cognizance of them that shall be saved, as that without it no man 
m Heb. 12. 14.  shall see God, wherefore ●…hough it be not the cause, as I have showed heretofore, yet it is the way to the Kingdom, and consequently causa sine qu●… non. And therefore that we may be stirred up to seek after holiness which is so necessary, the Lord in abundant mercy hath promised eternal life thereunto as the reward, whereby he doth superaboundantly recompense, all our service and obedience, and most graciously crown his own gifts and graces in us. Yea but, saith to●…saack ●…saack; yet his pleasure was that he should obtain them by the merit of prayer. Reply, that a man should merit by prayer, is as absurd, as to imagine, that a poor man, who hath nothing, doth by his begging merit alms. It is true, that when God promiseth good things unto us, as the end, we are to use those means, which God h●…th preordained (whereof prayer is a principal) and to walk in that way which leadeth to that end: but those means are no merits, nor that way no cause of obtaining that, which God, as he hath graciously promised, so he freely bestoweth.  
§. XVIII. The fourth argument is from those testimonies where 
Bellarmine's fourth argument from the reward rendered in justice.  the reward is said to be rendered to good works out of justice, as 2 Thess. 1. 4. we glory in you in the Churches of God for your patience and fa●…th in all your persecutions and tribulations which you sustain for an example of the just judgement of God: and after, vers. 6. If yet it be just with God to repay tribulation to them that vex you, and to you that are vexed rest with us. 2 Tim. 4. 7, 8. I have fought a good sight, I have consummate my course, I have kept the faith. Concerning the rest, there is laid up for me a crown of justice, which our Lord will render to me at that day a just judge. Heb. 6. 10. God is not unjust, that he should forget your work. jam. 1. 12. Blessed is the man that suffereth tentation; for when he hath been proved he shall receive the Crown of life. Apoc. 2. 10. Be thou faithful until death, and I will give thee the Crown of life. Hereto also, saith he, belong those places; Pro. 19 17. foeneratur Domino he dareth, as it were upon usury, to the Lord, who hath pi●…y on the poor, 1 Cor. 9, 24. Know you not, th●… they which run in the race, all run indeed, but one receiveth the price? so run, that you may obtain, 2. Tim. 1. 12. I am sure, that he is able to keep my depositum unto that day. For he should do wrong, who should either not repay, that which was lent, or not pay the prize to him that overcommeth, or not restore the depositum, that is, the thing which is committed to his trust: For all these include justice. His argument is thus to be framed:  
That reward which God in justice rendereth to good works is merited by them:  
Eternal life is a reward which God in justice rendereth to good works:  
Therefore eternal life is merited by them.  
The proposition he taketh for ●…ranted; the assumption he proveth by all those testimonies, which he hath alleged.  
§. XIX. But first I answer to his proposition, by distinguishing 
The first answerh to the proposition.  the word justice: which is taken either universally, 
a Deut. 32. 4. Psal. 145. 7. Ps●…l. 11. 7. Rom. 9 14.  comprehending all moral virtues, and so it is all one with God's goodness, both as he is good in himself, and as he is good to his creatures, comprising the bounty, and therein the love the grace and mercy of God, as well as that which more properly is called his justice. So that what good things is rendered accor●…ing to this justice, is not therefore merited.  
More particularly justice is either in word or deed. God is just in his word, both in respect of his precepts which are just, 
b Psal. 19 9 Psal. 19 137, 138.  as a just Lawgiver, and also in respect of his promises, in performance whereof he is 
c 1 Thes. 5. 24.  faithful and 
d Nehem. 9 8.  just. For it is a just thing for any to stand to his promises, yea, as the Orator saith 
e Cic. de office  f●…ndamentum est justiti●… fides. Hence in the Scriptures faithful and just are sometimes joined as synonyma, 1 joh. 1. 9 If we confess our sins, he is faithful and just to forgive us our sins. And in this sense God is said to be just, when he doth render unto us that which he hath promised. So in the places alleged, 2 Tim. 4. 7, 8. Heb. 6. 10. jam. 1. 12. He is just also in his works, Psal. 48. 10. & 145. 17. For God doth whatsoever he willeth, 
f Eph. 1. 11.  and whatsoever he willeth, that is just. This justice by Philosophers is distinguished into distributive and commutative, both observing equality; the former geometrical; the later arithmetical. But this distinction doth not agree to the justice of God in respect of the later branch, which consisteth in commutation, that is, in mutual giving and receiving. For God giveth all things to all, Act. 17. 25. but receiveth not any thing from any. Rom. 11. 35▪ as I have said before, and therefore cannot be a debtor to any, but to himself in regard o●… his promise. Thus than the justice of God, which is in fact, may more fully be distinguished: that it is either disponens, or remunerans, disposing, either as a just, but most free and absolute Lord of all; or as he is the just God, the Creator, Governor, and Preserver of all things. Remunerating, as he is the just judge. As a most free and absolute Lord, he disposeth things according to his absolute will and pleasure. Who possessing 
g Gen. 14. 22.  all things by full and absolute right, may according to his pleasure dispose of them, doing with his own what he pleaseth, Rom. 9 18, 21. Matth. 20. 15. As he is the just God, that is the Creator, Preserver and Governor of all, he disposeth of all things according to his goodness, Mat. 5. 45. 48. giving all good things to all, not universa singulis, but such as are agreeable and fitting to all, according to their several kind, nature, and quality. And from this justice the order of the whole Universe dependeth. This goodness os God sometimes in the Scripture is called his justice, Psal. 116. 5. and so translated by the 72. Gen. 19 19 & 32. 10. Exod. 34. 7. Esai. 63. 7. and this justice is by the said 72. rendered mercy. Deut. 6. 25. & 24. 13. Psal. 24. 5. & 33. 5. & 103. 6. Esai. 1. 27. Dan. 4. 24. & 9 16. And as he is God of all and just to all in giving to all those good things which belong to them: so is he after a more peculiar manner the God of the faithful, Gen. 17. 7. even the God of their righteousness, Psa. 4. 1. as their justifier and Saviour, by the righteousness of God 
h 2 Pet. 1. 1.  and our Saviour jesus Christ, by imputation whereof he is just in justifying us, Rom. 3. 25, 26. and in remitting our sins, Psal. 51. 14. 1 joh. 1. 9 and accepting of us as righteous in Christ unto eternal life: and to this justice of Christ and not to ours, doth the Lord in justice, as a just judge, render eternal life, being no less just than merciful in saving us. And in this justice of God as well as his mercy▪ are we to repose our affiance, both for our justification and salvation. For if we truly believe in Christ, we have in him satisfied God's justice, in him we have fulfilled the Law, and therefore remission of sins and eternal life is in justice due unto us, not for any merits of ours, but for the merits of Christ. There remaineth the remunerating or distributive justice of God, as a just judge judging the world in righteousness, Psal. 9 4, 8. and rendering to every one according to the quality of their works Psal. 62. 12. Rom. 2. 6. jer. 32. 19 For it is just with God to reward the righteousness of the righteous, and to punish the sins of the wicked, as in the place alleged, 2 Thess. 1. 5, 6. and Psal. 18. 20, 24. Mat. 10. 41, 42. 2 Tim. 4. 8. Exod. 34. 7. And this justice is distinguished according to the qua●…ity of the persons towards whom it is exercised: for towards the godly it is justitia liberans & beans, of which Psa. 31. 1. & 71. 2. deliver me in thy righteousness: and towards the wicked vindicans or puniens, Psal. 94. 1, 2. Exod. 34. 7. 〈◊〉. 1. 2, 3.  
The proposition therefore is not true, unless it be understood of commutative justice, which belongeth not to God. For the reward which God giveth to good works, if it be according to his universal justice; it is to be ascribed not to our merits, but to his goodness. If according to his justice in word; not to our merits, but to his fidelity. If according to his justice, as he is absolute Lord; not to our merits but to his good pleasure. If according to his justice, as he is Creator, etc. not to our merits but to his bounty. If according to his justice, as he is the God of our righteousness; not to our merits, but to the merits of Christ. If according to his remunerating justice; not to our merits, but to his liberality.  
Answ. 2. God may be said in justice to render reward, either in respect of the worthiness or desert of the work, or in some other respect: If not in that respect, or if in any other respect, it argueth not merit. But not in that respect, for all our works are unperfect and stained with the flesh, and no way in worth comparable to the reward: but in other respects, as first in regard of his promise, which it is just with him to perform: secondly, in regard of Christ's merit applied to us.  
§. XX. I come to the assumption, which understood of commutative 
The alleagedplaces examined.  justice, is not true: of others, it is to no purpose. Let us then examine his proofs: whereof not one doth prove the question. For as touching the first, viz. 2 Thes. 1. 6. we have said, that it is just in respect 
1.  of Gods remunerative justice, by which he rendereth to every one according to the quality of their works, to recompense tribulation to the wicked, which persecute the Church: and to the godly who are troubled, rest with the Saints. The second, 2 Tim. 4. 7▪ 8. It 
2.  is just with God, when the faithful have fought a good fight, have finished their course, have kept the faith, that he should render unto them the crown of righteousness, both according to his fidelity in performing his promise (for it is just, that the crown, which he hath promised to the faithful, he should give them having kept the faith: and also according to that righteousness, as he is the God of our righteousness, that is, the justifier and Saviour of all that believe. For it is just, that the righteous judge should give to the Apostle, having kept the faith, that crown of righteousness, which God hath promised, and which Christ hath purchased, and which in respect of Christ his merit and righteousness imputed, is in justice due, not only to the Apostle, but to all the faithful, who are described by this note, that they love his coming. If it be demanded, why it is called the crown of righteousness, 
i De gratia & lib. arb.  Bernard shall inform us. Est ergo quam Paulus expectat corona justi●…iae; sed justitiae Dei, non suae. It is therefore a crown of justice which Paul expecteth, but of God's justice, not his own. For it is just, that he should render what he oweth, and he oweth what he hath promised. And this is the justice, whereof the Apostle presumeth, the promise of God. The third, Heb. 6. 10. 
3.  God having promised, that he would be 
k Esai. 49. 15, 16.  mindful of his servants, he is not unfaithful to break his promise, nor unjust to forget them. But what is this to the purpose? or that which followeth, jam. 1. 12. 
4.  that when a man is by bearing affliction found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved, he shall receive the crown of life, which God hath promised to all that love him: or that Apoc. 20. 10. where to him that is faithful unto 
5.  death, the Lord promiseth to give, out of his gracious bounty, a crown of life.  
As touching those places, which concern loan, the prize and the depositum; in all three it is presupposed in the very nature of the contracts, that a promise is made by the borrower, by the master of the game, by the depositary, that the thing borrowed is at the day of payment to be restored, the prize is to be given to him that winneth it, and the depositum is to be rendered when the depositor doth demand it: and therefore that it is just that the promise in every one should be performed. And even so 
l 2 Tim. 1. 12.  Paul in the last place, as 
m De▪ gra●…ia & lib. arb.  Bernard hath well observed, Dei promissum suum appellat depositum, & quia credidit promittenti, fiden●…er promissum repe●…it; promissum quidem ex misericordia, sed jam ex justitia persolvendum: calleth God's promise or that which he promised, his depos●…um, and because he believed the promiser, he doth confidently call for the thing promised; promised indeed in mercy, but now in justice to be rendered.  
§. XXI. His fifth argument is taken from those Testimonies 
His fifth ●…rgument that life is promised on condition of works.  wherein eternal life is promised to good works, as Ma●…th. 19 17. If thou wilt enter into life, keep the Commandments, and vers. 29. Every one that shall leave house or father, etc. he shall receive an hundred fold, and shall possess eternal life, 1. Tim. 4. 8. Godliness is profitable for all things, having the promise of this life, and of that which is to come, jam. 1. 12. he shall receive the crown of life, which God hath promised to them that love him. Now, saith he, a promise made with the condition of a work, doth not only make the thing promised a debt (for he that promised is bound to stand to his promises) but also causeth, that he who shall fulfil the work, may be said to have merited the thing promised, and may by right require it as his reward. His reason briefly is this: Eternal life is promised upon condition of good works: therefore good works are meritorious of eternal life.  
I deny the consequence: though eternal life be promised upon condition of good works, yet good works are not the meritorious cause thereof.  
First, The reasons of my denial are these: first, because eternal life, before we had a being, was freely intended to all of us that shall be saved, not according to our works, but according to Gods own purpose and grace which was given us in Christ jesus before all secular times, 2 Tim. 1. 9  
Secondly, Because Christ hath merited it for all the elect: and there is no other meritorious cause of salvation besides him.  
Thirdly, Because in Christ it is freely promised to all the faithful, as their inheritance purchased by Christ, and therefore not to be obtained by their own merit.  
Fourthly, As it was a reward freely promised, so it is freely given, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the free gift of God.  
Fifthly, Because, as itself is the free gift of God, so the graces and good works to which it is promised as a reward, are the free gifts of God; of which the more we have, the more are we indebted to God: so far are we from meriting any thing at the hands of God by them.  
Sixthly, Because all our works are debita debts or duties, which we owe unto God: and therefore when we have done all, we must say, we are unprofitable servants.  
