A
TREATISE
OF
IVSTIFICATION
.
THE
FIRST
BOOKE
,
Wherein
is
set
downe
the
true
doctrine
of
Justification
according
to
the
word
of
God
.
CAP.
I.
The
excellencie
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
[
*
](A20741-e14150-b)
*
Lib.
6.
Cap.
6.
§.
2.
hereafter
▪
to
be
cited
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
excellency
called
the
truth
[
a
](A20741-e14200-b)
a
Iohn
1.
17.
,
and
sometimes
the
truth
of
the
Gospell
[
b
](A20741-e14220-b)
b
Gal.
2.
5.
,
as
Gal.
2.
5.
that
is
,
the
truth
of
God
revealed
in
the
Gospell
concerning
justification
and
salvation
by
the
free
grace
of
God
,
through
the
merits
of
Christ
apprehended
by
faith
;
being
also
the
chiefe
argument
contained
in
the
Gospell
,
which
is
therefore
called
the
power
of
[
c
](A20741-e14250-b)
c
Rom.
1.
16
,
17.
God
unto
salvation
,
because
therein
the
Righteousnesse
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
](A20741-e14300-b)
d
Gal.
1.
6.
8.
that
if
an
Apostle
,
if
an
Angell
from
heaven
shall
teach
any
other
Gospell
,
that
is
,
any
other
doctrine
whereby
to
bee
justified
and
saved
,
than
by
the
onely
merits
of
Christ
apprehended
by
faith
,
hee
ought
to
bee
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
,
hee
did
not
abide
in
the
truth
,
[
e
](A20741-e14320-b)
e
Iohn
8.
44.
nor
kept
his
first
estate
,
but
left
his
habitation
rather
[
f
](A20741-e14330-b)
f
Iude
6.
than
hee
would
(
as
some
probably
thinke
)
embrace
this
truth
,
namely
that
the
second
Person
in
Trinity
should
for
the
salvation
of
mankinde
become
flesh
,
and
that
in
him
the
nature
of
man
should
be
advanced
above
the
nature
of
Angels
:
so
hath
hee
ever
since
opposed
it
by
all
meanes
,
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
onely
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
Gospell
,
the
covenant
of
workes
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
wee
are
freed
from
hell
,
and
entituled
to
the
kingdome
of
heaven
,
and
consequently
they
are
fallen
[
g
](A20741-e14350-b)
g
Gal.
5.
4.
from
grace
,
having
disanulled
[
h
](A20741-e14360-b)
h
Gal.
3.
17
,
18.
the
covenant
of
grace
,
and
made
the
promise
of
none
effect
.
For
whosoever
seeketh
to
be
justified
by
inherent
[
k
](A20741-e14380-b)
k
Gal.
3.
10.
the
curse
,
he
is
a
debtour
[
l
](A20741-e14390-b)
l
Gal.
5.
2
,
3
,
4.
Gal.
2.
21.
to
the
whole
law
,
and
therefore
to
him
Christ
is
become
of
none
[
m
](A20741-e14400-b)
m
Of
this
see
more
,
lib.
7.
c.
3.
§.
10
,
11
,
12.
effect
.
This
being
therefore
a
controversie
of
such
importance
,
that
it
concerneth
our
very
title
to
the
kingdome
of
heaven
,
it
is
to
bee
handled
with
all
diligence
,
and
not
without
invocation
of
the
holy
Spirit
of
truth
;
whom
wee
beseech
to
guide
and
to
direct
us
in
setting
downe
the
truth
,
to
confirme
and
stablish
us
in
the
profession
of
it
,
and
to
assist
and
strengthen
us
against
the
enemies
thereof
.
But
before
I
come
to
confute
the
errours
of
the
Papists
,
the
enemies
of
the
truth
;
I
will
first
set
downe
the
true
doctrine
of
justification
according
to
Gods
word
.
§
.
II.
Iustification
therefore
is
a
most
gracious
and
righteous
action
of
God
,
whereby
he
imputing
the
righteousnesse
of
Christ
to
a
beleeving
sinner
,
absolveth
him
from
his
sinnes
,
and
accepteth
▪
of
him
as
righteous
in
Christ
,
and
as
〈◊〉
heire
of
eternall
life
,
to
the
praise
and
glory
of
his
owne
mercy
and
justice
.
Where
first
consider
the
name
of
the
thing
,
which
wee
have
the
righteousnesse
of
God
;
because
it
is
the
righteousnesse
of
him
that
is
God
,
and
is
imputed
to
the
beleever
:
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
righteousnesse
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
betweene
these
two
words
:
for
as
to
justifie
is
to
make
just
,
so
to
sanctifie
is
to
make
holy
.
And
therefore
as
to
sanctifie
,
is
to
make
holy
by
holinesse
infused
:
so
to
justifie
,
is
to
make
just
by
justice
inherent
.
I
answer
,
First
,
that
this
is
contrary
to
the
use
of
the
word
justifie
▪
not
onely
pe●…petuall
in
the
Scriptures
,
but
also
ordinary
in
the
speeches
and
writings
of
men
.
Wherein
God
is
said
to
justifie
men
,
and
man
is
said
to
justifie
God
,
and
one
man
is
said
to
justifie
another
,
and
one
and
the
same
man
to
justifie
himselfe
without
any
signification
of
infusing
righteousnesse
into
him
,
but
by
cleering
him
and
pronouncing
him
just
.
Secondly
,
that
there
is
no
further
respect
to
be
had
in
this
controversie
to
the
notation
of
the
Latine
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
](A20741-e14570-b)
o
Lib.
2.
that
the
Hebrew
hitsdiq
,
and
so
the
greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Verbum
forens●…
,
a
judiciall
word
taken
from
the
courts
of
justice
▪
which
being
attributed
to
the
Iudge
,
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
explaned
.
1.
That
it
is
an
action
of
God
,
Rom.
8.
33.
Esay
43.
25.
God
,
whose
alone
worke
it
is
;
and
so
the
Scriptures
consider
it
in
many
places
,
as
Rom.
8.
33.
It
is
God
that
doth
justifie
,
for
it
is
he
only
that
forgiveth
sinnes
,
Esa.
43.
25.
It
is
he
onely
that
can
by
making
us
righteous
in
Christ
,
give
us
right
and
title
to
the
kingdome
of
heaven
.
It
is
no
action
therefore
of
our
owne
,
or
of
any
creature
,
neither
is
it
wrought
by
our
owne
preparations
and
dispositions
.
For
although
every
man
is
bound
to
use
all
meanes
to
attaine
to
justification
;
yet
it
is
not
of
him
that
willeth
,
[
p
](A20741-e14660-b)
p
Rom.
9.
16.
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
For
if
God
bee
the
agent
in
justifying
us
,
then
are
wee
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
Gods
Beneficia
)
as
wee
are
to
the
duties
of
sanctification
,
whereunto
we
being
already
justified
and
regenerated
,
doe
cooperate
with
the
Spir●…t
of
grace
.
§
.
IIII.
Secondly
,
when
we
say
it
is
an
action
of
God
,
Imputing
An
action
of
God
without
us
.
the
righteousnesse
of
Christ
and
absolving
the
beleeving
sinner
,
and
accepting
him
,
&c.
wee
consider
it
not
as
an
action
of
God
within
us
working
a
positive
or
reall
change
as
in
sanctification
,
but
as
an
action
of
God
without
us
.
For
it
is
a
judiciall
act
of
God
,
as
the
Iudge
oppo●…ed
to
condemning
.
And
therefore
as
by
his
sentence
hee
doth
condemne
,
that
is
,
make
wicked
;
so
by
his
sentence
hee
doth
justifie
,
that
is
,
of
guilty
he
maketh
not
guilty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
sentence
God
doth
justifie
,
as
Chrysostome
and
Oecumenius
note
upon
Rom.
8.
33.
where
a
judiciall
proceeding
in
the
businesse
of
justification
is
plainely
described
.
For
there
is
mention
of
the
accuser
of
Gods
elect
,
there
is
God
that
justifieth
,
and
none
to
condemne
,
there
is
the
advocate
and
intercessor
[
q
](A20741-e14790-b)
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
justifie
;
so
Rashah
to
be
wicked
,
and
Hirshiah
to
make
wicked
,
that
is
,
to
condemne
)
yet
God
by
condemning
doth
not
make
a
reall
or
positive
change
by
infusion
of
wickednesse
into
the
party
whom
by
his
sentence
hee
maketh
wicked
,
that
is
,
condemneth
:
so
in
justifying
,
though
the
word
doe
signifie
to
make
righteous
,
yet
the
Lord
doth
not
,
Quatenus
justificat
,
as
he
justifieth
,
worke
a
reall
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
onely
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
righteousnesse
which
we
have
by
justification
standeth
in
remission
of
sinne
,
and
acceptation
or
constitution
of
us
as
righteous
,
not
in
our selves
,
but
in
Christ
:
both
which
are
wrought
by
imputation
of
his
righteousnesse
.
It
is
true
also
,
that
whom
God
doth
justifie
,
he
doth
also
sanctifie
.
But
in
justification
he
doth
not
worke
a
reall
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
sinne
[
r
](A20741-e14870-b)
r
Ephes.
1.
7.
Col.
1.
14.
2
Cor.
5.
19.
Rom.
4.
5
,
7.
by
imputation
of
Christs
righteousnesse
,
but
are
diversified
by
certaine
relations
:
all
which
concurre
in
justification
,
that
men
having
their
sinnes
forgiven
,
whereby
they
had
beene
either
the
children
of
the
devill
,
by
adoption
are
made
the
sonnes
of
God
;
or
the
vassals
and
bondslaves
of
sinne
and
Satan
,
are
by
redemption
made
the
servants
of
God
;
or
enemies
to
God
,
by
their
reconciliation
become
his
favourites
;
or
guilty
of
sinne
and
damnation
,
in
their
justification
they
are
accepted
as
righteous
in
Christ
▪
and
consequently
become
Gods
servants
,
Gods
favourites
,
Gods
sonnes
;
and
if
sonnes
then
also
heires
of
eternall
life
.
As
therefore
in
adoption
,
redemption
,
reconciliation
,
there
is
no
reall
change
made
in
the
party
,
but
onely
a
new
relation
acquired
,
of
being
a
sonne
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
reall
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
councell
of
Trent
,
it selfe
defineth
[
s
](A20741-e14900-b)
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
sonne
of
the
first
Adam
,
into
a
state
of
grace
and
adoption
of
Gods
sonnes
,
through
the
second
Adam
Iesus
Christ
our
Saviour
,
which
is
done
without
any
reall
change
wrought
in
the
party
as
hee
is
justified
.
For
who
before
was
guilty
of
sinne
and
damnation
:
the
same
man
remaining
a
sinner
in
himselfe
,
and
in
himselfe
worthy
of
damnation
,
is
in
his
justification
absolved
from
the
guilt
of
sinne
,
and
accepted
as
r●…teous
in
Christ
,
in
whom
also
hee
is
made
a
servant
,
a
favourite
,
a
sonne
of
God
,
and
consequently
(
as
I
said
in
the
definition
)
an
heire
of
eternall
life
.
§
.
V.
And
yet
we
deny
not
,
but
that
those
whom
God
reconcileth
§
.
VI.
Thirdly
,
when
we
say
it
is
an
action
of
God
imputing
to
a
beleeving
sinner
,
&c.
We
consider
it
,
not
as
a
suddaine
and
momentany
action
,
which
is
of
no
continuance
,
as
if
all
our
sinnes
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
alwaies
have
sinne
in
this
life
:
so
,
that
it
may
not
be
imputed
,
we
have
need
,
that
Christs
righteousnesse
should
be
imputed
unto
us
:
and
that
as
we
sinne
daily
,
so
Christ
our
advocate
should
continually
make
[
t
](A20741-e15040-b)
t
Heb.
7.
25.
intercession
for
us
:
that
notwithstanding
our
manifold
slippes
,
whereinto
through
humane
frailety
we
fall
;
and
notwithstanding
those
manifold
infirmities
and
corruptions
,
which
remaine
in
us
as
the
relikes
of
originall
sinne
,
we
may
be
continued
in
the
grace
and
favour
of
God
,
by
the
continued
imputation
of
Christs
righteousnesse
,
obtained
by
his
continuall
intercession
for
us
.
For
therefore
doth
he
continue
his
intercession
for
us
,
that
our
justification
may
bee
continued
to
us
:
and
that
as
wee
sinne
daily
,
so
wee
may
daily
seeke
and
obtaine
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
neede
remission
of
sinne
;
then
must
we
erroniously
conceive
,
that
the
sinnes
which
after
the
first
moment
of
our
justification
we
doe
commit
,
are
actually
remitted
before
they
bee
committed
;
whereas
God
forgiveth
onely
sinnes
past
,
Rom.
3.
25.
So
shall
we
not
onely
set
open
a
gap
to
all
licentiousnesse
[
u
](A20741-e15090-b)
u
The
Covenant
of
Grace
.
Chap.
8.
pag.
109.
Whether
Justification
bee
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
answere
,
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
owne
conscience
:
which
is
not
properly
justification
it selfe
,
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
sinne
,
by
spirituall
desertions
,
by
the
●…orcible
temptations
of
Satan
,
this
act
of
spirituall
faith
,
which
we
call
assurance
,
may
be
interrupted
or
lost
for
a
time
;
and
yet
by
repentance
,
by
prayer
and
practise
of
pietie
it
may
be
recovered
againe
;
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
beleeve
in
Christ
,
but
the
righteousnesse
of
Christ
is
imputed
to
him
,
and
in
and
by
that
righteousnesse
he
standeth
righteous
before
God
,
as
well
at
the
first
,
as
at
the
last
;
that
righteousnesse
of
Christ
,
by
which
he
is
justified
,
whether
first
,
or
last
,
being
most
perfect
.
Therefore
the
righteousnesse
of
justification
cannot
be
increased
,
neither
doth
our
justification
before
God
admit
degrees
,
either
in
one
and
the
same
person
,
or
yet
in
diverse
men
:
howsoever
the
assurance
of
justification
,
and
the
worke
of
sanctification
,
whereby
we
are
to
be
renewed
in
the
inner
[
*
](A20741-e15200-b)
*
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
continuall
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
Iude
saith
,
verse
3.
of
faith
once
given
,
is
no
lesse
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
Iohn
5.
1.
Iohn
1.
12
,
13.
And
those
§
.
VIII
.
Now
,
whereas
we
have
defined
and
defended
according
Not
the
first
;
which
they
make
to
bee
an
action
of
God
within
us
,
working
in
us
a
reall
change
or
positive
mutation
by
infusion
of
the
habits
of
grace
,
and
specially
of
charitie
,
and
confound
it
with
habituall
sanctification
,
from
which
notwithstanding
it
is
necessarily
to
be
distinguished
.
Secondly
,
justification
being
an
action
of
God
,
is
not
to
bee
confounded
with
justification
passively
understood
,
and
much
lesse
with
justice
it selfe
.
But
the
Papists
not
onely
understand
it
passively
,
but
also
confound
it
with
inherent
Iustice
.
Thirdly
,
they
doe
not
hold
justification
to
bee
one
continued
act
from
our
vocation
,
to
our
glorification
.
But
such
an
act
,
as
may
not
onely
be
interrupted
ostentimes
,
and
lost
for
a
time
,
as
they
say
it
is
,
by
every
mortall
sinne
,
and
againe
be
renewed
,
so
oft
as
they
goe
to
shrift
;
but
also
that
it
may
totally
and
finally
bee
lost
.
Which
error
I
have
confuted
at
large
in
my
Treatise
of
perseverance
.
CAP.
II.
The
efficient
causes
of
Iustification
.
§
.
I.
BUt
in
this
definition
besides
the
Genus
,
not
onely
all
the
The
Efficie●…t
causes
are
of
two
sorts
,
either
principall
or
instrumentall
.
The
principall
is
God
,
which
I
noted
in
the
definition
,
when
I
said
,
[
a
](A20741-e15520-b)
a
Ia●…
.
4.
12.
who
hath
power
over
our
soules
against
whom
wee
sinne
,
[
b
](A20741-e15530-b)
b
Psalm
.
51.
4.
and
by
our
sinne
become
his
debtours
,
when
we
transgresse
his
law
.
And
therefore
he
alone
properly
forgiveth
sinnes
,
as
himselfe
professeth
,
Esay
43.
25.
and
as
the
Scribes
and
Pharisees
confesse
as
a
received
[
c
](A20741-e15610-b)
c
1
Iohn
21.
2.
and
mediation
of
Christ
,
to
whom
alone
our
Saviour
directeth
us
[
d
](A20741-e15620-b)
d
Matth.
6.
12.
to
sue
for
pardon
.
Secondly
,
it
ministreth
strong
consolation
to
all
the
faithfull
.
For
seeing
it
is
God
that
justifieth
them
,
§
.
II.
With
the
principall
cause
we
are
to
joyne
the
consideration
[
*
](A20741-e15750-b)
*
Psalm
.
6.
2.
123.
3.
31.
9.
;
and
thence
misericordia
hath
its
name
)
and
Christs
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
Iustice
,
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
workes
of
God
,
his
mercy
and
justice
meet
together
,
so
especially
in
the
worke
of
our
Iustification
and
redemption
,
which
Cardinall
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
righteousnesse
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
](A20741-e15860-b)
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
justifie
us
by
his
grace
,
first
,
because
of
his
free-grace
,
hee
gave
his
owne
Sonne
to
bee
our
righteousnesse
.
Secondly
,
because
of
his
owne
free
grace
he
hath
given
us
those
meanes
whereby
the
righteousnesse
[
g
](A20741-e15900-b)
g
Ephes.
2.
8
▪
which
is
his
gift
,
b●…leeve
,
hee
freely
imput●…th
unto
us
the
righteousnesse
of
Christ
,
accepteth
of
us
in
him
,
and
in
him
adopteth
us
to
be
his
sonnes
and
heires
of
eternall
life
.
The
Lord
is
als●…
just
,
in
justisying
a
sinner
.
Rom.
3.
25
,
26.
§
.
III.
But
as
the
Lord
is
gracious
in
justifying
a
beleeving
sinner
,
so
hee
is
also
righteous
,
Rom.
3.
25
,
26.
For
th●…refore
hath
the
Lord
set
forth
his
sonne
and
our
Saviour
to
bee
a
propitiation
through
faith
in
his
blood
,
to
declare
his
righteousnesse
through
the
remission
of
sinnes
that
are
past
by
the
forbearance
of
God
:
to
declare
I
say
at
this
time
his
righteousnesse
,
that
he
might
be
just
,
and
the
Iustifier
of
him
which
beleeveth
in
Iesus
.
For
such
is
the
righteousnesse
of
God
,
that
hee
forgiveth
no
mans
sinne
for
which
his
Iustice
is
not
fully
satisfied
by
Christ
:
neither
doth
hee
accept
of
any
as
just
,
but
such
as
by
imputation
of
Christs
righteousnesse
are
made
just
in
him
.
The
consideration
of
this
justice
of
God
in
forgiving
sinnes
,
doth
afford
singular
comfort
to
the
faithfull
.
For
seeing
the
Lord
forgiveth
no
sinne
for
which
his
justice
is
not
satisfied
;
and
seeing
our
Saviour
hath
fully
satisfied
the
justice
of
his
Father
for
the
sinnes
of
all
that
beleeve
in
him
:
from
hence
we
may
be
assured
,
that
as
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
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
sinnes
in
us
,
for
which
his
justice
is
already
fully
satisfied
in
Christ
.
§
.
IV.
But
the
actions
of
God
the
principall
efficient
of
justification
are
to
bee
distinguished
,
according
to
the
distinction
of
the
three
Persons
.
For
God
the
Father
justifieth
as
the
primary
Cause
and
Authour
:
the
Sonne
as
the
meritorious
cause
:
the
holy
Ghost
as
the
cause
applicatory
,
that
is
to
say
,
God
the
Father
through
the
Sonne
doth
justifie
Rom.
3.
25.
Ioh.
3.
16.
Rom.
8.
34.
1
Ioh.
2.
2.
Heb.
7.
25.
9.
24.
God
the
Father
therefore
justifieth
,
as
the
primary
cause
per
authoritatem
,
as
the
Schoolemen
speake
;
the
Sonne
,
as
the
secondary
Esa.
53.
11.
My
righteous
servant
shall
justifie
many
.
The
Father
,
as
the
Iudge
;
the
Sonne
,
as
the
Mediator
and
Advocate
.
The
Father
,
as
the
Creditour
accepting
Christs
satisfaction
for
us
:
the
Sonne
,
as
the
Surety
paying
our
debt
for
us
.
But
howsoever
God
the
Father
hath
given
his
So●…ne
,
and
the
Sonne
hath
given
himselfe
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
onely
to
whom
they
are
applyed
.
For
although
the
sufferings
of
Christ
be
a
precious
salve
to
cure
our
soules
;
yet
they
will
not
heale
us
unlesse
they
bee
applyed
.
And
although
his
righteousnesse
bee
as
a
wedding
garment
to
cover
our
nakednesse
,
yet
it
will
not
cover
us
,
unlesse
it
bee
put
on
.
In
the
third
place
therefore
the
holy
Ghost
may
also
be
said
to
§
.
V.
Now
the
meanes
of
this
application
,
are
instrumentall
causes
Dan.
12.
3.
For
as
touching
the
ministery
of
the
Gospell
:
first
,
in
it
the
benefit
of
the
Messias
,
as
namely
reconciliation
,
adoption
,
and
justification
,
&c.
is
revealed
and
offered
to
all
that
shall
beleeve
,
and
by
it
wee
are
stirred
up
to
receive
and
embrace
it
.
In
which
respect
the
preaching
of
the
Gospell
is
called
the
ministery
of
reconciliation
;
and
the
Ministers
are
Gods
Embassadours
sent
to
entreat
men
in
Gods
name
and
in
Christs
stead
,
that
they
would
be
reconciled
Cor.
5.
18
,
20.
Secondly
,
the
holy
Ghost
having
thus
by
the
ministery
of
the
Gospell
knocked
at
the
doore
of
mens
hearts
,
in
his
good
time
maketh
it
effectuall
,
opening
their
hearts
[
h
](A20741-e16270-b)
h
Acts
16.
14.
to
give
a
lively
and
effectuall
assent
to
the
Gospell
,
whereby
they
receiving
Christ
and
beleeving
in
him
are
justified
.
Thus
faith
commeth
by
hearing
[
i
](A20741-e16280-b)
i
Rom.
10.
14
,
17
the
Word
.
And
in
this
respect
Preachers
of
the
Gospell
are
said
to
be
the
Cor.
3.
5.
Thirdly
,
in
the
preaching
of
the
Gospell
,
seconded
and
made
powerfull
by
the
operation
of
the
holy
Ghost
,
the
sentence
of
justification
and
remission
of
finnes
,
and
consequently
of
salvation
is
pronounced
and
concluded
in
the
conscience
of
the
faithfull
:
when
as
out
of
the
generall
promise
of
the
Gospell
,
Whosoever
truely
bel●…eveth
in
Christ
hath
remission
of
sinnes
,
being
by
the
Minister
conditionally
applyed
to
the
hearer
,
and
absolutely
assumed
by
the
beleever
,
after
this
manner
,
If
thou
,
saith
the
Minister
,
doest
truely
beleeve
in
Christ
,
thou
hast
remission
of
sinnes
and
thou
Rom.
10.
9.
But
I
(
saith
the
faithfull
hearer
)
doe
truely
beleeve
in
Christ
,
my
conscience
bearing
mee
witnesse
in
the
holy
Ghost
;
this
conclusion
is
inferred
,
as
the
verdict
of
the
holy
Ghost
testifying
with
the
conscience
of
the
faithfull
in
the
assumption
,
according
to
Gods
Word
contained
in
the
proposition
:
therefore
I
have
remission
of
sinnes
,
therefore
I
shall
be
saved
.
And
in
this
sense
Ministers
are
said
to
remit
sinnes
,
Ioh.
20.
23.
and
consequently
to
justifie
,
when
they
§
.
VI.
As
touching
the
Sacraments
:
in
them
first
the
benefit
of
the
fiction
of
the
heretikes
of
these
times
.
Neither
doe
they
grant
that
Sacraments
are
seales
of
righteousnesse
,
or
that
they
were
ordained
to
seale
the
promises
unto
us
.
But
they
hold
them
to
bee
such
effectuall
instruments
as
doe
by
vertue
inherent
in
themselves
conferre
justifying
grace
(
which
they
call
gratiam
gratum
facientem
)
ex
opere
operat●…
.
By
which
doctrine
,
a
,
they
have
turned
Religion
into
a
meere
outward
formality
,
according
to
the
prophecy
of
them
,
2
Tim.
3.
5.
ascribing
all
the
degrees
of
salvation
to
ponere
obicem
mortalis
peccati
,
that
hee
put
not
the
obstacle
of
mortall
sinne
.
For
if
those
things
should
necessarily
be
required
,
then
the
Sacraments
should
conferre
grace
,
not
ex
opere
operato
,
as
they
stifly
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
Lord
imputeth
the
righteousnesse
of
Christ
to
a
beleeving
sinner
.
Now
as
touching
saith
,
divers
things
are
to
be
considered
.
For
first
,
it
is
said
to
justifie
,
not
as
it
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
qualitie
or
habite
in
us
,
as
the
Papists
teach
;
ipsa
fides
,
saith
g
Bellarmine
,
censetur
esse
justitia
,
faith
it selfe
is
accounted
to
be
justice
,
and
it
●…elfe
is
imputed
unto
righteousnesse
,
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
righteousnesse
.
For
if
we
should
be
justified
by
faith
as
it
is
an
habit
in
us
properly
,
then
we
should
be
justified
by
habituall
and
inherent
righteousnesse
,
which
hereafter
[
h
](A20741-e16650-b)
h
Lib.
4.
I
shall
fully
disproveAnd
if
we
be
not
justified
by
it
,
as
it
is
an
habit
,
then
much
lesse
as
it
is
an
act
,
as
〈◊〉
and
his
followers
teach
;
as
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ipsum
credere
,
did
properly
justifie
.
Which
opinion
is
worse
than
the
other
.
For
faith
doth
justifie
(
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
](A20741-e16690-b)
i
Rom.
4.
5.
unto
righteousnesse
.
But
if
wee
should
bee
justified
by
it
,
as
it
is
an
act
,
then
we
should
be
justified
by
our
owne
workes
:
which
hereafter
[
k
](A20741-e16700-b)
k
Lib.
4.
&
7.
is
also
to
be
confuted
:
and
further
,
if
we
were
justified
by
it
,
as
it
is
an
act
,
then
we
should
be
no
longer
justified
actually
than
we
doe
actually
beleeve
,
〈◊〉
so
there
should
bee
an
intercision
of
justification
(
which
I
proved
before
to
be
a
continued
act
)
so
ost
as
there
is
an
intermission
of
the
act
of
faith
;
which
is
ridiculous
.
Againe
,
if
wee
should
be
justified
by
faith
,
either
as
it
is
an
habit
,
or
an
act
in
sensu
proprio
;
as
they
speake
,
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
partiall
and
most
unperfect
righteousnesse
.
When
it
is
certaine
that
all
the
habits
and
acts
of
grace
,
which
are
in
the
best
,
concurring
together
are
not
.
sufficient
to
justifie
a
man
before
God
for
the
reasons
hereafter
to
be
delivered
,
lib.
4.
&
7.
It
is
true
,
that
faith
is
imputed
for
righteousnesse
,
and
is
accepted
of
God
,
as
the
perfect
performance
of
the
whole
law
:
but
this
is
to
bee
understood
relatively
in
respect
of
the
object
received
by
faith
,
that
is
,
Christ
,
who
is
the
end
[
*
](A20741-e16760-b)
*
Rom.
10.
5.
and
complement
of
the
Law
to
all
that
beleeve
;
insomuch
that
whosoever
truly
beleeveth
in
Christ
,
hath
fulfilled
the
Law
.
§
.
VIII
.
2.
is
the
consequent
of
the
former
.
For
if
faith
doth
justifie
onely
as
it
is
an
hand
or
instrument
to
apprehend
and
receive
Christ
,
then
justifying
faith
must
be
such
a
faith
as
doth
apprehend
[
l
](A20741-e16790-b)
l
Of
this
see
mo●…e
,
Lib
6.
c.
4.
,
receive
and
embrace
Christ
,
which
is
not
done
,
neither
by
the
implicite
,
nor
the
unformed
,
nor
the
bare
historical
and
generall
faith
of
the
Papists
;
but
it
is
done
first
by
a
lively
and
effectuall
assent
to
the
speciall
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
our selves
,
as
having
that
condition
.
For
by
a
lively
and
effectuall
beleefe
we
receive
and
embrace
Christ
,
not
only
in
our
judgements
by
a
willing
and
firme
assent
,
being
undoubtedly
perswaded
and
assured
thathe
is
the
Saviour
of
all
that
truly
beleeve
in
him
;
but
also
in
our
hearts
by
an
hungring
desire
to
be
made
partakers
of
him
,
and
in
our
wils
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
our selves
,
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
owne
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
doe
effectually
beleeve
,
that
Iesus
is
the
Saviour
;
by
the
latter
I
doe
truely
beleeve
,
that
hee
is
my
Saviour
.
That
faith
therefore
which
doth
justifie
,
doth
specially
apprehend
,
and
apply
Christ
:
and
the
proper
object
[
m
](A20741-e16840-b)
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
beleeve
all
the
articles
of
Christian
religion
,
and
every
truth
revealed
by
God
in
his
word
;
yet
I
am
not
justified
properly
by
beleeving
any
other
truth
,
but
onely
by
beleeving
the
truth
;
neither
is
the
promise
of
justification
and
salvation
made
to
any
other
beleefe
,
but
onely
[
n
](A20741-e16900-b)
n
Ioh.
3.
16.
Act.
16.
30
,
31.
Fat
h
do
.
h
not
dispose
to
justificatio●…
,
but
it
do
.
h
actually
justifie
.
to
faith
in
Christ
.
§
.
IX
.
Thirdly
,
by
this
faith
apprehending
and
receiving
Christ
,
we
are
not
prepared
onely
and
disposed
to
justification
,
as
the
Papists
absurdly
teach
,
affirming
that
faith
doth
justifie
,
even
as
servile
[
o
](A20741-e16930-b)
o
Bellarm.
de
justificat
.
lib.
1.
ca
13.
§.
Secunda
dispositio
.
feare
doth
,
by
preparing
onely
and
disposing
;
for
then
a
man
indued
with
justifying
faith
,
might
be
as
farre
from
justification
,
as
he
that
is
possessed
with
servile
feare
.
But
how
can
these
two
assertions
be
reconciled
,
that
faith
doth
justifie
by
disposing
onely
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
onely
,
but
wee
are
actually
justified
.
For
no
sooner
doth
a
man
beleeve
by
a
true
justifying
faith
,
but
he
is
justified
[
p
](A20741-e16970-b)
p
Act.
13.
39.
and
entitled
unto
the
kingdome
of
heaven
.
As
soone
as
he
doth
beleeve
,
he
is
translated
[
q
](A20741-e16980-b)
q
Ioh.
5.
24.
from
death
to
life
,
yea
,
so
soone
he
hath
[
r
](A20741-e16990-b)
r
Ioh.
6.
47.
eternall
life
,
that
is
,
hee
hath
jus
,
right
unto
the
heavenly
kingdome
.
§
.
X.
Fourthly
,
when
wee
say
that
faith
doth
justifie
,
wee
doe
not
[
s
](A20741-e17030-b)
s
See
Lib.
6.
cap.
4.
§.
6.
,
&c.
not
,
that
these
effects
are
to
bee
ascribed
to
the
vertue
of
faith
absolutely
,
but
relatively
in
respect
of
the
object
.
So
when
it
was
said
to
the
woman
,
thy
[
t
](A20741-e17060-b)
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
Iohn
the
Creeple
was
cured
,
Act.
3.
6.
yet
not
by
to
them
that
have
obtained
coequall
faith
with
us
in
the
righteousnesse
of
our
God
and
Saviour
Iesus
Christ
.
For
it
is
not
faith
properly
,
which
doth
justifie
,
but
the
righteousnesse
of
Christ
,
received
by
faith
.
The
almes
received
by
a
weake
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
almes
.
And
for
the
same
cause
the
righteousnesse
of
justification
is
equall
in
all
that
are
justified
,
neither
doth
it
in
the
same
persons
admit
of
degrees
.
For
it
is
the
most
perfect
righteousnesse
of
Christ
,
to
which
,
considered
as
created
and
finite
,
nothing
can
bee
added
.
§
.
XI
.
Fifthly
,
from
hence
we
learne
the
true
meaning
of
that
question
,
§
.
XII
.
Sixthly
,
when
we
say
that
faith
doth
justifie
alone
,
two
things
[
u
](A20741-e17280-b)
u
Ia●…
.
2.
17.
saith
,
that
faith
which
is
alone
and
by
it selfe
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
justifie
alone
.
§
XIII
.
Seventhly
,
and
lastly
,
when
we
say
that
faith
doth
justifie
CAP.
III.
Of
the
Essentiall
causes
of
Iustification
;
viz.
The
matter
and
the
forme
.
§
.
I.
BUt
let
us
come
to
the
essentiall
causes
of
justification
,
that
imputing
to
a
beleeving
sinner
the
righteousnesse
of
Christ
.
The
Papists
confounding
not
onely
justice
and
justification
,
but
also
the
matter
(
which
is
the
materiall
cause
)
and
the
subject
;
say
,
that
the
matter
of
justification
is
the
soule
of
[
a
](A20741-e17390-b)
a
Bellarm.
de
justifi
.
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
soule
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
sonne
Iacob
with
the
raiment
of
Esau
her
elder
sonne
,
the
matter
of
this
action
was
that
,
which
being
applyed
unto
him
,
did
clothe
him
,
viz.
Esau's
garment
:
the
forme
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
righteousnesse
,
which
is
our
wedding
garment
.
Which
similitude
is
used
not
only
by
Saint
[
b
](A20741-e17460-b)
b
De
Jacob.
&
vitabeat
.
l.
2.
cap.
6.
Ambrose
,
but
also
by
Pighius
himselfe
,
as
heereafter
[
*
](A20741-e17510-b)
*
Lib.
5.
cap.
4.
sect.
4.
shall
bee
shewed
.
The
matter
therefore
of
justification
is
Christs
righteousnesse
:
the
forme
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
righteousnesse
and
merits
of
Christ
,
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
price
of
ransome
,
and
as
the
propitiation
;
for
God
was
in
Christ
reconciling
the
world
to
himselfe
,
2
Cor.
5.
19.
so
hee
justifieth
us
,
by
applying
unto
us
and
accepting
for
us
,
the
same
righteousnesse
and
merits
of
Christ
,
as
our
righteousnesse
.
As
the
matter
therefore
of
our
redemption
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
price
of
ransome
which
Christ
payed
for
us
;
the
matter
of
reconciliation
is
the
propitiatory
sacrifice
which
Christ
offered
for
us
;
the
matter
of
justification
is
Christs
righteousnesse
which
hee
had
and
performed
for
us
:
so
the
forme
of
redemption
,
as
it
is
Gods
action
,
is
the
applying
unto
us
the
price
of
ransome
which
Christ
payed
,
and
the
accepting
of
it
in
our
behalfe
;
the
forme
of
reconciliation
,
the
applying
unto
us
the
propitiation
made
by
Christ
,
and
accepting
of
it
in
our
behalfe
;
the
forme
of
justification
,
the
applying
or
imputing
of
Christs
righteousnesse
unto
us
,
and
accepting
it
in
our
behalfe
.
In
like
manner
the
Papists
,
if
they
would
consider
Iustification
as
an
action
of
God
,
should
according
to
their
owne
doctrine
conceive
,
that
of
their
first
justification
;
whereby
as
they
teach
,
a
sinner
is
made
righteous
by
infusion
of
righteousnesse
;
the
matter
is
the
righteousnesse
infused
or
inherent
,
the
forme
the
infusion
thereof
:
because
according
to
their
doctrine
,
the
Lord
in
the
first
justification
maketh
a
man
righteous
by
infusion
of
righteousnesse
.
The
Papists
confesse
after
a
sort
,
the
righteousnesse
of
Christ
to
bee
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
wee
are
justified
:
the
matter
,
I
say
,
of
Gods
justifying
us
;
the
merit
of
our
being
justified
.
And
this
may
appeare
by
the
contrary
:
For
justification
,
as
hath
beene
said
,
and
shall
bee
proved
,
is
opposed
[
c
](A20741-e17580-b)
c
Matth.
12.
37.
Rom
8.
33.
1
King
.
8.
32.
to
condemnation
.
As
therefore
sinne
is
not
onely
the
matter
of
condemnation
,
which
is
the
imputation
of
sinne
;
but
also
the
merit
both
of
the
sentence
,
and
of
the
punishment
by
the
sentence
awarded
:
so
the
righteousnesse
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
eternall
life
,
unto
which
we
are
accepted
.
§
.
II.
But
of
the
matter
and
forme
of
justification
,
whereof
I
am
The
matter
of
justification
is
that
righteousnesse
,
wherein
wee
stand
the
righteousnesse
of
God
.
As
Rom.
1.
17.
3.
21.
10.
3.
2
Cor.
5.
21.
2
Pet.
1.
1.
And
is
therefore
called
the
righteousnesse
of
God
,
because
it
is
the
righteousnesse
of
that
person
,
who
is
God
,
[
d
](A20741-e17670-b)
d
See
Lib.
4.
c.
2.
§.
2.
and
therefore
is
not
our
righteousnesse
,
but
his
;
not
infused
into
us
,
but
inherent
in
his
person
,
[
e
](A20741-e17710-b)
e
1
Tim●…
5.
the
man
Christ
Iesus
.
The
righteousnesse
of
Christ
,
as
he
is
God
,
is
the
essentiall
righteousnesse
of
the
Godhead
.
By
which
dwelling
in
man
,
Osiander
supposed
them
to
be
justified
.
But
this
,
being
the
essentiall
and
uncreated
righteousnesse
of
God
,
which
is
his
essence
,
and
therefore
himselfe
,
cannot
be
the
righteousnesse
of
any
who
is
not
God
;
and
therefore
if
we
should
be
justified
thereby
,
we
should
also
bee
deified
.
Againe
,
the
essentiall
righteousnesse
of
God
,
being
the
essence
of
God
and
the
very
Godhead
,
cannot
be
communicated
to
any
creature
,
much
lesse
can
it
become
the
accidentall
righteousnesse
of
a
creature
.
And
farther
,
it
being
the
righteousnesse
of
the
Godhead
,
is
the
common
righteousnesse
of
the
whole
Trinity
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
And
therefore
if
we
should
be
justified
thereby
,
we
should
be
justified
by
the
righteousnesse
of
the
Father
,
and
of
the
holy
Ghost
,
as
well
as
by
the
righteousnesse
o●…
the
Sonne
.
§
.
III.
It
is
not
therefore
the
righteousnesse
of
the
Godhead
.
Is
it
[
f
](A20741-e17890-b)
f
2
Cor
5.
21.
who
knew
§
.
IV.
The
positive
righteousnesse
of
Christ
,
is
twofold
,
his
perfect
holy
,
Act.
3.
14.
the
just
,
1
Ioh.
2.
2.
the
holy
one
of
God
,
Act.
2.
27.
the
holy
of
holies
,
Dan.
9.
24.
The
other
part
of
Christs
positive
righteousnesse
is
his
passive
obedience
,
which
is
called
Obedientia
Crucis
,
the
obedience
of
the
Crosse
,
His
passive
righteousnesse
.
Phil.
2.
8.
wherein
hee
willingly
submitted
himselfe
to
endure
those
punishments
for
us
,
which
might
satisfie
the
Iustice
of
God
,
and
the
sentence
of
the
Law
for
our
sinnes
,
as
it
is
said
,
Phil.
2.
8.
Hee
humbled
himselfe
and
became
obedient
to
the
death
,
even
the
death
of
the
Crosse
,
and
Gal.
3.
13.
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
himselfe
being
made
a
curse
for
us
.
Now
this
passive
obedience
appeareth
not
onely
in
his
death
and
passion
,
though
in
that
principally
,
but
also
in
all
other
his
sufferings
which
hee
voluntarily
sustained
for
us
in
the
whole
course
of
his
life
,
as
[
g
](A20741-e18360-b)
g
2
Cor.
8
9.
poverty
,
[
h
](A20741-e18370-b)
h
Heb.
12.
2.
shame
,
[
i
](A20741-e18380-b)
i
Esay
53.
3.
sorrow
,
&c.
The
matter
therefore
of
our
justification
is
that
whole
righteousnesse
,
which
was
either
inherent
in
the
man
Christ
,
or
performed
by
him
;
whether
to
fulfill
the
commandements
,
or
to
satisfie
the
curse
of
the
Law
for
us
.
§
V.
This
righteousnesse
of
Christ
our
Mediatour
,
though
inherent
righteousnesse
of
God
,
because
it
is
the
righteousnesse
of
that
Person
,
which
is
God
;
who
,
though
a
branch
of
David
according
to
the
flesh
,
is
Iehovah
our
righteousnesse
,
Ier.
23.
6.
God
above
all
blessed
for
evermore
,
Rom.
9.
5.
[
k
](A20741-e18500-b)
k
Luk.
1.
43.
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mother
of
God
,
because
she
is
the
Mother
§
VI.
This
doctrine
of
the
Gospell
,
that
the
righteousnesse
,
by
[
*
](A20741-e18670-b)
*
Heb.
9.
14.
he
raised
himselfe
from
death
to
life
,
and
to
[
l
](A20741-e18680-b)
l
1
Pet.
1.
21.
glory
;
by
which
his
resurrection
,
hee
was
mightily
declared
to
be
the
Sonne
[
m
](A20741-e18690-b)
m
Rom.
1.
4.
of
God
,
that
our
faith
and
hope
might
bee
in
God
.
For
had
not
Christ
risen
from
the
dead
,
it
had
beene
a
plaine
evidence
of
his
not
being
God
;
and
then
our
faith
[
n
](A20741-e18710-b)
n
1
Cor.
15
14.
17.
were
va●…ne
,
and
we
should
yet
remaine
in
our
sinnes
.
But
seeing
Iesus
Christ
,
who
is
of
God
made
unto
us
[
o
](A20741-e18720-b)
o
1
Cor.
1.
30.
righteousnesse
,
is
God
,
even
[
p
](A20741-e18730-b)
p
Ier.
23.
6.
Iehovah
our
righteousnesse
,
hence
wee
learne
,
that
the
righteousnesse
,
by
which
we
are
justified
,
is
the
righteousnesse
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
onely
man
,
but
also
God
:
therefore
the
Godhead
affordeth
such
d●…gnity
,
vertue
,
efficacy
and
merit
to
the
obedience
and
sufferings
of
his
Manhood
;
as
that
his
sufferings
are
an
all-sufficient
price
of
ransome
,
and
satisfaction
for
the
sinnes
of
the
whole
world
,
as
being
the
sufferings
of
God
,
and
therefore
of
infinite
value
:
and
his
holinesse
and
obedience
being
the
righteousnesse
of
God
,
and
therefore
of
infinite
merit
,
and
farre
surpassing
the
righteousnesse
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
royall
robe
of
Christs
righteousnesse
(
as
all
the
faithfull
are
)
may
with
boldnesse
appeare
before
the
judgement
seat
of
God
,
because
they
stand
just
before
him
,
not
in
their
owne
righteousnesse
,
which
is
unperfect
;
but
in
the
most
perfect
righteousnesse
of
Christ
,
against
which
no
just
exception
can
be
taken
.
After
this
righteousnesse
therefore
of
Christ
wee
ought
to
hunger
[
q
](A20741-e18740-b)
q
Matth.
5.
6.
and
thirst
;
after
this
righteousnesse
of
God
[
r
](A20741-e18750-b)
r
Matth.
6.
33.
wee
ought
principally
to
seeke
▪
to
obtaine
this
most
precious
[
s
](A20741-e18760-b)
s
Matth.
13.
46.
pe●…rle
,
we
are
to
forgoe
all
that
we
have
,
esteemimg
our
owne
righteousnesse
(
in
the
question
of
justification
,
if
it
should
be
obtruded
as
the
matter
thereof
)
and
whatsoever
else
of
ours
might
seeme
to
bee
an
advantage
unto
us
,
or
praise-worthy
among
men
,
as
polluted
[
t
](A20741-e18770-b)
t
Esay
64.
6.
clouts
,
as
[
u
](A20741-e18780-b)
u
Phil.
3.
7
,
8.
9.
dung
,
and
the
opinion
of
our
owne
worthinesse
and
righteousnesse
as
[
u
](A20741-e18790-b)
u
Phil.
3.
7
,
8.
9.
losse
,
so
we
may
obtaine
that
pearle
;
and
that
wee
gaining
Christ
may
bee
found
in
him
,
not
as
having
our
owne
righteousnesse
,
which
is
that
which
is
prescribed
in
the
●…aw
,
but
that
which
is
by
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
,
that
is
the
righteousnesse
of
Christ
which
is
imputed
of
God
,
being
apprehended
by
faith
.
Now
that
this
righteousnesse
of
God
is
the
matter
of
our
justification
before
God
,
and
not
any
righteousnesse
inher●…nt
in
us
,
or
performed
by
us
,
I
shall
prove
at
large
in
my
fourth
and
seventh
Bookes
.
Here
onely
I
alleage
the
plaine
testimonies
of
the
holy
Ghost
,
[
*
](A20741-e18820-b)
*
Ier.
23.
26.
Iehovah
our
righteousnesse
,
and
that
by
his
blood
wee
are
justified
and
absolved
from
our
sinnes
,
Rom
5.
9.
and
by
his
obedience
,
§
VII
.
The
formall
cause
of
justification
is
the
imputation
of
Christs
[
*
](A20741-e18930-b)
*
Rom.
5.
19.
disob●…dience
;
so
wee
a●…e
made
righteous
by
the
obedience
of
Ch●…ist
.
But
how
could
we
either
be
made
sinners
by
Adams
disobedience
,
or
justified
by
the
obedience
of
Christ
,
whether
active
or
passive
,
unlesse
they
were
communicated
unto
us
.
How
could
they
possibly
bee
communicated
unto
us
,
being
both
transient
,
and
having
now
no
being
?
For
true
is
that
saying
of
a
learned
Philosopher
,
[
x
](A20741-e18950-b)
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
.
Adams
tranl
gression
was
transient
,
and
is
past
and
gone
so
many
thousand
yeeres
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
Adams
disobedience
,
or
Christs
obedience
be
communicated
unto
us
?
I
answer
,
in
respect
of
both
,
as
Bellarmine
[
y
](A20741-e19010-b)
y
De
amiss
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
](A20741-e19060-b)
z
De
Justif.
l.
2.
sect.
cap
7.
sect.
Quarto
&c.
10.
sect.
Deinde
.
with
other
Papists
doth
confesse
,
that
the
satisfaction
of
Christ
is
imputed
unto
us
;
but
the
imputation
of
his
righteousnesse
they
deny
,
when
as
indeed
the
imputation
of
Christs
●…atisfaction
,
is
the
imputation
of
his
righteousnesse
,
for
what
is
Christs
satisfaction
but
that
whereby
hee
●…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
](A20741-e19070-b)
a
Esai
.
53.
11.
bearing
our
iniquities
;
and
also
of
the
commandements
,
by
fulfilling
them
:
the
former
,
is
the
obedience
of
the
crosse
,
or
his
passive
righteousnesse
;
the
latter
,
is
his
conformity
to
the
Law
,
which
is
both
his
habituall
and
actuall
righteousnesse
.
By
the
former
,
he
freeth
us
from
hell
▪
by
the
latter
,
he
doth
entitle
us
to
the
kingdome
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
attaine
to
it
by
our
owne
merits
,
as
if
there
needed
not
so
great
a
price
to
purchase
heaven
,
as
to
redeeme
from
hell
.
But
it
is
certaine
,
that
there
is
required
as
infinite
merit
to
purchase
heaven
,
as
there
is
required
infinite
satisfaction
to
redeeme
from
hell
.
In
respect
of
both
God
accepteth
of
no
righteousnesse
to
our
justification
,
that
is
,
either
to
free
us
from
hell
,
or
to
entitle
us
unto
the
Kingdome
of
Heaven
,
but
that
which
is
of
infinite
value
;
because
the
offence
of
sinne
,
for
which
satisfaction
is
to
be
made
,
is
infinite
,
and
because
the
reward
which
is
to
be
merited
,
is
of
infinite
worth
.
But
,
that
righteousnesse
may
bee
of
infinite
value
,
it
is
not
necessary
,
as
Bellarmine
[
b
](A20741-e19090-b)
b
De
justificat
.
lib.
2.
cap.
5.
in
fine
.
himselfe
teacheth
,
that
it
should
be
infinite
in
it selfe
;
but
it
is
sufficient
,
that
it
bee
the
righteousnesse
of
an
infinite
person
.
And
such
is
the
righteousnesse
of
Christ
,
as
being
the
righteousnesse
of
him
,
that
is
,
God
;
such
is
not
the
righteousnesse
of
any
meere
creature
:
which
is
an
invincible
argument
,
as
hereafter
shall
bee
shewed
,
to
prove
that
wee
are
justified
not
by
any
righteousnesse
in
our selves
,
but
onely
by
imputation
of
Christs
righteousnesse
.
§
.
IX
.
And
yet
this
imputation
of
Christs
righteousnesse
(
without
[
c
](A20741-e19180-b)
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
mysticall
person
,
and
therefore
the
satisfaction
of
Christ
belongeth
to
all
the
faithfull
,
as
to
his
members
:
the
Lord
accepting
in
their
behalfe
the
obedience
and
Merits
of
Christ
,
as
if
they
had
performed
the
same
in
their
owne
persons
,
not
for
others
,
but
for
themselves
.
And
therefore
by
imputation
of
Christs
righteousnesse
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
hee
was
and
is
both
God
and
man
.
Man
,
to
doe
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
righteousnesse
should
bee
communicated
and
imputed
;
but
not
to
make
them
redeemers
and
Saviours
of
others
.
The
righteousnesse
of
the
head
is
of
sufficient
vertue
to
justifie
and
redeeme
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
bee
betweene
the
head
and
the
members
.
Fourthly
,
to
the
Papists
,
who
confesse
Christs
satisfaction
to
be
imputed
unto
us
,
I
returne
the
like
argument
.
If
Christs
satisfaction
,
whereby
he
redeemed
mankind
bee
imputed
unto
us
,
then
are
we
also
redeemers
of
mankind
:
But
they
will
not
,
not
cannot
inferre
,
that
therefore
we
are
redeemers
,
but
that
wee
among
others
are
redeemed
.
§
.
X.
But
that
we
are
justified
onely
by
the
imputation
of
Christs
righteousnesse
,
I
shall
by
the
helpe
of
God
,
fully
prove
hereafter
in
my
whole
fifth
booke
.
Here
onely
for
a
tast
,
I
will
but
point
at
two
argumenss
,
CAP.
IV.
Whether
wee
are
justified
by
the
passive
righteousnesse
of
Christ
only
.
§
.
I.
NOw
I
come
to
the
private
opinions
of
some
of
our
Divines
§
.
II.
By
what
alone
the
Law
is
fully
satisfied
,
by
that
we
are
justified
,
[
a
](A20741-e19360-b)
a
Psal.
132.
9.
with
righteousnesse
,
as
having
[
b
](A20741-e19370-b)
b
Gal.
3.
27.
put
on
Christ
,
whose
righteousnesse
is
their
wedding
garment
,
[
c
](A20741-e19380-b)
c
Matth.
22.
11.
signified
by
that
white
and
shining
linnen
,
[
d
](A20741-e19390-b)
d
Apoc.
19.
8.
which
are
the
justifications
of
the
Saints
.
But
there
is
no
perfect
righteousnesse
,
but
that
which
fulfilleth
the
Law
,
and
is
fully
conformable
unto
it
,
it
being
the
perfect
,
perpetuall
and
immutable
[
e
](A20741-e19400-b)
e
Matth.
5.
18.
rule
of
righteousnesse
,
Matth.
5.
18.
therefore
without
the
fulfilling
of
the
Law
,
either
by
our selves
,
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
onely
a
perfect
and
perpetuall
conformity
to
the
Law
to
satisfie
the
commandement
,
and
to
fulfill
the
condition
of
the
legall
[
f
](A20741-e19430-b)
f
Lev.
18.
5.
Rom.
10.
5.
Gal
3.
12.
promise
,
Doe
this
and
live
:
but
also
a
full
satisfaction
to
the
sentence
of
the
Law
by
bearing
the
penalty
therein
denounced
,
in
regard
of
sinnes
already
committed
.
Againe
,
faith
or
the
true
doctrine
of
justification
by
faith
,
doth
not
abrogate
the
[
g
](A20741-e19450-b)
g
Rom.
3.
31.
Law
,
but
establish
it
.
But
if
it
should
teach
justification
without
Christs
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
,
[
h
](A20741-e19480-b)
h
Gal.
3.
13.
of
the
Law
,
himselfe
being
made
a
curse
for
us
;
by
the
latter
hee
maketh
us
partakers
of
the
promised
blessednesse
,
by
performing
for
us
that
righteousnesse
,
which
was
the
condition
of
the
promise
,
Doe
this
and
live
.
The
negative
part
is
,
that
by
the
onely
passive
righteousnesse
of
Christ
the
Law
is
not
fulfilled
.
The
Law
indeed
is
thereby
fully
satisfied
in
our
behalfe
for
the
avoiding
of
the
penalty
therein
threatned
;
but
not
fulfilled
in
respect
of
the
commandement
for
the
obtaining
of
the
blessednesse
therein
promised
.
For
the
righteousnesse
,
which
is
of
the
Law
,
is
thus
described
,
that
the
man
[
i
](A20741-e19520-b)
i
Rom.
10.
5.
which
doth
those
things
(
which
are
commanded
)
shall
live
therein
.
§
IIII.
Against
this
assumption
divers
exceptions
are
taken
.
First
,
that
the
Law
is
satisfied
either
by
doing
that
which
is
commanded
,
or
by
bearing
the
punishment
,
which
is
threatned
.
Answ.
It
is
true
in
respect
of
the
penall
statutes
of
men
,
but
not
in
respect
of
Gods
commandements
,
in
which
there
is
not
onely
a
penalty
threatned
,
but
blessednesse
also
promised
.
If
man
had
continued
in
his
integrity
,
the
Law
might
have
beene
satisfied
by
obedience
onely
:
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
sinne
already
committed
,
to
escape
hell
;
and
the
perfect
performing
of
the
commandements
,
which
is
the
condition
of
the
covenant
,
Doe
this
and
live
,
to
attaine
to
the
life
promised
:
but
neither
alone
will
suffice
to
justification
.
For
neither
will
our
obedience
satisfie
for
the
punishment
[
k
](A20741-e19590-b)
k
De
justis
.
lib.
2.
cap.
10.
Scct.
Deinde
.
as
Bellarmine
confesseth
;
nor
the
bearing
of
the
punishment
performe
the
condition
of
the
promise
.
But
both
must
concurre
.
§
V.
Inst.
I.
But
it
will
be
said
,
that
whosoever
are
freed
from
hell
,
§
VI.
Inst.
II.
Yea
but
God
is
a
most
free
Agent
,
and
therefore
[
l
](A20741-e19720-b)
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
hee
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
](A20741-e19730-b)
m
Rom.
2.
2.
truth
,
and
therefore
he
justifieth
none
by
his
sentence
,
but
such
as
hee
maketh
just
by
imputation
of
Christs
righteousnesse
;
thereby
not
onely
absolving
them
from
their
sinnes
,
but
also
accepting
,
yea
constituting
them
righteous
in
CHRIST
.
Thirdly
,
that
as
wee
are
justified
from
our
sinnes
by
the
blood
of
Christ
;
so
we
are
made
[
n
](A20741-e19740-b)
n
Rom.
5.
9.
19.
just
by
his
obedience
:
that
as
he
was
made
finne
for
us
,
so
we
were
made
[
o
](A20741-e19750-b)
o
2
Cor.
5.
21.
the
righteousnesse
of
God
in
him
;
that
as
wee
are
reconciled
unto
God
by
the
death
[
p
](A20741-e19760-b)
p
Rom.
5.
10.
of
his
Sonne
,
so
wee
are
justified
and
saved
by
his
life
:
by
his
life
,
I
say
,
which
he
lived
before
his
death
in
the
dayes
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
](A20741-e19770-b)
q
Rom.
4.
25.
resurrection
,
his
ascension
,
his
session
at
the
right
hand
of
his
Father
and
intercession
,
his
comming
againe
to
judgement
,
hee
saveth
us
effectually
,
that
Christ
as
hee
was
made
unto
us
redemption
,
so
also
righteousnesse
;
that
as
hee
came
to
deliver
us
from
sinne
,
so
to
§
VII
.
Inst.
III.
If
we
bee
justified
by
Christ
his
fulfilling
of
the
[
r
](A20741-e19840-b)
r
Gal.
4
5.
Law
,
that
hee
might
redeeme
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
maine
,
both
agreement
and
difference
betweene
the
Law
and
the
Gospell
.
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
owne
persons
.
The
Gospell
propoundeth
to
justification
the
righteousnesse
of
[
s
](A20741-e19850-b)
s
Rom.
1.
17.
3.
21.
God
,
that
is
,
the
perfect
righteousnesse
of
Christ
,
who
is
God
,
performed
for
us
,
and
accepted
in
the
behalfe
of
them
that
beleeve
,
as
if
it
had
been
performed
in
their
own
persons
.
The
second
reason
out
of
Rom.
5.
19.
§
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
](A20741-e19900-b)
t
Rom.
5.
19.
of
the
second
Adam
whereby
hee
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
wee
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
hee
but
once
[
u
](A20741-e19920-b)
u
Heb.
9.
&
10.
offered
himselfe
.
Whereunto
I
reply
,
first
,
that
betweene
sinne
,
whereby
the
Law
is
broken
,
and
obedience
whereby
the
Law
is
fulfilled
,
there
is
great
ods
.
The
Law
is
broken
by
any
one
act
of
sinne
;
for
hee
that
offendeth
in
any
[
*
](A20741-e19930-b)
*
Iam.
2.
10.
one
,
is
guilty
of
all
.
But
the
Law
is
not
fulfilled
by
any
one
act
of
obedience
,
but
by
a
totall
,
perfect
,
and
perpetuall
observation
of
the
Law
;
for
by
the
sentence
[
x
](A20741-e19940-b)
x
Gal.
3.
10.
of
the
Law
hee
is
accursed
,
whosoever
doth
not
continue
in
all
the
things
which
are
written
in
the
booke
of
the
Law
to
doe
them
.
But
in
no
one
act
of
obedience
,
there
neither
is
,
nor
can
bee
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
](A20741-e19950-b)
y
Rom.
5.
18.
before
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
z
](A20741-e19980-b)
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
commandement
given
to
the
first
Adam
concerning
the
forbidden
fruit
,
nor
the
commandement
given
to
the
second
Adam
concerning
his
suffering
of
death
for
us
,
was
any
commandement
of
the
Law
;
no
more
than
the
commandement
given
to
Abraham
for
the
sacrificing
of
his
sonne
,
or
to
the
Israelites
for
the
spoiling
of
the
Aegyptians
,
but
a
speciall
commandement
.
Whereto
I
reply
,
that
although
every
thing
which
God
commandeth
in
particular
,
be
not
expressed
in
the
Law
;
yet
wee
have
a
generall
commandement
[
a
](A20741-e20070-b)
a
Deut.
12.
32.
expressed
in
the
Law
,
that
whatsoever
God
commandeth
we
must
doe
;
and
if
we
doe
it
not
,
we
sinne
;
and
every
sinne
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
[
b
](A20741-e20090-b)
b
1
Ioh.
3.
4.
a
transgression
of
the
Law
.
§
IX
.
Our
third
reason
.
If
Christ
by
his
conformity
to
the
Law
fulfilled
the
Law
for
us
,
then
his
obedience
in
fulfilling
of
the
Law
is
[
c
](A20741-e20170-b)
c
Rom.
5.
18.
8.
4.
whatsoever
the
Law
requireth
to
justification
:
that
his
whole
life
was
a
perpetuall
course
of
obedience
,
[
d
](A20741-e20180-b)
d
Phil.
2.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
even
untill
his
death
;
which
he
performed
not
for
himselfe
;
for
as
hee
was
incarnate
,
not
for
himselfe
,
but
for
us
men
and
for
our
salvation
,
(
for
it
was
the
exinanition
[
e
](A20741-e20200-b)
e
Phil.
2.
7.
of
himselfe
)
so
being
incarnate
,
he
sanctificed
[
f
](A20741-e20210-b)
f
Ioh.