Seventhly, Because there can be no merit of condignity, where is not an equal proportion between the work and the reward.  
Eighthly, Because our best works are stained with the flesh.  
Ninthly, Because God is our absolute Lord, and we are his bondservants: to whom we owe ourselves and whatsoever we can do: Neither are we able to render unto him so much as is due, and much less can we merit any thing from him.  
Tenthly, Because God to all his creatures giveth all 
n Act. 17. 25.  good things, but receiveth 
o Rom. 11. 35.  nothing from any, and therefore cannot be made a debtor to any of his creatures.  
Therefore though eternal life be promised to good works, yet it is not merited by them.  
Yea but saith Bellarmine, the promise made with a condition of works doth make the thing promised due. Answ. First, where the condition is fully performed, there the thing promised is due. But we all fail in the fulfilling. And therefore if reward be given to such as come short of their duty, as all do, it must be acknowledged to be of God's grace, and not of our merit. Secondly, the thing promised is due not by merit but by promise, not in ●…espect of the work done, which is a duty, and that not so perfectly performed, but that it needeth pardon, but only in respect of the promise: because he who hath promised hath bound himself to keep his promise. But God's promise was d●… gratuit●… non de debito, I say, his promise was freely to give eternal life, and so according to his promise he freely bestoweth it. Yea but, saith he, by performing the condition not only the thing promised becometh due; but he also that hath performed, may truly be said to have merited the reward promised. But this, say I, should have been proved, and not taken for granted, being denied by us, and disproved by all the ten arguments even now produced.  
§. XXII. His sixth argument is taken from those places wherein 
●…ellarmines sixth argument from those places which mention worthiness.  mention is made of dignity or worthiness. For as before he had said in his second Chapter, to be worthy of reward, and to merit it is all one, according to that saying of our Saviour, Luk. 10. 7. the labourer is worthy of his hire. The places are these, Wisd. 3. 5. God proved them and found them worthy of himself, 2 Thes. 1. 5. that you may be counted worthy of God's kingdom, for which also ye suffer, Luk. 20. 35. They that shall be accounted worthy of that world, and the resurrection from the dead. Apoc. 3. 4. they shall walk with me in whites because they are worthy. His reason may thus be framed: whosoever are worthy of eternal life they do merit or deserve it.  Those that do good works are worthy of eternal life: Therefore they do merit or deserve it. 
I answer by distinction. For there is difference between these two, to be worthy, and to be counted worthy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be worthy by a man's own worth or merit, or by acceptation and grace or favour vouchsafed by another to be esteemed worthy: to be worthy in ourselves, or to be accepted as worthy in Christ. If the word be understood in the former sense, I deny the assumption: if in the latter, I deny the proposition. For to be worthy, or rather to be accounted worthy of eternal life by mercy and grace, not dignitate sua, sed dignatione divina, not in themselves, but in Christ, which is the case of all the faithful: and yet to merit and to deserve it by a man's own worth, implieth a contradiction.  
Against the assumption I say, that none of the faithful, though fruitful of good works, is in himself, or by his own worth or merit worthy of eternal life. This hath been the confession of the faithful in all ages, as I partly noted before. jacob confesseth, Gen. 32. 10. that he was less than the least of God's mercies, that is, unworthy of them, though but temporal; what would he have said of eternal? David professeth himself unworthy of those temporal honours which God had vouchsafed unto him, 2 Sam. 7. 18. 1 Chron. 29. 14. john the Baptist confesseth, that he was not worthy to carry Christ's shoes, Mat. 3. 11. or to lose the latchet of them, Luk. 3. 16. john 1. 27. The Centurion, whose faith is so highly commended, professeth himself not to be worthy, that Christ should come under his roof, Mat. 8. 8. The afflictions of this life, though one man did bear them all, are not worthy of the future glory, Roman. 8. 18. Add to these the confessions of the Fathers, though cited, many of them, before. 
p In Psal. 118. ●… serm. 20.  Ambrose: Quid p●…ssumus dignum pramiis facere coelestibus.  

q In Esai. l. 6. in cap. 13. 7.  H●…erome: Nullum opus dignum Dei justitia reperietur. Again, 
r In Rom. 8. 18.  River a nihil posset 〈◊〉 condignum pati gl●…ria coelesti, etianisi talis esset illa, qualis modò est vita.  

s In Colos. hom. 2.  〈◊〉: No man showeth forth such a conversation, as to be worthy of the Kingdom of Heaven. No 
t De compunct. ad stelecli.  though a man should die ten thousand deaths, and should perform all virtuous actions.  
The Author of the work not finished upon 
u Homil. 53.  Matthew, what do we in this world, worthy that we may deserve to be made partakers of our Lord in the heavenly Kingdom? Therefore the Apostle rightly saith, I reckon, that the sufferings of this time are not worthy of the future glory.  

* Epist●…05 ●…05. ad sixtum.  Augustine, Debita redditur poen●… damnato, indebita gratia liberato; ●…t nec ille se indignum queratur, nec ●…ignum se iste glorietur.  
In Psal. 30. 17. (
x Conc. 3●…  Salvum me fac) non in mea justitia, n●…n in meis meritis, sed in tua miseric●…rdia: non quia ego sum dignus, sed quia tu misericors es. So in Psal. 41. 7. and 43. 26.  
Quicquid 
y In Psal. 109.  promisit, indignis promisit, ut non quasi operibus merces pr●…mitteretur, sed gratia à nomine suo gratis daretur.  
Eusebius 
z Homi●…. 3. ad Monachi.  Emissenus professeth, that we can neither suffer, nor do any thing worthy of the heavenly good things.  
Gregory 
a In Psal. 7. penitent.  the great: Illi beata vita in qu●… c●…m Deo & d●… Deo vivitur, n●…llus p●…test aequari l●…bor, nulla opera comparari, presertim cum Apostolus dicat, non sunt condign●… passi●…nes, etc.  
Ana●…tasius 
b Quaest 135.  Sinaita: This is true humility to practise good things, and to esteem himself unclean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unworthy of God, thinking to be saved by his goodness alone.  

c In Rom. 8. 18.  Oecumenius: He showeth, that we are not able either to suffer or to confer any thing worthy of that remuneration which shall be there.  

d De mensuration●… Crucis. B.  Anselm professeth, that a thousand years devout service of God doth not condignly merit the being in the Kingdom of Heaven half a day.  

e In altercatione cum Diabol●….  Bernard: Fateor non sum dignus ego, nec propriis possum meritis regnum obtinere coelorum. and elsewhere, 
f In Dedic. eccles. ser●…. 5.  Nihil sumus in cordibus nostris; fortè in cord Dei potest aliud latere de nobis. Lege homo in cord tuo, lege intra teipsum de teipso testimonia veritatis; etiam hac communi luce judicabis te indignum.  
Again, 
g Ibid.  Nos sumus (sponsa Dei) sed in corde Dei. Nos sumus, sed ipsius dignatione, non dignitate nostra— quod etsi n●…s puerili animositate gratis servari nolumus, meritò non salvamur. excludit miseriae dissimulatio miserationem: nec dignatio locum habet, ubi fuerit praesumptio dignitatis.  
The faithful indeed are digni worthy, as it is said Apoc. 3. 4. Sap. 3. 5. but it is dignatione divina, non dignitate sua: worthy, not in themselves, but in God's acceptation in Christ: even as they are just, not in themselves, but in Christ, 2 Cor. 5. 21. Augustine, 
h In Psal. 43. 26.  Propter nomen tuum, h. e. gratis; propter nomen tuum, non propter meritum meum, quiatu dignatus es facere, non quia ego dignus cui facias. And this is signified in the places alleged, Luk. 20. 35. 2 Thess. 1. 5. which speak not of being worthy, but of being accounted worthy in God's acceptation.  
To the proposition I answer, that they who are worthy, not in themselves but in Christ, not in respect of their own dignity, but of God's dignation (which is the case of all the faithful) though they be accounted worthy of eternal life, yet they do not merit it themselves; but the merit of Christ is imputed unto them, which excludeth our merit. To that of Luk. 10. 7. and likewise 1 Tim. 5. 18. The workman is worthy of his hire; hath place among men, who can deserve and earn their wages one of another, so that the one be not the bond-servant of the other, but God's workmen, of whom those places speak, though they deserv●…●…heir hire of them among whom they labour; yet cannot, being not their own men, but the bondservants of God, deserve any thing at his hands. Again, even among men the labourer is not worthy of his hire, who hath but begun and not perfected his work: but our obedience, our righteousness, our charity, whereby we serve God, is but inch●…ata, non perfecta justitia.  
§ XXIII. His seventh argument is taken from those places 
Bellarmine's seventh argument, because God is a righteous judge.  where it is said, that God is a righteous judge, and no accepter of persons, as Rom. 2. 11. Gal. 2. 6. 1 Pet. 1. 17. Act. 10. 34. but acception of persons is a vice contrary to distributive justice, viz. when a judge giveth reward without merits, or a greater reward to less merits, or a less reward to greater merits. God therefore in the retribution of rewards considereth the merits of men, and according to the diversity of merits he assigneth the mansions of eternal life. This argument, if it shall conclude the question, must thus be framed: If God do render to men the rewards of eternal life, neither without their merits, nor greater rewards to less, nor less to greater merits; than God in the retribution of rewards considereth the merits of men; and consequently the good works of the faithful are meritorious of eternal life: but the antecedent is true, therefore the consequent. The assumption he proveth, because the contrary is repugnant to distributive justice. Thus therefore he proveth it. If God do render rewards to men without their merits, or greater rewards to less merits, or less rewards to greater merits, then is he an unjust judge, and an accepter of persons (which God forbid.)  But God is a righteous judge, and no accepter of persons, as is proved by the testimonies alleged: therefore he doth not render to men rewards without their merits, neither doth he give greater rewards to less, nor less rewards to greater merits. 
Answ. I deny the assumption of the former syllogism, and the proposition of the second. The assumption was, that God doth not render to men rewards of eternal life without their merits, etc. For that God doth give the reward of eternal life to some, at the least, without their merits, it is evident in the elect infants, who having no merits of their own, are saved only by the merits of Christ. And the like is to be said of all other believers, for whom our Saviour by his merits hath purchased everlasting life. Therefore that assumption is so far from being true, that the contrary thereof is always true, viz. that God doth give the reward of eternal life, as his free gift to all that are saved without any merit of theirs. Neither is there any other merit of eternal life but the merit of Christ, which is more than sufficient for all that believe.  
The proposition of the prosyllogisme hath two branches in both the parts thereof, of both which I deny the consequence, for as touching the first, although God do render to men the reward of eternal life without their merits, yet he is not an unjust judge. For though they have no merit of their own, yet they have the all-sufficient satisfaction, and the infinite merit of Christ, unto which eternal life is in justice due. For the second: Although the Lord should give greater rewards to less offices and graces, and less to greater, yet were he not unjust, nor an accepter of persons. For by the parable of the workmen, Mat. 20. We learn, that the Master of the vineyard, though he gave the day-penny to them that wrought but one hour, which was as much as he gave them that wrought twelve hours, yet was not unjust therein. For in that which is free, and merely of grace, there is no injustice nor acception of persons. Indeed where the wages or hire is to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as deserved and earned by the workman's labours, it is to be distributed according to distributive justice. But where the reward is free and of grace, the rewarder may do with his own what 
i Matth. 20. 15.  pleaseth him: GOD especially, to whom, in all things whatsoever he doth, his will is the rule of justice.  
§ XXIV. To these heretical premises Bellarmine addeth a suitable 
Bellar. cololary, that we●…, who deny merits, deny the article of the last judgement. Epist. 46. ad Valentinum.  corollary: wherein there is more malice than might. Therefore (saith he) Augustine saith well: If there be no merits how shall God judge this world: wherefore the heresy of our adversaries which taketh away merits, doth also take away the article of faith concerning the future judgem●…nt. Answ. Augustine by merits understandeth works which are to be rewarded, both the good works of the godly, proceeding from grace sanctifying and helping the Will, which he, though unproperly, calleth their merits: and also the evil works of the wicked proceeding from their free will not freed by grace, which also he calleth, and that properly, their merits. For whereas there were two sorts of men living in the Monastery of 
k Retract. l. 2. c. 66, 67. ep. 46, 47. lib. degrat. & li. arbitr. lib. de corrept. & gratia.  Adrumetium (whereof Valentinus was, to whom he writeth) who ran into contrary extremes: the one, so holding freewill that they denied grace; the other, so holding grace that they denied freewill; and which was worse, said, that at the day of judgement God is not to render to every man according to his works: Augustine writeth against both. Si non est Dei gratia, quomodo salvat mundum? et si non est liberum arbitrium quomodo judicat mundum. If God's grace be not; how doth he save the world? and if there be no freewill, how doth he judge the world? and afterwards in the place, which Bellarmine citeth, having denied against the Pelagians, that grace is given according to merits; he addeth these words, Non qui●… nullum est meritum, vel bonum piorum, vel malum impiorum, ali●…quin quomodo judicabit Deus mundum? not because there is no merit, either good of the godly, or bad of the wicked, otherwise how shall God judge the world? That is, if there be no works to be rewarded, neither good with bliss, nor bad with punishment, how shall God judge the world? But we acknowledge, that God will render to every man according to his works, rewarding the good works of the godly (which are unproperly called merits, both themselves, and their reward being the free gifts of God) with eternal life, and the evil works of the wicked (which properly are called their merits) with everlasting death. So far are we, through God's grace, from denying that article of the future judgement, whereof the Pope and the Papists se●…me to make but a mockery; he granting, and they accepting, or defending his grant of indulgences and pardons for many thousands of years; whereby is presupposed, that the day of judgement may perhaps be so long differred. For at the day of judgement, when all shall be adjudged to eternal, either life, or death, purgatory shall be at an end, as themselves teach; and together with Purgatory the use of pardons endeth.   