17.
15.
himselfe
for
us
,
and
was
made
under
the
[
g
](A20741-e20220-b)
g
Gal.
4.
5.
Law
,
not
for
himselfe
,
for
that
was
a
farther
degree
of
humiliation
;
that
being
man
hee
humbled
himselfe
to
bee
obedient
,
[
h
](A20741-e20230-b)
h
Phil.
2.
8.
Rom.
10.
4.
even
untill
his
death
,
and
therein
also
humbled
himselfe
to
undergoe
the
death
of
the
crosse
.
The
Apostle
Rom.
10.
4.
teacheth
,
that
Christ
is
th●…
end
,
that
is
,
the
perfection
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Greeke
Fathers
speake
;
that
is
,
complement
of
the
Law
to
all
that
beleeve
unto
righteousnesse
,
that
is
,
that
hee
hath
fulfilled
the
Law
for
all
beleevers
,
in
so
much
that
all
who
truely
beleeve
,
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
beleeveth
in
our
Lord
Christ
,
hee
hath
fulfilled
the
scope
of
the
Law
,
and
what
that
is
Chrysostome
sheweth
.
For
,
saith
hee
,
What
did
the
Law
intend
?
To
make
a
man
just
,
but
it
was
not
[
i
](A20741-e20330-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
able
,
for
never
any
fulfilled
it
;
but
this
end
our
Saviour
Christ
hath
[
k
](A20741-e20360-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
more
amply
accomplished
through
faith
,
if
therefore
[
l
](A20741-e20390-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
thou
beleevest
in
Christ
,
th●…
hast
not
onely
fulfilled
the
Law
,
but
much
more
than
it
commanded
,
for
thou
hast
received
a
farre
greater
righteousnesse
,
and
what
can
that
be
,
but
the
righteousnesse
of
Christ
?
And
Photias
,
[
m
](A20741-e20430-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
whosoever
therefore
,
saith
the
Apostle
,
beleeveth
in
Christ
,
hee
fulfilleth
the
Law
.
Sedulius
likewise
,
[
n
](A20741-e20470-b)
n
Perfectionem
habet
Legis
,
qui
credit
in
Christum
.
hee
hath
the
perfection
of
the
Law
,
who
beleeveth
in
Christ
.
This
therefore
doth
plainely
prove
,
that
Christs
obedience
in
fulfilling
the
Law
is
imputed
to
all
that
beleeve
unto
righteousnesse
,
as
if
themselves
had
fulfilled
it
.
And
this
is
the
conceived
doctrine
of
the
Church
of
England
,
[
o
](A20741-e20490-b)
o
Homil.
of
salvation
.
part.
1.
that
Christ
satisfied
the
justice
of
God
and
redeemed
us
,
not
onely
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
](A20741-e20500-b)
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
divers
things
are
objected
:
That
Christ
obeyed
the
Law
not
for
us
,
but
for
himse●…fe
.
first
,
they
feare
not
to
say
(
which
I
feare
to
relate
,
)
that
Christ
obeyed
the
Law
not
for
us
,
but
for
himselfe
:
for
they
say
,
that
Christ
,
as
he
was
man
,
was
bound
to
obey
the
Law
for
himselfe
;
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
duety
,
then
were
it
not
meritorious
,
as
himselfe
teacheth
,
Luk.
17.
10.
for
Debitum
non
est
meritum
.
And
if
this
be
true
,
that
Christs
[
q
](A20741-e20620-b)
q
Act.
●…0
.
28.
so
his
obedience
was
the
obedience
[
r
](A20741-e20630-b)
r
Phil.
2.
6
,
8.
of
God
;
and
consequently
was
performed
not
of
duty
,
nor
for
himselfe
.
For
if
of
duty
,
then
had
God
been
a
debtor
to
the
Law
:
Neither
needed
the
humane
nature
,
being
by
personall
union
united
to
the
divine
,
to
obey
,
or
to
merit
for
it selfe
;
seeing
from
the
first
moment
of
the
conception
thereof
,
it
was
personally
united
to
the
Deity
of
the
Sonne
of
God
,
in
whose
person
it
subsisting
was
,
from
the
beginning
of
the
being
thereof
,
most
happy
,
and
enjoying
the
beatificall
vision
,
being
at
that
time
,
as
the
Schoolemen
speake
both
viator
&
comprehensor
.
Neither
did
the
humane
nature
,
which
doth
not
subsist
by
it selfe
,
work
any
thing
by
it selfe
in
the
worke
of
our
redemption
,
but
God
manifested
[
s
](A20741-e20650-b)
s
1
Tim.
3.
16.
in
the
flesh
,
did
in
and
by
it
both
obey
and
suffer
for
us
.
And
as
the
eternall
Son
of
God
,
being
God
coequall
with
the
Father
,
assumed
the
humane
nature
and
became
man
,
not
for
himselfe
,
for
his
incarnation
was
an
[
t
](A20741-e20660-b)
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phil.
2.
7.
abasing
of
himselfe
,
as
it
were
,
to
nothing
(
for
man
compared
to
God
is
as
[
u
](A20741-e20680-b)
u
Esay
40.
17.
nothing
,
if
not
as
lesse
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
himselfe
(
for
it
was
a
further
[
*
](A20741-e20690-b)
*
Phil.
2.
8.
debasing
of
himselfe
)
but
for
us
:
and
as
for
us
he
sanctified
himselfe
,
Iohn
17.
17.
so
for
us
he
performed
all
righteousnesse
,
Matth.
3.
15.
and
fulfilled
the
Law
for
us
,
Matth.
5.
17.
that
whatsoever
the
Law
requireth
to
justification
might
bee
fulfilled
Of
the
Papists
in
it
,
Rom.
8.
4.
§
.
XI
.
But
here
the
Papists
object
,
[
x
](A20741-e20780-b)
x
R●…mists
in
Phil.
2.
Sect.
1.
That
Christ
merited
for
himselfe
.
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.
Answere
.
In
every
aetiologie
the
reason
,
which
is
rendred
,
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
[
y
](A20741-e20880-b)
y
Phil.
2.
3
,
4.
5.
of
our
Saviour
Christ
his
charity
and
humility
.
Of
his
charity
,
in
that
hee
being
God
,
for
our
sakes
became
man
;
and
being
man
[
z
](A20741-e20890-b)
z
ver.
6
,
7
,
8.
vers.
9.
humbled
himselfe
further
,
and
became
obedient
untill
his
death
,
even
the
death
of
the
crosse
.
Of
his
humility
,
in
that
it
was
the
way
to
his
glory
.
For
before
honour
[
a
](A20741-e20900-b)
a
Prov.
15.
33.
18.
12.
is
humility
,
and
he
that
humbleth
himselfe
shall
be
exalted
.
But
humiliation
is
so
farre
from
being
the
cause
of
exaltation
,
that
it
is
the
contrary
causa
sine
qua
non
,
as
all
necessary
forerunners
may
,
though
they
be
no
causes
:
Even
as
Fabius
,
when
Livius
Salinator
bad
him
remember
,
that
by
his
meanes
hee
had
recovered
〈◊〉
;
Why
should
I
not
remember
it
,
saith
he
,
I
had
never
recovered
it
,
unlesse
thou
hadd●…st
lost
it
,
Cic.
2.
de
Oratore
.
And
further
I
adde
,
that
the
exaltation
of
Christ
,
whereof
the
Apostle
[
b
](A20741-e20990-b)
b
Phil.
2.
9.
speaketh
,
was
not
the
exaltation
of
him
to
be
the
Sonne
of
God
;
for
that
hee
was
from
all
eternity
,
but
the
manifestation
thereof
.
For
although
in
respect
of
Christs
resurrection
,
[
c
](A20741-e21000-b)
c
Act
13
33.
Psal.
2.
7.
Heb.
1.
5.
especially
it
be
said
,
Thou
art
my
Sonne
,
this
day
have
I
begotten
thee
;
yet
was
not
Christ
then
first
begotten
,
whose
generation
is
eternall
;
but
then
he
was
mightily
declared
to
bee
the
Sonne
of
God
by
his
resurrection
,
Rom.
1.
4.
and
the
Sonne
of
God
.
So
the
Apostle
saith
,
Heb.
1.
4
,
5.
that
Christ
[
*
](A20741-e21060-b)
*
1
Cor.
15.
14.
17.
then
had
our
faith
beene
vaine
,
and
wee
had
remained
in
our
sinnes
.
But
by
his
resurrection
and
exaltation
,
whereby
he
was
powerfully
declared
to
be
the
eternall
Sonne
of
God
;
wee
understand
,
that
the
obedience
,
which
he
had
performed
,
and
the
suffering
which
hee
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
](A20741-e21080-b)
d
1
Pet.
1.
21.
and
hope
might
be
in
God
.
§
.
XII
.
If
they
will
needs
with
the
Arrians
[
*
](A20741-e21100-b)
*
See
Cyril
.
Thesaur
.
lib.
3.
cap.
2.
Christs
●…xaltation
was
bis
manifestation
to
be
the
Sonne
of
God
.
understand
the
place
of
Christs
exaltation
it selfe
,
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
bee
God
;
but
this
hee
had
not
by
purchase
,
but
by
nature
,
and
therefore
himselfe
prayed
a
little
before
his
death
,
Ioh.
17.
5.
And
now
Father
glorifie
mee
with
the
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
himselfe
,
Esay
45.
22.
And
this
may
suffice
for
this
point
,
for
I
will
not
[
e
](A20741-e21250-b)
e
See
D.
Fulke
in
his
answer
to
the
Rhemists
Heb.
2.
9.
Fathers
:
wee
see
Iesus
crowned
with
glory
and
honour
,
who
for
a
shor●…
time
was
made
lesse
than
the
Angels
(
viz.
by
hi●…
incarna●…ion
)
for
the
suffering
of
death
(
that
is
,
)
that
hee
might
suffer
death
;
or
as
the
Apostle
speaketh
,
that
by
the
grace
of
God
hee
might
(
viz.
in
the
humane
nature
assumed
,
)
tast
of
death
for
all
.
§
.
XIII
.
Object
.
3.
If
Christ
obeyed
the
Law
for
us
that
by
his
If
Christ
obeyed
the
Law
for
us
,
then
we
need
not
to
ob●…y
it
.
obedience
we
might
be
justified
,
then
shall
not
wee
need
to
obey
the
Law
:
but
the
consequent
is
absurd
,
therefore
the
antecedent
.
I
answere
;
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
doe
no●…
perfectly
fulfill
the
Law
in
our
owne
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
fulfill
the
Law
,
that
we
must
thinke
our selves
bound
sincerely
to
keepe
it
:
that
is
,
we
must
have
an
〈◊〉
desire
,
an
unsained
purpose
,
a
serious
care
,
an
upright
endevour
to
walke
in
the
obedience
of
Gods
commandements
,
in
this
study
and
practice
of
piety
consisteth
our
new
obedience
,
which
we
must
be
carefull
to
performe
,
not
to
be
justified
thereby
,
but
to
glorifie
God
,
to
obey
his
will
,
to
restifie
our
thankfulnesse
towards
him
,
to
edifie
our
brethren
;
to
gather
sound
testimonies
to
our selves
and
assurance
of
our
If
we
bee
justified
by
the
obedience
of
his
life
,
what
needed
hee
to
die
for
us
.
§
.
XIV
.
Object
.
4.
If
wee
be
justified
by
the
obedience
of
Christs
life
,
what
needed
he
to
dye
for
us
?
Answ.
the
chiefest
part
of
his
obedience
was
to
be
performed
at
his
death
:
His
totall
obedience
was
his
fulfilling
of
the
whole
Law
for
us
.
The
Law
since
the
fall
is
fulfilled
,
neither
by
an
obedience
conformable
to
the
commandements
alone
,
because
wee
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
wee
bee
justified
altogether
by
the
[
f
](A20741-e21440-b)
f
●…oh
8.
29.
pleasing
to
God
,
performing
[
g
](A20741-e21450-b)
g
Matth.
3.
15.
all
righteousnesse
,
fulfilling
[
h
](A20741-e21460-b)
h
Matth.
5.
17.
the
Law
,
and
whatsoever
the
Law
[
i
](A20741-e21470-b)
i
Rom.
8.
4.
requireth
to
justification
?
These
things
,
as
I
shewed
before
,
he
did
not
for
himselfe
,
therefore
for
us
and
in
our
stead
.
To
this
some
of
our
aforesaid
Divines
doe
answer
,
that
Christ
indeed
fulfilled
the
Law
for
our
sakes
:
but
they
put
a
difference
betweene
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
expresse
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
hee
may
bee
righteousnesse
unto
us
.
Answ.
1.
That
there
is
no
such
distinction
in
the
Scriptures
,
but
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
this
very
point
of
Christs
doing
or
suffering
for
us
,
are
used
indifferently
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
8.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ioh.
17.
19.
Rom.
5.
8.
Luk.
22.
20.
1
Cor.
11.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
26.
28.
Mark
.
14.
24.
1
Ioh.
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
hee
was
baptized
pro
nobis
:
Aug.
tract.
4.
in
Ioan.
&
tract.
111.
that
he
who
dyed
for
us
,
liveth
pro
nobis
.
Cyril
.
Thesaur
.
lib.
9.
cap.
2.
That
he
was
made
a
Priest
pro
nobis
.
Idem
in
Ioan.
lib.
2.
cap.
1.
pro
omnibus
mortuus
,
pro
omnibus
resurrexit
,
&c.
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
himselfe
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
beene
a
most
holy
and
all-sufficient
Sacrifice
.
Neither
was
it
the
holinesse
of
the
humanity
that
sanctified
the
sacrifice
,
or
gave
the
vertue
of
satisfaction
unto
it
;
but
the
dignity
of
the
person
,
and
the
vertue
of
the
Godhead
,
which
made
the
righteousnesse
of
the
Man
Christ
,
as
well
active
as
passive
,
to
bee
meritorious
and
satisfactory
for
others
.
Iesus
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
sinnes
of
all
that
beleeve
.
It
is
the
Spirit
,
saith
our
Saviour
Christ
,
that
giveth
life
,
the
flesh
(
by
it selfe
)
profiteth
nothing
,
Ioh.
6.
63.
the
sufferings
or
obedience
of
Christ
,
as
hee
is
Man
,
§
.
XVI
.
Our
fifth
reason
.
There
are
two
parts
of
justification
,
the
§
.
XVII
.
If
unto
justification
there
be
required
besides
remission
§
.
XVIII
.
Notwithstanding
this
so
evident
truth
,
some
of
the
§
XIX
.
Their
chiefe
argument
to
prove
their
assertion
is
this
.
Remission
is
as
well
of
the
sinnes
of
omission
as
of
commission
.
As
therefore
he
,
whose
sinnes
of
commission
are
remitted
,
is
reputed
,
as
if
hee
had
done
nothing
forbidden
:
so
whose
sinnes
of
omission
are
remitted
,
is
reputed
,
as
if
hee
had
left
undone
nothing
that
is
commanded
.
Now
hee
that
is
reputed
as
if
hee
had
neither
done
any
thing
forbidden
,
nor
left
undone
any
thing
that
is
commanded
;
hee
is
reputed
,
as
if
hee
had
fulfilled
the
whole
Law
.
I
answer
by
distinction
,
if
they
consider
remission
of
sinnes
barely
without
imputation
of
righteousnesse
(
as
they
must
,
if
they
will
make
good
their
assertion
)
then
hee
that
hath
onely
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
sinnes
,
he
is
a
sinner
,
as
having
both
committed
what
is
forbidden
,
and
also
omitted
what
is
commanded
.
Yet
by
remission
or
not
imputation
of
sinne
hee
is
freed
from
the
punishment
,
and
a
r●…atu
poenae
,
from
the
guilt
binding
over
to
punishment
,
as
if
hee
had
neither
committed
any
thing
forbidden
,
nor
omitted
any
thing
commanded
.
Hee
therefore
that
h●…th
remission
is
reputed
,
as
having
neither
committed
any
evill
,
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
hee
is
a
theefe
.
But
if
they
conceive
of
remission
of
sinn●…
,
as
having
the
imputation
of
righteousnesse
concurring
with
it
,
as
alwaies
it
happeneth
in
Gods
justification
of
a
sinner
;
then
it
is
true
,
that
he●…
to
whom
his
sinnes
are
remitted
,
that
is
,
to
whom
sinne
is
not
imputed
,
and
righteousnesse
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
Gods
pardon
as
it
is
in
mens
:
A
man
by
his
pardon
may
remit
the
punishment
and
the
guilt
binding
over
to
punishment
;
but
hee
cannot
take
away
the
fault
,
neither
can
hee
by
his
pardon
,
make
the
offendor
just
.
But
whom
God
doth
justifie
,
hee
maketh
them
righteous
by
imputation
of
Christs
righteousnesse
,
whereby
hee
doth
not
onely
free
them
from
the
guilt
of
sinne
and
damnation
;
but
also
covering
their
fault
he
accepteth
,
ye●…
constituteth
them
righteous
and
heires
of
eternall
life
.
For
Gods
judgement
is
according
to
truth
,
and
therefore
hee
justifieth
none
but
such
as
are
just
,
though
not
by
righteousnesse
inherent
,
for
so
none
[
m
](A20741-e21910-b)
m
Psal.
●…43
.
2.
Gal.
2.
16.
are
or
can
bee
justified
,
yet
by
righteousnesse
imputed
.
Iustification
therefore
is
not
onely
an
acqui●…ing
of
a
sinner
from
punishment
by
the
not
imputing
of
sinne
,
but
also
an
acc●…pting
of
him
to
life
by
imputation
of
perfect
righteousnesse
:
not
onely
a
freeing
of
a
man
from
hell
,
but
also
the
entituling
of
him
to
〈◊〉
:
not
onely
a
forgiving
of
our
debt
,
which
Christ
our
surety
hath
paid
for
us
,
but
also
an
enriching
of
us
with
the
inestimabl●…
〈◊〉
of
Christs
most
p●…fect
righteousnesse
.
§
XX.
To
this
argument
some
doe
adde
a
second
not
unlike
,
whosoever
§
XXI
.
The
principall
authour
of
this
Novelty
hath
three
arguments
.
Three
arguments
of
I.
P.
The
first
is
this
;
Whereby
we
have
entrance
into
heaven
,
thereby
His
second
argument
,
Sablata
privatione
ponitur
habitus
,
therefore
sinne
being
remitted
and
taken
away
,
justice
followeth
of
its
owne
accord
.
His
third
argument
;
If
we
are
justified
onely
by
remission
of
sinnes
,
[
k
](A20741-e22100-b)
k
De
justis
l.
2.
c.
6
,
though
he
object
against
Calvin
,
as
these
men
doe
,
that
he
placeth
justification
onely
in
remission
of
sinnes
;
yet
he
consesseth
[
l
](A20741-e22140-b)
l
De
justis
.
l.
2.
c.
1
,
that
his
meaning
thereby
was
not
to
exclude
imputation
of
Christs
righteousnesse
,
but
renovation
or
sanctification
.
And
he
citeth
these
words
out
of
[
m
](A20741-e22170-b)
m
Lib.
3.
c.
11.
sect.
2.
Calvins
institutions
,
that
hee
placeth
justification
in
peccatorum
remissione
,
&
justitiae
Christi
imputatione
,
in
the
remission
of
sinnes
,
and
imputation
of
Christs
righteousnesse
.
And
againe
[
n
](A20741-e22230-b)
n
Sect.
3.
,
that
God
,
when
he
doth
justifie
us
,
he
doth
absolve
us
by
imputation
of
righteousnesse
,
that
in
Christ
wee
may
be
accepted
as
just
,
who
in
our selves
are
not
.
Wherefore
,
saith
hee
,
when
Calvin
in
the
same
Chapter
,
§.
21.
and
22.
and
in
his
Antidote
unto
the
Councell
of
Trent
,
Sess.
6.
doth
contend
,
that
justification
consisteth
only
in
remission
of
sinnes
;
he
doth
not
exclude
the
imputation
of
Christs
righteousnesse
,
but
inward
renovation
and
sanctification
.
The
same
Bellarmine
confesseth
[
o
](A20741-e22270-b)
o
De
justif
.
l.
2.
c.
1.
&
6.
,
that
those
whom
he
calleth
Lutherans
.
(
who
indeed
are
very
sound
in
this
point
)
doe
all
of
them
place
justification
in
the
imputation
of
Christs
righteousnesse
,
which
assertion
of
theirs
is
most
true
,
because
by
imputation
of
Christs
righteousnesse
wee
have
not
onely
remission
o●…
sinnes
,
but
also
acceptation
unto
life
,
as
being
righteous
in
Christ
;
not
onely
freedome
from
hell
,
but
also
right
and
title
to
the
Kingdome
of
Heaven
.
§
XXII
.
Another
treating
of
this
point
,
affirmeth
,
that
Christ
is
the
J.
F.
matter
of
our
justification
,
and
is
made
righteousnesse
unto
us
in
his
passive
obedience
onely
;
and
yet
confesseth
,
that
both
the
holinesse
of
his
person
and
the
obedience
of
his
life
are
necessarily
required
,
that
he
might
be
meet
to
become
our
righteousnesse
in
his
sufferings
.
But
this
is
frivolous
:
because
,
as
I
noted
before
,
he
being
perfect
God
,
as
well
as
perfect
man
,
had
beene
in
his
sufferings
an
All-sufficient
satisfaction
for
our
sinnes
,
though
hee
had
never
submitted
himselfe
to
the
obedience
of
the
Law
.
But
the
divine
Nature
of
the
Sonne
of
God
,
and
the
dignity
of
his
person
,
as
it
made
his
sufferings
all-sufficiently
satisfactory
for
our
sinnes
,
to
redeeme
us
from
hell
,
because
they
were
the
sufferings
of
God
,
the
blood
of
God
,
&c.
so
it
made
his
obedience
all-sufficiently
meritorious
to
constitute
and
make
us
righteous
,
and
to
make
us
Heires
of
Eternall
life
;
because
it
was
the
obedience
or
righteousnesse
of
God
.
For
the
Sonne
of
God
was
made
under
[
p
](A20741-e22340-b)
p
Gal.
4.
4
,
5.
the
Law
,
that
he
might
not
onely
redeeme
us
,
who
were
under
the
Law
,
by
his
sufferings
;
but
also
that
by
his
meritorious
obedience
we
might
receive
the
Adoption
of
sonnes
.
But
he
proveth
Christ
to
bee
our
righteousnesse
onely
in
his
passive
obedience
,
because
it
onely
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
sinne
by
his
sufferings
;
or
acceptation
with
God
by
his
obedience
,
or
both
.
The
ceremony
of
[
q
](A20741-e22350-b)
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
Christs
righteousnesse
,
which
is
also
signified
by
the
wedding
[
r
](A20741-e22380-b)
r
Mat.
22.
11
,
12.
garment
,
and
the
holy
attire
,
wherein
the
Priests
were
to
appeare
before
God
[
s
](A20741-e22390-b)
s
Exod.
28.
43.
The
high
Priests
wearing
of
the
golden
plate
with
this
inscription
[
t
](A20741-e22400-b)
t
Exod.
28.
36.
38
Holinesse
of
the
Lord
,
(
who
is
Iehovah
[
u
](A20741-e22410-b)
u
I●…r.
23.
6.
our
righteousnesse
)
was
to
this
end
,
that
the
iniquity
of
the
holy
things
,
which
the
children
of
Israel
should
hallow
,
in
all
their
holy
gifts
,
being
taken
away
,
they
might
bee
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
Arke
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
bee
saved
,
1
Cor.
15.
23.
)
was
imputed
to
the
whole
increase
or
store
,
Rom.
11.
16.
So
●…aith
[
*
](A20741-e22440-b)
*
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
lumpe
,
&c.
§
XXIII
.
But
come
we
to
the
Sacraments
,
which
hee
truely
saith
[
*
](A20741-e22510-b)
*
Rom.
4.
11.
which
is
by
Faith
.
And
yet
,
saith
he
,
Baptisme
signifieth
onely
the
washing
of
the
soule
by
the
bloud
of
Christ
;
the
Eucharist
representeth
onely
his
body
broken
,
and
his
blood
shed
for
our
sinnes
.
Answ.
Though
some
parts
onely
of
the
benefits
of
Christ
are
represented
in
the
severall
Sacraments
;
yet
the
substance
of
each
Sacrament
is
the
participation
of
Christ
wholly
with
all
his
merits
and
benefits
.
Thus
in
Baptisme
we
are
incorporated
into
Christ
,
and
in
it
we
put
on
[
x
](A20741-e22530-b)
x
Gal.
3.
27.
Christ
,
who
is
our
righteousnesse
.
And
it
is
the
Sacrament
,
not
only
of
remission
of
sinne
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
Lords
Supper
we
have
communion
with
Christ
,
being
not
only
united
to
him
as
[
y
](A20741-e22550-b)
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
authour
;
but
because
in
them
he
taketh
two
things
for
granted
,
which
hee
cannot
prove
;
the
one
,
that
justification
consisteth
onely
in
remission
of
sin
;
the
other
,
that
wee
ascribe
remission
of
sinne
to
Christs
active
obedience
,
I
will
not
trouble
the
Reader
with
them
.
Onely
let
him
call
to
minde
the
errours
which
the
Authors
of
this
opinion
doe
runne
into
for
the
defence
thereof
.
First
,
that
remission
of
sinnes
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
wee
were
by
one
act
of
disobedience
made
sinners
.
Fourthly
,
that
neither
by
his
disobedience
Ad●…m
did
transgresse
the
Law
,
nor
Christ
by
his
obedience
unto
death
,
obey
it
.
Fifthly
,
that
Christ
obeyed
the
law
not
for
us
,
but
for
himselfe
.
Sixthly
,
that
justification
consisteth
wholly
and
onely
in
remission
of
sinnes
.
Which
being
for
the
most
part
consequents
of
this
opinion
,
doe
prove
the
antecedent
to
be
false
.
CAP.
V.
That
the
formall
cause
of
Iustification
is
the
imputation
of
Christs
Righteousnesse
.
§
.
I.
YOu
have
heard
the
private
opinions
of
some
of
our
Divines
[
*
](A20741-e22630-b)
*
Disp.
de●…
.
C●…r
.
〈◊〉
.
4
part
.
c.
4.
Christi
justitiam
nobis
imputari
est
m●…rum
commentum
.
Socinu●…
the
heretike
they
deny
the
imputation
of
Christs
Righteousnesse
;
and
consequently
do
hold
,
that
neither
the
active
nor
passive
obedience
of
Christ
is
that
,
which
is
imputed
to
us
for
righteousnesse
.
What
then
?
forsooth
the
act
of
faith
.
Of
these
mens
errour
I
shall
not
need
to
say
much
in
this
place
:
because
,
besides
that
,
which
hath
already
beene
delivered
in
the
third
Chapter
,
I
have
plentifully
and
fully
proved
in
my
whole
fourth
booke
,
that
the
righteousnesse
of
Christ
,
is
the
matter
which
is
imputed
to
justification
;
and
in
my
whole
fifth
booke
,
that
the
imputation
of
Christs
righteousnesse
is
the
forme
of
justification
.
Only
I
will
note
their
depravation
of
our
Doctrine
,
and
point
at
their
errours
.
§
II.
As
touching
the
former
:
when
we
say
,
that
the
imputation
of
Bellarm.
de
just.
l.
2.
c.
7.
§.
quart.
needs
,
with
the
Papists
,
make
us
hold
,
that
we
are
formally
righteous
by
that
righteousnesse
,
which
is
not
in
us
,
but
out
of
us
in
Christ
;
which
is
absurd
:
for
as
themselves
expound
the
phrase
[
*
](A20741-e22730-b)
*
A.
W.
pag.
180.
n.
4.
,
Formall
justice
consisteth
either
in
the
qualities
of
the
soule
,
or
in
good
actions
(
that
is
,
it
is
either
habituall
or
actuall
)
so
that
it
cannot
stand
in
imputation
;
by
which
wee
can
no
more
be
just
formally
,
than
wife
,
rich
,
alive
,
by
imputation
of
wisedome
,
riches
,
and
life
.
Wherefore
I
marvell
how
they
could
be
so
absurd
,
as
to
conceive
so
absurdly
of
us
.
But
wee
teach
,
that
Christs
righteousnesse
,
both
habituall
and
actuall
,
by
which
he
was
formally
just
,
is
the
matter
;
and
the
imputation
thereof
is
the
forme
of
justification
.
And
so
those
very
Authors
,
upon
whom
they
would
father
this
assertion
,
in
expresse
termes
doe
teach
;
affirming
,
that
Christs
obedience
,
or
fulfilling
of
the
Law
is
the
[
b
](A20741-e22770-b)
b
Centur.
1.
li.
2.
c.
4.
col.
240.
lin.
3
materiall
cause
of
justification
;
and
the
application
or
imputation
thereof
,
is
the
[
c
](A20741-e22840-b)
c
Ib.
col.
241.
lin.
41.
Scharp
.
de
justif
.
controv
.
8.
arg.
2.
&
controv.
9.
formall
cause
of
justification
.
We
say
then
,
that
the
righteousnesse
of
Christ
it selfe
is
not
the
formall
cause
of
justification
,
or
that
by
which
we
are
formally
just
;
but
the
imputation
of
it
;
it selfe
being
the
matter
of
justification
;
that
is
to
say
,
that
thing
,
which
unto
justification
is
imputed
.
Wherefore
I
shall
not
need
to
answere
,
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
wee
are
not
formally
ju●…
by
that
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
:
which
we
doe
not
hold
.
For
the
righteousnesse
,
whereby
a
man
is
forma●…ly
just
,
is
inherent
in
himselfe
:
for
what
is
more
intrinsecall
than
the
forme
?
But
Christs
righteousnesse
is
not
inherent
in
us
,
no
more
than
our
sinne
was
inherent
in
him
.
And
yet
,
as
he
was
made
sinne
or
a
sinner
by
our
sinnes
,
not
formally
,
(
God
forbid
!
)
but
by
imputation
:
so
wee
are
made
righteous
by
his
righteousnesse
,
not
formally
(
as
we
are
justified
)
or
in
our selves
,
but
in
him
,
viz.
by
imputation
.
And
againe
,
as
by
Adams
actuall
transgr●…ssion
,
which
was
transient
,
and
now
hath
no
being
,
we
are
made
sinners
,
that
is
,
guilty
of
sinne
and
damnation
by
imputation
of
his
disobedience
:
so
likewise
by
Christs
obedience
,
which
hee
performed
in
the
daies
of
his
flesh
,
and
was
proper
to
his
owne
person
,
we
are
justified
,
that
is
,
not
onely
freed
from
the
guilt
of
sinne
and
damnation
,
but
also
constituted
just
,
and
entituled
to
the
Kingdome
of
Heaven
.
And
yet
we
deny
not
,
but
that
,
as
they
to
whom
the
guilt
of
Adams
transgression
is
imputed
,
are
also
by
sinne
inherent
transfused
from
him
by
carnall
generation
formally
made
sinners
:
so
they
,
to
whom
the
obedience
of
Christ
is
imputed
unto
justification
,
are
also
made
formally
just
by
an
inchoated
righteousnesse
received
by
influence
from
Christ
,
and
infused
by
his
spirit
in
their
spirituall
regeneration
.
§
III.
In
their
opinion
it selfe
denying
the
imputation
of
Christs
§
IV.
For
as
touching
the
two
first
,
and
the
maine
errour
it selfe
;
[
d
](A20741-e23010-b)
d
Lib.
1.
c.
3.
§.
7.
&c.
briefly
,
and
in
the
whole
fifth
booke
at
large
,
that
the
forme
of
justification
is
the
imputation
of
Christs
righteousnesse
;
by
which
we
are
both
absolved
from
our
sinnes
,
and
also
are
in
Christ
accepted
and
made
righteous
;
and
consequently
,
that
these
two
are
the
essentiall
parts
of
[
*
](A20741-e23050-b)
*
Lib.
1.
c.
4.
§.
16.
&c.
6.
§.
justification
,
viz.
the
not
imputing
or
remission
of
sinne
,
which
God
doth
grant
by
imputation
of
Christs
sufferings
,
in
respect
whereof
wee
are
said
to
be
justified
by
his
[
e
](A20741-e23100-b)
e
Rom.
5.
9.
blood
;
that
is
,
freed
from
the
guilt
of
sinne
and
damnation
;
and
the
imputation
of
Christs
[
f
](A20741-e23110-b)
f
Rom.
5.
19.
obedience
;
by
which
wee
are
made
or
constituted
righteous
,
and
are
entituled
to
the
kingdome
of
Heaven
.
So
that
remission
of
sinne
is
not
the
forme
,
and
much
lesse
the
entire
forme
of
justification
,
considered
as
an
action
of
God
;
but
an
effect
of
the
forme
,
because
by
imputation
of
Christs
righteousnesse
we
have
remission
of
sinne
.
Neither
is
it
the
whole
benefit
of
justification
,
but
a
part
thereof
.
For
although
many
of
our
Divines
,
as
hath
beene
said
,
have
taught
,
that
unto
justification
remission
of
sinnes
is
onely
required
:
yet
their
assertion
,
as
hath
also
beene
shewed
,
is
to
be
understood
(
as
Bellarmine
himselfe
understandeth
Calvin
)
as
spoken
in
opposition
to
the
Papists
;
who
say
,
that
to
justification
concurre
,
not
onely
remission
of
sinnes
,
but
also
inward
renovation
or
sanctification
.
To
contradict
them
,
our
Divines
have
said
,
that
wee
are
justified
by
remission
onely
or
not
imputing
of
sinne
,
(
wherewith
alwayes
concurreth
imputation
of
righteousnesse
,
)
and
not
by
renovation
or
sanctification
.
Their
meaning
therefore
by
the
exclusive
particle
onely
,
was
to
exclude
,
not
imputation
of
righteousnesse
,
which
unseparably
accompanieth
the
not
imputing
of
sinne
,
as
Saint
Paul
proveth
,
Rom.
4.
§
V.
The
third
is
the
same
in
effect
with
that
which
I
fully
confuted
,
[
g
](A20741-e23220-b)
g
1
Job
.
1.
7.
which
cleanseth
us
from
all
our
sinnes
;
and
not
to
his
active
obedience
.
And
justification
is
nothing
,
as
they
say
,
but
remission
of
sinne
:
whereupon
it
would
follow
,
that
we
are
justified
onely
by
Chri●…ts
passive
obedience
,
which
I
have
already
disproved
.
§
VI.
The
fourth
,
denying
the
righteousnesse
of
Christ
it selfe
to
be
our
righteousnesse
,
I
have
fully
confuted
in
the
fourth
booke
:
besides
that
,
which
hath
already
beene
alledged
in
the
third
chapter
of
this
book
that
which
is
added
concerning
a
righteousnesse
purchased
by
the
death
of
Christ
,
is
the
same
with
that
which
I
confuted
,
Chap.
4.
§.
1.
for
our
righteousnesse
is
not
remission
of
sinne
,
but
that
by
which
wee
have
remission
;
not
justification
it selfe
,
but
that
by
which
wee
are
justified
.
For
remission
of
sinne
,
as
well
as
justification
it selfe
,
is
an
action
of
God
,
not
imputing
sinne
and
imputing
righteousnesse
;
and
therefore
is
not
that
righteousnesse
which
is
imputed
.
Thus
therefore
I
argue
;
By
what
we
have
remission
of
sinne
,
by
that
wee
are
justified
,
and
by
what
we
are
justified
,
that
is
,
our
righteousnesse
by
the
bloud
of
Christ
we
have
remission
of
sinne
,
and
not
by
that
righteousnesse
which
is
purchased
by
his
blood
,
viz.
remission
of
sinne
,
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
righteousnesse
.
§
.
VII
.
To
the
fifth
I
answer
,
that
the
meritorious
obedience
of
For
as
the
guilt
of
Adams
transgression
could
not
be
imputed
to
us
,
unlesse
the
transgression
it selfe
were
first
imputed
,
and
made
ours
;
by
imputation
whereof
wee
are
made
sinners
,
that
is
,
guilty
of
his
sinne
unto
condemnation
:
so
the
merit
of
Christs
obedience
cannot
bee
imputed
,
unlesse
the
obedience
it selfe
be
imputed
,
and
made
ours
;
by
imputation
whereof
we
are
freed
from
the
guilt
of
sinne
and
damnation
,
and
are
accepted
as
righteous
,
and
as
heires
of
eternall
life
.
And
as
it
may
truely
be
said
of
them
,
to
whom
Adams
disobedience
is
imputed
,
that
they
sinned
in
Adam
:
so
of
them
,
to
whom
Christs
obedience
is
imputed
,
it
may
no
lesse
truely
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
behalfe
,
as
if
they
had
performed
it
in
their
owne
persons
.
For
Christ
is
the
end
,
the
perfection
and
complement
of
the
Law
to
all
that
beleeve
.
So
that
whosoever
truely
beleeveth
in
Christ
,
hath
in
him
fulfilled
the
Law
,
as
the
Greeke
expositors
expound
that
place
,
Rom.
10.
4.
§
.
VIII
.
But
,
say
they
,
we
were
not
so
in
Christ
,
when
he
obeied
,
[
h
](A20741-e23410-b)
h
Rom.
5.
14.
type
of
the
second
,
and
both
were
heads
and
roots
of
mankinde
.
Adam
,
of
those
that
shall
bee
condemned
;
Christ
,
of
those
that
shall
be
saved
.
For
as
in
Adam
all
dye
,
[
i
](A20741-e23440-b)
i
1
Cor.
15.
22.
that
dye
eternally
;
so
in
Christ
all
live
,
that
live
eternally
.
And
as
in
Adam
[
k
](A20741-e23460-b)
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
wee
more
truely
derived
from
Adam
in
respect
of
the
life
naturall
,
than
wee
are
from
Christ
in
respect
of
the
life
spirituall
.
Therefore
if
Adams
disobedience
were
imputed
to
condemnation
,
much
more
Christs
obedience
is
imputed
unto
justification
of
life
,
as
the
Apostle
[
l
](A20741-e23510-b)
l
Rom.
5.
17
,
18.
argueth
Rom.
5.
and
from
thence
Bernard
;
[
m
](A20741-e23540-b)
m
Epist.
190.
See
infr
.
lib.
5.
chap.
4.
Cur
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
[
n
](A20741-e23610-b)
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
](A20741-e23650-b)
o
Epist.
190.
ergo
Caput
pro
membris
,
&c.
the
head
therefore
satisfied
for
his
members
,
&c.
§
.
X.
Yea
but
our
faith
relyeth
upon
Christ
,
as
having
already
Ans.
Christ
is
the
Lambe
[
p
](A20741-e23710-b)
p
Apoc.
13.
8.
of
God
slaine
from
the
beginning
of
the
world
.
The
vertue
of
whose
obedience
is
extended
,
not
onely
to
them
that
come
after
Christ
;
but
also
to
all
the
faithfull
that
went
before
from
the
beginning
of
the
world
,
who
were
members
[
q
](A20741-e23720-b)
q
Their
afflictions
were
the
reproch
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
beleeved
)
was
the
obedience
of
Christ
imputed
,
[
r
](A20741-e23740-b)
r
Act.
15.
11.
as
well
as
to
us
.
They
all
did
eate
the
same
[
s
](A20741-e23750-b)
s
1
Cor.
10.
3.
4.
spirituall
meat
,
and
did
all
drinke
the
same
spirituall
drinke
.
For
they
dranke
of
that
spirituall
Rocke
which
followed
,
and
that
Rocke
was
Christ
.
§
.
XI
.
But
if
in
Christ
,
say
they
,
we
satisfied
the
punishment
,
then
Answ.
When
wee
say
,
that
in
Christ
wee
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
behalfe
,
as
if
wee
had
performed
the
same
in
our
owne
persons
.
Neither
should
it
seeme
strange
,
that
satisfaction
and
pardon
may
stand
together
,
seeing
God
pardoneth
no
sinne
,
for
which
his
justice
is
not
satisfied
.
But
it
is
Christ
that
satisfied
,
&
bare
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
Christs
mercy
,
exhibited
to
us
;
who
are
justified
by
the
grace
of
God
freely
,
[
t
](A20741-e23810-b)
t
Rom.
3.
24.
15.
in
respect
of
us
,
through
the
redemption
that
is
in
Christ
Iesus
:
and
therfore
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
bloud
,
to
declare
his
righteousnesse
for
the
remission
of
sinnes
,
&c.
But
that
the
righteousnesse
of
Christ
is
the
onely
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
adde
;
that
these
men
,
confessing
the
truth
with
us
,
that
faith
[
u
](A20741-e23880-b)
u
Lib.
6.
c.
4.
sect.
6.
shall
bee
declared
,
the
same
benefits
,
which
wee
have
from
Christ
properly
,
are
attributed
to
faith
;
not
absolutely
,
in
regard
of
it selfe
;
but
relatively
in
respect
of
that
righteousnesse
,
which
it
doth
apprehend
.
If
it
be
said
,
that
faith
as
the
instrument
receiveth
remission
of
sinne
,
because
by
it
we
are
assured
thereof
:
I
answer
,
that
by
faith
receiving
Christ
we
have
remission
of
sinnes
and
justification
,
before
we
can
by
speciall
faith
be
assured
of
it
.
And
it
is
a
great
absurdity
,
as
elsewhere
[
*
](A20741-e23920-b)
*
Covenant
of
Grace
.
cap.
8.
page
94.
n.
5.
I
have
shewed
,
to
teach
,
that
men
must
beleeve
,
and
be
assured
of
the
remission
of
their
sinnes
,
to
the
end
that
they
may
be
remitted
.
§
.
XIII
.
I
shall
not
need
therefore
to
say
any
more
in
this
place
,
§
.
XIV
.
But
some
will
say
;
it
is
sufficient
to
beleeve
,
that
by
the
CAP.
VI.
The
end
or
finall
cause
,
the
essentiall
parts
,
the
fruits
and
consequents
of
justification
.
§
.
I.
THE
finall
cause
or
end
,
for
which
God
doth
justifie
a
[
a
](A20741-e24100-b)
a
Rom.
3.
24.
freely
by
his
grace
through
the
redemption
that
is
in
Christ
Iesus
,
to
the
praise
of
the
glory
of
his
grace
,
wherein
hee
hath
made
us
[
b
](A20741-e24110-b)
b
Ephes.
1.
6.
accepted
in
his
beloved
.
His
justice
also
such
,
that
rather
than
hee
would
suffer
the
sinnes
of
his
owne
elect
to
goe
unpunished
,
or
forgive
them
without
due
satisfaction
;
hee
hath
punished
them
in
his
owne
Sonne
,
and
exacted
from
him
a
full
satisfaction
for
them
:
having
set
him
forth
[
c
](A20741-e24120-b)
c
Rom.
3.
25
,
26.
to
be
a
propitiation
through
faith
in
his
bloud
,
to
declare
his
righteousnesse
through
the
forgivenesse
of
sinnes
,
which
are
past
,
by
the
sufferance
of
God
;
to
demonstrate
,
I
say
,
his
righteousnesse
at
this
time
,
that
hee
might
be
just
and
the
justifier
of
him
who
beleeveth
in
Iesus
.
Not
unto
us
therefore
,
not
unto
us
,
as
if
we
were
justified
by
our
owne
righteousnesse
or
worthinesse
;
but
[
d
](A20741-e24130-b)
d
Psal.
119.
1.
to
the
name
of
God
all
glory
is
due
for
his
mercy
and
for
his
righteousnesse
sake
;
who
doth
justifie
us
,
not
of
workes
[
e
](A20741-e24140-b)
e
Ephes.
2.
9.
Rom.
4.
2.
lest
wee
should
glory
in
our selves
:
but
of
his
grace
,
freely
,
without
any
desert
or
cause
in
our selves
,
through
the
redemption
wrought
by
Christ
;
who
is
of
God
made
righteousnesse
[
f
](A20741-e24170-b)
f
1
Cor.
1.
30
,
31.
unto
us
,
that
he
which
gloryeth
may
glory
in
the
Lord
.
§
.
II.
The
subordinate
end
is
our
salvation
,
and
the
way
unto
it
,
[
g
](A20741-e24230-b)
g
Mat.
6.
9
,
10
,
11.
glorified
;
so
,
that
hee
may
bee
glorified
,
wee
are
first
among
those
things
,
which
wee
desire
for
our
owne
good
,
to
seeke
his
[
h
](A20741-e24250-b)
h
Mat.
6.
33.
Kingdome
,
and
his
righteousnesse
;
that
his
Kingdome
of
glory
,
and
the
Kingdome
of
Grace
,
which
consisteth
in
the
[
i
](A20741-e24260-b)
i
Rom.
14.
17.
righteousnesse
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
](A20741-e24270-b)
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
sinne
▪
and
become
servants
to
[
l
](A20741-e24280-b)
l
Rom.
6.
22.
God
,
we
have
our
fruit
unto
holinesse
,
and
the
end
everlasting
life
.
The
end
of
our
faith
by
which
we
are
justified
,
is
the
[
m
](A20741-e24290-b)
m
1
Pet.
1.
9.
salvation
of
our
soules
,
unto
which
by
justification
wee
are
entituled
,
and
[
n
](A20741-e24300-b)
n
Rom.
8.
24.
saved
in
hope
that
being
justified
by
his
[
o
](A20741-e24310-b)
o
Tit.
3.
7.
grace
,
wee
should
bee
made
heires
according
to
,
hope
of
eternall
life
:
for
all
that
be
justified
,
[
p
](A20741-e24320-b)
p
Rom.
8.
30.
shall
be
glorified
.
And
this
also
I
noted
in
the
definition
,
when
I
said
,
that
those
whom
the
Lord
doth
justifie
by
imputation
of
Christs
righteousnesse
,
he
accepteth
as
righteous
in
Christ
,
and
as
heires
of
eternall
life
:
for
by
faith
[
q
](A20741-e24330-b)
q
Act
26.
18.
we
have
remission
of
sinnes
,
and
inheritance
among
them
that
are
sanctified
.
§
III.
But
we
are
justified
by
faith
,
not
onely
,
that
in
the
end
wee
Certainety
of
Salvation
.
may
be
saved
;
but
also
,
that
in
the
meane
time
our
salvation
being
of
Grace
,
might
be
certaine
and
sure
:
and
that
being
justified
[
r
](A20741-e24370-b)
r
Rom.
5.
1
,
2.
by
faith
we
might
have
peace
and
joy
in
the
holy
Ghost
:
Whereas
,
if
it
depended
upon
our
workes
or
worthinesse
,
it
would
be
uncertaine
.
For
the
promise
of
this
inheritance
was
not
made
to
Abraham
,
and
his
seed
through
the
Law
,
in
respect
of
any
righteousnesse
therein
prescribed
,
but
through
the
righteousnesse
of
Faith
.
And
therefore
it
is
of
faith
,
that
it
might
bee
by
grace
,
to
the
end
the
promise
might
be
sure
to
all
§
IV.
The
other
end
,
which
is
subordinate
not
onely
to
Gods
glory
,
[
s
](A20741-e24430-b)
s
Eph.
2.
8
,
9
,
10.
of
God
,
created
in
Christ
Iesus
unto
good
workes
,
which
God
hath
before
ordained
,
that
we
should
walke
in
them
:
We
are
therefore
justified
,
First
,
that
God
may
be
glorified
.
Secondly
,
that
wee
may
bee
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
remaine
the
essentiall
parts
of
justification
,
which
I
expressed
he
doth
absolve
him
from
his
sinnes
,
and
accepteth
of
him
in
Christ
as
righteous
,
and
as
an
Heire
of
Eternall
Life
.
The
parts
therefore
of
justification
are
two
,
absolution
from
sinne
,
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
righteousnesse
,
both
habituall
and
actuall
.
As
therefore
there
were
two
branches
of
the
Law
to
be
satisfied
,
the
commination
and
the
Commandement
;
and
two
parts
of
Christs
satisfaction
answerable
thereunto
:
so
there
are
two
parts
of
justification
,
absolution
from
the
curse
of
the
Law
,
by
imputation
of
Christs
sufferings
,
wherein
he
became
a
curse
for
us
;
and
acceptation
as
righteous
in
Christ
by
imputation
of
Christs
most
perfect
righteousnes
both
habituall
&
actuall
:
in
respect
of
both
which
parts
of
his
satisfaction
,
Christ
is
the
end
of
the
Law
for
righteousnes
[
t
](A20741-e24560-b)
t
Rom.
10.
4.
,
that
is
,
doth
justifie
all
that
truly
beleeve
in
him
.
§
VI.
And
hereby
it
may
appeare
,
that
those
three
benefits
of
Redemption
,
Reconciliation
,
and
Adoption
,
are
all
comprehended
under
[
u
](A20741-e24590-b)
u
Ep
17.
Col.
1.
14
,
even
remission
of
sinnes
,
Eph.
1.
7.
Col.
1.
14.
And
as
touching
the
latter
;
God
was
in
Christ
[
*
](A20741-e24640-b)
*
2
Cor.
5.
19.
reconciling
the
world
unto
himselfe
,
not
imputing
unto
them
,
or
remitting
their
sinnes
,
2
Cor.
5.
19.
and
therefore
all
three
,
Remission
of
[
x
](A20741-e24660-b)
x
1
〈◊〉
.
2.
7.
Heb.
9.
22.
sinnes
,
[
y
](A20741-e24690-b)
y
Col.
1.
14.
1
Pet.
1
19.
Redemption
,
and
[
z
](A20741-e24720-b)
z
Rom.
●…
.
10.
Col.
1.
20.
Reconciliation
are
ascribed
to
the
bloud
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
](A20741-e24750-b)
a
Eph.
1.
5
,
6.
in
his
beloved
as
righteous
,
and
as
an
Heire
of
Eternall
Life
?
and
this
is
ascribed
to
the
righteousnesse
and
obedience
of
Christ
[
b
](A20741-e24760-b)
b
Rom.
5.
19.
both
in
his
life
and
death
.
For
therefore
was
the
Sonne
of
God
made
under
the
[
c
](A20741-e24770-b)
c
Gal.
●…
.
4
,
5.
Law
,
namely
to
obey
,
and
to
fulfill
,
and
to
satisfie
it
;
that
hee
redeeming
us
from
the
yoke
of
the
Law
requiring
perfect
obedience
in
us
to
justification
,
we
might
receive
the
Adoption
of
sonnes
.
§
VII
.
Now
follow
the
consequents
and
fruits
of
justification
,
which
necessitate
praesentiae
,
as
the
necessary
fruits
and
consequents
of
justification
,
and
as
necessary
antecedents
to
glorification
:
but
we
deny
their
necessity
of
efficiencie
,
as
causes
concurring
to
the
act
of
justification
,
or
merit
of
salvation
:
We
acknowledge
them
as
the
necessary
fruits
of
Redemption
and
Iustification
,
as
the
markes
and
cognizances
of
them
that
shall
be
saved
,
the
necessary
forerunners
of
glorification
,
the
onely
true
way
to
our
heavenly
countrey
,
the
evidence
according
to
which
wee
shall
be
judged
at
the
last
day
;
yet
we
are
not
justified
by
them
,
nor
saved
for
them
(
as
hereafter
I
shall
plainely
and
plentifully
prove
)
but
onely
by
and
for
the
righteousnesse
and
merits
of
Christ
apprehended
by
Faith
.
A
TREATISE
OF
IVSTIFICATION
.
THE
SECOND
BOOKE
:
That
Justification
and
Sanctification
are
not
to
bee
confounded
.
CAP.
I.
Setting
downe
the
heads
of
the
Controversies
:
the
first
whereof
is
,
that
Iustification
and
Sanctification
are
not
to
be
confounded
.
The
first
proofe
,
because
the
hebrew
word
,
which
signifieth
to
justifie
,
doth
never
signifie
to
make
righteous
by
infusion
of
righteousnesse
.
§
.
I.
HAving
thus
briefely
set
downe
the
true
Doctrine
§
II.
The
first
capitall
errour
of
the
Papists
is
,
that
they
confound
§
III.
Of
this
first
controversie
therefore
are
two
questions
:
First
,
[
a
](A20741-e25000-b)
a
De
justif
.
lib.
2.
cap.
9.
Bellarmine
goeth
about
to
prove
.
Now
God
maketh
men
just
two
wayes
:
by
imputation
,
as
he
justifieth
:
by
infusion
,
as
he
sanctifieth
them
.
For
if
a
man
may
bee
made
just
,
not
only
inwardly
by
obtaining
righteousnesse
,
but
also
outwardly
by
declaration
,
as
[
b
](A20741-e25040-b)
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
himselfe
saith
;
then
much
more
by
imputation
:
even
as
we
were
made
sinners
by
Adams
actuall
transgression
,
and
as
Christ
was
made
sinne
,
that
is
,
a
sinner
for
us
.
For
even
as
by
Adams
disobedience
wee
were
made
sinners
and
guilty
of
damnation
,
his
transgression
being
imputed
to
us
:
so
[
c
](A20741-e25110-b)
c
Rom.
5.
19.
are
wee
made
just
by
the
obedience
of
Christ
imputed
to
us
.
And
as
Christ
,
who
knew
no
sinne
,
was
made
a
sinner
by
imputation
of
our
sinnes
to
him
;
so
[
d
](A20741-e25120-b)
d
2
Cor.
5.
21.
we
are
made
the
righteousnesse
of
God
in
him
,
that
is
,
righteous
in
him
by
the
imputation
of
his
righteousnesse
,
who
is
God
unto
us
.
But
indeed
the
force
of
the
Latine
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
Greeke
in
the
New
.
§
.
IV.
The
Hebrew
root
Tsadaq
,
from
whence
those
verbs
do
spring
,
In
Ecclus.
18.
1.
Deus
solus
justificabitur
,
the
Greeke
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
reputed
just
,
as
Iob
11.
2.
13.
18.
40.
3.
Sometimes
to
be
justified
and
absolved
from
sinne
,
to
bee
pronounced
and
accepted
as
righteous
,
as
Esai
.
43.
●…6
.
Let
us
plead
together
,
declare
thou
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
first
thine
iniquities
,
that
thou
maist
bee
justified
,
Esai
.
45.
25.
in
the
Lord
all
the
seed
of
Israel
shall
be
justified
.
The
passive
is
onely
once
used
Dan.
8.
14.
where
it
is
said
that
the
Niphal
.
Nitsdaq
.
sanctuary
after
2300.
dayes
shall
bee
justified
,
that
is
expiated
or
purged
.
In
the
second
conjugation
it
signifieth
to
justifie
,
but
not
as
the
word
Piel
.
Tsiddeq
.
is
used
in
the
doctrine
of
justification
:
but
as
it
signifieth
either
to
arrogate
righteousnesse
to
a
mans
selfe
,
as
Iob
32.
2.
or
to
attribute
or
ascribe
it
to
others
,
as
Iob●…3
●…3
.
32.
or
to
shew
himselfe
or
others
righteous
,
as
Ier.
3.
11.
Ezek.
16.
51
,
52.
In
the
third
conjugation
it
signifieth
to
justifie
in
that
sense
that
the
Hiphil
.
Hitsdiq
.
question
of
justification
:
And
it
is
verbum
forense
,
a
judiciall
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
controversie
betweene
men
,
and
they
§
.
V.
From
the
Courts
of
men
and
from
humane
Iudges
this
agni●…one
sui
,
Iohn
.
2.
2.
Rom.
8.
34.
Preachers
also
are
said
to
justifie
,
Dan.
12.
3.
There
remaineth
the
fourth
Conjugation
importing
a
reciprocall
Hithpael
,
Hitstaddeq
.
signification
,
in
which
the
word
is
once
only
used
,
Gen.
44.
16.
how
shall
we
justifie
our selves
?
§
.
VI.
These
are
all
the
places
wherein
I
fi●…de
this
word
to
bee
[
e
](A20741-e25980-b)
e
Prov.
17.
15.
Salomon
to
justifie
the
wicked
is
,
but
the
contrary
,
Iam.
5.
19
,
20.
Da●…
.
12.
3
§
.
VII
.
And
not
unlike
hereunto
is
the
phrase
of
cleansing
or
[
f
](A20741-e26040-b)
f
Levit.
13.
3.
6.
&c.
Law
when
hee
was
to
judge
of
the
Leprosie
either
in
persons
or
things
;
which
he
was
said
to
make
cleane
or
uncleane
,
when
he
did
but
judge
or
pronounce
them
so
to
be
.
And
further
,
this
is
to
be
noted
,
as
a
thing
usuall
in
the
Hebrew
tongue
,
that
the
third
Conjugation
doth
seeme
to
make
that
quality
or
thing
,
which
is
implied
in
the
signification
of
the
first
Conjugation
,
not
alwayes
really
and
formally
,
but
many
times
in
word
onely
,
or
judgement
,
sentence
,
or
conceit
.
Thus
Gadal
signifieth
to
be
great
,
Higdil
to
make
great
or
to
magnifie
,
which
is
in
words
to
extoll
,
in
which
sense
we
are
said
to
magnifie
[
g
](A20741-e26090-b)
g
Luk.
1.
46.
God
,
&c.
So
Aman
signifieth
to
be
true
,
Heemin
to
make
true
,
that
is
,
to
beleeve
,
as
contrariwise
not
to
beleeve
a
man
is
to
make
him
a
liar
[
h
](A20741-e26120-b)
h
1
Ioh.
5.
10.
,
and
yet
a
man
may
beleeve
[
i
](A20741-e26130-b)
i
2
Thes.
2.
11.
a
lye
,
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
divers
Latine
and
English
words
of
the
like
composition
,
as
to
glorifie
,
magnifie
,
vilifie
,
nullifie
(
as
Herod
[
k
](A20741-e26190-b)
k
Luk.
23.
1●…
.
did
Christ
)
and
so
to
justifie
:
for
as
we
are
said
to
justifie
[
l
](A20741-e26210-b)
l
Luk.
7.
29.
God
,
when
wee
ascribe
righteousnesse
unto
him
,
to
justifie
other
men
,
to
justifie
our selves
:
So
God
is
said
to
justifie
men
,
when
he
ascribeth
or
imputeth
[
m
](A20741-e26220-b)
m
Rom.
4.
6.
righteousnesse
unto
them
.
CAP.
II.
The
use
of
the
Greeke
Words
signifying
to
justifie
,
or
justification
,
never
importing
inherent
justice
.
§
.
I.
THE
Greeke
words
,
which
signifie
to
justifie
and
to
be
§
.
II.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
by
the
Apostle
and
by
the
Evangelist
Luke
,
§
.
III.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
sometimes
as
the
translation
not
of
the
passive
[
a
](A20741-e26920-b)
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
bee
justi●…ed
,
not
made
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.
§
IV.
There
remaine
these
two
words
,
which
I
mentioned
before
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
onely
in
two
plac●…s
,
Rom.
4.
25.
&
5.
18.
In
the
former
it
is
said
,
that
Christ
was
delivered
(
to
death
)
for
§
V.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
divers●…y
used
,
both
in
the
[
c
](A20741-e27740-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
purall
number
.
plurall
number
,
and
in
the
singular
.
In
the
plurall
,
it
hath
three
significations
;
for
first
,
it
signifieth
Iura
,
the
Lawes
or
Commandements
of
God
,
either
in
generall
and
indefinitely
,
as
namely
where
no
other
word
of
the
like
signi●…cation
[
d
](A20741-e27830-b)
d
Luk
1.
6.
or
precepts
.
For
the
whole
Law
,
which
is
called
mishmereth
[
e
](A20741-e27850-b)
e
Gen.
26.
5.
Za●…h
.
3.
7.
Iehovah
,
the
observation
of
the
Lord
,
that
is
,
all
that
the
Lord
requireth
to
bee
observed
,
is
often
distinguished
into
three
parts
:
[
f
](A20741-e27870-b)
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
Commandements
of
the
morall
Law
:
Mishpatim
,
which
they
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
precepts
of
the
judiciall
Law
:
Chuqqim
,
which
they
translate
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
statutes
and
ordinances
of
the
Ceremoniall
Law
.
Insomuch
that
the
vulgar
Latine
for
Chuqqim
,
rendreth
many
times
,
even
where
the
72.
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ceremonias
,
as
Gen.
26.
5.
Deut.
4.
8
,
§
.
VI.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
verball
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
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
expresse
the
benefit
of
justification
,
doe
never
signifie
justification
by
inherent
righteousnesse
,
but
the
contrary
,
as
hath
beene
●…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
impute
righteousnesse
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
bee
justified
by
the
blood
of
Christ
,
and
to
be
reconciled
§
.
VIII
.
Because
the
whole
processe
of
the
justification
of
a
sinner
[
g
](A20741-e29110-b)
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
Gospell
,
and
the
holy
Ghost
having
opened
[
h
](A20741-e29120-b)
h
Act.
16.