CAP. VI The Testimonies of the Fathers alleged by Bellarmine answered 
a De just. l. 5. c. 4. .  
§. I.  
NOw I come to his allegation of the Fathers. But 
In what sense the Fathers use the word ●…erit.  before I examine the particular testimonies, I am to admonish the Reader, that he have an eye to the point in question. For that the Latin Fathers do often use the terms of merit or meriting, we do acknowledge, but without any advantage to the Papist. For the Papist useth the words in the proper sense, for deserving and desert. But merits with the Fathers signify no more but good works, or at the most good works, which God will reward: that is, either simply good works, or with relation to reward. And the Verb t●… merit, besides the general sense of obtaining, or finding favour, which is very frequent, they use it more particularly for doing works of grace which God will graciously reward. In which senses the use of the words, though unproper, were not to be misliked in the Fathers, were it not that the after-writers have taken occasion thereby to use the words properly, for deserunig, and desert, and that in justice for the works sake, as well in good works, as in bad. I mean, that good works do as truly and as properly deserve eternal life, as evil works deserve everlasting death, which was not the meaning of the Fathers; who meant not, that a man doth deserve those good things at the hands of God, which by them he is said to have merited. If therefore his allegation be of merits and meriting used by the Fathers in the former, that is, the unproper senses, as indeed they are, he shall prove nothing, but that the Fathers do not descent from us. And if they serve not to prove, either that the works of grace in themselves do merit, that is, deserve eternal life, as the meritorious causes thereof: or that Christ hath by his merits made them meritorious, then do they not at all make fo●… the Papists against us. But I am confident, that they are not able to produce any one pregnant testimony of the ancient Fathers, affirming, either that our good works do truly and properly, that is condignly merit eternal life: or that Christ hath merited for our works that they might be meritorious of everlasting life.  
§ II. He beginneth with the Greek Fathers, of whom he citeth 
Greek Fathers. Ignatius in Epist. ad Romanos.  eight. The first is, Ignatius: Sinite me ut bestiarum esca sim, per quam possim Deum promereri. Here Bellarmine for a poor shift is fain to make use of a corrupt Latin Translation, as it were a puddle, leaving the fountain and the purer streams. The original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suffer me that I may become the food of wild beasts, by whom I may obtain God. And so their own Vairlemius translateth, Sin●…e me ferarum escam fieri, per quas licebit Deum adipisci. But the same Latin 
a Inter 〈◊〉. pag 98.  Translator doting, as it seemeth, upon his Helena of merit, more than once or twice in that Epistle, useth the word merear, that I may merit, where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I may find, enjoy, obtain, and in the first sentence of the Epistle twice, Deprecans Deum obtinui ut videre merear dignos vultus vestros sicut plurimum optabam promereri. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Vairlemius rendereth thus, Deprecatus Deum obtinui, ut viderem divinas vestras facies, quas plurimum expetebam. And in the third sentence, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si modo gra●…iam consequar, the Latin Translator, whom Bellarmine followeth, readeth, Si quidem per gra●…iam meruero. And in the next sentence, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De●…m asseq●…i, he readeth, Deum promereri. And in the next, where Ignatius saith, I shall not have the like opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deum assequendi, of attaining to God, he reade●…h, ut Deum promeruissem, five times in the five first sentences. I omit the rest. But how little Ignatius favoured the proud and Antichristian conceit of merits, may appear by that which followeth in the same Epistle. Now being bound in him I lee ne to covet no wo●…ldly nor vain thing. By sea and land even from Syria to Rome I fight with beasts, being night and day bound to ten Leopards, which is a guard of Soldiers, who by benefits become worse. But I by their injuries am more instructed. Notwithstanding 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I am not hereby justified.  
The second is justin Martyr, Homines qui dignos se Dei voluntate & 
2. justin Martyr, Apolog. 2. an●…e medium.  consilio operibus praestiterint, cum eo victuros esse meritis suis sumpsimus, ac regnatur os sicut ab o●…ni interitu perturbationéque sint liberi. Where Bellarmine again maketh use of a corrupt translation, the Greek Text is this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where, having said that God hath created all things for men, addeth: who, if by their works shall show themselves worthy his will (or to his will) we have received (or learned) that they are vouchsafed (or accounted worthy of) conversation with him, reigning together with him made incorruptible and impassable. Here in stead of being vouchsafed or deemed worthy his (that is) God's conversation or fellowship, viz. in heaven, where they shall reign with him without corruption or passion, he absurdly readeth, they shall live and reign with him by their merits.  
The third is Irenaeus, Let us think that crown precious, which is 
3. Irenaeus. lib. 4. cap. 72.  gotten by conflict or contending for it, and cometh not unto us of it own accord, that is, wi●…hout seeking. And by how much the more it cometh unto us by striving or contending for it, by so much it is the more precious.  
Not that contention or conflict is the meritorious cause of eternal life, but the way to heaven, Luke 13. 24. Matth. 7. 14. Act. 14. 22. and the means to victory, to which God hath promised freely to give a crown of life, jam. 1. 12. Apoc 2. 7. 10. 17. Bellarmine's reference of his Reader to the forty fourth Chapter, is but to make him lose his labour.  
The fourth is Origen, whom Bellarmine falsifieth, reading pro meritis, 
Origen▪ in Rom. 2. lib. 2.  in stead of pro operibus. I will recite the whole place. Nunc requiramus de justo judicio Dei, in quo reddet unicuique secundum opera sua. Et primo guidem excludantur haeretici, qui dicunt animarum nature as bonas vel malas: & audiant, non quia pro natura unicuique Deus sed pro operibus suis (pro meritis suis, saith Bellarmine) reddit. Secundo in loco aedificentur fideles, nè putent sibi hoc solum sufficere posse quod credant, sed sciant justum judicium Dei reddere secundum opera. Where if he will needs read pro meritis, in st●…ad of the Apostles words, on which 
c Rom. 2. 6.  Origen writeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet according to that Latin translation he expoundeth the words twice secundum opera, retaining the words of the Apostle.  
The fifth is Basil, for as for Clemens Alexandrinus, and such other testimonies 
Basil.  of the Fathers, as Bellarmi●…e doth but point at, I mean not to trouble myself with the search of them. For if they had said any thing for him to better purpose than those which he doth cite; I presume he would have recited their words, being forced to such poor shifts, even in those whom he doth cite.  
Out of Basil, he citeth two testimonies: the former, 
d De Spiritu sancto. cap. 24.  Homo exjustitiae operibus salvatur, which words, as Bellarmine citeth them, directly contradict the Doctrine of the holy Ghost, who saith, that a man is not saved by the works of righteousness, Tit. 3. 5. Ephes. 2. 8, 9 Yea, of Basil himself in other places, as in Psal. 114▪ and in Psal. 32. before cited. But indeed the words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As though a man saved by his works of righteousness were far from bereaving the holy Ghost of his due glory, which censure let the Papists, who look to be saved by their works, apply to themselves. For if the words were, as he citeth them, they would further Erasmus his censure, 
e In Epist. dedicat. ad Episc. Culmens.  that this part of that book is not Basils.  
The other testimony is this, 
f Homil. in initium, Prov.  Omnes qui viam evangelicam incedimus mercatores sumus, per opera mandatorum nobis possessionem coelestium comparantes. Here also Bellarmine's relief is in the translation, as shall appear by recital of the place. The kingdom of heaven, saith he, out of Matth. 13. 45. is like a Merchant man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All we therefore who go the way of the Gospel are Merchants▪ gaining to ourselves the possession of heavenly (gifts or goods) by the traffic or negotiation of the Commandments. It behoveth us therefore to gather much and manifold heavenly riches, where, by heavenly things he doth not mean the heavenly joys or glory of heaven, but heavenly gifts and graces in this life, which in the words following he calleth heavenly wealth. Neither doth he speak of purchasing the real possession of heaven by the works of the Commandments, but of gaining spiritual and heavenly gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by exercising the trade, or by the gain (for that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of Merchants and Trades●… men, Mat●…h. 25. 16. Act. 19 25.) Of God's Commandments both Legal and Evangelicall, which is a rich sto●…ke, for in the keeping of them there is great reward, and by employing the Talents which God hath committed unto us, that we should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trade with them, Matth. 25. 16. and by trading with them gain unto ourselves a treasure of heavenly riches. For as our Saviour saith, Matth. 25. 19 Habenti dabitur, & exuberabit: habenti, that is, to him tha●… employeth his gifts, and tradeth with them it shall be g●…ven and he shall abound. For those that excercise the trade of God's Commandments being rich in good works, they do, as the Apostle saith, 
g 1 Tim. 6. 18, 19  treasu●…e up to themselves a good foundation, that is, assurance of eternal life, for so he saith, that they may lay hold on eternal life, viz. by the ●…ssurance or Plerophory of faith and hope. For by being rich in good works men do make their 
h 2 P●…t 1. 10.  calling and election sure, and so are 
i Rom. 8. 24.  saved in hope. But that we should purchase the real possession of the heavenly kingdom by the works of the Law, which Christ alone hath purchased for us, were little better than blasphemy, from which Saint Basil is sree. And that this, which I have delivered, was Basils' meaning, appeareth by that which followeth. For after he had said, that we must gather heavenly wealth, he addeth, if we would not be ashamed at the showing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our negotiation, as those 
k Matth. 25, 26.  who had received the Talents; nor hear, t●…ou wicked and slothful servant, but having laid up our wares (which before he called heavenly riches) to endeavour to pass through this life safely and securely. And this further appeareth by the whole discourse. For having said before the words alleged, that to our navigation in this life; the gift of governing, as it were, of our ship is necessary, for we are all Merchants, etc. for saith he, in the next words after those which I alleged last, many who from their youth have gathered great store (namely of that heavenly wealth) in the middle of their life for the want of the skill of governing, and not able to withstand the tempests of temptations have made shipwreck, which saith he, is a miserable spectacle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That he who hath prospered in the negotiation of the Commandments should become like a Merchant of great wealth, who glorying in the multitude of his wares, his ship also failing wi●…h a prosperous wind, and having passed the dreadful seas, at length suffering shipwreck at the very haven, is at once deprived of all.  
The sixth is chrysostom, If God be just, he will render both to the 
chrysostom. De Lazar●… Hom. 4.  godly and to the wicked according to theirmerits. But if he will render both to the one and the other according to their merits, and in this life neither d●…e receive, neither the one the punishment of wickedness, nor the other the reward of virtue: it is manifest, that there remaineth another time, in which they shall have either of them a convenien●… reward. Here also the force of Bellarmine's argument is in the translation. For the words, which twice he translateth pro merit●…s, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their worthiness, which is of a larger extent than merit. Now men are said to be worthy either of eternal punishment, and that in and of themselves by their sins; or of eternal life, but not of or in themselves, but in Christ, and by grace, God accepting of them in Christ's worthiness, his merits being imputed to them without any merit of their own. And thus God will repay the wicked for their demerits, and reward the godly according to their worthiness, which standeth not in dignitate sua, but in dignatione divina, as I have said before. Howbeit, his meaning in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one, as I suppose, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, according to the quality of their works; that is to say, rendering damnation to the wicked, and salvation to the godly. For so in the words going before, he saith, that the godly shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rewards of their virtue, and the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the allegation itself he explaineth what he meaneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, that the wicked shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of their wickedness, and the godly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rewards of their virtue.  
The seventh is Gregory Nazianzen: Crede resurrectionem, judicium, 
Nazianzen. Orat. in S. Baptism.  mercedem, adjustum Dei lancem exigendam. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Besides these articles of the Christian faith, receive the resurrection, judgement, remuneration by God's just balance. What is that balance, but the righteous Will of God, which is the rule and standard of all justice, which will render to every one according to their works, that is to say, to the wicked everlasting death, and to the godly eternal life. But merit of condignity was no point of his faith.  
The eighth is Gregory Nissen: Denique pro suis quemque meritis ornatum 
●…regory Nyssen. orat. de pauper. amandis.  cerno. Gregory in that place deciphereth the judgement to come. And having described the judge, and them that are to be judged; I hear, saith he, the speech as of the judge, and their answers: then followeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words which Bellarmine citeth, and import no more but this, that he distributed to every one fitting rewards: which he doth particularise in the words following to them that have led a godly life, the fruition of the Kingdom; but to the inhuman and wicked, the punishment of fire, and that everlasting. And these were his Greek Fathers, whose learned judgements he hath not alleged, but for the most part, the popish conceits of their partial translators.  