14.
his
heart
to
beleeve
,
appealeth
from
the
sentence
of
the
Law
to
the
promise
of
the
Gospell
,
and
from
the
tribunall
of
justice
to
the
throne
of
Grace
,
humbly
intreating
the
Lord
for
Christs
sake
to
pardon
his
sinnes
,
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
](A20741-e29130-b)
i
Rom.
8.
34.
1
Ioh.
2.
2.
Heb.
7.
25.
9.
24.
,
and
as
an
advocate
pleadeth
for
him
that
forasmuch
as
he
himselfe
hath
paid
the
debt
,
and
satisfied
Gods
justice
for
the
beleeving
sinner
;
therefore
the
Lord
,
not
onely
in
mercy
,
but
also
in
justice
is
to
remit
his
sinne
,
and
to
accept
of
him
in
Christ
.
The
Lord
,
as
a
gracious
and
righteous
judge
imputing
to
the
beleever
the
merits
and
righteousnesse
of
Christ
,
absolveth
him
from
his
sinnes
,
and
accepteth
of
him
as
righteous
in
Christ
,
that
is
to
say
,
justifieth
him
.
The
beleeving
sinner
being
thus
justified
in
the
Court
of
heaven
,
is
not
at
the
first
justified
in
the
Court
of
his
owne
conscience
,
that
is
to
say
,
is
not
yet
perswaded
and
assured
of
his
justification
;
untill
the
holy
Ghost
,
by
the
ministery
of
the
Gospell
pronouncing
remission
of
sinnes
and
justification
to
every
one
that
beleeveth
,
teacheth
him
to
apply
the
promises
of
the
Gospell
unto
himselfe
,
which
he
sealeth
unto
him
by
the
Sacraments
.
The
beleever
being
thus
perswaded
,
and
in
some
measure
assured
of
his
justification
,
giveth
diligence
by
practising
the
duties
of
repentance
and
sanctification
,
to
confirme
and
increase
that
assurance
more
and
more
unto
the
end
of
his
life
,
labouring
by
all
good
meanes
to
make
sure
his
election
,
his
vocation
and
his
justification
:
and
so
proceedeth
from
faith
to
faith
.
The
beleever
having
thus
beene
justified
in
this
life
,
both
in
the
court
of
heaven
,
and
in
the
court
of
his
owne
conscience
;
after
this
life
,
namely
at
the
day
of
judgement
,
when
our
Saviour
will
judge
of
mens
faiths
according
to
the
evidence
of
their
works
,
shall
be
justified
,
that
is
,
pronounced
happy
and
blessed
.
These
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
[
a
](A20741-e29280-b)
a
De
justif
.
l.
1.
cap.
1.
that
the
word
justification
(
meaning
the
Latine
word
)
is
used
foure
wayes
in
the
holy
Scriptures
,
meaning
the
vulgar
Latine
edition
,
when
as
indeed
neither
the
Latine
edition
it selfe
,
nor
the
Latine
word
is
in
this
question
further
to
bee
respected
,
than
as
it
is
a
true
translation
of
the
Hebrew
in
the
Old
Testament
,
and
of
the
Greeke
in
the
New
.
First
,
saith
he
,
it
is
taken
I
will
keepe
thy
justifications
:
and
vers.
12.
teach
me
thy
justifications
,
&c.
This
Bellarmine
barely
expoundeth
,
without
any
further
enforcing
:
but
Gregory
Martin
[
b
](A20741-e29390-b)
b
Discovery
of
translations
,
cap.
1.
§
50.
and
cap.
8.
,
and
our
Rhemists
[
c
](A20741-e29420-b)
c
In
Luk.
1.
6.
and
in
Apoc.
19.
8.
urge
it
as
a
principall
argument
:
that
the
precepts
of
the
Law
are
therefore
called
justifications
,
because
the
observation
of
them
doth
justifie
us
,
and
therefore
exclaime
against
us
,
that
in
our
translations
,
wee
,
in
stead
of
justifications
,
doe
read
statutes
or
ordinances
.
As
though
in
translating
the
holy
Scriptures
we
did
professe
to
translate
the
Latine
edition
,
and
not
the
Original
Text.
Now
the
word
,
which
in
the
old
Testament
is
by
the
vulgar
Latine
interpreted
justificationes
,
and
by
the
72.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
Chuqqim
▪
which
when
it
is
used
alone
,
signifieth
undefinitely
any
of
the
precepts
,
statutes
or
commandements
of
God
:
but
being
used
with
other
words
of
the
like
signification
,
from
which
it
is
distinguish'd
,
signifieth
the
statutes
and
ordinances
of
the
Ceremoniall
Law
:
insomuch
that
the
vulgar
Latine
in
many
places
,
even
where
the
Greek
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rendreth
Ceremonias
,
a
as
I
shewed
before
[
d
](A20741-e29520-b)
d
Cap.
2.
sect.
5.
;
which
though
the
Latines
sometimes
call
justificationes
,
yet
by
the
confession
of
the
Papists
themselves
do
not
justifie
.
And
the
like
is
to
be
said
of
Luk.
1.
6.
where
Zachary
and
Elizabeth
[
e
](A20741-e29640-b)
e
Rom
3.
28.
Gal.
2.
16.
3
▪
11.
Apostle
,
that
by
the
workes
of
the
Law
no
man
living
is
,
or
can
be
justified
.
§
II.
But
if
they
bee
justifications
,
whose
are
they
?
For
so
they
[
f
](A20741-e29700-b)
f
Rom.
5.
18.
Apoc.
19.
8.
which
notwithstanding
doe
not
justifie
him
,
but
us
)
unlesse
they
meane
,
that
as
by
good
workes
the
faithfull
,
so
by
righteous
commandements
and
just
judgements
God
is
declared
and
manifested
to
bee
just
.
And
farther
,
the
law
of
Nature
knowne
to
the
Gentiles
,
is
called
[
g
](A20741-e29730-b)
g
Rom.
1.
32.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
notwithstanding
doth
not
justifie
either
him
or
them
,
and
is
by
the
Latine
interpreter
unfitly
translated
,
the
justice
of
God
.
And
moreover
Bellarmine
himselfe
,
as
we
have
heard
,
noteth
that
the
Law
is
called
justification
,
because
it
teacheth
righteousnesse
,
and
yet
not
that
righteousnesse
by
which
we
are
justified
;
for
that
without
the
Law
[
h
](A20741-e29770-b)
h
Rom.
3.
●…1
.
is
manifested
in
the
Gospell
,
being
witnessed
by
the
Law
and
the
Prophets
;
even
the
righteousnesse
of
God
which
is
by
faith
of
Iesus
Christ
unto
all
and
upon
all
that
beleeve
.
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
Latine
translateth
sometimes
iustificationes
,
and
sometimes
ceremonias
in
the
same
sense
,
doth
signifie
no
such
matter
:
and
the
Greeke
,
which
twice
[
*
](A20741-e29820-b)
*
Rom.
5.
18.
at
the
most
in
the
Scriptures
signifieth
justification
,
doth
usually
signifie
the
§
III.
So
much
of
the
first
signification
.
The
two
next
,
whereof
§
IV.
But
let
us
see
how
Bellarmine
proveth
his
second
signification
.
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
abstaine
from
those
sinnes
whereunto
they
were
addicted
,
whiles
they
lived
in
Gentilisme
.
Such
you
were
then
,
saith
the
Apostle
,
but
now
since
you
gave
your
names
to
Christ
,
you
were
baptized
into
his
Name
,
and
in
your
Baptisme
were
washed
from
those
sinnes
,
being
sanctified
from
the
corruption
of
them
by
the
Spirit
of
God
,
and
iustified
from
the
guilt
of
them
in
the
Name
of
Iesus
Christ
,
that
is
,
by
faith
in
his
Name
.
Thus
therefore
these
three
words
are
to
bee
distinguished
.
The
washing
of
the
soule
,
which
is
represented
by
the
washing
of
the
body
,
is
the
generall
word
whereby
the
purging
of
the
soule
from
sinne
is
generally
signified
,
Act.
22.
16.
But
as
in
sinne
there
are
two
things
from
which
we
had
need
to
be
purged
,
that
is
,
the
guilt
of
sinne
,
and
the
corruption
thereof
:
so
this
ablution
or
washing
of
the
soule
hath
two
parts
,
ablution
from
the
guilt
of
sinne
,
which
is
our
justification
;
ablution
from
the
corruption
of
sinne
,
which
is
our
sanctification
.
Both
which
are
represented
and
sealed
in
the
Sacrament
of
Baptisme
,
wherein
,
as
the
outward
washing
of
the
body
doth
represent
the
inward
washing
of
the
soule
,
both
from
the
guilt
and
corruption
of
sinne
:
so
the
Element
of
water
,
whereby
the
body
is
washed
or
sprinckled
,
is
a
signe
of
the
water
and
blood
which
issued
out
of
Christs
side
,
whereby
the
soule
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
,
wee
are
freed
from
the
guilt
of
sinne
;
and
by
the
water
,
that
is
,
the
Spirit
of
sanctification
,
wee
are
freed
in
some
measure
from
the
corruption
.
And
both
these
,
as
I
said
,
are
signified
in
Baptisme
.
For
wee
are
baptized
into
the
remission
of
sinnes
,
Act.
2.
38.
Mar.
1.
4.
I
beleeve
one
Baptisme
for
the
remission
of
sinnes
:
and
wee
are
baptized
unto
the
mortification
of
sinne
,
and
rising
unto
holinesse
of
life
,
Rom.
6.
3
,
4.
our
soules
being
washed
by
the
water
of
the
§
V.
His
second
testimony
is
Rom.
8.
30.
Whom
he
hath
called
,
them
hee
hath
justified
.
Answ.
The
Context
doth
shew
,
that
the
word
in
the
30.
verse
is
used
in
the
same
sense
as
verse
33.
For
having
shewed
,
§
.
VI.
His
third
testimony
is
Rom.
4.
5.
to
him
that
beleeveth
in
him
who
justifieth
the
ungodly
.
Ans.
he
should
have
done
well
to
have
made
up
the
sentence
;
his
faith
is
imputed
for
righteousnesse
:
which
place
is
so
farre
from
favouring
the
Popish
conceit
,
that
it
plainely
confutes
it
:
first
,
it
is
called
the
justification
of
the
ungodly
,
that
is
,
of
one
who
is
a
sinner
in
himselfe
:
for
he
that
is
a
sinner
in
himselfe
by
inherent
sinne
,
and
so
remaineth
,
cannot
be
justified
by
righteousnesse
inherent
:
secondly
,
because
to
him
that
beleeveth
in
Christ
,
faith
,
relatively
understood
,
that
is
,
the
righteousnesse
of
Christ
apprehended
by
faith
,
is
imputed
for
righteousnesse
:
thirdly
,
because
in
this
place
justification
is
expressed
by
these
termes
,
not
imputing
sinne
,
remitting
or
covering
of
sinne
,
imputing
righteousnesse
without
workes
,
imputing
faith
for
righteousnesse
to
him
that
worketh
not
,
(
that
is
,
that
seeketh
not
to
bee
justified
by
his
owne
righteousnesse
)
but
beleeveth
in
him
that
justifieth
a
sinner
.
CAP.
IIII.
The
third
and
fourth
signification
of
the
word
justification
assigned
by
Bellarmine
.
§
.
I.
THirdly
,
saith
Bellarmine
,
justification
is
taken
for
increase
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
onely
of
a
sinner
is
made
just
,
but
also
of
just
is
made
more
just
▪
Ans.
In
this
comparison
of
like
there
is
a
great
unlikenesse
:
for
calefaction
implyeth
a
reall
mutation
and
a
positive
change
in
the
subject
from
cold
to
hot
:
but
in
justification
the
change
is
not
reall
,
but
relative
,
as
before
hath
beene
shewed
.
Bellarmine
therefore
must
prove
,
that
to
justifie
doth
signifie
to
make
righteous
formally
by
righteousnesse
inherent
,
before
he
can
prove
that
it
signifieth
the
increase
of
inherent
justice
.
But
if
the
former
cannot
be
proved
,
much
lesse
the
latter
.
But
yet
he
bringeth
three
proofes
,
such
as
they
be
.
§
.
II.
The
first
Ecclus.
18.
21.
Ne
verearis
usque
ad
mortem
justificari
,
untill
death
,
are
not
to
be
joyned
with
the
last
word
justified
,
but
with
the
first
,
stay
not
untill
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
Originall
.
But
our
interpretation
,
as
it
agreeth
with
the
words
of
the
Text
,
so
it
is
confirmed
by
the
context
.
Vse
Physike
before
thou
bee
sicke
,
before
judgement
prepare
thy selfe
,
—
humble
thy selfe
before
thou
bee
sicke
,
and
in
the
time
of
sinnes
(
that
is
,
whiles
thou
mai'st
yet
sinne
)
shew
thy
conversion
;
let
nothing
hinder
thee
to
pay
thy
vowes
in
due
season
,
and
deferre
not
untill
death
to
be
justified
,
or
to
become
just
.
§
III.
But
this
testimony
Bellarmine
urgeth
againe
in
another
place
,
de
justif
.
l.
4.
c.
19
.
shewing
that
the
place
is
to
bee
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
hindred
to
pray
alwayes
:
where
the
wise
man
admonisheth
us
to
increase
our
justice
by
continuall
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
shal
be
proved
:
first
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
to
cease
:
secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
pray
:
thirdly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
alwaies
:
fourthly
,
that
those
words
,
but
the
reward
of
the
Lord
endureth
for
ever
,
are
found
in
the
Originall
Text.
But
if
Bellarmine
knew
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
stay
not
,
or
waite
not
,
and
not
cease
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
render
the
vow
and
not
to
pray
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
due
season
and
without
delay
,
and
not
alwayes
;
and
that
the
clause
concerning
the
reward
of
the
Lord
is
not
in
the
Greeke
Text
;
then
can
it
not
be
denied
,
but
that
Bellarmine
endevoured
against
his
owne
conscience
to
father
his
errour
upon
the
Sonne
of
Sirach
:
howbeit
the
reason
which
he
rendreth
is
Pharisaicall
:
For
unto
the
first
justification
,
saith
he
,
of
sinners
,
not
reward
,
but
indulgence
agreeth
,
as
though
there
were
any
reward
of
our
righteousnesse
,
(
which
alwayes
in
this
life
is
impure
and
imperfect
,
Esai
.
64.
6.
)
but
by
indulgence
.
If
thou
Lord
should'st
marke
what
is
amisse
,
O
Lord
,
who
shall
stand
?
but
with
thee
there
is
mercy
or
indulgence
,
that
thou
maist
be
feared
,
Psal.
130.
3
,
4.
To
them
that
love
God
,
and
keepe
his
Commandements
,
the
Lord
sheweth
mercy
,
Exod.
20.6
.
To
thee
Lord
mercie
,
for
thou
reward'st
a
man
,
(
meaning
the
godly
man
)
according
to
his
works
,
Psalm
.
62.
12.
which
plainely
sheweth
,
that
the
reward
of
good
workes
is
to
be
ascribed
to
Gods
mercy
and
indulgence
,
and
not
to
our
defect
:
for
it
is
great
mercy
that
hee
pardoneth
the
imperfection
and
iniquity
of
our
good
workes
;
greater
,
that
he
accepteth
of
them
in
Christ
;
but
greatest
,
that
hee
graciously
rewardeth
them
:
and
who
knoweth
not
that
eternall
life
it selfe
,
which
is
the
reward
that
endureth
for
ever
,
is
the
§
IV.
His
second
testimony
is
,
Iam.
2.24
.
You
see
then
that
a
man
is
justified
by
workes
,
and
not
by
faith
onely
.
Answ.
Of
this
place
wee
are
hereafter
to
treat
more
fully
.
Now
we
are
onely
to
cleare
the
signification
of
the
word
,
which
in
this
place
most
evidently
signifieth
,
not
to
bee
justified
before
God
or
made
just
,
but
to
bee
approved
or
declared
just
.
In
which
sense
the
Schoolemen
themselves
doe
teach
,
that
good
workes
doe
justifie
declarativè
.
But
here
it
may
be
objected
,
that
Saint
Iames
in
this
place
speaketh
of
that
justification
whereunto
faith
concurreth
with
good
workes
,
and
good
workes
with
faith
.
But
to
declare
a
man
to
bee
justified
,
faith
being
an
inward
and
hidden
grace
of
the
heart
,
hath
no
use
or
efficacy
;
but
it selfe
is
to
be
declared
and
manifested
by
workes
,
as
it
is
verse
18.
Answ.
The
Apostle
doth
not
speake
What
doth
it
profit
,
my
brethren
,
if
a
man
shall
say
hee
hath
faith
,
and
have
not
workes
,
can
that
faith
,
which
is
in
profession
onely
,
save
him
?
Now
to
the
justification
of
a
man
before
men
,
and
declaration
of
him
to
bee
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
bee
justified
,
if
they
bee
not
joyned
with
the
profession
of
the
true
faith
:
neither
doth
the
profession
of
faith
justifie
a
man
before
men
,
if
his
faith
cannot
bee
demonstrated
by
good
workes
.
And
in
this
sense
it
is
said
,
that
a
man
is
justified
,
that
is
,
knowne
to
bee
just
by
workes
,
and
not
by
faith
onely
.
§
V.
His
third
testimony
is
,
Apoc.
22.11
.
Qui
justus
est
justificetur
adhuc
,
hee
that
is
just
let
him
bee
justified
still
.
Answ.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
doth
not
signifie
to
bee
justified
,
but
to
be
just
,
as
the
word
is
often
used
not
onely
in
the
translation
of
the
Septuagints
,
but
also
in
the
new
Testament
,
as
I
have
shewed
before
,
as
being
the
translation
not
of
the
passive
,
but
of
tsadaq
the
verbe
neuter
in
Cal
,
which
signifieth
not
to
bee
justified
,
but
to
bee
just
.
And
this
exposition
is
confirmed
,
first
,
by
the
words
going
before
;
He
that
doth
wrong
let
him
doe
wrong
still
,
hee
that
is
filthy
let
him
bee
filthy
still
;
and
so
,
hee
that
is
just
let
him
bee
just
still
.
Secondly
,
by
the
authority
of
the
Complutensis
editio
,
of
the
Kings
Bible
,
of
Andraeas
Caesariensis
,
and
of
Arethas
in
Apoc.
who
instead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
him
worke
righteousnesse
;
of
some
Latine
editions
of
the
vulgar
translation
,
which
instead
of
justificetur
,
read
justitiam
faciat
;
and
lastly
of
Cyprian
,
who
rendreth
the
place
thus
,
justus
adhuc
justiora
faciat
.
This
§
VI.
And
these
were
Bellarmine
his
three
first
significations
of
It
is
taken
for
the
declaration
of
justice
after
a
judiciall
manner
,
in
which
sense
hee
●…s
said
to
be
justified
,
who
when
he
had
beene
by
the
accuser
made
guilty
of
some
iniquity
,
is
by
the
sentence
of
the
Iudge
declared
iust
and
absolved
.
And
to
this
purpose
hee
alleageth
not
onely
Prov.
17.
15.
hee
that
justifieth
the
wicked
and
condemneth
the
just
,
&c.
And
Esay
5.
23.
But
(
which
are
not
so
pertinent
)
Luk.
7.
35.
and
Luk.
10.
29.
Now
,
saith
hee
,
of
the
foure
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
bee
found
in
any
approved
Authors
.
But
of
this
matter
,
saith
hee
,
wee
will
discourse
Libro
2.
Cap.
3.
whether
wee
will
follow
him
.
In
the
meane
time
let
it
bee
observed
,
that
the
Papists
who
cannot
approve
their
owne
acceptions
of
the
word
by
any
one
place
of
Scripture
,
doe
neverthelesse
acknowledge
that
use
of
the
word
which
we
doe
maintaine
.
But
whereas
hee
doth
insinuate
,
that
we
doe
therefore
reject
the
second
and
third
significations
,
because
the
word
is
not
so
used
in
approved
Authors
:
I
answer
,
if
hee
speake
of
the
Latine
word
(
as
hee
doth
)
that
it
is
not
used
of
the
Authors
of
the
Latine
tongue
at
all
;
and
in
the
Latine
edition
of
the
Scriptures
,
and
from
thence
in
other
Ecclesiasticall
writers
,
it
is
used
as
the
translation
of
the
Hebrew
and
the
Greeke
,
and
must
accordingly
bee
understood
.
And
if
of
the
Greeke
,
that
it
is
not
used
indeed
of
the
Authors
of
the
Greeke
tongue
in
the
Popish
sense
.
But
that
is
not
the
reason
why
wee
reject
those
senses
,
but
because
they
are
not
to
bee
found
in
the
holy
Scriptures
.
CAP.
V.
Bellarmines
discourse
concerning
the
signification
of
the
word
justification
,
de
Iustif.
lib.
2.
cap.
3.
examined
.
De
Iustif.
l.
2.
c.
3.
§
.
I.
BVT
let
us
examine
Bellarmines
disputation
concerning
the
to
be
justified
by
Christ
in
that
place
,
doth
signifie
to
bee
made
just
by
obtaining
righteousnesse
〈◊〉
.
And
this
hee
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
bee
constituted
just
is
to
bee
made
just
by
inherent
righteousnesse
:
-
To
bee
justified
is
to
bee
constituted
just
,
Rom.
5.
19.
Therefore
to
bee
constituted
just
is
to
bee
made
just
by
righteousnesse
inherent
.
Answ.
Wee
confesse
,
that
whosoever
is
justified
is
constituted
,
yea
,
is
made
just
:
but
the
question
is
concerning
the
manner
:
whether
by
infusion
of
righteousnesse
,
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
bee
proved
out
of
the
place
alleaged
;
where
justification
,
or
making
righteous
is
opposed
,
not
to
the
corruption
of
sinne
,
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
sinne
,
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
](A20741-e31580-b)
a
Chrysoft
.
T●…eodoret
.
〈◊〉
.
Greeke
interpreters
doe
expound
it
,
and
as
appeareth
by
the
former
verses
,
guilty
of
sin
,
and
obnoxious
to
condemnation
by
the
disobedience
of
Ada●…
,
meaning
that
one
offence
of
his
which
we
cal
his
fal
;
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
sinne
and
condemnation
,
and
accepted
as
righteous
in
Christ
,
his
obedience
being
communicated
to
them
;
which
cannot
be
by
any
other
meanes
,
but
by
imputation
.
Neither
can
any
reason
be
given
why
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bee
constituted
just
,
should
not
be
a
judiciall
word
,
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
justified
.
In
all
other
places
,
this
verbe
,
whether
it
bee
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
condemne
,
as
Gal.
His
reason
is
from
the
antithesis
of
Adam
to
Christ
:
which
as
I
shall
hereafter
[
c
](A20741-e31790-b)
c
●…ib
4.
c.
10.
sect.
1.
&c.
in
his
due
place
prove
,
maketh
wholly
against
him
:
for
if
by
the
actuall
disobedience
of
Adam
imputed
unto
us
wee
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
speake
more
at
large
:
in
the
meane
time
this
may
suffice
to
maintaine
and
justifie
our
exposition
of
the
word
against
Bellarmines
cavils
.
§
.
II.
But
here
Bellarmine
frameth
to
himselfe
a
fourefold
Objection
de
justis
.
l.
2.
c.
3.
to
foure
Ob●…e
-
ctions
out
of
C●…lvin
and
Chemnitius
refuted
.
The
first
reason
because
justifying
is
opposed
to
condemning
.
Bellarmines
hi●…t
answere
.
of
Calvin
and
Chemnitius
,
proving
that
to
justifie
is
a
judiciall
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
condemne
,
when
he
doth
not
acquit
a
man
,
but
pronouncing
him
guilty
deputeth
him
unto
punishment
:
so
on
the
contrary
,
he
is
said
to
justifie
,
when
hee
acquitteth
and
absolveth
a
man
from
guilt
,
and
pronouncing
him
just
accepteth
of
him
in
Christ
as
righteous
unto
eternall
life
.
To
this
Bellarmine
shapeth
two
answeres
:
first
,
That
justification
is
rightly
opposed
to
condemnation
;
but
is
not
therefore
alwayes
a
judiciall
word
:
for
even
condemnation
it selfe
sometimes
is
the
act
of
a
Iudge
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
judiciall
manner
,
but
by
imprinting
in
us
Originall
sinne
.
After
the
same
manner
,
saith
hee
,
justification
sometimes
is
the
act
of
a
Iudge
,
sometimes
the
effect
of
grace
.
And
both
wayes
doth
Christ
justifie
us
:
first
,
as
the
second
Adam
by
deletion
of
sinne
,
and
infusion
of
grace
:
secondly
,
in
the
day
of
judgment
by
declaring
them
just
,
whom
before
he
had
made
just
.
Reply
:
Iustification
in
this
question
,
and
in
the
places
alleaged
,
is
considered
as
an
action
of
God
,
and
being
referred
to
God
,
it
signifieth
,
not
to
make
just
by
infusion
of
righteousnesse
;
but
by
sentence
after
the
manner
of
a
Iudge
,
to
absolve
from
sinne
and
to
pronounce
and
accept
as
righteous
,
as
being
opposed
to
condemning
,
which
being
referred
to
God
,
signifieth
not
to
make
sinfull
,
but
by
sentence
after
the
manner
of
a
Iudge
to
pronounce
the
offendour
guilty
,
and
to
award
him
punishment
.
But
what
either
justifying
or
condemning
may
signifie
,
being
referred
to
other
either
persons
or
things
,
it
is
not
materiall
;
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
bee
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
applyeth
his
distinction
of
condemning
and
justifying
to
the
first
and
second
Adam
,
as
pertinent
to
the
places
alleaged
:
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
Iudge
:
secondly
,
that
although
in
some
sense
the
first
Adam
may
bee
said
to
have
condemned
us
,
as
the
second
Adam
is
truely
said
,
Esai
.
53.
11.
to
justifie
us
:
yet
both
is
to
bee
understood
of
the
guilt
of
sinne
,
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
hee
hath
inwrapped
us
in
the
guilt
of
his
sinne
,
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
truely
be
said
to
justifie
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
intercessour
and
advocate
pleading
for
us
,
that
by
imputation
of
his
righteousnesse
we
may
be
absolved
from
our
sinnes
,
and
accepted
as
righteous
in
him
.
§
.
III.
His
second
answer
is
,
that
although
condemnation
and
justification
some
where
signifie
the
action
of
the
Iudge
,
as
in
the
place
cited
,
Rom.
5.
16.
yet
notwithstanding
when
God
doth
justifie
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
alwayes
maketh
just
.
And
thus
Augustine
(
saith
he
)
understood
this
place
.
Reply
:
That
God
maketh
just
,
whom
he
pronounceth
just
,
we
freely
confesse
:
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
righteousnesse
,
but
by
imputation
of
Christs
righteousnesse
.
And
whom
hee
justifieth
,
that
is
,
maketh
just
by
imputation
of
righteousnesse
;
them
hee
also
sanctifieth
,
that
is
,
maketh
just
in
some
measure
by
infusion
of
grace
.
For
to
use
Bellarmines
owne
words
,
when
God
doth
justifie
a
sinner
by
declaring
him
righteous
,
it
is
plaine
,
that
in
himselfe
hee
is
a
sinner
,
who
by
God
is
declared
to
bee
just
:
and
therefore
,
that
hee
is
not
justified
by
inherent
justice
,
for
in
himselfe
he
is
a
sinner
,
as
wee
all
are
.
How
then
shall
the
judgement
of
God
bee
according
to
the
truth
,
when
hee
declareth
a
sinner
to
bee
just
?
To
a
sinner
beleeving
in
Christ
,
the
righteousnesse
of
Christ
apprehended
by
faith
is
imputed
for
righteousnesse
,
Rom.
4.
5.
and
this
we
shall
hereafter
None
,
remaining
sinners
in
themselves
,
can
truely
bee
declared
or
pronounced
just
in
respect
of
righteousnesse
inherent
.
All
mortall
men
,
even
the
most
righteous
of
them
,
meraine
sinners
No
mortall
man
can
truly
be
declared
or
pronounced
just
in
respect
of
inherent
righteousnesse
,
and
consequently
none
are
or
can
bee
justified
by
righteousnesse
inherent
.
§
IIII.
The
testimony
of
Augustine
is
falsified
.
For
disputing
§
V.
The
second
reason
of
Calvin
and
Chemnitius
,
which
Bellarmine
Such
as
is
the
signification
of
the
Hebrew
hitsdiq
in
the
old
Testament
,
the
same
is
the
signification
of
the
Greeke
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
meerely
a
judiciall
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
righteousnesse
inherent
:
Therefore
the
Greeke
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
bee
made
just
,
both
inwardly
by
obtaining
of
justice
,
and
outwardly
by
declaration
;
hence
it
is
,
that
the
word
admitteth
these
divers
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
Verbe
sometimes
doth
signifie
so
much
.
In
vaine
therefore
doe
the
Papists
urge
against
us
the
signification
of
the
Latine
word
justificare
,
as
signifying
justum
facere
.
seeing
by
our
exposition
it
signifieth
justum
facere
also
,
not
onely
by
declaration
,
as
Bellarmine
heere
speaketh
,
but
much
more
by
imputation
.
But
though
he
confesseth
the
signification
of
the
Verbe
urged
by
us
:
yet
wee
may
not
acknowledge
the
signification
so
much
urged
by
the
Papists
:
yea
wee
confidently
deny
,
that
the
Hebrew
hitsdiq
doth
any
where
in
the
Scriptures
signifie
to
endùe
with
righteousnesse
inherent
.
§
VI.
This
therefore
hee
endevoureth
to
prove
by
induction
of
Qui
adjustitiam
erudiunt
multos
,
who
instruct
many
to
righteousnesse
.
The
Hebrew
word
is
matsdiqim
,
where
the
Prophet
speaking
of
the
great
glory
which
shall
bee
of
Teachers
,
who
justifie
many
,
the
vulgar
Latine
(
which
is
the
onely
authentique
Text
among
the
Papists
)
doth
not
translate
the
word
making
righteous
by
infusion
,
or
enduing
with
righteousnesse
inherent
,
which
is
the
worke
of
God
alone
,
and
not
of
the
Teacher
;
but
instructing
unto
righteousnesse
,
or
as
Bellarmine
himselfe
expoundeth
,
by
teaching
to
bring
men
to
righteousnesse
;
which
is
done
by
bringing
them
to
beleeve
,
and
therefore
this
allegation
proveth
not
the
Popish
signification
of
the
word
.
Yea
,
but
it
disproveth
,
saith
Bellarmine
,
the
judiciall
signification
so
much
urged
by
you
.
For
Teachers
doe
not
justifie
after
the
maner
of
●…udges
,
(
howbeit
the
Popish
Priests
dot
in
their
absolutions
as
themselves
doe
teach
.
)
Reply
.
But
this
is
nothing
but
a
cavill
.
For
where
wee
say
,
that
to
justifie
,
in
this
doctrine
of
justification
,
is
verbum
forense
,
a
word
taken
from
Courts
,
having
a
judiciall
signification
,
as
namely
to
absolve
from
sinne
,
or
to
give
sentence
with
a
man
after
the
maner
of
a
Iudge
:
our
meaning
is
,
that
this
word
being
attributed
to
God
,
as
it
is
God
alone
that
justifieth
,
(
and
so
wee
consider
justification
as
an
action
of
God
)
it
alwaies
hath
this
judiciall
signification
,
and
never
signifieth
to
endue
with
righteousnesse
inherent
.
But
wee
doe
not
say
,
that
it
being
attributed
to
any
other
,
as
it
is
to
divers
others
both
per●…ons
and
things
,
it
is
to
bee
expounded
as
the
act
of
the
Iudge
;
though
otherwise
the
justice
implyed
in
the
signification
of
the
word
,
bee
after
the
judiciall
sense
,
not
inherent
,
but
imputative
.
Thus
(
as
I
have
said
before
)
Christ
justifieth
,
not
onely
as
hee
is
our
Iudge
,
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
Gospell
justifie
(
as
they
are
also
said
to
forgive
sinnes
,
to
beget
men
unto
God
,
and
to
save
them
)
ministerially
,
as
the
Embassadours
of
Christ
,
whose
office
it
is
to
reconcile
men
unto
God
,
to
preach
and
to
pronounce
remission
of
sinnes
to
them
that
beleeve
,
and
also
instrumentally
,
as
the
instruments
of
the
holy
Ghost
,
to
worke
in
them
the
grace
of
faith
,
by
which
they
are
justified
:
for
faith
commeth
by
hearing
Rom.
10.
14
,
17.
and
Preachers
are
said
to
bee
Ministers
by
whom
you
beleeve
,
1
Cor.
3.
5.
Sacraments
doe
justifie
as
seales
of
that
righteousnesse
which
is
by
faith
,
Rom.
4.
11.
And
as
the
Ministery
of
the
Word
and
Sacraments
doe
justifie
ut
manus
dantis
,
as
the
hand
of
God
giving
and
applying
Christ
and
his
righteousnesse
to
the
faithfull
receiver
:
so
faith
is
manus
accipie●…tis
,
the
hand
of
the
beleever
receiving
Christ
and
his
righteousnesse
unto
justification
.
§
VII
.
But
the
second
place
is
in
his
conceit
more
cleare
,
viz.
where
the
Lord
speaking
by
his
Prophet
concerning
Christ
,
saith
,
My
righteous
servant
shall
by
his
knowledge
justifie
many
,
and
he
sh●…ll
beare
their
sinnes
,
where
the
verbe
is
in
Hiphil
Iatsdiq
,
which
signifieth
shall
make
just
:
Chemnitius
indeed
,
saith
he
,
goeth
about
to
wrest
this
place
also
to
the
judiciall
signification
:
But
in
vaine
,
for
there
are
foure
words
which
are
manifestly
repugnant
to
his
interpretation
.
But
before
wee
speake
of
those
foure
words
,
let
us
heare
what
[
d
](A20741-e33120-b)
d
Exam.
part.
1.
pag.
131.
a.
Chemnitius
saith
,
Whereas
Andradius
(
saith
he
)
wresteth
that
sentence
of
Esay
to
prove
,
that
to
justifie
is
to
endue
the
minde
with
the
quality
of
inherent
justice
,
it
is
great
impudencie
for
there
is
presently
added
an
exposition
,
how
that
justification
is
to
be
understood
,
because
he
shall
,
saith
Esay
,
beare
their
iniquities
:
where
Chemnitius
doth
not
so
much
as
mention
the
judiciall
signification
of
the
word
,
justifying
,
after
the
manner
of
a
Iudge
,
but
rather
signifieth
,
that
Christ
at
his
first
comming
,
did
not
justifie
the
Elect
after
the
manner
of
a
Iudge
,
but
as
a
surety
in
taking
upon
himselfe
our
debt
and
bearing
our
iniquities
,
and
as
a
Redeemer
paying
our
ransome
,
and
so
di
charging
us
from
our
debt
and
from
our
bondage
.
Neither
doth
it
follow
,
that
it
is
not
a
judiciall
word
,
because
in
that
place
it
signifieth
not
to
justifie
as
a
Iudge
,
for
besides
the
Iudge
there
are
other
parties
also
who
doe
justifie
in
a
judiciall
sense
,
as
namely
sureties
and
advocates
.
§
.
VIII
.
Now
let
us
examine
those
foure
words
,
all
which
serve
to
by
his
knowledge
,
that
is
,
as
he
expoundeth
it
out
of
Hierome
,
by
his
doctrine
.
Answ.
Wee
deny
not
,
but
that
Christ
by
his
doctrine
did
justifie
many
,
working
in
them
the
grace
of
faith
,
for
even
other
Teachers
,
who
are
but
his
Ministers
,
doe
also
justifie
others
,
as
Daniel
speaketh
,
not
by
infusion
of
righteousnesse
,
but
as
the
instruments
of
the
holy
Ghost
to
beget
faith
in
the
hearers
,
or
being
,
as
Saint
Paul
speaketh
,
Ministers
by
whom
they
doe
beleeve
,
and
beleeving
are
justified
in
the
judiciall
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
hee
is
acknowledged
to
bee
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.
&c.
by
which
,
as
it
is
said
in
this
place
of
Esay
,
hee
doth
justifie
La
rabbim
,
that
is
as
Paul
speaketh
Rom.
5.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
multitude
of
the
Elect
,
who
beleeve
in
him
:
how
?
by
bearing
their
iniquiti●…s
,
that
is
,
the
punishment
due
for
their
sinnes
,
his
sufferings
being
imputed
to
them
:
if
therefore
justifying
by
faith
doe
prove
justification
by
works
or
by
inherent
righteousnesse
,
then
this
word
proveth
it
.
§
.
IX
.
The
second
word
is
ipse
justus
:
by
which
word
,
saith
he
,
is
signified
that
Christ
doth
justifie
not
onely
by
teaching
,
but
also
by
just
working
,
and
by
imparting
his
righteousnesse
unto
us
.
Answ.
Christ
his
obedience
or
just
working
is
proper
to
his
person
,
and
inherent
in
him
,
and
therefore
that
righteousnesse
,
which
he
performed
in
his
owne
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
shew
,
that
Christ
by
his
obedience
and
sufferings
doth
not
justifie
after
the
manner
of
a
Iudge
:
which
no
man
affirmeth
.
But
what
is
his
reason
?
because
it
is
not
required
to
justifying
after
a
judiciall
manner
,
that
he
,
who
justifieth
others
,
should
himselfe
be
just
:
as
if
he
should
say
,
it
is
not
required
that
a
Iudge
should
bee
just
:
contrary
to
that
Gen.
18.
25.
But
God
doth
justifie
us
after
the
judiciall
manner
,
as
a
Iudge
,
through
the
redemption
that
is
in
Christ
Iesus
,
and
by
forgivenesse
of
sinnes
,
and
that
to
this
end
to
shew
forth
his
justice
that
hee
might
bee
just
▪
and
the
justifier
of
him
who
beleeveth
in
Iesus
,
Rom.
3.
25
,
26.
But
this
might
better
have
beene
objected
against
his
owne
exposition
of
the
former
word
;
seeing
he
,
who
is
not
just
himselfe
,
may
by
his
doctrine
justifie
others
.
Notwithstanding
,
that
which
Bellarmine
here
áffirmeth
concerning
Christ
,
is
most
true
:
that
it
was
necessary
,
that
he
who
should
justifie
others
by
his
obedience
should
bee
just
himselfe
:
howbeit
he
impertinently
alleageth
,
Rom.
3.
26.
which
speaketh
of
God
justifying
us
,
not
as
a
Mediator
by
his
obedience
,
but
as
a
Iudge
by
his
sentence
.
But
the
true
reason
,
why
the
Prophet
useth
this
word
,
is
in
respect
of
the
words
following
,
to
signifie
that
Iesus
Christ
the
righteous
was
made
a
propitiation
for
our
sinnes
,
1
Ioh.
2.
2.
and
that
Christ
,
who
was
just
and
knew
no
sinne
,
was
made
sinne
for
us
,
that
wee
might
bee
the
righteousnesse
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
my
servant
.
serve
his
Father
in
the
worke
of
justification
,
and
consequently
did
justifie
men
,
not
by
judging
,
but
by
ministring
,
as
himselfe
saith
,
Matth.
20.
28.
and
is
therefore
called
the
Minister
of
Circumcision
;
that
is
,
of
the
Iewes
.
The
and
he
shall
▪
beare
their
iniquities
.
fourth
word
and
he
shall
beare
their
iniquities
:
which
signifieth
the
manner
how
Christ
by
ministring
doth
justifie
;
that
is
,
by
bearing
the
burden
of
our
sinnes
upon
his
shoulders
;
that
is
,
by
suffering
the
punishment
due
for
our
sinnes
.
Answ.
The
thing
which
hee
indevoureth
to
prove
,
viz.
that
Christ
,
as
he
performed
the
office
of
Mediation
in
the
dayes
of
his
flesh
,
did
not
justifie
us
a●…ter
the
manner
of
a
Iudge
,
is
true
.
But
his
reasons
are
not
sufficient
.
Not
the
former
,
for
he
might
bee
Gods
Minister
or
servant
,
as
all
Kings
or
Iudges
are
,
and
yet
our
Iudge
.
Not
the
second
;
for
although
he
were
our
Priest
to
offer
himselfe
for
us
,
and
by
his
obedience
and
sufferings
to
justifie
us
;
yet
is
he
also
our
King
and
our
Iudge
,
who
by
his
sentence
will
justifie
us
at
the
last
day
.
But
although
Christ
did
not
justifie
us
after
the
manner
of
a
Iudge
:
yet
it
followeth
not
either
that
the
word
doth
signifie
infusion
of
justice
,
to
which
purpose
Andradius
alleaged
this
place
,
or
that
it
is
not
a
judiciall
word
.
For
it
is
a
judicial
word
as
it
is
attributed
not
only
to
Iudges
,
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
righteousnesse
is
an
effect
of
Christs
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
righteousnesse
,
being
the
fruit
and
effect
of
our
justification
,
cannot
bee
the
cause
thereof
,
no
more
than
it
is
the
cause
of
redemption
.
For
-
By
what
righteousnesse
wee
are
redeemed
,
by
the
same
wee
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
righteousnesse
of
Christ
wee
are
redeemed
,
which
is
out
of
us
in
him
,
and
not
by
righteousnesse
inherent
.
Therefore
-
By
that
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
,
wee
are
justified
,
and
not
by
righteousnesse
inherent
.
His
third
place
is
Apoc.
22.
11.
which
I
have
fully
answered
before
:
§
.
II.
The
third
and
fourth
reason
,
which
Bellarmine
alleageth
out
of
Calvin
and
Chemnitius
,
and
answereth
them
together
,
are
concerning
the
signification
and
composition
of
the
Latine
word
justificare
:
which
indeed
are
not
used
as
arguments
to
prove
the
true
signification
of
the
word
in
this
controversie
,
but
as
just
exceptions
against
the
arguments
of
the
Papists
,
who
rely
too
much
upon
the
signification
and
composition
of
the
Latine
word
:
wherein
they
were
justly
reprooved
by
Chemnitius
;
first
,
because
the
controversie
being
,
what
is
the
use
and
signification
of
the
word
in
the
Scriptures
,
it
is
not
materiall
,
what
the
Latine
word
doth
signifie
in
other
authors
;
but
what
is
the
signification
of
the
Hebrew
word
in
the
Old
Testament
,
and
of
the
Greeke
in
the
New
,
whereof
the
Latine
is
meerely
a
Translation
.
And
therefore
the
Latine
,
if
it
be
a
right
Translation
,
must
in
this
controversie
bee
understood
to
signifie
the
selfe
same
thing
with
the
Hebrew
and
the
Greeke
:
the
use
and
signification
whereof
in
the
Scriptures
is
judiciall
,
and
is
neuer
used
in
the
Popish
sense
:
wherefore
though
the
use
of
the
word
in
other
authors
did
favour
the
Popish
conceipt
,
yet
would
it
not
disadvantage
us
:
secondly
,
though
the
Latine
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
alleageth
,
yet
this
maketh
nothing
against
us
.
Not
onely
because
Bellarmine
hath
confessed
,
men
may
be
made
just
,
either
inwardly
by
obtaining
of
righteousnesse
inherent
,
or
outwardly
after
a
judiciall
manner
;
but
also
because
we
freely
professe
that
whom
God
doth
justifie
,
he
maketh
righteous
by
imputation
of
Christs
righteousnesse
.
It
is
true
indeed
,
that
some
of
our
Divines
deny
the
word
to
signifie
making
righteous
:
but
their
deniall
is
to
be
understood
according
to
the
meaning
of
the
Papists
,
viz.
by
infusion
:
thirdly
,
the
Latine
word
justificare
,
and
so
the
English
,
as
in
the
translation
of
the
Scriptures
it
hath
alwayes
the
judiciall
signification
,
and
never
signifieth
to
endue
with
righteousnesse
inherent
,
no
more
than
the
Hebrew
and
the
Greeke
whereof
it
is
a
translation
:
so
oftentimes
in
the
Fathers
,
and
many
times
in
the
Popish
writers
,
and
alwayes
almost
in
the
common
use
of
speech
,
it
signifieth
to
cleare
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
righteousnesse
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
,
whom
to
refuse
in
an
ecclesiasticall
question
,
and
to
appeale
to
the
judgement
of
the
Latine
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
Latine
tongue
is
a
meere
calumniation
,
for
in
them
the
word
is
not
used
at
all
.
The
interpretation
of
the
Fathers
,
according
to
the
doctrine
of
Saint
Paul
wee
approve
;
acknowledging
,
that
whom
God
doth
justifie
,
hee
maketh
them
just
,
by
imputation
of
Christs
righteousnesse
.
Yea
but
,
say
they
,
the
Fathers
meane
by
inherent
justice
.
Answ.
Though
some
of
the
Latine
Fathers
,
who
were
ignorant
of
the
Hebrew
,
and
not
skilfull
in
the
Greeke
,
sometimes
under
the
terme
of
justification
include
the
benefit
also
of
sanctification
,
being
led
thereunto
by
the
notation
of
the
Latine
word
;
yet
sometimes
they
exclude
it
;
as
first
,
when
they
place
justification
in
remission
of
sinnes
,
as
many
times
they
doe
:
secondly
,
when
according
to
the
Scriptures
they
oppose
it
to
condemnation
:
thirdly
,
and
especially
,
when
with
one
consent
they
plainely
teach
,
that
we
are
justified
by
faith
alone
,
as
hereafter
shall
be
shewed
:
which
cannot
be
understood
of
justification
by
inherent
righteousnesse
.
For
it
were
very
absurd
to
affirme
(
which
the
Papists
would
faine
father
upon
us
)
that
to
justification
by
inherent
righteousnesse
nothing
is
required
but
faith
only
.
Againe
,
Bellarmine
objecteth
,
which
in
the
ninth
Chapter
(
where
he
confesseth
justification
to
be
often
taken
in
the
Scriptures
for
declaration
of
righteousnesse
)
he
more
plainely
expresseth
,
although
to
justifie
were
every
where
taken
for
to
pronounce
just
,
yet
that
were
no
advantage
to
us
.
For
a
sinner
cannot
truely
be
pronounced
just
,
unlesse
he
who
pronounceth
him
just
,
doe
withall
make
him
just
,
which
God
onely
can
doe
.
And
therefore
hee
alone
is
said
to
justifie
a
sinner
,
and
by
absolving
him
to
make
him
truely
just
.
Answere
.
Whom
God
pronounceth
just
,
them
hee
maketh
just
:
but
still
the
question
is
of
the
manner
:
for
to
justifie
by
absolving
,
is
to
make
righteous
by
the
not
imputing
of
sinne
,
and
imputing
of
righteousnesse
,
and
not
by
infusion
of
righteousnesse
:
for
that
is
not
to
justifie
,
but
to
sanctifie
.
Howbeit
wee
freely
confesse
,
that
whom
God
justifieth
,
hee
also
sanctifieth
,
and
that
whosoever
is
in
CHRIST
IESVS
,
hee
is
a
new
Creature
.
But
howsoever
these
graces
doe
alwayes
concurre
,
insomuch
that
whosoever
hath
the
one
hath
the
other
,
and
whosoever
hath
not
both
,
hath
neither
:
yet
notwithstanding
they
must
carefully
bee
distinguished
.
And
that
is
it
which
hitherto
I
have
endevoured
to
prove
.
CAP.
VI.
H●…w
Iustification
and
Sanctification
are
to
be
distinguished
.
§
.
I.
NOw
let
us
consider
how
they
are
distinguished
.
[
a
](A20741-e34310-b)
a
Hirshiah
.
wicked
,
even
as
the
Verbe
which
signifieth
to
justifie
doth
;
if
you
respect
the
force
[
b
](A20741-e34320-b)
b
Hitsdiq
.
of
the
word
,
it
signifieth
to
make
just
:
As
God
therefore
,
when
hee
condemneth
,
is
said
to
make
wicked
,
not
by
infusion
of
wickednesse
,
but
by
his
sentence
,
pronouncing
the
party
guilty
,
and
deputing
him
to
punishment
:
so
when
hee
justifieth
,
he
maketh
just
by
his
sentence
,
not
by
infusion
of
righteousnesse
,
quatenus
justificat
:
but
by
imputation
of
Christs
righteousnesse
he
absolveth
the
party
from
guilt
and
punishment
,
and
accepteth
of
him
as
righteous
in
Christ
,
and
as
an
heire
of
eternall
life
:
secondly
,
the
contrary
to
sanctifying
,
which
is
to
make
holy
,
is
polluting
or
defiling
with
sinne
,
which
is
to
make
unholy
and
uncleane
.
What
difference
therefore
is
betweene
condemning
and
polluting
,
the
like
is
betweene
justifying
and
sanctifying
.
And
as
condemning
and
polluting
are
by
no
meanes
to
bee
confounded
,
no
more
can
justifying
and
sanctifying
.
§
.
II.
In
justification
wee
are
freed
from
the
guilt
of
sinne
:
in
sanctification
,
from
the
corruption
or
pollution
of
sinne
.
For
God
is
then
-
Guilt
-
Coruption
.
said
to
justifie
us
,
when
he
absolveth
us
from
the
guilt
of
sinne
by
imputation
of
Christs
righteousnesse
:
and
hee
is
then
said
to
sanctifie
us
,
when
by
his
Spirit
he
mortifieth
sinne
in
us
,
and
freeth
us
in
some
measure
from
the
corruption
thereof
.
§
.
II.
Iustification
is
an
action
of
God
without
us
,
as
also
are
redemption
,
reconciliation
,
and
adoption
,
which
three
benefits
in
substance
-
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
sinnes
;
and
the
last
being
all
one
with
the
second
part
of
justification
,
which
is
acceptation
of
the
beleever
as
righteousnesse
in
Christ
,
and
as
an
heire
of
eternall
life
,
as
I
have
shewed
heretofore
:
for
then
are
wee
said
to
have
redemption
,
[
c
](A20741-e34450-b)
c
Eph.
1.
7.
when
wee
have
remission
of
sinnes
,
then
is
God
said
to
reconcile
[
d
](A20741-e34460-b)
d
2
Cor.
5.
19.
us
unto
himselfe
,
[
e
](A20741-e34480-b)
e
Ephes.
1.
5
,
6.
Rom.
8.
17.
of
us
in
Christ
as
righteous
and
as
heires
of
eternall
life
.
None
of
these
actions
doth
worke
a
Reall
change
in
the
party
,
but
importeth
a
new
relation
betweene
God
and
them
,
as
hath
beene
shewed
.
But
sanctification
is
an
action
of
Gods
Spirit
within
us
,
working
in
us
a
reall
change
,
by
mortification
of
sinne
within
us
,
and
infusion
of
Grace
and
righteousnesse
into
us
.
§
.
IV.
Of
justification
the
matter
is
the
righteousnesse
of
Christ
,
to
wit
,
the
most
perfect
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
.
The
matter
of
our
sanctification
is
inherent
,
but
not
perfect
,
to
wit
,
justitia
inchoata
,
a
righteousnesse
which
is
but
begun
in
us
,
and
that
new
obedience
,
which
though
it
be
sincere
and
unfained
,
is
with
great
infirmity
performed
by
us
;
recta
forsan
,
sed
non
pura
justitia
,
as
Bernard
saith
.
§
.
V.
Hereupon
it
followeth
,
that
of
justification
it selfe
,
whereby
wee
are
justified
before
God
,
there
are
no
degrees
;
(
though
óf
the
assurance
[
f
](A20741-e34600-b)
f
2
Pet.
1.
1.
of
equall
worth
in
the
righteousnesse
of
God
and
our
Saviour
Iesus
Christ
:
even
as
the
hands
of
divers
men
though
unequall
in
strength
,
yet
are
of
equall
efficacie
in
respect
of
the
almes
received
thereby
.
But
of
sanctification
there
are
degrees
according
to
the
measure
of
grace
received
.
§
.
VI.
The
forme
of
justification
considered
as
an
action
of
God
,
is
imputation
of
Christs
righteousnesse
:
of
sanctification
,
the
infusion
§
.
VII
.
The
parts
of
justification
,
are
remission
or
not
imputing
§
.
VIII
.
Wee
are
justified
by
faith
,
not
as
it
is
a
grace
or
habit
in
§
.
IX
.
The
righteousnesse
,
by
which
wee
are
justified
,
is
not
prescribed
in
the
Law
,
but
without
[
g
](A20741-e34680-b)
g
Rom.
3.
31.
the
Law
is
revealed
in
the
Gospell
,
§
.
X.
Unto
the
act
of
justification
our
owne
righteousnesse
and
obedience
doe
not
concurre
as
any
cause
thereof
,
but
follow
in
the
subject
,
[
h
](A20741-e34740-b)
h
Phil.
3.
8.
dung
,
that
we
may
bee
found
in
Christ
,
not
having
our
owne
righteousnesse
,
which
is
prescribed
in
the
Law
;
but
that
,
which
is
through
the
faith
of
Christ
.
But
in
the
question
of
sanctification
,
that
righteousnesse
,
which
is
inherent
in
us
,
and
that
obedience
which
is
performed
by
us
,
is
all
in
all
,
as
being
both
that
habituall
and
also
actuall
righteousnesse
and
holinesse
wherein
our
sanctification
doth
consist
.
§
.
XI
.
By
our
justification
wee
are
[
i
](A20741-e34770-b)
i
Act.
26.
18.
Tit.
3.
7.
entituled
to
Gods
kingdome
,
that
is
,
saved
in
hope
:
by
our
sanctification
we
are
fitted
and
prepared
for
Gods
kingdome
,
into
which
no
uncleane
[
k
](A20741-e34800-b)
k
Apoc.
21.
27.
thing
can
enter
.
Iustification
therefore
is
the
right
of
Gods
children
to
their
inheritance
.
Sanctification
is
the
cognizance
and
marke
of
those
that
shall
bee
saved
,
wherefore
our
Saviour
saith
,
that
[
l
](A20741-e34810-b)
l
Act.
26.
18.
by
faith
wee
have
remission
of
sinnes
,
and
inheritance
among
them
that
are
sanctified
.
§
.
XII
.
The
righteousnesse
by
which
we
are
justified
,
is
the
meritorious
cause
of
our
salvation
.
But
the
righteousnesse
by
which
we
are
sanctified
,
is
a
fruit
of
our
justification
,
but
no
cause
of
our
salvation
;
unlesse
you
will
call
it
causam
sine
quâ
non
,
which
is
no
cause
,
for
we
are
neither
saved
by
it
,
nor
for
it
,
but
onely
by
and
for
the
merits
of
Christ
apprehended
by
faith
.
But
though
it
bee
not
the
cause
by
or
for
which
wee
are
justified
or
saved
:
yet
it
is
the
way
wherein
wee
being
once
justified
,
are
to
walke
towards
our
countrey
in
heaven
,
Ephes.
2.
10.
as
Bernard
well
saith
,
via
regni
,
non
causa
regnandi
,
the
way
which
leadeth
to
the
kingdome
,
but
not
the
cause
of
comming
unto
it
.
§
.
XIII
.
By
our
justification
wee
have
our
right
and
title
to
the
kingdome
of
heaven
,
but
according
to
the
duties
of
sanctification
,
as
the
evidence
,
shall
the
sentence
of
salvation
bee
pronounced
at
the
last
day
.
§
.
XIV
.
We
are
justified
by
the
grace
of
God
,
as
it
signifieth
onely
§
.
XV.
In
justification
and
in
the
parts
thereof
wee
are
meerely
patients
:
but
in
the
duties
of
sanctification
wee
are
also
agents
,
who
being
acted
by
the
holy
Ghost
,
doe
cooperate
with
him
.
For
which
§
.
XVI
.
The
acts
of
faith
are
of
two
sorts
,
some
tending
to
justification
,
[
m
](A20741-e35130-b)
m
Gal.
5.
6.
love
worketh
obedience
:
and
therefore
it
dtoh
not
sanctifie
alone
.
§
.
XVII
.
Of
justification
the
Apostle
treateth
in
the
five
first
chapters
of
the
Epistle
to
the
Romanes
,
of
sanctification
in
the
sixth
and
seventh
.
§
.
XVIII
.
Our
Saviour
Christ
,
the
blessed
Angels
,
Adam
in
his
§
.
XIX
.
Of
this
difference
betweene
justification
and
sanctification
But
if
wee
did
hold
,
that
justification
were
to
bee
confounded
with
sanctification
,
we
would
acknowledge
,
that
the
most
things
,
which
the
Papists
affirme
concerning
justification
,
are
true
,
because
they
are
true
of
sanctification
.
As
namely
that
wee
are
not
sanctified
by
faith
alone
,
that
we
are
sanctified
by
a
righteousnesse
inherent
in
us
and
performed
by
us
;
that
it
is
partly
habituall
,
consisting
in
the
habits
of
grace
,
as
faith
,
hope
,
charity
,
&c.
and
partly
actuall
,
which
is
our
new
obedience
consisting
in
good
workes
;
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
holinesse
and
righteousnesse
,
our
sanctification
is
encreased
,
&c.
§
.
XX.
What
then
?
Is
the
difference
betweene
us
and
the
Papists
[
n
](A20741-e35280-b)
n
Gal.
1.
8
,
9.
Gospell
than
that
which
the
Apostle
taught
;
which
,
whosoever
doth
,
hee
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
workes
of
the
[
o
](A20741-e35290-b)
o
G
l
310.
Law
are
under
the
curse
:
they
are
fallen
[
p
](A20741-e35300-b)
p
Gal.
5.
2
,
4.
from
grace
,
to
them
the
promise
is
of
no
effect
,
to
them
Christ
dyed
in
vaine
,
then
Christ
profiteth
nothing
,
as
hereafter
I
shall
shew
.
For
whosoever
seeketh
to
bee
justified
by
the
workes
of
the
Law
,
hee
is
a
[
q
](A20741-e35310-b)
q
Gal.
5.
3.
debtour
to
the
whole
Law
,
and
to
him
,
who
is
a
debtour
to
the
whole
Law
,
(
that
is
,
to
bee
subject
to
the
curse
,
if
he
transgresse
it
,
and
to
be
excluded
from
justification
and
salvation
,
if
he
doe
not
perfectly
fulfill
it
)
Christ
profiteth
nothing
.
For
whereas
they
distinguish
the
workes
,
which
they
make
the
condition
of
both
the
Covenants
,
that
the
one
are
the
workes
of
Nature
,
the
other
of
grace
;
it
is
evident
,
that
all
good
workes
and
all
inherent
righteousnesse
is
prescribed
in
the
Law
,
which
is
the
most
perfect
rule
of
all
inherent
righteousnesse
.
Secondly
,
that
inherent
righteousnesse
is
not
the
condition
of
the
covenant
of
grace
,
but
is
the
thing
promised
to
all
that
truely
beleeve
.
For
the
better
understanding
whereof
,
wee
are
to
know
,
that
the
covenant
of
workes
was
made
with
all
mankinde
in
Adam
;
the
Covenant
of
Grace
with
the
heires
of
promise
in
Christ
.
The
former
promiseth
justification
to
these
,
who
in
their
owne
persons
performe
perfect
obedience
;
that
perfect
obedience
being
the
condition
of
the
Covenant
.
The
latter
,
that
to
us
the
sonnes
of
Abraham
being
redeemed
and
justified
by
faith
,
the
Lord
will
give
grace
[
r
](A20741-e35340-b)
r
Luk.
1.
73
,
74
,
75.
to
worship
him
in
holinesse
and
righteousnesse
before
him
,
in
which
our
ex
Ier.
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
[
s
](A20741-e35420-b)
s
Luk.
18.
11●…
himselfe
confessed
,
when
he
thanked
God
for
it
.
But
the
holy
Ghost
doth
teach
us
,
that
wee
are
neither
justified
by
the
obedience
or
righteousnesse
which
is
taught
[
t
](A20741-e35440-b)
t
Rom.
3.
21.
28.
Gal.
2.
16.
in
the
Law
,
nor
by
that
[
u
](A20741-e35470-b)
u
Phil.
3.
8.
9.
Rom.
10.
3.
●…
which
is
ours
.
And
in
regard
of
this
very
difference
betwixt
the
Papists
and
us
,
wee
are
not
unworthily
called
Evangelici
the
professors
of
the
Gospell
;
and
they
,
the
enemies
thereof
:
who
seeking
to
establish
their
owne
righteousnesse
,
doe
with
scorne
reject
the
righteousnesse
of
Christ
imputed
:
which
is
that
righteousnesse
of
God
[
*
](A20741-e35510-b)
*
Rom.
1.
16.
17.
revealed
in
the
Gospell
from
faith
to
faith
.
This
being
the
maine
doctrine
of
the
Gospell
,
that
we
are
justified
,
not
by
any
righteousnesse
inherent
in
our selves
,
or
performed
by
our selves
,
but
by
the
righteousnesse
of
Christ
alone
apprehended
by
faith
.