§. III. Of the Latins he citeth eleven Fathers. To whose test imonies, 
The Latin Fathers.  if it be remembered that they use not the word, meriting, for justly deserving, but either for obtaining and finding favour to obtain, or for doing that which God will accept and reward; or the word, merits, in the better sense, properly for such works as do truly and condignly merit or deserve; but only for good works, either simply, or with relation to a free reward, that is. for such good works as God will freely reward, it will not be hard to answer. Neither will the Papists, as I suppose, be ever able to allege any one pregnant testimony where the word is used in the Popish ●…ense, for that which truly, properly, and condignly deserveth a reward to be rendered in justice for the works sake. Neither do we deny merits in the sense of the Fathers, but confess that the good works of the faithful are such, as God accepteth ●…o reward them. And so Vega defineth merit; the name of merit, saith he 
IOpuscul. qu. 4.  is restrained to those works which God accepteth to some reward. And so Augustine useth the word, as Bellarmine confesseth, 
m De gratia & lib. 〈◊〉. l. 1. c. 14. §. 〈◊〉 esse, 〈◊〉.  to signify any good act for which we receive any other thing.  
But let us briefly examin●… the particulars. And first the testimony of Tertullian▪ which, as he allegeth, it is to me a riddle. 
n De 〈◊〉 rect. carnis. cap. 48.  Or●…o meri●…orum dispositorum nomine disponetur: merita autem cum corpori quoque ads●…ribantur, ordo quoque corpor●…m disponatur necesse est, ut possit esse meritorum: which I cannot assoil, though I should read with Pamelius, Ordo enim non al●…ud quam meritorum dispositor, unless we understand the word merits not actively for good works meriting or obtaining, but passively for the rewards obtained. For actively merits cannot be attributed to the body▪ which cannot produce any act of freewill, and therefore cannot according to the doctrine of the Papists, merit. But the rewards are attributed as well to the body as to the soul, and from thence he proveth the resurrection of the body, out of 1 Cor. 15. 23.  
The second is Cyprtan, out of whom he citeth two testimonies. The 
Cyprian.  former 
o De unitate Ecclesiae.  just●…tia opus est▪ ut promereri quis possit Deum, that a man may obtain God's favour there is need of justice: we must obey his precepts and monitions, ut accipiant me●…ita nostra mercedem, that our good works may receive the reward, which God hath promised. The other testimony 
De Opere & El●…mos.  is the last sentence of his Book de opere & Eleemosynis, containing an effectual exhortation to the works of charity from the reward that God hath promised, and will graciously bestow on those that are forward in these works. Nusquam Dominus meritis ad premium deerit, God will no where be wanting to our good works, to reward them. To them that overcome in peace, he will give a white crown for their actions, and to them that overcome in persecution, he will redouble a purple crown for their suffering. Where he saith no more, being rightly understood, than t●…e Preachers of the Gospel use to say upon the like occasion.  
His allegation ou●… of H●…larie, Regnum Dei vitae nostrae stipendiis quaramus 
Hilary. In Mat. can. ●….  is a gross m●…aking of stipends for merits, which are contraries. For merits in his ow●…e conceit are men's works; stipends are the rewards, which God g●…veth to our works. And this absurdity is increased by our 
p ●…al. 682. s.  Ie●…uites translation set forth in capital Letters. Let us, saith he, endeavour to pu●…chase the Kingdom of heaven by the price of our good life, so that in his learning quaerere, is to endeavour to purchase, and stipen●…ia vitae nostrae is the price or merit of our good life. The words are spoken by way of exposition upon Matth. 6. 33. Where our Saviour having dissuaded us from seeking inordinately the things of this life, directeth us what we are first to seek. 
q Mat. 6. 33.  But first seek the Kingdom of God and his righteousness, and all these things shall be added unto you, all these things, that is, stipendia vitae nostrae, the stipends of this life of ours which God hath promised to give to them that seek his Kingdom and his righteousness, as the petty rewards of our piety. For those things that he calleth stipends, must either be stipends by us given to God, or by us received from him. But the former is absurd, if not blasphemous, therefore by the stipends of this life we are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life, as food and apparel, &c, which God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by way of advantage or surplusage, addeth to these to whom he giveth his kingdom and righteousness, which they first sought: for so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if the kingdom of God which with these things 
r 1 Cor. 10. 31.  is to be sought, were, by them to be purchased, than the righteousness of God by which we are justified and entitu●…ed to that kingdom, that is the righteousness of God 
s 2 Pet. 1. 1.  and our Saviour jesus Christ, should also be purchased by God's temporal gifts, for so he saith, seek the kingdom of God, and his righteousness, and therefore it rather than they should be called stipendium or merces; which the Papists themselves deny, it being gratia only, a●… they confess, and not m●…rces.  
As for those other words, 
t I●… Mal. can. 6.  which Bellarmine citeth, De nostro igitur est beata illa aeternitas promerenda, etc. I presume, that he himself would not subscribe unto them, as they sound, as if we attained to heaven by any thing that is properly ours, and from ourselves. But Hi●…ari's meaning may be gathered from that which went before. For writing upon Matth. 7. 22. Many shall say to me in that day, Lord, Lord, have not we prophesied in thy Name, and in thy Name cast out Devils, etc. saith, that Christ condemneth the hypocrisy of counterfeit Preachers who, though they were vo●…d of sanctifying grace, yet because they prophesied and wrought wonders in his Name, did therefore promise to themselves the kingdom of heaven: quasi verò eorum aliquid proprium sit quae loq●…ntur aut faciun●…, as if any of those things, which they say or do were their own, they be●…ng but the instruments of God by whom he speaketh and worketh, for the good of others: and therefore both the word and the work is not thei●…s, but Gods. But if we desi●…e to attain to that blessed eternity; pr●…standum aliquid est ex proprio, at bonum velimus malum omne vitemus, totoque affectu praeceptis caelesti●…us obtemperemus, we must do something of our own, that we will that which is good, and shun all evil, and with all our affection obey the heavenly precepts, which though they be not from ourselves, yet may be called ours, as being our works, and properly tending to our own good.  
To the testimony of Ambrose, Nun evidens est meritorum aut praemia 
Ambrose De ●…ffic. l. 1. c. 15.  ●…t s●…pplicia post mortem manner? we readily subscribe, understanding by merits, according to the language of the Latin Fathers, works with relation to reward, whether good, or bad.  
To the testimony of Jerome, Denarius quas●… indalgentia veri principis 
Hierome. Advers. ●…ovinian. lib 2.  ●…mnes per baptismum omittit de car●…ere. I am nostri laboris est, pro d●…versitate virtutum, diversa nobis praemi●… praeparare: I answer, that he di●…puting against Iovin●…an, who held equality of rewards in the life to come, using for his argument one and the same day-peny which was given to unequal labours, answereth, that unus denarius no●… est unum pr●…mium, one penny is not one and the same reward, said un●… vita, ac una de gehenna libe ratio, but one life and one deliverance out of hell. But as at the granting of a Princes pardon men that are guilty of diverse crimes are all released out of prison, and every one according to his labour or his works, is in this or that state of life: Even so the penny, as it were the pardon of the true Prince by baptism releaseth all out of prison. Now it must be our l●…bour, according to the diversity of virtues, to prepare unto ourselves diverse rewards. His meaning is that in the life to come, which as it is eternal, is one and the same to all, there are diverse degrees of glory. Whereas therefore we have deliverance from hell and title to heaven by the true Princes pardon, it being purchased for all true believers by the merit of Christ, which in Baptism is equally applied to all the faithful: it must therefore be our endeavour, by labouring for a greater measure of grace, to prepare, as it were, for ourselves a greater measure of glory. For the Lord doth crown his own graces in us with glory, and the greater graces with greater glory. And although both the life itself and the degrees of glory therein, as to sit, some on Christ's right hand, and some on his left in his kingdom, are prepared by God, as it is said, Matth. 20. 23. and by our Saviour, who therefore ascended into his father's house, wherein are many mansions, that he might prepare or provide a place for each of us, joh. 14. 2, 3. yet we may be said, after a sort to prepare for ourselves greater rewards when we labour to be endued with greater graces. 
Paulinus ad Victricium.   
To the testimony of Paulinus; Tuarum tibi praemia se debere virt●…tum justus j●…dex agnoscet, I only answer this, because I have not the book: that although it be a harsh speech, that God should be said to be a debtor to any cr●…ature; yet as Augustine saith, he may be said to be a debtor, as he is a promiser, and because it is a just thing to keep promise, he may be said to owe the performance of that which he hath promised. 
u Uid. supr. cap. 4. §. 15.  But as his promise was, not the debito, but the gratuit●…: so what he freely promised, he freely giveth.  
7. Out of Augustine he citeth three testimonies, two out of his Epistle 
Augustine Epist. 105.  to Sixtus: out of which Epistle I have before produced diverse pregnant testimonies against merits so properlycalled. His first allegation is this: nullane sunt merita justor●…m? sunt planè: quia ●…usti sunt: sed ut justi fierent merita non fuerunt. In which testimony there is nothing for the merit of condignity, but only the name of merit, which notwithstanding ●…ignifieth nothing but the good works of the just; which God will reward. As if he had said, have the just no good works, which God will reward? They have, no doubt, because they are just. For, as Saint john saith, he th●…t worketh righteousness is righteous 1 I●…h. 3. 7. But as the former words do not prove the merit of condignity: so the later words plainly disprove merits of congruity, that they might become righteous saith he, they had no merits: for as in the same Epistle Augustine teacheth against bothsorts of merits. Sicut ab initio fidei misericordiam consecuti sumus, non quia fideles eramus, sed ut essemus; sic in fine quod e●…it in vita aeterna, coronabit nos, sicut scriptum est in miseratione & miseric●…rdia.  
Secondly, as touching the other 
* Sicut merito peccatitanquam stipendium readitur mors: ita merito justitiae, tanquam stipendium vitu aeterna, which is repugnant to that of the Apostle Rom. 6. 23. if it be not understood of a free stipend as indeed Augustine doth understand it.  Augustine indeed saith, that as the Apostle calleth death the stipend of sin, so he might truly have called eternal life the stipend of righteousness. But yet he could not say that it was debitum stipendium. Because the Apostle by way of opposition saith; that death is the stipend, meaning the due and deserved stipend of sin, but eternal life is the free gift of God. Nay he saith the contrary, 
x Ibid pag. 302.  that it is not to be demanded tanquam debitum stipendium. And 
y De gratia & lib. arb. c. 9  elsewhere, as we heard before; though the Apostle might have said, that eternal life is the stipend of righteousness; yet he would rather say, that it is the grace of God; that hereby we might understand, that God doth not bring us to eternal life by our merits, but by his mercy. And in the same hundred and fifth 
z Ad Sixtum.  Epistle. The stipend of sin is death: and worthily it is called a stipend, because it is due, etc. Deinde ne justitia de humano se extolleret bono, sicut humanum meritum malum non dubitatur esse peccatum, non à contrario retulit dicens, stipendium justiti●… vita aeterna, sed gratia (inquit) Dei vita aeterna— tanquam diceret; audito, quòd stipendium peccati est mors, quid te disponis extollere, & contrariam m●…rti vitam aeternam tanquam debitum stipendium flagitare? But of this point I have spoken more than sufficiently when I urged 
a Supr. cap▪ 2. §. 13. 14. 15. 16. 17.  our fourth testimony out of Rom. 6. 23.  
But the third testimony 
b De merib. Ecclesia. cap. 25.  Bellarmine chiefly urgeth, Vita aeterna est t●…tum praemium, cujus promissione gaudemus. Eternal life is the whole reward in the promise whereof we do rejoice: nor can this reward come before merits be had, neither may it be given to a man before he be worthy. For what more unjust than this, and what more just than God? We must not therefore demand the reward, before we merit to receive it.  
Answ. Augustine, as himself 
c Retractat. l. 1. c. 7. Minus memorem scripturarum, in quibus non dum assuetus, eram.  testifieth, wrote this book when he was newly baptised, and as yet not accustomed or well versed in the Scriptures, and therefore if he should have written any thing therein contrary to that, which I have heretofore proved out of him, it ought not to prejudge those manifold pregnant Testimonies by me cited before, which he wrought when he was of more mature judgement and of riper years. Notwithstanding out of this testimony such as it is, Bellarmin●… collecteth five conclusions against us. First, that a man (he meaneth ●…o doubt a righteous man) hath the merits of eternal life; that is, as Bellarmine acknowledgeth Augustine to use the term, that he hath good works which God will reward with eternal life: and that we confess.  
Secondly, that eternal life is one and all our reward. But Augustine doth not say un●…m, neither is it true. For temporal Blessings are also rewards 
d Deut. 28. 1. ad 15. 1 Tim. 4 10. , though but petty rewards in comparison of eternal life: neither doth he say simply totum, but t●…tum cujus promissione gaudemus. For, temporal benefits we are to use, but not to set our hearts upon them: but spiritual blessings are those wherein 
e Lu●…. 10 20.  we are to rejoice: them we use; these, we are to enjoy: for those be utenda, but these are sruenda.  
Thirdly, that the reward of eternal life is given in justice, that we should not say, that it is given of mere liberality. But Augustine every where else teacheth, that it is given of grace, and that it is called grace, non ob aliud, nisi quia gratis datur, for no other cause but because it is fre●…ly given, and that it is not grace, si non sit omni modo gratuita. Neither doth it hinder it to be of God's free grace, that it is given in justice. For these two in the works of God, especially in the work of justification and salvation do meet together. Grace and mercy in respect of us, in that he doth justify and save us gratis by 
f Rom. 3. 24.  his grace: justice, not in respect of our merits, which in justice can merit nothing at the hands of God but punishment: but partly in re●…pect of Christ's merits, unto which eternal life is due; and partly in respect of his promise made in Christ to all that truly believe; which promise he is faithful and just to perform.  
Fourthly, that the reward is not given before they be found worthy of it that shall have it, lest we should faith, there is no dignity in works. I answer, that our dignity standeth in God's dignation or acceptation in Christ: which dignity he vouchsafeth to all that truly believe in Christ. For to them Christ 
g Rome 10. 4.  is the end and compliment of the Law: insomuch, that whosoever believe in Christ, they are esteemed to have fulfilled the Law: We acknowledge the dignity of good works, as being the fruits of the Spirit, and as being good, profitable, and necessary: but no dignity of merit do we ascribe to them. And yet the faithful are not therefore unworthy, nor destitute of merits, so long as they are accepted in Christ, and made partakers of his merits by faith: Unto which faith Augustine useth to ascribe merit. For indeed faith is that work of. 
h joh. 6. 29.  God, which he requireth instead of all our merits, because by it we are partakers of the merits of Christ: which whosoever hath is not without merits, nor unworthy of the Kingdom of Heaven.  
Fifthly, that it is a most unjust thing to desire eternal life of God the most just judge, before we merit to receive it. Where, faith he, he plainly condemneth all Lutherans, who will not by their works merit eternal life, and yet by assurance of faith they presume it shall be given them. Answ. If by his word, petere, he mean desiring by prayer, I say we must desire it, before we be worthy of it in ourselves. But Augustine hath the word poscere, meaning, that no man ought to challenge or demand eternal life as his due, before he hath deserved to receive it: To which I answer, that none can deserve to receive it by their ow●…e merits, and that none but Pharisees will challenge it. But yet all that truly believe in Christ do in him deserve it, yea in him they have it: and he that will not believe this, he maketh God a liar, 1 joh. 5. 10, 11. and therefore every one that knoweth himself to believe, doth or aught to know, that he hath eternal life, 1 john 5. 13. He might have added a sixth collection, that nothing is more unjust, than that God should give rewards to men before they deserve them. But this showeth the unsoundness of this Testimony, not beseeming Augustine. For what God giveth, he freely giveth; and in that which is grat●…itum free, there is no unjustice. May not God do with his own 
i Matth. 5. 15.  what pleafeth him: and therefore no unjustice, when he gave the whole days wages to them that had wrought but an hour, and therefore to such as had not deserved it. And if it be unjust with God to give the reward of eternal life to them that have not in their own persons deserved it, what will he say of Gods dealing with the elect infants, who dying in their infancy are crowned with eternal life. This Testimony therefore was but the assertion of an ungrounded Divine. And yet this Testimony alone with our 
k Mal. 686.  Braggadochio is sufficient to put us all to silence.  
Eighthly, His allegation of Prosper, justificatus homo, id est, ex impio 
Prosper Resp. ad c. 6. Gallo. rum.  pius factus, nullo praecedente bono merito accipit donum, quo medio acquir at & meritum, maketh wholly against the merit of congruity, which with the Pelagians the Papists do hold: but against us it hath nothing, except perhaps the word, merit, which is not against us in that sense, that he and Augustine use it, for a rewardable work, which before justification men have not, but with their justification they receive grace, from which what good works do proceed, are to be rewarded with eternal life.  
Ninthly, the word merit being understood in that sense, as undoubtedly 
Caele●…inus epist. ad Gallos'. c. 12.  it is in all the Latin Fathers, we subscribe to the Testimony of Caelestinus Bishop of Rome, as making for us, rather than against us. For having said, Dei gratiâ omnia hominis merita praeveniri, that all the good works of men are prevented by God's grace: he addeth, Tant a est enim erga omnes homines bonitas Dei, ut nostra velit esse merita, quae sunt ipsius Dono, & pro his quae largitus est, aeterna premia sit donaturus, which notably setteth forth the unspeakable goodness of God to us, but not our desert towards him.  
Tenthly, the like is to be said of his allegation out of Gregory, on 
Gregory Moral. lib. 4. c. 42.  those words of job c. 3. 19 (Parvus & magnus ibi sunt) quia in hac vita nobis est discretio operum, ●…rit in illa proculdubio discretio dignitatum: ut quo hic alius alium merito superat, illic a●…ius alium retributione transcen●…at: where he using promiscuously the words opera and merita, by merita understandeth opera bona proceeding from grace, which he acknowledged to be the free gifts of God. Wherefore his meaning is no more but this; that on those to whom in this life God doth give greater grace, he bestoweth in the life to come greater glory.  
Eleventhly, in the last place he allegeth Bernard, who in the 
Bernard in Cantic. serm. 68  whole controversy of justification, and in this question of merits, is wholly ours. Out of him he citeth two Testimonies. The former, Merita habere cures, habita data noveris: perniciosa paupertas, pen●…ria meritorum. Answ. Bernard useth ordinarily the word merit unproperly, according to the use of the Latin Fathers, meaning thereby good works, and that either simply, or with relation to reward, that is to say, rewardable works: such works or merits, saith Bernard, we must be careful to have; and having them, we must acknowledge them to be God's gifts: the penur●… of them is 
l Mat. 25. 41, 42.  pernicious poverty. The other, 
m Serm. 81.  Omne quod feceris bonum malúmve, quod quidem non facere liberum sit, meritò ad meritum deputatur. Answ. That is worthily accounted merit, that is a rewardable work, which is free for a man not to do. For what is not voluntary but forced, it deserveth not reward. But to speak of merits properly, as justly and condignly deserving a due and proportionable reward for the works sake, Bernard acknowledgeth no merits, but the mercies of God and the merits of Christ: denying our works to be our merits but God's gifts, nor to be merits properly, or meritorious causes of our salvation, as I have showed 
n Supr. c. 4. §. 6, 7  before.  
And these were all the testimonies of the Fathers, which Bellarmine thought good to produce: which when the Reader hath compared with those which I formerly alleged, let him pronounce secundum allegata & probata, whether we, or the Papists, have the consent of Antiquity in this great question of merits.  
§ IV. But to the testimonies of the Father's Bellarmine adjoineth the authority of four Counsels. The first whereof is the second Council held at Aurenge 
o Concil. Aransuan. 2c. 18.  in France. Debetur merces bonis operibus, si fiant, sed gratia qui non debetur, praecedit ●…t fiant. Reward is due to good works when they be wrought, but grace, which is not due, goeth before, that they may be wrought, which Canon as all the rest is collected out of the writings of Augustine, for the confutation of the Semi-pelagians, and is to be understood according to the constant and perpetual doctrine of 
p De verbis Apostoli, serm. 16. De Verbis Dom. serm. 31.  Augustine, that reward is due to good works (not in respect of the dignity or worth of works, but) in regard of God's Promise. Now there is great difference between that 
In Psal. 32. 83. 109.  which is due by desert, and that which is due by promise. For where a great reward is promised to a small work, the reward is due by promise, but not by desert. But much more when eternal life is promised to our works, betwixt which there is no proportion. Therefore though eternal life be a reward due in regard of promise, yet it is a free and undeserved reward, and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God, or as Augustine useth to render it according to the vulgar Latin, gratia, and that in opposition to the wages or deserved reward of sin, Rom. 6. 23. and is so called gratia, non ●…b aliud, nisi quia gratis datur, as I have showed before.  
As for the other three Popish Counsels, viz. Lateranense, Florentinum, Tridentinum, they are not to be accepted, as witnesses; but to be excepted against, as parties.  
§ V. We have heard Bellarmine's testimonies, both of Scriptures, 
Bellarmine's reason. De justif. li. 5. c. 4. §. 〈◊〉 ultimò.  and Fathers; now we should hear his reason, but that we have heard, and confuted it before. In the last place, saith he, there may be added one evident reason from those things which were proved in the former book. For it hath been demonstrated, that the good works of the just are truly just, that they satisfy the Law of God, that they justify a man, whereupon it followeth that they are truly meritorious. Whereunto I ret●…rne this answer. First, to the Antecedent: that it hath been sufficiently demonstrated, that the work of just or justified men, though they may be said to be truly good, yet they are not pur●…ly good, that they do not satisfy the Law of God, that they do not justify a man before God: so far are they from being truly meritorious. Secondly, to the consequence, that although they were truly good, although by them men did satisfy the law of God by doing all that is commanded: yet so long as men do but their duty, they must confess themselves to be but unprofitable servants, neither do they merit any thing at the hands of God. For Debitum non est meritum, that which is debt is not merit. And if they could, (which they cannot,) by their obedience satisfy the commandment for the time to come; yet how shall they satisfy the penalty for their sins past? wherefore a servant is well apaied, as Theophylact said, if he escape the whip, though he cannot deserve so much as thanks, which is but a verbal reward. But he proveth the consequence, because the chief reason why we (poor heretics) deny merits, is because we thi●…ke that no work in this life is truly just; or doth satisfy the law, but that all our works are mortal sins in their own nature, etc. Answ. Though we were heretics (which he with all his complices shall never be able to prove) yet would it not become him to belie us. For neither do we deny the good works of the faithful to be truly just, neither do we say, that they are sins and much less mortal sins, neither is that the chief reason why we deny them to be meritorious, as you may perceive by the reasons before alleged, neither if that reason do (as it doth) prove them not to be meritorious, doth it follow, that therefore the contrary doth prove them to be meritorious at the hands of God. For though they were not only truly, but also purely good, though they were not sinful nor stained with the flesh, as all are; yet so long as they are our duties, so long as they are Gods free gifts, so long as there is no proportion between them and the reward, so long as they are accompanied with manifold sins and infirmities, and so long as all the reasons before alleged against merits stand in force: it followeth necessarily, that we neither do or can by all the works we can perform, merit any good thing, and much less the eternal reward at the hands of God.   

CHAP. VII. Other Questions concerning merits discussed: as of trust in merits, and of an eye to the reward.  
§. I.  
ANd yet here is not an end: For still according to his Method, such as it is, he hath certain qu●…stions to discuss. In mine opinion, he being to dispute of merits, if he had meant to deal plainly and sincerely, should first have showed what merit is, and what is required to a meritorious work. Secondly, what sorts of merits there are, and what thereby is merited. Thirdly, whether the good works of the faithful be meritorious or not, and if they be, how far forth, and then in the last place the two questions might have been propounded, ●…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that seeing, as he teacheth, good works do merit reward; whether it be lawful to do a good work, having an eye to the reward. Secondly, whether men may trust in their merits. But he first disputeth against us, that the good works of the faithful be truly meritorious of eternal life, which hitherto he hath endeavoured to 
Lib. 5.  prove in his first sixth chapters. In the second place, he disputeth the t●…o accessary questions: the one, whether and how far forth men may trust in their merits, cap. 7. the other, whether it be lawful in doing good works to have an eye to the eternal reward, cap. 8, 9 Then he cometh to show against some learned men of their own side, among whom there is great dissension in this question of merit. First, what is required to make a work meritorious, and showeth that to a merit, seven conditions are required, cap. 10, 11, 12, 13, 14, 15. Secondly, how far forth good works are either meritorious or rewarded. Meritorious, whether ex condign●…, cap. 16. and if so, whether in respect of the promise only, or also in regard of the work itself, cap. 17, 18. And as touching the reward, whether GOD doth reward good works supra condignum, cap. 19 In the last place, what those things are that are merited ex condigno, viz. eternal life. c. 20. and the increase of justice, but not the grace of justification, cap. 21. nor reparation after a fall, nor perseverance to the end, which three are merited ex congruo, as he saith, cap. 22.  