§
.
XXII
.
By
confounding
justification
and
sanctification
,
and
so
[
*
](A20741-e35540-b)
*
Rom.
8.
30.
and
onely
them
he
doth
glorifie
.
And
that
they
doe
wholly
take
away
the
benefit
of
justification
,
it
shall
further
appeare
in
handling
the
second
question
of
this
first
controverfie
,
whereof
I
am
now
to
speake
.
CAP.
VII
.
That
the
Papists
exclude
remission
of
sinne
from
Iustification
,
and
in
stead
thereof
have
put
expulsion
and
extinction
of
sinne
by
infusion
of
righteousnesse
;
and
that
they
fouly
erre
therein
.
§
.
I.
BVT
heare
it
will
be
objected
,
that
so
long
as
[
a
](A20741-e35620-b)
a
Sess.
6.
cap.
7.
of
Trent
in
expresse
termes
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
](A20741-e35660-b)
b
De
Iustis
.
lib.
2.
cap.
6.
disputeth
,
that
justification
doth
not
consist
in
the
remission
of
sinnes
alone
,
but
also
in
inward
renovation
.
And
yet
all
this
is
but
a
meere
colourable
pretence
:
For
as
they
exclude
from
justification
the
imputation
of
Christs
righteousnesse
,
by
which
onely
wee
have
remission
of
sinne
:
so
they
doe
indeed
and
in
truth
exclude
remission
it selfe
.
And
as
in
stead
of
imputation
of
righteousnesse
they
have
brought
in
infusion
of
justice
:
so
in
stead
of
remission
of
sinne
by
imputation
of
Christs
righteousnesse
,
they
have
brought
in
the
utter
expulsion
,
extinction
,
deletion
of
sinne
by
infusion
of
righteousnesse
.
And
for
this
they
have
some
shew
of
reason
:
For
if
they
should
hold
,
that
justification
consisteth
partly
in
remission
,
that
is
,
in
the
forgivenesse
,
or
not
imputation
of
sinne
,
and
partly
in
renovation
or
sanctification
;
then
they
must
confesse
,
that
there
are
two
formall
causes
of
justification
,
which
Calvin
[
c
](A20741-e35700-b)
c
Antidot
.
ad
Sess.
6.
objected
against
the
Councell
of
Trent
,
(
and
may
truly
bee
objected
against
such
of
the
Fathers
as
held
justification
to
consist
,
partly
in
remission
,
and
partly
in
renovation
)
and
consequently
should
bee
forced
to
acknowledge
two
wayes
of
making
men
just
,
by
one
and
the
same
act
of
justification
:
the
one
,
by
imputation
of
that
righteousnesse
,
by
which
being
without
us
we
have
remission
of
sinne
;
the
other
,
by
infusion
of
righteousnesse
inherent
,
by
which
sinne
is
expelled
.
But
the
Councell
of
Trent
doth
stedfastly
hold
,
that
there
is
but
one
formall
cause
of
justification
,
and
that
is
infusion
of
justice
,
whereby
sinne
is
expelled
.
What
then
becometh
of
remission
of
sinne
,
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.
Heere
therefore
I
am
to
shew
two
things
;
first
,
that
the
Papists
[
d
](A20741-e35740-b)
d
De
justif
.
Lib.
2.
Cap.
2.
Bellarmine
answereth
thus
,
the
Councell
of
Trent
in
expresse
termes
said
,
that
there
is
but
one
onely
formall
cause
of
justification
.
Yea
but
,
say
wee
,
the
Councell
seemeth
to
make
two
,
viz.
remission
of
sinnes
and
renovation
.
But
,
saith
he
,
when
the
Councell
maketh
mention
severally
of
remission
of
sin
,
and
of
infusion
of
grace
,
it
did
it
not
to
signifie
,
that
there
is
a
twofold
formall
cause
of
justification
;
but
to
declare
,
that
there
are
two
termes
of
that
motion
which
is
called
justification
,
or
two
effects
of
the
same
cause
.
For
there
cannot
bee
that
mutation
or
translation
,
which
the
Councell
noteth
to
bee
in
justification
,
unlesse
by
remission
of
sinne
a
man
cease
to
bee
wicked
,
and
by
infusion
of
justice
begin
to
be
godly
.
But
,
saith
hee
,
as
the
aire
,
when
it
is
enlightened
of
the
Sunne
,
by
the
same
light
,
which
it
receiveth
,
ceaseth
to
bee
darke
,
and
beginneth
to
be
lightsome
.
So
a
man
by
the
same
justice
given
and
infused
by
the
Sunne
of
righteousnesse
ceaseth
to
bee
unjust
,
the
light
of
grace
expelling
the
darknesse
of
sinne
;
and
beginneth
to
bee
just
,
the
light
of
grace
succeeding
the
darkenesse
of
sinne
.
And
as
in
calefaction
,
which
similitude
hee
useth
elsewhere
,
the
accesse
of
heat
expelleth
cold
;
so
in
justification
,
the
infusion
of
justice
expelleth
sinne
.
This
then
is
the
doctrine
of
the
new
Church
of
Rome
;
that
in
this
mutation
called
justification
which
they
define
to
bee
[
e
](A20741-e35830-b)
e
Transitus
a
peccato
ad
justitiam
.
a
passage
from
sinne
to
righteousnesse
;
though
there
be
,
as
in
all
other
motions
,
duo
termini
,
viz.
sinne
,
which
is
terminus
à
quo
,
and
righteousnesse
,
which
is
terminus
ad
quem
;
yet
there
are
not
two
distinct
actions
concurring
,
viz.
remission
or
expulsion
of
sinne
,
and
infusion
of
righteousnesse
;
but
one
and
the
same
action
,
which
is
the
infusion
of
justice
expelling
sinne
,
even
as
in
calefaction
,
though
there
bee
two
termes
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
termes
,
darkenesse
and
light
,
but
not
two
actions
;
for
one
and
the
same
act
of
the
Sunne
,
which
bringeth
light
,
driveth
away
darkenesse
.
Whereby
it
is
evident
,
that
by
remission
of
sinne
the
Papists
doe
not
understand
,
as
all
men
from
the
beginning
of
the
world
have
understood
,
pardoning
,
forgiving
,
not
imputing
sinne
;
but
the
utter
deletion
,
expulsion
,
abolition
of
it
:
which
Bellarmine
calleth
[
f
](A20741-e35900-b)
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
:
§
.
III.
Now
,
that
the
Papists
grossely
erre
in
making
remission
of
[
g
](A20741-e35970-b)
g
2
Cor.
4.
19.
renewed
in
the
inner
man
.
The
latter
is
the
worke
of
Gods
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
sinnes
are
debts
in
respect
of
the
guilt
binding
us
over
to
punishment
,
which
wee
owe
for
them
.
When
as
God
therefore
remitteth
the
debt
,
releaseth
this
obligation
,
forgiveth
the
punishment
,
hee
is
said
,
to
remit
our
sinnes
.
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
wee
forgive
our
debtors
.
How
doe
wee
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
](A20741-e36010-b)
h
Prov.
10.
12.
charity
,
by
not
imputing
it
,
by
being
reconciled
unto
the
party
who
hath
offended
us
;
not
by
a
reall
taking
away
of
the
sinne
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
sinne
is
not
to
abolish
and
Salach
,
Exod.
34.
9.
Numb.
14.
19
,
20.
30.
6.
Deut.
29.
19.
Psal.
103.
3.
Esay
55.
7.
Ier.
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.
Ioel
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
passe
by
an
offence
,
Mic.
7.
18.
and
Hehebir
to
cause
it
to
passe
,
2
Sam.
12.
13.
24.
10.
Zech.
3.
4.
Machah
,
to
wipe
,
or
to
blot
out
of
remembrance
the
sinnes
of
men
,
as
it
were
out
of
a
booke
,
to
blot
them
out
from
before
his
face
,
Nehem.
4.
5.
Psalm
.
51.
9.
Ier.
18.
23.
Hesir
,
to
remove
,
Esay
27.
9.
Lo
chashab
not
to
impute
,
Psal.
32.
2.
In
like
manner
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
remit
,
or
forgive
,
Mat.
6.
12
,
14
,
15.
18.
27
,
32.
whence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
remission
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
forgivenesse
,
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
Latine
,
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
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
sinnes
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
,
hee
remitteth
or
releaseth
the
punishment
,
hee
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
sinne
.
Now
sinnes
are
either
habituall
or
actuall
:
An
habituall
sinne
God
doth
remit
,
when
hee
doth
take
away
the
guilt
of
it
,
[
i
](A20741-e36720-b)
i
Psalm
.
32.
2.
and
cover
the
Anomy
of
it
,
not
that
it
should
not
be
at
all
,
but
that
it
should
not
bee
imputed
,
as
Augustine
[
k
](A20741-e36740-b)
k
De
Nupt.
&
saith
of
concupiscence
or
originall
sinne
,
whereof
all
particular
habituall
●…
sinnes
are
Concupisc
.
c.
25.
1
Col.
3.
5.
members
and
branches
.
Actuall
sinnes
God
doth
remit
,
when
he
doth
forgive
the
sinfull
act
[
m
](A20741-e36780-b)
m
Act.
8.
22.
it selfe
,
and
the
guilt
also
which
remaineth
after
the
act
is
past
and
gone
.
§
.
VI.
But
here
the
Papists
have
found
out
a
new
devise
,
to
confirme
their
error
in
confounding
justification
and
sanctification
;
that
whereas
[
n
](A20741-e36820-b)
n
Thom.
1.
2.
●…
q.
87.
art.
6.
c.
&
ad
.
1.
〈◊〉
.
remaine
in
the
soule
after
the
act
of
sinne
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
certaine
,
that
the
infusion
of
righteousnesse
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
therfore
they
should
have
learned
to
distinguish
between
justification
and
sanctification
,
rather
than
to
confound
them
,
that
whereas
there
are
two
things
remaining
after
sinne
committed
,
the
guilt
,
and
the
pollution
;
the
guilt
is
taken
away
by
imputation
of
Christs
righteousnesse
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
[
o
](A20741-e36950-b)
o
In
the
treatise
of
perseverance
.
proved
:
and
as
touching
the
latter
part
,
which
is
the
evill
disposition
;
this
macula
,
whereof
they
speake
,
is
no
new
evill
disposition
making
him
a
sinner
who
before
was
not
,
but
an
evill
disposition
remaining
of
the
old
man
,
which
by
committing
of
actuall
sinnes
is
increased
.
Insomuch
as
where
the
same
actuall
sinne
is
often
committed
and
reiterated
,
that
evill
disposition
groweth
to
bee
an
habit
.
For
all
evill
dispositions
or
habituall
sinnes
,
which
are
in
men
,
are
either
the
reliquia
or
remnants
of
originall
sinne
in
some
measure
mortified
,
or
the
increments
thereof
,
when
by
the
committing
of
actuall
sinnes
they
receive
increase
.
And
such
a
thing
is
that
macula
,
whereof
they
speake
:
which
remaining
in
the
soule
per
modum
habitus
,
is
to
bee
taken
away
,
as
all
other
habituall
sinnes
are
,
as
they
are
pollutions
,
by
the
mortification
[
p
](A20741-e37000-b)
p
Col.
3.
5.
of
them
;
which
is
a
part
of
sanctification
and
not
of
justification
.
Neither
is
the
mortification
of
sinne
a
totall
deletion
or
abolition
thereof
in
this
life
,
as
if
no
sinne
or
corruption
remained
in
the
party
justified
or
sanctified
:
for
though
in
the
forgiving
or
remitting
of
originall
sinne
,
the
guilt
bee
wholly
taken
away
;
yet
the
corruption
,
which
is
called
concupiscence
,
remaineth
more
or
lesse
mortified
.
§
.
VIII
.
Now
followeth
the
subject
,
where
that
,
which
is
to
bee
§
.
IX
.
And
hereby
the
third
thing
appeareth
:
namely
,
by
what
ex
Psal.
32.
2.
but
forgiving
and
forgetting
them
,
and
accepting
of
Christs
satisfaction
for
them
in
the
behalfe
of
all
that
truely
beleeve
in
Christ
,
Rom.
3.
24
,
25.
§
.
X.
Our
fifth
argument
may
be
this
:
The
utter
deletion
of
sinne
The
proposition
is
certaine
:
For
during
this
life
sinne
remaineth
in
the
best
,
Rom.
7.
17.
20.
1
Ioh.
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
sinne
,
then
in
those
,
that
are
justified
,
there
is
no
sinne
.
But
there
is
no
mortall
man
,
though
justified
,
in
whom
there
is
no
sinne
.
Therefore
in
justification
there
is
not
a
Totall
deletion
of
sinne
.
§
.
XI
.
Sixthly
,
if
remission
of
sin
be
an
utter
deletion
of
the
corruption
§
.
XII
.
Seventhly
,
that
which
worketh
no
reall
change
in
the
party
§
.
XIII
.
My
eighth
argument
is
from
theabsurdities
which
follow
Ser.
lib.
5.
c.
5.
§.
6
,
7
,
8.
owne
estate
.
For
if
remission
of
sinne
bee
the
utter
deletion
of
sinne
,
then
have
not
they
,
neither
can
they
have
remission
of
sinne
,
in
whom
any
sinne
remaineth
:
and
those
,
that
neither
have
,
nor
can
have
remission
of
sinne
in
this
life
,
because
sinne
doth
ever
remaine
in
them
,
what
remaineth
to
them
but
despaire
?
Secondly
,
that
there
is
no
necessity
of
the
imputation
of
Christs
righteousnesse
for
justification
,
because
there
is
in
them
both
a
totall
deletion
of
sinne
,
and
an
infusion
of
perfect
righteousnesse
,
whereby
sinne
is
wholly
expelled
.
And
these
,
as
you
shall
heare
hereafter
[
p
](A20741-e37380-b)
p
Lib.
5.
are
two
of
Bellarmines
[
*
](A20741-e37400-b)
*
De
justis
.
l.
2.
6.
7.
§.
secund●…
.
&
§
tertio
.
principall
Arguments
to
prove
the
imputation
of
Christs
righteousnesse
to
bee
needlesse
,
both
because
,
when
our
sinnes
are
remitted
they
are
utterly
abolished
;
so
that
whosoever
is
justified
is
no
longer
a
sinner
in
himselfe
,
nor
hath
any
sinne
remaining
in
him
;
and
also
because
in
justification
there
is
an
infusion
of
perfect
righteousnesse
.
The
third
,
that
to
remission
of
sinne
there
needeth
no
favour
or
indulgence
for
pardon
or
forgivenesse
:
for
if
remission
of
sinne
be
a
totall
deletion
of
sinne
by
infusion
of
perfect
righteousnesse
,
then
without
any
accession
of
favour
the
one
contrary
is
necessarily
expelled
by
the
other
.
And
this
doth
Vasques
professe
in
expresse
termes
,
Mihi
semper
[
q
](A20741-e37450-b)
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
doe
necessarily
follow
upon
their
Antichristian
doctrine
of
justification
by
inherent
righteousnesse
:
For
if
a
man
be
justified
before
God
by
inherent
righteousnesse
,
then
is
he
not
a
sinner
in
himselfe
,
and
consequently
hath
no
sinne
in
him
.
And
if
by
infusion
of
righteousnesse
there
be
a
totall
deletion
of
sinne
,
then
must
that
righteousnesse
,
which
is
infused
,
be
perfect
.
For
that
which
is
unperfect
cannot
wholly
expell
sinne
,
the
imperfection
being
of
it selfe
a
sinne
;
and
if
upon
infusion
of
perfect
righteousnesse
there
doth
necessarily
and
of
its
owne
accord
follow
a
totall
deletion
of
sinne
,
then
to
remission
of
sinne
favour
and
condonation
is
needlesse
.
And
yet
we
have
not
done
with
their
absurdities
:
For
to
dreame
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
righteousnesse
in
their
first
imaginary
justification
,
which
is
inciptentium
of
such
as
be
but
incipients
,
whereunto
the
best
proficients
doe
not
in
this
life
attaine
,
is
a
monstrous
absurdity
.
CAP.
VIII
.
Bellarmines
dispute
,
that
remission
of
sinne
is
the
utter
deletion
of
it
,
confuted
.
BVT
how
absurd
soever
their
assertion
is
,
Bellarmine
will
not
deny
it
,
unlesse
wee
will
deny
the
Scriptures
.
For
the
Scripture
,
saith
he
,
useth
all
manner
of
words
to
expresse
the
true
remission
of
sinne
;
so
that
if
a
man
would
of
purpose
seeke
words
to
signifie
the
utter
abolition
of
sinne
,
hee
could
not
devise
any
which
the
Scripture
hath
not
already
used
.
And
to
this
purpose
citeth
eighteene
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
,
Ioh.
1.
29.
Act.
3.
19.
1
Ioh.
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
[
a
](A20741-e37990-b)
a
Hirchiq
.
our
sinnes
to
be
distant
from
us
:
which
is
not
understood
of
the
corruption
extinguished
,
but
of
the
guilt
removed
or
taken
away
.
Mic.
7.
19.
Merc●…r
in
the
sauro
.
Voce
Nasa
.
understood
.
Nasa
,
saith
one
,
sometimes
doth
signifie
tollere
,
that
is
to
take
up
,
and
to
beare
,
(
as
when
we
are
commanded
tollere
crucem
,
to
take
up
our
crosse
)
or
to
take
upon
him
,
which
Saint
Iohn
the
Evangelist
rendreth
by
the
Verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
this
is
fully
expressed
by
the
Prophet
,
Esay
53.
12.
ad
multorum
exhaurienda
peccata
,
that
is
,
as
our
Rhemists
translate
,
to
exhaust
the
sinne
of
many
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
take
up
and
to
beare
:
the
meaning
is
,
that
Christ
was
offered
upon
the
crosse
,
that
he
might
tak●…
up
and
beare
our
sins
,
even
as
S.
Peter
speaketh
to
the
like
effect
,
1
Epist.
2.
24.
who
himselfe
did
beare
our
sinnes
in
his
owne
§
.
III.
Other
places
are
alleaged
,
which
mention
the
deletion
,
[
b
](A20741-e38420-b)
b
in
Psal.
51.
10.
est
metaphora
ab
iis
qui
delent
,
qui
prius
in
rationes
scripserant
,
to
wipe
out
is
a
metaphore
from
those
,
who
wipe
out
such
things
,
as
before
they
had
written
upon
their
account
,
or
in
their
debt-bookes
.
The
booke
is
Gods
remembrance
,
out
of
which
those
things
are
wiped
which
are
forgotten
:
and
thus
deletion
is
often
ascribed
to
[
e
](A20741-e38440-b)
e
Deut.
31.
21.
Est.
9.
28.
Eccl●…
●…
.
4.
Ier.
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
remembring
them
.
Psal.
25.
7.
79.
8.
Ier.
31.
34.
as
contrariwise
,
his
not
blotting
them
out
,
is
his
remembring
of
them
,
his
not
forgiving
them
.
Ier.
18.
23.
forgive
not
their
iniquity
,
neither
§
.
IV.
Of
these
,
some
are
to
be
understood
of
justification
and
taking
[
d
](A20741-e38800-b)
d
1
Iohn
1.
7.
cleanseth
us
from
all
our
sinnes
.
Purge
me
with
hyssope
which
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
wherewith
they
used
to
sprinkle
the
[
e
](A20741-e38820-b)
e
Levit.
14.
6.
Num.
19.
18.
Heb.
9.
19.
bloud
upon
those
which
were
cleansed
)
that
is
,
sprinkle
me
with
the
blood
of
that
eternall
sacrifice
of
Christ
prefigured
in
the
Law
,
without
which
bloud
[
f
](A20741-e38860-b)
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
sinnes
,
Mat.
26.
29.
and
that
our
conscienc●…s
[
g
](A20741-e38880-b)
g
Heb.
9.
14.
(
the
seat
of
guiltinesse
)
might
bee
purged
from
dead
workes
.
The
words
following
,
and
I
shall
bee
whiter
than
snow
,
doe
plainely
argue
the
purity
,
not
of
sanctification
(
for
to
such
a
degree
thereof
we
never
attaine
in
this
life
)
but
of
justification
:
in
respect
whereof
our
soules
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
Ioh.
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
,
wherin
we
are
to
be
renewed
[
b
](A20741-e38940-b)
b
2
Cor.
4.
16.
in
the
inner
man
from
day
to
day
.
The
Corinthians
,
to
whom
the
Apostle
giveth
this
[
i
](A20741-e38950-b)
i
1
Cor.
6.
11.
testimony
,
that
they
were
washed
,
&c.
were
farre
from
perfection
of
inherent
righteousnesse
,
as
appeareth
by
that
Epistle
;
wherein
he
calleth
them
carnall
,
and
reproveth
them
both
for
their
errours
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
Latine
,
v.
27.
but
not
in
the
originall
:
the
like
sentence
is
found
Pro.
16.
6.
but
there
the
Verbe
purgatur
,
for
which
the
Text
is
alleaged
,
is
not
used
in
the
Latine
.
§
.
V.
For
the
not
being
of
sinne
,
he
alleageth
,
Psalm
.
10.
15.
aliàs
§
.
VI.
For
the
perfection
of
righteousnesse
hee
alleageth
three
[
k
](A20741-e39220-b)
k
1
Ioh.
1.
5.
is
no
darkenesse
.
Neither
is
it
said
,
that
we
are
in
our selves
Light
,
but
,
notwithstanding
that
darkenesse
,
which
remaineth
in
us
,
wee
are
Light
in
the
Lord
.
The
second
[
l
](A20741-e39260-b)
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
himselfe
a
glorious
Church
,
I
did
not
therefore
speake
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
appeare
:
for
●…en
she
also
with
him
shall
appeare
in
glory
;
for
which
glory
she
is
called
a
glorious
Church
.
And
againe
,
[
m
](A20741-e39330-b)
m
Retract
.
lib.
2.
cap.
18.
wheresoever
I
mentioned
the
Church
not
having
spot
or
wrinckle
,
it
is
not
so
to
bee
taken
,
as
though
now
it
were
,
but
because
it
is
prepared
to
be
such
,
when
she
also
shall
appeare
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
,
§
.
VII
.
Besides
these
places
of
Scripture
,
Bellarmine
saith
,
many
de
Baptismo
,
lib.
1.
cap.
13.
other
very
weighty
arguments
might
bee
brought
;
but
hee
hath
already
produced
them
in
his
first
booke
De
Baptismo
,
cap.
13.
which
when
they
shall
call
come
to
bee
weighed
,
will
be
found
light
enough
.
For
those
places
,
which
speake
of
the
efficacie
of
Baptisme
,
in
washing
,
cleansing
and
taking
away
our
sinnes
,
prove
not
,
that
in
justification
sinnes
are
utterly
abolished
.
For
in
Baptisme
is
sealed
to
them
that
are
Baptized
,
yea
,
and
conferred
to
the
faithfull
,
the
benefits
,
not
onely
of
justification
,
but
also
of
sanctification
.
And
therefore
as
it
is
the
Sacrament
of
remission
of
sinne
,
and
the
seale
[
n
](A20741-e39490-b)
n
Rom.
4.
11.
of
that
righteousnesse
which
is
by
faith
:
so
it
is
called
the
Laver
[
o
](A20741-e39500-b)
o
Tit.
3.
5.
of
regeneration
,
wherein
we
are
Baptized
into
the
similitude
[
p
](A20741-e39510-b)
p
Rom.
6.
3
,
4.
of
Christ
his
death
and
resurrection
.
And
therefore
,
though
in
Baptisme
sinne
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
sinne
.
But
neither
in
Baptisme
is
there
a
totall
abolition
of
sin
;
seeing
it
is
manifest
,
that
originall
sinne
,
which
is
called
the
flesh
,
the
old
man
,
and
evill
concupiscence
,
remaineth
in
all
the
faithfull
,
though
in
some
measure
mortified
,
yet
never
fully
and
altogether
extinguished
in
this
life
.
And
although
the
Papists
for
maintenance
of
their
severall
errors
,
viz.
of
justification
by
inherent
righteousnesse
,
of
the
perfect
fulfilling
of
the
Law
,
of
merit
,
of
works
of
supererogation
,
doe
maintaine
,
that
concupiscence
,
remaining
in
the
faithfull
after
Baptisme
,
is
not
a
sinne
;
and
the
Councell
of
Trent
[
q
](A20741-e39530-b)
q
Sess.
5.
c.
5.
hath
denounced
Anathemà
against
them
that
shall
say
it
is
a
sinne
:
yet
it
is
manifest
,
not
onely
by
the
testimony
of
antiquity
,
and
evident
reasons
,
which
I
could
produce
,
if
I
would
runne
into
another
controversie
;
but
also
by
the
doctrine
of
the
Apostle
;
who
doth
not
onely
in
many
places
[
r
](A20741-e39560-b)
r
Rom.
6.
12.
7
8.
11.
13.
17.
20.
23.
8.
10.
Heb.
12.
1.
expressely
call
it
a
sinne
,
and
describeth
it
as
a
sinne
,
but
also
setteth
it
forth
as
the
mother
of
sinne
,
the
sinning
sinne
;
which
because
it
taketh
occasion
by
the
Commandement
forbidding
lust
,
to
worke
in
men
all
manner
of
evill
concupiscence
,
is
not
only
convinced
to
be
a
sinne
,
but
also
to
be
[
*
](A20741-e39590-b)
*
Rom.
7.
8.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
exceedingly
sinnefull
.
§
.
VIII
.
And
not
only
habituall
concupiscence
in
generall
which
is
the
[
s
](A20741-e39630-b)
s
Rom.
6.
6.
body
of
sinne
,
and
the
body
[
t
](A20741-e39640-b)
t
7.
24.
of
death
(
in
respect
of
which
sinne
,
the
body
of
the
faithfull
is
said
to
be
dead
,
Rom.
8.
10.
)
is
sinne
:
but
also
the
severall
members
and
branches
thereof
,
which
remaine
even
in
the
best
,
are
so
many
habituall
sinnes
:
as
a
spice
at
the
least
of
pride
,
selfe-love
,
carnall
security
,
infidelity
,
hypocrisie
,
envy
,
worldly
and
carnall
love
of
pleasure
,
profit
,
preferment
and
glory
in
this
world
,
&c.
Which
,
though
they
bee
not
imputed
to
the
faithfull
,
yet
in
themselves
are
sins
,
as
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
swervings
from
the
Law
of
God
;
not
onely
as
defects
of
righteousnesse
(
which
were
enough
to
make
them
sinnes
)
but
as
positive
vices
.
Neither
is
it
to
be
doubted
,
but
that
as
the
acts
of
pride
and
other
habituall
vices
remaining
even
in
the
best
are
sinnes
;
so
,
much
more
the
vices
themselves
,
from
which
they
proceed
,
are
sinnes
,
and
are
by
the
same
Commandement
of
the
Law
forbidden
.
Now
whatsoever
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
sinne
:
For
as
every
sinne
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
u
](A20741-e39690-b)
u
1
Iohn
3.
4.
so
every
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
sin
,
that
being
a
perfect
definition
of
sinne
,
as
Bellarmine
himselfe
confesseth
,
[
*
](A20741-e39720-b)
*
De
amiss
gratiae
&
statu
peccati
,
lib.
2.
ca.
18.
Non
potuit
rectius
&
brevius
definiri
peccatum
,
quàm
ut
à
S.
Ioanne
fuit
definitum
illis
verbis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
all
evill
concupiscence
,
both
habituall
and
actuall
;
both
in
generall
the
body
of
sinne
,
and
in
particular
the
severall
branches
,
being
so
many
habituall
sinnes
,
in
whomsoever
they
are
found
,
even
in
the
most
regenerate
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aberrations
from
the
law
of
God
.
Therefore
all
evill
concupiscence
whatsoever
,
in
whomsoever
remaining
,
is
a
sinne
.
§
.
IX
.
Yea
,
but
concupiscence
is
no
sinne
unlesse
the
Will
consent
unto
[
x
](A20741-e39850-b)
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
bee
sinnes
.
And
the
Papists
themselves
must
acknowledge
them
to
be
forbidden
in
the
former
Commandements
,
unlesse
they
will
deny
the
Law
of
God
to
be
spirituall
[
y
](A20741-e39870-b)
y
Rom
7.
14.
and
preferre
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
corrupt
interpretations
of
the
Elders
of
the
Iewes
before
the
exposition
of
the
Lawgiver
himselfe
,
[
z
](A20741-e39890-b)
z
Ma●…th
.
5.
28.
Matth.
5.
True
therefore
is
that
,
which
some
Writers
cite
out
of
[
a
](A20741-e39910-b)
a
De
Nupti●…s
&
Concupis●…
.
lib.
1.
cap
25.
Augustine
,
that
Originall
sinne
is
remitted
in
Baptisme
,
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
beene
told
of
it
.
A
great
accusation
,
if
true
.
Augustines
words
in
answere
to
an
objection
,
(
which
the
Papists
cannot
answer
)
how
can
originall
sinne
bee
transmitted
from
regenerate
parents
,
if
in
Baptisme
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
originall
sinne
,
calleth
it
(
as
his
manner
is
)
Concupiscence
,
in
stead
whereof
,
some
of
our
Writers
have
said
sinne
,
both
Augustine
and
they
meaning
nothing
else
,
but
originall
.
Now
,
that
Augustine
by
that
which
he
calleth
Concupiscence
,
meant
sinne
,
hereby
appeareth
;
first
,
he
saith
it
is
remitted
in
Baptisme
,
and
remission
is
of
debts
onely
,
and
of
sinnes
,
as
debts
;
secondly
,
because
he
saith
it
is
remitted
,
not
that
it
should
not
bee
any
longer
,
but
that
(
though
it
be
a
sinne
,
yet
)
it
should
not
be
imputed
unto
sinne
;
for
nothing
is
wont
to
be
imputed
unto
sin
by
God
,
but
that
which
is
sinne
.
Where
by
the
way
wee
may
observe
,
that
in
Augustines
judgement
remission
of
sinne
is
not
the
utter
deletion
of
it
,
that
it
bee
no
more
,
but
the
not
imputing
of
it
.
For
whereas
the
Papists
for
a
poore
shift
and
evasion
say
,
that
Concupiscence
is
called
sinne
,
not
because
it
is
a
sinne
,
sed
quia
expeccato
est
,
&
ad
peccatum
inclinat
;
this
hindereth
not
its
being
a
sinne
,
but
rather
setteth
forth
the
greatnesse
of
this
evill
,
as
having
all
the
respects
of
evill
in
it
:
being
both
a
sinne
,
and
a
punishment
of
sinne
,
and
the
cause
of
all
other
sinnes
,
a●…
Augustine
saith
,
[
b
](A20741-e40090-b)
b
Contr.