§ II. His discourse 
a De j●…stif. l. 5. c. 7.  concerning trust and affiance, whether it be to be reposed in merits, and how far forth, serveth to no other purpose, but to answer one of our arguments; and therefore I handled this question, so far as was needful, in our eleventh argument. Neither shall it now be needful to insist thereupon; first, because having, as I hope, sufficiently proved, that we have no merits, it is needless to prove, that we are not to trust in them. Secondly, because Bellarmine confesseth, that by reason of the uncertainty of o●…r own righteousness, and danger of vainglory (for how can a man trust in his own merits, when he knoweth not whether he hath any or not, which is the condition of 
b Nemo absque revela●…one certò scire po●…est, se habere vera merita, a●… in eyes in finem usque perseve●…aturum.  all Papists: or how is it possible, that a man who is guilty to himself of sin, should without pharisaical pride, trust to be saved in his own merits: and therefore to say, it is lawful to trust in our merits modo superbi●… caveatur, is as if I should say, it is lawful to worship idols with divine worship, modò id●…lolatria caveatur) it is 
c Propter incertitud●…em 〈◊〉 & periculuminanis gloriae, tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere.  most safe to repose our whole affiance in the mercy and bounty of God; whereunto he might have added, the merits of Christ, by trusting in which we are taught also to rerepose affiance, not only in the Mercy, but also in the justice of God. And if our whole affiance be to be reposed in God's goodness, than no part thereof is to be placed in our own merits: or if our affiance be to be reposed in our merits at all, than it is not most safe to place our whole affiance in God's mercy. And if it be most safe to repose our whole affiance in the goodness of God, then are they unwise who place it in their own goodness. But besides the danger of pride, which cannot be avoided, and of being perniciously deceived, if we trust to our own merits as to a broken staff, we should also commit horrible impiety in making idols of our own merits, or rather of ourselves. For in what we repose our trust for salvation, that we make our God. So should we s●…bject ourselves to the curse of God, who saith, 
d jer. 17. 5.  Cursed be the man, that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.  
§. III. His other discourse de intuitu mercedis in the overt intention 
Of an eye to reward. De iustif l. 5. c. 8. which is to be had not only nor chief.  or pretence, which he expresseth, is a mere calumniation: in the covert intent, which he dareth not pretend, it is a mere aberration from the truth. The overt intention is to calumniate Calvin and all true Catholics, as if we held it unlawful, when we do any good works to have in the doing of them an eye to the eternal reward; when it is evident by the very places, which he allegeth out of 
e justif lib. 32 cap. 16 § 3. & cap. 18. §. 2. Anti●…ot. council. Trid. sess. 6. can. 31.  Calvin, that he taught nothing in this point, but that which Bellarmine affirmeth to be the doctrine of the Council of Trent, and which himself acknowledgeth to be true; to wit that it is lawful in doing good to have an eye to the reward; but that this ought not be our chief respect. For our chief respect ought to be the glory of God, which we must seek by a godly life to advance, though there were neither heaven nor hell: but the desire of the eternal reward is but a secondary respect, which is subordinate to God's glory, and to be desired for it. Bellarmine saith 
f De iustif. l. 5. c. 9 §. ad pri●…um.  well Cupimus Deum videre, atque ex ea visione felices effici, ut tanto ardentius & securius Deum diligamus. The glory of God we are to seek, though our profit were not subordinated unto it, and therefore though we were not to have an eye to the reward. Non sine praemio diligitur Deus, q saith Bernard, Etsi absque praemii intuitu diligendus sit. For those that do good, 
g Bernard. de diligendo Deo.  only, or chiefly for the ●…eward, are led like hirelings by a mercenary respect, without which they would not serve him, which becometh not the sons of God neither doth their obedience or service proceed from the love of God or their neighbours, but from self-love; neither is eternal life to be expected as the stipend of servants, but as the inheritance of sons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
h Deiis qui putant se ex operi iustificari, sent. 54.  Marc●…s Eremita, he that doth good and seeketh remuneration only or chiefly, he serveth not God, but his own will; neither doth he love or serve God propter ipsum, sed propter se, not for God's sake, but for his own.  
§. IU. But that in a secondary respect, after the glory of God, we 
But in a secondary respect.  may and aught to have an eye to the eternal reward, it is confessed, or rather processed by us. And it is evidently proved, first, by God's promises o●… rewards and blessings, and by his threatenings and curses, which God doth therefore propound, as by threatenings to deter from evil for fear of the punishment; so by promises to allure us to the doing of good in expectation of the reward.  
Secondly, by plain direction of Scripture, as Tit. 2. 12, 13. the saving grace of God doth teach us to perform the duties of sanctification in expectation of the happiness hoped for. So Luk. 16. 9 Make you friends of the Mammon of iniquity, that when you fail, they may receive you into everlasting habitations. Col. 3. 23, 24. servants are to do, that which they do to their Masters, heartily, as to the Lord, knowing that of the Lord they shall receive the reward of the inheritance.  
Thirdly, By the examples of the godly in the Scriptures, as first of Moses, who by faith refused to be called the son of Pharaohs daughter etc. because he had an eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the recompense of reward, Heb. 11. 26. Of David, Psal. 119. 112. I have inclined my heart to do thy statutes, for ever is the reward, or as the Septuagints and the vulgar Latin read, because of the reward. Of Paul, Phil. 3. 11, 12, 13, 14. Of the example of all examples our Saviour Christ, whom we are to imitate: who for the joy, that was set before him, endured the cross, and despised shame, etc. Heb. 12. 2.  
Fourthly, In doing good works, which is the way wherein we are to walk we have an eye to the end of our journey, which is the end of our faith, 1 Pet. 1. 9 and of our sanctification, Rom. 6. 22. that is, the salvation of our souls. They who are in a journey (as we all are viatores) travel, that they may come to their journeys end, and they who are in a race, do run, that they may obtain, 1 Cor. 9 24.  
Fifthly, Because as the glory of God is the sovereign universal end; so eternal salvation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supreme particular end of man, subordinate to the universal end. And therefore as in all our actions we are to have respect to the glory of God, 1 Cor. 10. 31. so we may have respect to our salvation, as subordinate unto it. And who knoweth not, but that the final cause, though it be last in execution, yet is the first in the intention.  
§. V. The thing which Bellarmine covertly intendeth, is, that it is lawful to do good works with an intention to merit eternal life thereby, to which end if his discourse de intuitu mercedis be not referred, it is impertinent: and yet not any one of his testimonies or proofs doth conclude so much we are to perform good works, indeed that we may obtain and may gather assurance that we shall obtain the gracious reward, which God hath freely promised, and will freely bestow upon all those that lead a godly life: but not that we should merit any reward of God, as due in justice for the works sake. And this is one of the Papists chief quarrels against us, that we forsooth discourage the people from good works, in that we teach they do not merit; nor are to be done to that end, when notwithstanding we use betterarguments than they do, to encourage men to well doing. But we reply, that the Papists, by telling the people, that they are to do good works, that thereby they may merit eternal life, do teach them to mar their works, and instead of performing works meritorious, or well pleasing to God, to do that which is odious and abominable in his sight, as being derogatory from the all-sufficient merit of Christ. For if Christ hath fully purchased by his merit the kingdom of heaven for us, than our merits need not: or if they need, than Christ his merit is not sufficient for us. We are therefore in the performance of good works to have an ●…ye to the eternal reward, they being the way wherein we are to walk towards it, and the means whereby we may gather assurance to ourselves that we shall obtain it. But we are no●… to do good works to that end, that by them we may merit eternal life, which is purchased by the alone merit of Christ.   

CAP. VIII. Questions which Bellarmine disputeth against other Papists concerning merits. And first concerning the conditions of Merit.  
§. I.  
HItherto Bellarmine hath opposed the true Catholics, whom he calleth heretics. Now, because merit, as the Papists conceive of it, is a fiction which hath no ground, either in the Canonical Scriptures, or in the writings of the ancient Fathers; it is not to be marvelled, if in this question, which is de non Ente, they be miserably divided among themselves. Bellarmine therefore in the Chapt●…rs following maintaineth that doctrine which he hath delivered against us as the received doctrine of their Church, against the private opinions of some learned men among themselves; who in some particulars, either agree with us, or at least disagree from the common tenes of the Papists. And first against Holkot, and a Doctor of Louvain (whose private opinions were censured and condemned by Pius the fifth) and Guilielmus Al●…isiodorensis concerning the conditions required to a meritorious work. Which, as Bellarmine saith 
a De iustif. l. 5. cap. 10. , are seven.  
The first condition is that the work be good. For if it be bad, it 
The three first conditions not controverted. First, that the work be good.  meriteth nothing but punishment. I suppose he meaneth materially good as being a thing commanded, or good ex genere suo in respect of his kind, as prayer, alms, etc. For to a work formally good, he requireth all the conditions following.  
Secondly, that it be done in obedience to God, and out of a desire 
Secondly, done obsequium Dei.  to please him: (for so much the phrase in obsequium Dei seemeth to import,) otherwise we cannot expect a reward from him. This, as it is evident in the duties which immediately we perform unto God; so it is true in those which we perform immediately to man, and mediately to God, whom we are to serve not only in holiness, but in righteousness also.  
Thirdly, the good works whereunto reward is promised, are the 
Thirdly, viato●…es.  works of men living in this 
b Tit. 2 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  world; who are called viatores: to whom alone as the commande●…nts are directed, so the promises are made. For of those who are in heaven the question cannot be understood, seeing they are comprehensores who have already obtained the reward. These three are, as he saith, agreed upon; the other four are questioned.  
§. II. The fourth condition therefore is that it be liberum, free, disputed against Robert Holkot. This is indeed a proper condition, if 
Four conditions controverted.  by liberum be meant indebitum. For if it be debitum, it is not merit●…m, Luk. 17. 10. But by liberum, Bellarmine understandeth that which is 
The fourth is, liberum.  willingly performed, meaning no more but that to merit is required freewill: without which condition the work indeed cannot be so much as morally good (for such proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from election) and muchless meritorious. But though without this condition a work cannot merit, yet neither it nor all the rest which he nameth, are sufficient to make a work truly meritorious of eternal life. Howbeit, Bellarmine should have done well to express himself, whether he speak of liberum à coactione, or ab obligatione, or necessitate officii; and if the former, whether he speak of arbitrium liberum, or liberatum, whether free by nature, or freed by grace. For if the good work proceed from God's grace, it cannot merit at God's hand, as I have showed before. And it is the opinion of some Papists, as it was of the Pelagians, that the virtue of meriting, which they conceive to be in their works, proceedeth from the power of their own freewill, as I have showed before. Neither needed Bellarmine to have heaped up Testimonies of Scriptures and Fathers to prove that freewill is required to good works, unless he dispute of freewill by nature. For that all good works do proceed from the will free by grace, and are voluntarily performed by the faithful, there is no doubt to be made.  
§. III. The fifth condition, that he, who must be thought to merit, 
The fifth is, of a man in state of grace.  be in the state of grace, and the child of God by regeneration and adoption which he proveth against the aforesaid Doctor of Louvain. This condition is also necessarily required to every good work, not only meritorious of heaven (for how should he attain to the inheritance of heaven, who is not the son and heir of God) but also good and acceptable unto God. For without faith it is impossible to please God, Heb. 11. 6. and without it, whatsoever is done is sin, Rom. 14. 23. And it is certain, that until the person be accepted, his actions cannot be acceptable. Neither while the tre●… is bad, can the fruit be good. Neither can a man do any thing that is good and acceptable to God, who is not in Christ: as a branch 
c Io●…. 5. 5.  cannot be fruitful that is not in the vine. Neither is any man in Christ, but he that is endued with a true faith, whereby he abideth in Christ, and Christ in him. And this we hold, both against the Papists, that no works of men not regenerate, are good, and with the Papists against the Pelagians, that they are not meritorious: which point good leave hath he had at large to dispute 
d Lib. 5. c. 12, 13.  against the Pelagians, and so I proceed to the sixth.  
§. IV. The sixth condition proved 
e De iustif. l. 5. c. 14.  against the said Doctor of Louvain, that to the merit of eternal life is required the free and 
The sixth is, no merit without God's promise.  and gracious promise of God: which condition I acknowledge to be required unto every rewardable work.  
For first, seeing God is our absolute Lord, to whom we owe our selves and all that we have, or can do, who may exact from us what he pleaseth without any reward; we could not expect any remuneration from him, unless it had pleased him for our encouragement unto well doing, to promise a reward unto us. But we must remember, that his promise is not the debito, but de gratuito, not of rendering a debt, but of giving a free reward: for he needed not to make a promise for doing those things which he commandeth, which without a promise we are bound to do: and therefore in that he promiseth a reward, it is of his free grace; and when according to his promise he giveth the reward, it is wholly of his grace, and not of our merit.  
Secondly, when there is no proportion of equality between the work and the reward, but the reward incomparably exceedeth the work; it is evident, that such a reward promised to such a work, can no way be due to the work, as merited thereby, but is wholly to be ascribed to the bounty of the Lord, who freelygiveth what he had freely promised.  
Thirdly, when a superaboundant reward is promised to a small work, and the party to whom it is promised is no way able either to do, or so much as to will the performance of it, but receiveth wholly his will and ability to perform it from his Lord: the thing promised cannot be ascribed to his merit, but to the gracious bounty of his Lord. 
Seventhly, that it proceed from charity.   
§. V. The seventh and last condition is that a meritorious work must proceed from charity, which we acknowledge to be required in every good work. But in the proof hereof he falleth into a nice dispute, proving against Guihielmus 〈◊〉, that the virtue of meriting is to be ascribed more principally to Charity than to faith. And although this be but an idle dispute, seeing neither faith nor charity doth truly and properly merit: yet I durst be bold to affirm, that if to either merit were to be ascribed, that it were rather to be attributed to faith. For by faith, the merits of Christ are applied unto us, and not by charity. By faith, we are entitled to God's Kingdom, by 〈◊〉 we are not. By faith, we obtain the inheritance, which by charity we do not. By faith, we are saved and not by charity. Faith is the condition of the covenant of grace, upon which, and no other grace, salva●…ion is promised. Those that truly love are also saved; it being the proper cognizance, and as Basi●… speaketh, the character of the faithful, and none are saved without it: but yet they are not saved by it, nor for it, but only by the merits of Christ, which are apprehended by faith alone. Salvation which is purchased by the merits of Christ is promised to faith, as that whereby we are made partakers of Christ's merits; and are therefore said to be justified and saved by faith alone: but charity and the fruits thereof are the evidence, according to which God will save us. Christ is the foundation of our happiness, yea, he is eternal life. Faith is the only instrument whereby we are made partakers of Christ: all other graces are but notes and signs of our union which we have with Christ, and of happiness by him. By faith we have this inheritance, but it is had among those that are 
f Act. 20. 32. & 26. 18.  sanctified. When it is said, happy is she 
g L●…kt. 45.  that believed, there the cause of happiness is noted: but when it is said happy is he that loved, orfeared, not the cause of happiness is signified, but a note or sign of it. Both faith and charity must concur to every good act: for as a work without charity is not good; so without faith it is 
h Rom. 14. 23.  sin. But if you compare the graces together, it is certain that charity proceedeth from faith, 1 Tim. 1. 5. and according to the measure of our faith, such is the measure of our love: for faith is the Mother-grace from which charity and all other graces, as from the root and fountain do spring and flow. It may seem indeed, that sanctification and inherent righteousness doth more principally consist in love, because charity is the fulfilling of the Law: yet sanctification itself doth flow from faith, which purifieth 
i Act. 15. 9 Gal. 5. 6.  the heart, and worketh by love. But as for the grace of justification, whereunto merit (if we had any) ought to be referred (for justification is the entitling of us to the kingdom of heaven) neither charity, nor any other grace in us doth concur unto it, but faith is all in all. I will not follow him in his idle dispute: I confess the point, that to every rewardable or, as he calleth it, meritorious work charity is required.  
§. VI Now let us recapitulate his seven conditions. And because 
Whether these conditions concurring do make a work meritorious.  he shall not find me refractory, I do confess, that all and every of these conditions are required to every rewardable work. For first, it must be good. Secondly, it must be done in obeisance to God. Thirdly, it must be done by men in this world. Fourthly, it must be voluntary and not forced. Fifthly, it must be performed by a man who is in the state of grace. Sixthly, the expectation of the reward is to be grounded on God's promise. And lastly, it must proceed from charity. But now say I, that not any one of these conditions, nor all of them put together can make a work meritorious of eternal life before God. They are common notes and marks of all good works whatsoever: but the proper notes of merits are such, as I set down in the beginning of this discourse concerning merits. For works are not therefore meritorious, because they are materially good, nor because they are in obeisance to God, (for that is our duty and debt which we owe to God) nor for that they are performed by such as are viatores and pilgrims in this world, nor because they are wrought by men in state of grace, nor because the expectation of the reward is grounded on God's promise, which is of a free reward and not of wages merited by us, nor lastly, because they proceed from charity. For our charity, by reason of the imperfection thereof, cannot stand in judgement to satisfy the justice of God, and much less to merit. And whatsoever, or how great soever it is, it is not only a duty which we owe to God, but the only debt which we owe, or aught to owe to our brethren, and that for God's sake, to omit that we receive it, as a free gift from God, and therefore by it we cannot merit of him.   

CHAP. IX. Bellarmine's dispute that good works are meritorious ex condigno, not only ratione pacti, but also ratione operis, examined.  
§. I.  
IN the fourth place 
a De justif. lib. 5. cap. 16.  Bellarmine discourfeth how far forth good works are either meritorious, or are rewarded. Meritorious, whether ex condigno; and if so, whether ratione pacti solum, or ratione operis also. That good works are meritorious ex condigno, which is the matter that hitherto he hath proved, he now maintaineth against Durandus: affirming, that his Assertion, as it is refuted by the common consent of all, almost Divines; so also by all the arguments which formerly he hath used against us, to prove that the works of the godly are truly and properly meritorious, which I desire the Reader to take notice of, because some draw-backs, who notwithstanding would seem stiff defenders of merits, do bear the simple in hand, that it is but a School-point to say that works are meritorious either ex condigno, or ex congruo. When as in very truth it is the received Doctrine of that Church, that the good works of the godly are truly and properly meritorious of everlasting life. Now it is evident that meritum ex congruo, is not truly and properly meritorious.  
§. II. In the next place, Bellarmi●…e now taking it for granted that 
Whether ratione pacti, or utriusque.  good works are meritorious ex condigno, he 
b De justif. lib. 5. cap. 17.  disputeth whether they be so ratione pacti tantum, or ratione operis tantum, or ratione utriusque: whereunto I answer, that they are not ex condigno, meritorious at all, as I have sufficiently proved before.  
That they are condignly meritorious in respect of the work itself only, and not in respect of the Promise or Covenant, was the opinion of Cardinal Cajetan, and of Dominicus à Soto. That they are condignly meritorious not ex ratione operis, but ex ra●…ione pacti & acceptatiotis divinae, was the opinion of Scotus, and some other Schoolmen, and of Andreas Vega. But both these opinions Bellarmine rejecteth, and embraceth the third, that good works are condignly meritorious not only ratione pacti, but also ratione operis. Howbeit, the former part of this Assertion seemeth to imply a contradiction. For that which is due ratione pacti gratuiti, cannot also be due ratione operis ipsius, unless there be an equal proportion between the work and reward. If I promise to a Labourer in the vineyard for a days work an hundred pounds, the sum is due in respect of the promise or covenant, but not deserved by the Labourer. Such or rather greater is the disproportion between our works and the heavenly reward.  
Besides, that which is due ratione pacti grat●…iti, is freely and undeservedly bestowed: but the reward which is rendered to condign merit is justly deserved.  
§. III. And whereas 
c Lib. 5. cap. 17. § Sed quamquam.  Bellarmine propoundeth a distinction of eternal glory or happiness, saying, that it may be considered either as it is an inheritance, or as it is a reward: and saith, as it is an inheritance it is due 
Eternal life considered as an inheritance and as a reward.  to the persons of the faithful by right of adoption, but as it is a reward it is due to their works by promise or covenant: first I answer, that this distinction is unperfect, for eternal glory may be considered three ways, either as a free gift given unto us in 
d 2 Tim. 1. 9  Christ before all secular times without respect of works, and prepared 
e Matth. 25. 34.  for us from the beginning of the world, or as the inheritance purchased by Christ, or as a reward of our piety. Secondly, this distinction contradicteth three of his assertions: first, the main assertion, which in this plac●… he laboureth to prove, viz. that the good works of the godly do condignly merit eternal life, even for the works sake. For as it is our inheritance or as it is eternal life (which he calleth the first degree of eternal glory) himself confesseth both here in the seventeenth Chapter, as also before in the fourteenth, that it is not rendered to the merit of our works, but is due to the persons of the faithful jure adoptionis, by the right of adoption, as they are the sons and heirs of God; which right they have before they bring forth good works, which (as he truly saith) doth manifestly appear in regenerated infants, which die in their infancy. And therefore it is evident by Bellarmine's own confession, both in this place, and also in the fourteenth Chapter, that our heavenly inheritance (which is eternal life itself) is not merited by our works, but is purchased by the merits of Christ's our Saviour, and therefore is one 
As it is a reward.  and the same to all that are saved. For as I have said heretofore, as the merit of Christ is equally imputed to all that believe, so the reward of Christ's merit in respect of the substance, as it is the eternal inheritance or eternal life, shall equally be given to all that believe.  
§. IV. Again, as it is a reward, it is given ex pacto gratuito by a free promise, and therefore not merited by our works, but according to the promise freely given, and not ratione operis, as deserved thereby. Secondly, in explication of this distinction Bellarmine saith, 
f De justif. lib. 5. cap. 17. §. Sed quamquam. Ut haredit as, personae debetur jure adoptionis fine alio pacto: ut bravium debetur operibu●… ex pacto. ●…t pratereacum varii fint gradus coeleftis gloriae, un●… tantum debet●…r person●… jure adoptioni●…, si●…e alio pacto; reliqui debentur operibus ex promissione vel pacto.  that whereas there are diverse degrees of heavenly glory or happiness; yet the first only which is our heavenly inheritance itself, or life eternal is due to the persons of the sons of God by right of adoption; the rest are due to works by promise or covenant, which contradicteth two other assertions. For that which truly he saith here and in the fourteenth Chapter, that the first degree which is our heavenly inheritance, or eternal life itself or salvation, is due to the persons of the faithful by right of adoption, and not to their works; confuteth that assertion of his in his twentieth Chapter, that eternal life even in respect of the first degree is rendered to the merit of good works. And again, that which he truly saith in his nineteenth Chapter that God doth reward good works supra condignum, above their desert and that incomparabiliter & ineffabiliter, as he citeth there out of 
g Ad Monim. lib●…. cap. 10.  Fulgentius, confuteth that which here he laboureth to prove, good works do condignly merit the rewards of heavenly happiness, meaning thereby the degrees of eternal glory; and that not only ratione pacti, sed etiam ratione operis.  
It is true that there be diverse degrees of heavenly glory, wherewith God doth crown his children in mercy and loving kindness; neither is it to be doubted, but that to those whom God hath endued with greater measure of grace, causing them to be more fruitful of good works; and making them more excellent instruments of his glory and of the good of his chosen, he will give them a greater measure of glory, crowning as I have said before, his greater graces with greater glory. For as all that believe in Christ are equally justified, but not all equally endued with grace: so all the faithful shall be equally saved, but not all equally made partakers of glory. And as the greater measure of grace is the free gift of 
h 1 Cor. 4. ●….  God, and not our merit: so is the greater measure of glory, wherewith he crowneth his greater graces wholly to be ascribed to his grace and not to our merit.  
§. V. Now let us briefly examine his seven arguments which 
Bellarmi●… seven arg●…ments.  he 
i De justif. lib. 5. cap. 17. §. primò.  bringeth to prove, that every good work of the righteous in respect of the work itself is condignly meritorious of eternal life. Briefly, I say, for they are not worthy to be stood upon, nor ye●… indeed to be mentioned, but only to show the weakness of the Popish cause, which admitteth no better proofs: which evidently appeareth by this, that our challenging Ie●…uit 
k Mal. 〈◊〉.  when he taketh upon him to prove the merit of condignity, contenteth himself with the very same arguments for want of better.  
His first Reason, Because life eternal is grace for grace, joh. 1. 16. that is, the grace of reward for the grace of merits, or charity of our country for the charity of the way. But between grace and grace sine dubio, without doubt there is great likeness and proportion. No doubt but there is some likeness between grace and glory, for grace is gloria inchoata, glory is gratia consummata. But where is the equality on which condignity of merit should be grounded, and which he propounded to prove, in the next 
l Opera bona justoru●… esse 〈◊〉 vi●…ae 〈◊〉 ex con digno non solum ra●…one pacti & acceptationis divinae, sede●…iam rattone op●…ris, ita ut in opere bono ex gratia praecedente sit quaedam praportio & ●…qualitas a ●… pr●…mium 〈◊〉 aterna. 〈◊〉. de justis lib. 5. c ●… 7. §. Ja●… 〈◊〉  words going before? And if both the work be grace, and the reward be grace, how can there be merit of condignity in the one to the other, that which is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Rom. 4. 4. for debitum non est gratuitum. If eternal life be gratia, gratis data, si gratis datur, then is not due by desert. And if the good work also be grace, how can it deserve a reward, and so great a reward from him that gave it? For Bellarmine hath taught us in the beginning of this seventeenth Chapter, that if the work be much less than the promised reward, it should not be a merit of condignity in respect of the work. If, saith he, the Master of the vineyard should promise to a labourer for his day's work, not the day-peny, but an hundred crowns, and yet the heavenly reward given to a good work doth incomparably surpass the unequal proportion, that is, between an hundred crowns and a day's work.  
§. VI In his second argument he trifleth egregiously. He saith, 
His second reason.  there is a proportion between the fountain and the river running from it. Grace is the fountain, joh. 4. 14. and eternal life is the river which maketh glad the City of God, Psal. 46. 5. wheres according to the Latin it is thus read, Fluminis impetus laetificat Civitate●… Dei, which 
m Explan. in Psal. 45.  Bellarmine himself expoundeth thus. Fluminis impetus laetificat Civi●…taem Dei, i. Non timebit populus Dei quando turbabitur terra, ergo, etc. Literally the place is understood of the Brook Kidron and of the city of jerusalem. But if it must be allegorized, then as by the fountain grace is to be understood, according to that of joh. 4. 14. so by the river should be understood perseverance and increase of grace running to eternal life, as the sea, wherein the course of all rivers endeth. And therefore such as is the proportion of the fountain to the sea, such is of grace or of a gracious work to eternal life.  
This was his first analogy; the second is no less ridiculous. Moreover, saith he, there is a proportion between the ascent and descent of water, for it doth ascend as high as it doth descend; and therefore the grace of the Spirit which descended from heaven will ascend as high. No doubt, if it be conveyed in a close conduit pipe.  
§. VII. His third Reason, Eternal life is the day-peny of those that 
His third reason.  labour in the vineyard, Matth. 20. But the day-peny is the just hire of the day's labour. So is eternal life. The day-peny which was given to those that wrought but one hour doth signify eternal life, which is thereby proved not to be an hire rendered as due to equal labour, but as a free reward bestowed by the bounty of the Lord, who ●… may do with his own what he pleaseth. For if it were the just wages for the whole day's labour, than he that wrought but one hour should have had but one twelve part of the wages.  
His fourth Reason, Seed in virtue physical is equal to that thing whereof it is the seed, and containeth it; Grace is the seed, and eternal life that whereof it is the seed, therefore i●… virtue moral Grace is equal to glory.  
Answ. This argument is grounded upon a similitude of grace, and seed, which are not like in those things for which this comparison is brought. For neither is seed the meritorious cause of that whereof it is the seed, as he supposeth grace to be, nor grace the seminal cause of eternal life: for seed is the materiale principium. But grace, meaning grace inherent, is neither the materiale principium, nor the meritorious cause, nor any other cause of salvation, unless it be 〈◊〉 sine qua non, which is no cause. Yea, but grac●…, saith he, is called the seed of GOD, 1 joh. 3. 9 Answ. The seed of God properly is God's word 
01 Pet. 1. 23.  sown in our hearts as the seed of our new and spiri●…uall life in this 
Luk. 8. 11.  world. This seed conceived by the power of the Spirit is the grace of regeneration, as the materiale principium of our spiritual life, meant in that place of 
p 1 Io●…. ●…9.  S. john, which always abideth in the child of God, who being once borne of God, is never unborn again. The fruits, in respect whereof it is called seed, are the fruits of a godly life. For the seed of God's Word being sown in our hearts, and there conceived and taking root, fructifieth and bringeth 
q Luk. 8. 15.  forth increase, in some thirty, in some sixty, in some a●… hundred fold. The grace of regeneration therefore is called seed in respect of the fruit of good works, which it bringeth forth in this life. And further, the doing of good works is compared to sowing of seed, which hath relation to the great harvest, as also the committing of the dead bodies of the faithful to the earth. For even as he that casteth his seed into the ground, doth it in hope 
r 1 Cor. 9 10.  of increase at the next harvest, or as he that committeth the dead body to the earth 
s 1 Cor. 15. 36. 42.  as seed, doth it in hope of increase at the great harvest: so he which soweth in righteousness to the 
t Gal. 6. 8.  Spirit, shall of the Spirit reap everlasting life. And as the seed cast into the ground is not cast away, but is recompensed with increase at the harvest: And as the body, though sown in corruption doth not perish, but riseth in 
u 1 Cor. 15. 42.  incorruption at the great harvest: so he that soweth the seed of good works, though he may seem to cast them upon the waters, as 
* Eccl. 11. 1.  Solomon speaketh, he shall not lose thereby, but he shall be rewarded an 
x Mat. 19 29.  hundred-fold, and at the great harvest he shall inherit everlasting life. But as the increase in harvest is not to be ascribed to the merit of the sour, but to the blessing of God; and as the raising of the dead body to incorruption 
y 1 Cor. 15. 38.  at the last day is not to be attributed to the merit of committing it, as seed to the earth, but to the merit and power of CHRIST in whom 
z 1 Cor. 15. 22.  we are made alive again: so the reaping of everlasting life at the great harvest, is not to be ascribed to our merit, but to the merit of Christ, who hath purchased it for us, and to the undeserved mercy of God, who crowneth his own graces in us. So if we sow to ourselves in righteousness, we shall reap in mercy, as the 
a H●…s. 10. 12.  Prophet speaketh.  
speaketh IX. His fifth argument concludeth nothing to the purpose. 
His fifth reason.  Eternal life, saith he, is a certain supernatural action in respect of the Object, and of the principles b●…th efficient and formal: But merit, which consisteth in love, is also a supernatural action in respect of the Object, and of the principles both efficient and formal: therefore they have aproportion between themselves, and the one leadeth to the other, as the right way to the end. Answ. I grant that the grace of sanctification is the right way to glorification, but no meritorious cause thereof. That there is a proportion of likeness in the respects mentioned, but no proportion of equality. And that which he speake●…h of love, in which he taketh for granted (w●…ich we deny) that merit doth consist, may be verified not only of the love of God, but of faith, and hope, and the fear of God, and affiance in him, and other sanctifying graces which have rel●…tion u●…to God.  
§ X. His six●…h argument. It is God (in whom there is no want of power 
His sixth reason.  or wise●…ome to 〈◊〉 what he w●…eth) who decreed to bring the Elect to life eternal, as the pr●…ze, and as the crown of justice, by their meri●…. Therefore without doubt he giveth them such merits, by which truly and properly and even ex condigno, they may merit the crown. Answ. If God had decreed to bring us to eternal life by our merits: no doubt but he would have provided for us such merits of our own, as should truly and properly, that is, condignly merit the same. But God hath not provided such merits for us, as hath been before abundantly proved, neither hath he purposed by our merits (which indeed are none) to bring us to heaven, but only by the merits of Christ, which alone do properly and condignly, yea, allsufficiently and superaboundantly merit e●…ernall life for us.  
§ XI. His eventh argument: Our merits depend upon the merits of 
His seventh reason.  Christ, both because he hath merited for us the virtue or power of meriting, and also because we merit as the lively members of Christ, and by influence from him as our head, therefore they det●…act from the glory of Christ, who say that our ●…erits are so unperfect, that they do not merit ex condigno, but in respect of God's acceptation. Answ. The power of meriting eternal life is proper and peculiar to Christ our head, and not communicable to his members, as I have h●…retofore showed. Neither doth it detract from his glory to say, that our works are not meritorious: but on the contrary to give that to the members which is proper to the head. Neither did he merit for good works that they should be meritorious (which is an impudent fiction of these latter times.) Neither was it his purpose to save us by making us our own saviours, but in his own person 
b Heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to merit our salvation by his own 
c Rom. 5. 9 19  obedience, both active and passive, which being in themselves most sufficient, our merits are needless.  
And these were Bellarmine's proofs against his own good Catholics. In the next place he answereth their allegations, which with many more I have urged before 
d Lib. 5. c. 18.  and maintained.  
§ XII. After he hath disputed how far forth good works are 
Of the reward of good works.  meritorious, and hath after his manner, proved them to merit ex condign●…, and that also ratione operis: now he questioneth 
e Lib. 5. c. 19  how far forth good works are rewarded. And he telleth us, that it is the common and received opinion of divines, that good works are rewarded by God supra condignum, and evil works citra condig●…um. To the former I subscribe: and from thence disprove the merit of condignity. For if the heavenly reward even in respect of the first degree doth incomparably and unspeakeably exceed the worth of our best works, as hath been proved; then that itself, because it is given supra condign●…m, cannot be merited ex condigno. To the latter also I subscribe, if it be understood of the sins of the faithful, in respect of the faithful themselves. For the Lord doth not deal with us after our sins, nor reward us according to our iniquities, Psal. 103. 10. But in all his judgements he remembreth ●…ercie, Lam. 3. 33. Hab. 3. 2. and ever correcteth us under our deserts, Ezra. 9 13. I say, in respect of themselves, for in respect of Christ our surety, he exacted such a punishment, as did fully satisfy his justice for our sins. And therefore he never punisheth properly, that is, in ordine justitiae, by way of vengeance to satisfy his justice, the sins of the faithful, which he hath punished in Christ: neither doth he exact or expect any satisfaction from them for their sins, for which our Saviour Christ hath fully satisfied his justice. Notwithstanding, it cannot be denied, but they are many times 
f Psal. 34. 19  afflicted, and the judgements of God inflicted upon them: but yet when we are judged, 
g 1 Cor. 11. 32.  we are not punished by way of vengeance, but we are chastised of the Lord, that we should not be condemned with the world. Now if God from our Saviour hath exacted such a penalty, is satisfied for the sins of all the Elect; it may be thought, that he will exact from the wicked a less punishment, than will satisfy his justice. Some say, that God will not render to the wicked secundum rigorem justitiae, quos justè posset annihilare: but that also may be questioned; seeing of those, who shall be condemned, our Saviour saith, that it had been better for them that they had not been borne.  
§ XIII. In the last place Bellarmine disputeth of the things which 
Things merited. Lib. 5. c. 20.  may be merited, or as he speaketh, quae cadunt sub meritum de condigno: and first he saith, that the eternal life itself, the essential reward (which he calleth the first degree of heavenly glory, and which before he said was due not to the merit of works, but to the persons of the faithful by right of adoption,) itself, I say, and not only the degrees thereof (which are incomparably and unspeakably supra condignum) may be condignly merited. Secondly, the increase of justice is condignly merited by good works: we deny not, but that by the practice of piety and exercise of good works men's inherent righteousness is increased, according to that, Luk. 19 26. habenti dabitur, to him that hath (that is, doth exercise his talents) it shall be given, but that he shall ex condign●…, by his works merit his second justification, as they call it, and increase of justice, which is God's Blessing upon them, we have not learned out of the Scriptures; neither do we acknowledge that we can by our best endeavours merit any good thing at the hands of God.  
§ XIV. And thus you see how in the last part of this controversy 
The Papists high opinion of their works.  which is concerning works, the Papists have magnified, and as it were deified their own works, alleging, not only that they are good, but purely and perfectly good, such as not only do fully satisfy the law of God, but also supererrogate, and therefore such as do not only justify us before God, but also merit and deserve e●…ernall life at his hands, and that truly and properly, that is, condignly; and that not only ratione pacti, but also ratione operis, that is, not only by Covenant, because God hath promised such a reward, but also for the dignity of the work, which is in proportion equal to the reward: insomuch that it were unjustice in God, if he should not render heaven to their works, which do as properly deserve heaven, as the works of the wicked deserve hell; and that by their works they deserve not only eternal life itself, which they ca●… the first degree of heavenly happiness, but also the higher degrees of glory: and finally, which is a consequent of the premises, that they may trust in their works, as being true causes of salvation. All which assertions are insolent and Antichristian.  
§ XV. But we, being in ourselves most miserable sinners, say with 
Our estimation of works.  Da●…iel, 
h Dan. 9 7, 8, 9  To thee, Lord, belongeth mercy and justice, but to us, shame and confusion of face: and therefore we pray with David, 
i Psal. 14●…. 2.  Enter not into judgement with thy servants, O Lord, for no man living can be justified in thy sight, namely, if thou enter into judgement with him. For if thou Lord 
k Psal. 130. 3.  mark iniquities, who shall stand? If we should argue with God, we should not be able to answer one 
l job 9 3.  of a thousand: with Esay we confess, 
m Esai. 64. 6.  that all our righteousnesses are as polluted clothes, as being stained with the flesh, and therefore have cause to cry out with the Apostle, 
n Rom. 7. 24●…  wretched men that we are who shall deliver us from this body of death. But yet with the same Apostlc, 
o Vers. 25.  we thank God through jesus Christ our Lord; with David we profess that with the Lord 
p Psa. 130. 4, 7. 8.  there is mercy and forgiveness, that he may b●… feared, and with him there is plentiful redemption, and he shall redeem the Israel of God from all their iniquities. We believe that Christ by his death hath satisfied for our sins, and by his obedience hath merited heaven for us; that he died for our sins, 
q Rom. 4. 2.  and rose again for our justification, that we are justified by his 
r Rom. 5. 9 19  blood, and by his obedience we are constituted just: that he is the end and compliment of the Law for righteousness 
s Rom. 10. 4.  to all that believe in him; that of God he is made unto us 
t 1 Cor. 1. 30, 31.  wisdom for our vocation, righteousness for our justification, holiness for our sanctification, and redemption for our glorification: that according as it is written, He that glorieth, let him glory in the Lord.  
And howsoever we do teach, that those who are justified, are also sanctified; and that no man can be assured of his justification without sanctification: though we seriously urge, as our duty is, the necessity of good works, and of a godly life, protesting with the Apostle, 
u Heb. 12. 14.  that without holiness no man shall see God; though we teach that by our good works we are to make our Election, our vocation, our justification sure unto us: though we acknowledge, that they are the evidence by which we shall be judged at the last day: though finally in the doctrine of sanctification we urge the necessity and profit of good works as much as ever any other Christians, whether old or new: yet in the question of justification, if our works or our inherent righteousness be obtruded as the matter of our justification, and merit of salvation, then do we loathe and abhor them as polluted clouts, we renounce them as things of no value, we esteem them (or at least, as Luther said the opinions of them) as loss: And chose our whole affiance for our justification, and all our hope of salvation we do entirely repose in the only mercies of God and merits of Christ ou●… most perfect and all-sufficient Saviour, to whom with the Father and the Holy Spirit be all praise and glory for evermore.  
Amen.   
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