Iulian.
lib.
5.
cap.
3.
Bellarmines
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
passe
(
as
well
he
might
)
his
other
arguments
alleaged
in
his
Booke
of
Baptisme
,
as
impertinent
to
this
present
question
;
yet
one
of
them
hee
hath
thought
good
not
to
omit
,
as
being
in
his
conceit
[
c
](A20741-e40170-b)
c
De
justif
.
l.
2.
c.
7.
§.
multa
.
unanswerable
;
which
notwithstanding
I
have
not
onely
answered
elsewhere
[
d
](A20741-e40210-b)
d
Lib.
2.
c.
5.
§.
1.
2.
l.
4.
c.
9.
§.
2
,
3
,
4.
,
but
also
have
used
it
as
an
invincible
argument
[
e
](A20741-e40260-b)
e
Lib.
5.
c.
2.
§.
1.
to
prove
justification
by
imputation
of
Christs
righteousnesse
,
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
Adams
disobedience
we
were
made
sinners
,
so
through
Christs
obedience
wee
are
made
righteous
:
but
through
Adams
disobedience
we
were
made
truely
sinners
,
namely
by
unrighteousnesse
inherent
,
and
not
onely
[
f
](A20741-e40360-b)
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
righteousnesse
inherent
.
But
here
,
to
serve
his
present
turne
,
he
altereth
both
the
assumption
and
the
conclusion
.
The
assumption
;
for
where
before
he
said
,
not
onely
by
imputation
,
here
he
saith
,
not
by
imputation
.
The
conclusion
:
for
first
,
in
stead
of
concluding
,
that
wee
are
by
the
obedience
of
Christ
made
inherently
just
,
which
we
confesse
,
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
sinnes
.
And
secondly
,
that
he
hath
taken
away
our
sinnes
non
imputa●…ivè
,
sed
verè
,
not
by
imputation
,
but
truly
.
His
former
argument
I
retorted
after
this
manner
:
As
through
Adams
disobedience
wee
were
made
sinners
,
that
is
,
guilty
of
death
and
damnation
:
so
by
Christs
obedience
wee
are
made
just
,
that
is
,
absolved
from
that
guilt
,
and
accepted
as
righteous
unto
eternall
life
.
But
by
imputation
of
Adams
disobedience
we
were
made
sinners
.
Therefore
by
imputation
of
Christs
obedience
wee
are
made
righteous
.
The
assumption
,
that
we
were
made
sinners
by
imputation
of
Adams
disobedience
,
I
proved
,
as
by
other
arguments
,
so
by
Bellarmines
owne
confession
in
other
places
.
Secondly
,
I
have
acknowledged
it
to
bee
true
,
that
as
we
are
made
truely
sinners
through
Adams
disobedience
,
not
onely
by
imputation
of
Adams
sinne
,
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
onely
by
imputation
of
his
obedience
,
but
also
by
infusion
of
righteousnesse
from
him
.
But
though
we
be
truly
made
just
by
righteousnesse
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
therfore
freed
wholly
from
the
being
of
sinne
in
us
:
neither
,
that
if
we
be
freed
from
sinne
by
imputation
,
we
are
not
freed
truly
.
For
the
Apostle
useth
these
termes
promiscuously
,
remitting
of
sinne
and
not
imputing
of
sinne
,
justifying
and
imputing
righteousnesse
.
And
as
Christ
[
g
](A20741-e40500-b)
g
●…
Cor.
5.
21
was
truly
and
really
made
a
sacrifice
for
sinne
in
our
behalfe
:
so
wee
are
truly
and
indeed
made
the
righteousnesse
of
God
in
him
.
Thus
have
I
proved
,
that
neither
remission
of
sinne
is
the
abolishing
of
sinne
,
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
IVSTIFICATION
.
THE
THIRD
BOOKE
:
Concerning
Justification
or
saving
Grace
.
CAP.
I.
What
is
meant
by
the
word
Grace
in
the
Question
of
Iustification
.
§
.
I.
THE
second
Capitall
errour
of
the
Papists
in
the
[
a
](A20741-e40740-b)
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
,
doe
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
bee
a
divine
[
b
](A20741-e40750-b)
b
Catech.
Rom.
§
38.
quality
inherent
in
the
soule
per
modum
habitus
,
a
supernaturall
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
](A20741-e40810-b)
c
Rom.
5.
5.
8.
35.
Love
of
God
,
they
understand
it
commonly
,
not
of
Gods
Love
,
whereby
hee
loveth
us
;
but
of
our
love
;
whereby
wee
love
God
.
§
II.
For
the
better
understanding
of
this
point
,
we
are
to
distinguish
[
d
](A20741-e40890-b)
d
Exod.
34.
6.
Ps●…l.
119.
68.
as
hee
is
good
in
himselfe
,
yea
goodnesse
it selfe
;
or
as
hee
is
good
to
his
creatures
,
which
is
his
bounty
,
which
,
being
referred
to
his
creatures
,
[
e
](A20741-e40920-b)
e
〈◊〉
.
145.
7
,
8
,
9.
either
as
having
goodnesse
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
metonymicall
,
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
free-will
,
the
grace
of
God
)
and
the
gifts
dispensed
by
his
providence
,
as
his
temporall
blessings
which
he
graciously
bestoweth
upon
both
good
and
bad
,
Matth.
5.
45.
In
which
respect
hee
is
not
onely
said
to
be
channun
,
[
f
](A20741-e41040-b)
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
bee
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
signifie
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
usuall
acception
of
the
word
in
the
Scripture
.
§
III.
This
by
the
Schoolemen
is
very
unfitly
distinguished
into
[
g
](A20741-e41190-b)
g
Lib.
2.
dist.
27.
D.
a
better
distinction
of
Grace
,
though
he
doe
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
himselfe
,
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
himselfe
:
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
fountaine
of
all
graces
:
the
latter
,
are
the
gifts
of
grace
,
and
are
in
the
receivers
as
streames
derived
from
that
fountaine
.
Now
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
gifts
of
grace
,
are
either
sanctifying
graces
[
h
](A20741-e41430-b)
h
Rom.
11.
28.
,
tending
to
the
salvation
of
him
who
is
indued
with
them
,
as
faith
,
hope
,
charity
,
the
feare
of
God
,
&c.
or
edifying
[
i
](A20741-e41440-b)
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
ministery
;
or
extraordinary
,
[
k
](A20741-e41490-b)
k
1
Cor.
12.
8
,
9
,
10
,
28.
as
the
gifts
of
prophecie
,
of
tongues
,
of
working
miracles
,
which
the
Schoolemen
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
[
l
](A20741-e41570-b)
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
](A20741-e41620-b)
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
forme
,
as
they
say
,
speaking
of
justification
passively
,
and
confounding
it
with
sanctification
.
But
we
,
though
we
doe
confesse
,
that
in
the
gifts
of
saving
grace
,
as
faith
,
hope
,
charity
,
&c.
concurring
in
us
,
our
inward
or
habituall
sanctification
doth
consist
:
yet
we
deny
them
,
or
any
one
of
them
to
be
either
the
matter
or
forme
of
justification
.
But
contrariwise
we
constantly
affirme
,
that
the
justifying
and
saving
grace
of
God
,
or
,
as
they
speake
,
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
forme
,
but
as
the
efficient
cause
thereof
.
Against
which
assertion
the
accursed
[
n
](A20741-e41660-b)
n
Numb.
24.
9.
Councell
of
Trent
[
o
](A20741-e41670-b)
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
onely
the
favour
of
God
,
let
him
be
accursed
.
But
first
I
will
produce
our
proofes
;
and
then
answere
their
objections
.
CAP.
II.
Our
proofes
,
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
[
a
](A20741-e41780-b)
a
Chen
,
chani
.
nsh
Jer.
16.
13.
Techinnah
.
Ios.
11.
20.
Chesed
Psal.
40.
11.
symmach
.
Ps.
136.
1
,
&c.
2
Sam.
16.
17.
words
which
signifie
the
grace
of
God
,
and
are
to
be
translated
by
the
word
grace
,
doe
alwaies
signifie
favour
,
and
never
grace
inherent
.
As
,
if
I
have
found
grace
in
thy
sight
,
Gen.
18.
3.
Ex.
33.
13.
17.
God
gave
Ioseph
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
,
By
the
gracions
love
and
favour
of
God
in
Christ
,
which
is
out
of
us
in
him
,
the
Lord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
made
us
gratious
,
or
gratiously
accepted
us
in
his
beloved
,
and
not
by
any
gift
of
grace
inherent
in
us
.
Therefore
the
gratious
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
solfe
evident
.
The
assumption
is
proved
out
of
Eph.
1.
Blessed
be
God
,
who
hath
blessed
us
in
Christ
with
all
spirituall
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
,
hee
hath
made
us
accepted
in
his
beloved
,
in
whom
wee
have
redemption
through
his
blood
even
forgivenesse
of
sinnes
,
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
wee
are
redeemed
by
Christ
,
the
Lord
hath
gratiously
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
wee
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
](A20741-e42100-b)
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
wee
are
justified
,
is
not
any
gift
of
grace
inherent
in
us
,
but
the
eternall
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
[
c
](A20741-e42260-b)
c
Psal.
50.
5.
my
favourits
:
or
of
the
second
whenthe
speech
is
directed
unto
God
,
and
then
they
are
called
in
the
plurall
Chasideica
,
thy
favorits
,
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
](A20741-e42340-b)
d
So
the
72.
and
the
Latine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sanctum
s●…um
Psal.
4.
3.
and
in
the
plurall
Chasidain
,
his
favourites
.
Psal.
31.
24.
85.
9.
97.
10.
116.
15.
149.
9.
that
is
,
as
not
onely
Tremellius
and
Iunius
,
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
faithfull
usually
called
,
even
in
the
New
Testament
[
e
](A20741-e42440-b)
e
Rom.
1.
7.
8.
27.
12.
13.
15.
25.
31.
10.
2.
15
1
Cor.
6.
1.
14.
33
,
&c.
as
the
translation
of
the
Hebrew
chasidim
:
sanctity
not
being
the
cause
of
Gods
favour
,
which
is
eternall
,
but
the
proper
badge
and
cognizance
of
those
,
who
are
the
favorites
of
God
,
by
which
they
are
knowne
.
And
further
out
of
the
same
place
,
Eph.
1.
6.
where
it
is
said
that
by
§
.
IV.
Thirdly
,
by
what
grace
of
God
wee
are
elected
,
called
,
redeemed
,
reconciled
,
adopted
,
saved
,
by
the
same
wee
are
justified
.
But
by
the
gracious
favour
of
God
,
by
which
hee
hath
gratiously
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
wee
are
effectually
called
,
according
to
[
f
](A20741-e42710-b)
f
Rom.
8.
28.
his
purpose
.
For
God
hath
called
us
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
of
grace
,
which
(
grace
)
was
given
us
in
Christ
Iesus
,
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
himselfe
adopted
us
,
and
not
by
our
charity
,
or
any
thing
in
us
.
And
finally
,
by
his
gracious
favor
we
are
saved
through
faith
,
and
not
of
works
or
of
any
grace
or
righteousnesse
iuherent
in
us
,
that
he
might
shew
the
exceeding
riches
of
his
grace
,
in
his
kindnesse
towards
us
through
Iesus
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
justifie
us
:
and
therfore
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
wee
are
justified
is
onely
the
gracions
favour
of
God
in
Christ
.
§
.
V.
Against
the
proposition
if
it
bee
objected
,
that
the
grace
of
[
g
](A20741-e42800-b)
g
De
gratia
at
lib
,
arbitr
.
lib.
1.
cap.
2.
into
eternall
,
by
which
wee
were
elected
;
and
temporary
,
by
which
wee
are
called
,
and
justified
,
is
idle
and
to
no
purpose
.
§
.
VI.
If
againe
it
be
objected
,
that
by
what
grace
we
are
sanctified
,
[
h
](A20741-e42860-b)
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
righteousnesse
inherent
in
us
,
that
is
prescribed
in
the
Law
,
which
is
the
perfect
rule
of
all
inherent
righteousnesse
.
§
.
VII
.
If
in
the
third
place
it
be
objected
,
that
faith
is
a
grace
inherent
§
.
VIII
.
Fourthly
,
the
justifying
and
saving
grace
is
expressed
[
i
](A20741-e43010-b)
i
Rom.
3.
24.
Eph.
2.
8.
Tic.
3.
7.
2
Tim.
1.
9.
Tit.
3.
4.
5.
7.
it
is
said
,
that
wee
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
foure
words
are
used
as
Synonyma
,
signifying
the
same
thing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
kindnes
or
bounty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
love
of
mankind
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mercy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
grace
This
grace
of
God
is
notably
expressed
,
Eph.
2.
4.
5.
7.
8.
by
divers
words
of
the
like
signification
.
God
,
who
is
rich
in
mercie
,
for
his
great
love
wherewith
he
loved
us
,
hath
when
wee
were
dead
in
our
sinnes
quickened
us
together
with
Christ
(
by
grace
you
are
saved
)
that
in
the
ages
to
come
he
might
shew
the
exceeding
riches
of
his
grace
in
his
kindnesse
towards
us
through
Iesus
Christ
:
for
by
grace
yee
are
saved
through
faith
,
&c.
here
is
the
riches
of
his
mercie
,
the
exceeding
riches
of
his
grace
,
his
greatlove
wherewith
hee
loved
us
,
his
bounty
towards
us
in
Christ
,
and
all
to
set
forth
his
saving
grace
.
So
in
the
Old
Testament
,
mercie
and
grace
are
used
as
words
of
the
like
signification
.
Exo.
33.
19.
I
will
bee
gracious
to
whom
I
will
bee
gracious
,
and
I
will
shew
mercy
to
whom
I
will
shew
mercy
;
which
text
the
Apostle
rendreth
thus
,
Rom.
9.
15.
I
will
have
mercy
on
whom
I
will
have
mercie
,
and
I
will
have
compassion
of
whom
I
will
have
compassion
.
Exod.
34.
6.
where
the
Lord
proclaiming
his
goodnesse
or
bounty
before
Moses
as
hee
had
promised
chap.
33.
19.
expresseth
it
in
these
termes
.
The
Lord
,
the
Lord
God
,
mercifull
,
and
gracious
,
slow
to
anger
,
abundant
in
chesed
ve
emeth
,
in
bounty
and
truth
(
which
in
the
New
Testament
are
translated
grace
and
[
k
](A20741-e43230-b)
k
Iohn
1.
14.
17
truth
)
keeping
mercie
for
thousands
,
forgiving
iniquity
,
&c.
So
Psal.
86.
15.
Thou
O
Lord
art
a
God
full
of
compassion
and
gracious
,
long
suffering
and
plenteous
in
mercie
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
workes
.
And
in
like
manner
,
Nehem.
9.
17.
thou
art
a
God
of
condonations
,
that
is
ready
to
pardon
,
§
.
IX
.
Fifthly
,
if
justifying
grace
were
inherent
,
there
would
be
no
[
l
](A20741-e43350-b)
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
workes
,
whether
going
before
,
or
following
after
faith
;
insomuch
that
the
workes
which
wee
have
done
in
righteousnesse
,
Tit:
3.
5.
are
excluded
;
yea
the
workes
of
faithfull
Abraham
are
denied
to
have
justified
him
before
God
.
And
therefore
those
who
have
both
faith
and
works
are
justified
by
faith
without
workes
.
But
these
objectiots
I
shall
fully
satisfie
in
their
due
[
m
](A20741-e43410-b)
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
owne
persons
:
But
wee
are
not
justified
by
our
fulfilling
of
the
Law
in
our
owne
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
§
.
XII
.
Lastly
,
so
cleare
is
this
truth
,
which
wee
deliver
according
Albertus
Pighius
,
[
n
](A20741-e43730-b)
n
De
lib.
arbitr
.
a
famous
divine
among
the
Papists
doth
confesse
,
that
what
the
Schoolemen
teach
concerning
justifying
grace
,
that
it
is
a
quality
in
our
soules
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
,
&c.
are
meere
devises
of
men
,
having
no
warrant
in
the
Scriptures
.
Thomas
Aquinas
also
writing
on
Tit.
2.
11.
it
is
to
bee
knowne
,
saith
he
,
that
grace
signifieth
mercie
—
and
mercie
alwayes
was
in
God
:
yet
,
in
respect
of
men
,
in
times
past
it
lay
hid
—
but
when
Christ
the
Sonne
of
God
appeared
grace
appeared
—
and
it
may
be
said
that
in
the
Nativity
of
Christ
grace
appeared
two
wayes
:
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
—
wherupon
he
saith
,
teachingus
,
&c.
Whereunto
we
may
adde
,
that
those
few
places
,
which
Bellarmine
alleageth
for
inherent
grace
,
are
by
some
of
their
owne
writers
understood
of
the
gracious
favour
of
God
,
as
we
shall
shew
in
the
particulars
which
now
we
are
to
examine
.
CHAP.
III.
Bellarmines
allegation
for
grace
inherent
out
of
Rom.
3.
24.
proved
to
make
against
himselfe
.
§
.
I.
BVt
before
I
propound
them
,
I
am
to
advertise
the
Reader
,
[
a
](A20741-e43850-b)
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
bee
inherent
in
the
soule
;
which
never
any
of
us
denyed
.
But
wee
deny
that
gratia
gratum
faciens
,
or
justifying
grace
is
inherent
in
us
.
This
therefore
Bellarmine
laboureth
to
prove
,
lib.
2.
de
justif
.
cap.
3.
[
b
](A20741-e43940-b)
b
§.
Alterum
.
His
allegation
of
Rom.
3.
24.
unto
which
in
the
other
place
hee
doth
referre
us
:
alleaging
Rom.
3.
24.
Being
justified
freely
by
his
grace
through
the
redemption
which
is
in
Christ
Iesus
,
&c.
Answ.
It
cannot
bee
denyed
,
but
that
the
popish
cause
,
in
this
particular
,
is
very
desperate
,
when
for
the
defence
thereof
they
are
able
to
alleage
one
onely
place
,
where
grace
is
mentioned
;
and
that
such
a
one
,
as
is
a
most
pregnant
testimony
to
prove
free
justification
by
faith
onely
,
without
respect
of
any
righteousnesse
or
grace
inherent
in
us
.
§
.
II.
And
this
is
proved
,
first
,
by
the
context
,
or
coherence
of
these
words
,
with
those
which
goe
before
.
For
thus
the
Apostle
reasoneth
:
Those
that
bee
in
themselves
sinners
,
and
by
their
sinne
obnoxious
to
the
judgement
of
God
,
are
not
justified
by
righteousnesse
inherent
,
all
which
is
prescribed
in
the
Law
;
but
of
necessity
must
be
justified
by
a
righteousnesse
,
which
without
the
Law
is
revealed
in
the
Gospell
,
even
the
righteousnesse
of
God
,
that
is
,
of
Christ
,
who
is
God
,
apprehended
by
faith
.
But
all
men
,
without
exception
,
both
Iewes
and
Gentiles
are
in
themselves
sinners
,
and
by
their
sinne
obnoxious
to
the
judgement
of
God
.
Therefore
,
seeing
all
have
sinned
,
and
are
fallen
short
of
the
glory
of
God
,
that
is
,
excluded
from
eternall
glory
,
they
are
not
justified
by
righteousnesse
inherent
which
is
prescribed
in
the
Law
;
but
they
are
justified
by
a
righteousnesse
,
which
without
the
Law
is
revealed
in
the
Gospel
,
to
wit
,
the
righteousnesse
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
Gods
glory
,
and
from
their
title
to
heaven
,
are
justified
,
that
is
,
acquitted
from
their
sinnes
,
and
entituled
unto
the
Kingdome
of
heaven
,
freely
,
without
respect
of
any
grace
or
righteousnesse
in
themselves
,
by
the
meere
gracious
favor
of
God
,
when
they
had
deserved
the
contrary
,
through
the
redemption
that
is
in
Christ
Iesus
,
whom
God
hath
set
forth
to
bee
a
propitiation
through
faith
in
his
bloud
,
to
declare
his
righteousnesse
,
&c.
To
the
same
purpose
the
Apostle
disputeth
,
Gal.
3.
as
hereafter
wee
shall
heare
.
§
III.
Secondly
,
it
is
proved
by
the
words
of
the
text
alleaged
:
the
[
c
](A20741-e44130-b)
c
Rom.
4.
5.
,
the
justification
of
a
sinner
;
not
onely
because
before
justification
men
are
sinners
,
but
also
because
being
justified
,
they
still
remaine
sinners
in
themselves
,
though
in
Christ
[
d
](A20741-e44140-b)
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
](A20741-e44150-b)
e
Rom.
8.
30.
to
our
glorification
,
whereby
hee
doth
accept
of
a
beleeving
sinner
,
as
righteous
in
Christ
,
not
onely
at
his
first
conversion
,
but
also
afterwards
,
whiles
hee
beleeveth
in
Christ
:
though
still
in
himselfe
hee
bee
a
sinner
.
And
to
that
end
doth
our
Saviour
make
continuall
intercession
for
us
,
that
the
merit
of
his
obedience
may
be●…
continually
imputed
unto
us
.
As
for
the
Papists
,
they
being
in
their
owne
conceit
justified
,
as
they
all
are
after
they
have
beene
either
baptized
in
their
infancie
,
or
absolved
when
they
come
to
yeares
;
they
are
no
sinners
,
neither
is
there
any
thing
in
them
[
f
](A20741-e44170-b)
f
Concil.
Trid.
s●…ss.
5.
de
pec●…at
.
orig.
In
renatis
nihil
odit
Deus
.
which
God
hateth
,
or
which
may
properly
bee
called
sinne
.
But
justification
being
of
sinners
,
and
they
being
no
sinners
,
but
●…aying
they
have
no
sinne
,
and
avouching
,
that
hee
onely
is
a
just
man
in
whom
there
is
no
sinne
;
hereby
it
appeareth
,
that
neither
are
they
justified
,
neither
is
there
any
[
h
](A20741-e44200-b)
h
1
Ioh.
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
wee
are
justified
without
any
desert
or
worthinesse
in
our selves
,
without
works
,
without
respect
of
any
righteousnesse
inherent
in
us
:
which
directly
overthroweth
the
assertion
of
the
Papists
,
for
proofe
whereof
this
place
was
alleaged
.
§
V.
The
third
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
grace
:
that
is
,
by
the
gracious
[
k
](A20741-e44300-b)
k
Gratiam
D●…i
in
C●…isto
essè
testatur
Apostolus
.
(
saith
hee
)
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
Iesuit
,
The
name
of
Grace
,
saith
he
,
[
l
](A20741-e44320-b)
l
Perer
▪
in
Rom.
3.
Disput.
15.
when
it
is
here
said
,
justified
freely
by
his
grace
,
though
it
may
signifie
,
that
supernaturall
and
divine
quality
infused
into
the
soule
of
man
,
and
inherent
therein
:
yet
rather
it
seemeth
in
this
place
to
signifie
gratuitam
Dei
b●…nitatem
&
benignitatem
erga
hominem
,
the
free
or
gracious
goodnesse
and
bounty
of
God
towards
man
.
Grace
therefore
doth
not
signifie
,
either
the
matter
,
or
the
forme
,
but
the
efficient
cause
of
our
justification
.
§
.
VI.
The
fourth
word
is
,
through
the
redemption
that
is
in
Christ
Iesus
,
through
the
redemption
that
is
in
Christ
.
whereby
is
meant
Christs
whole
satisfaction
made
to
the
Law
,
both
in
respect
of
the
precept
,
and
of
the
penalty
;
by
which
,
being
as
the
Papists
themselves
confesse
,
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
,
by
saith
.
by
which
we
apprehend
and
receive
that
satisfaction
or
righteousnesse
of
Christ
,
by
which
we
are
justified
;
which
is
indeed
out
of
us
in
him
,
but
imputed
to
those
that
beleeve
.
The
righteousnesse
therefore
,
by
which
we
are
justified
,
is
the
righteousnesse
of
faith
,
that
is
,
the
righteousnesse
of
God
,
or
of
Christ
apprehended
by
faith
.
§
.
VIII
.
The
sixth
and
last
is
the
end
,
why
God
did
give
his
Sonne
the
end
.
to
be
a
propitiation
for
our
sinnes
;
to
shew
forth
his
righteousnesse
for
the
remission
of
sinnes
,
and
that
hee
might
bee
just
,
and
the
justifier
of
him
,
which
beleeveth
in
Iesus
.
For
in
the
worke
of
our
redemption
and
justification
Gods
justice
is
declared
to
be
such
,
that
he
forgiveth
no
sinnes
,
but
those
onely
,
for
which
his
justice
is
satisfied
by
Christ
:
neither
doth
he
justifie
any
,
but
those
,
whom
by
communication
of
Christs
righteousnesse
unto
them
,
he
maketh
just
.
But
how
should
the
satisfaction
of
Christ
,
that
is
,
his
obedience
and
sufferings
being
transient
,
and
so
long
agoe
performed
,
bee
communicated
unto
us
for
our
justification
,
otherwise
but
by
imputation
?
And
if
wee
bee
justified
by
imputation
of
Christs
righteousnesse
,
then
not
by
inherent
grace
,
or
infused
righteousnesse
.
CAP.
IV.
Bellarmines
dispute
out
of
Rom.
3.
24.
refuted
.
§
.
I.
NOw
let
us
see
what
Bellarmine
inferreth
upon
this
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
formall
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
,
Gods
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
worthinesse
of
ours
:
but
not
gratis
in
respect
of
Christ
,
by
whose
pretious
death
and
merits
we
are
justified
.
Neither
by
Grace
is
meant
iustice
given
and
infused
of
God
,
which
,
hee
saith
,
is
the
formall
cause
of
justification
:
but
the
grace
of
God
,
as
I
have
shewed
,
signifieth
the
gracious
favour
of
God
;
which
is
not
the
formall
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
it selfe
,
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
Iesus
?
either
by
a
metonymy
of
the
effect
for
the
cause
,
redemption
being
put
for
Christs
satisfaction
,
or
paying
of
a
price
of
ransome
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
sinnes
.
For
by
Christ
wee
have
redemption
,
that
is
,
remission
of
sinnes
,
Col.
1.
7.
Ephes.
1.
14.
and
so
Occumenius
expoundeth
these
words
by
the
redemption
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
how
is
he
justified
?
by
the
forgivenesse
of
sinnes
which
wee
obtaine
in
Christ
Iesu.
Neither
is
faith
the
disposing
cause
,
as
he
saith
,
(
for
then
a
man
might
have
a
true
,
lively
,
justifying
faith
,
and
not
bee
actually
justified
,
which
is
contrary
to
the
Scriptures
,
Act.
13.
39.
Ioh.
5.
24.
6.
47.
but
the
instrumentall
cause
:
which
is
therefore
said
to
justifie
,
because
the
object
,
which
it
receiveth
,
doth
justifie
:
in
which
sense
the
same
benefits
which
wee
receive
from
Christ
,
are
ascribed
to
faith
.
Now
the
object
of
faith
being
the
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
;
it
is
evident
,
that
when
wee
are
said
to
bee
justified
by
faith
,
it
is
meant
,
that
wee
are
not
justified
by
righteousnesse
inherent
,
but
by
that
righteousnesse
which
faith
doth
apprehend
.
§
.
II.
Yea
,
but
Bellarmine
will
prove
by
divers
arguments
,
that
doth
not
signifie
the
gracious
favour
of
God
:
first
,
because
the
favour
of
God
was
sufficiently
signified
by
the
word
gratis
.
For
hee
that
justifieth
freely
doth
it
out
of
good
will
and
liberality
:
therefore
that
addition
,
by
grace
,
doth
not
signifie
the
favour
it selfe
,
but
some
thing
else
,
that
is
to
say
,
the
effect
of
that
favour
.
I
answere
,
that
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
Hebrew
Chinnam
,
is
a
particle
exclusive
of
any
cause
,
price
,
worth
or
desert
in
us
,
which
may
be
shewed
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
,
Ioh.
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
downe
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
,
meerely
by
the
grace
of
God
,
through
the
redemption
which
is
in
Iesus
Christ
.
And
thus
is
the
word
expounded
by
all
Writers
almost
,
both
Old
and
New
,
and
those
as
well
Papists
as
Protestants
.
[
a
](A20741-e45140-b)
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
recompence
,
they
are
justified
through
faith
alone
,
by
the
gift
of
God
.
[
b
](A20741-e45180-b)
b
De
verbis
Apostoli
.
Serm.
15.
Augustin
,
Prorsus
gratis
das
,
gratis
salvas
,
qui
nihil
invenis
unde
salves
,
&
multum
invenis
unde
damnes
:
Altogether
freely
thou
givest
,
and
freely
thou
savest
,
because
thou
findest
nothing
for
which
thou
shouldest
save
,
and
thou
findest
much
for
which
thou
maist
condemne
.
[
c
](A20741-e45200-b)
c
In
Rom.
3.
Oecumenius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
freely
,
that
is
,
without
any
good
deeds
of
thine
thou
art
saved
:
and
[
d
](A20741-e45240-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
againe
,
as
bringing
nothing
else
but
faith
,
and
after
,
because
all
have
sinned
,
therefore
all
that
beleeve
in
Christ
are
justified
freely
,
[
e
](A20741-e45280-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
bringing
onely
faith
to
their
justification
.
Hugo
Cardinalis
;
glossa
interlin
.
gratis
,
i.
sine
meritis
.
So
Thomas
Aguinas
,
and
other
Popish
Writers
;
yea
,
[
f
](A20741-e45330-b)
f
Justificari
gratis
,
est
justificari
sine
merito
,
sine
operibus
.
De
Iustif.
lib.
1.
cap.
21.
His
second
reason
from
the
preposition
per.
Bellarmine
himselfe
,
to
bee
justified
freely
is
to
bee
justified
without
merit
,
without
workes
.
This
particle
therefore
sheweth
not
by
,
or
for
what
wee
are
justified
:
but
by
or
for
what
wee
are
not
justified
.
§
III.
His
second
reason
:
because
the
preposition
per
,
when
it
is
said
,
per
gratiam
,
being
not
a
note
,
as
hee
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
formall
cause
,
or
to
the
meritorious
cause
,
or
to
the
instrument
.
For
wee
could
not
well
say
,
that
God
doth
justifie
us
per
favorem
aut
per
suam
benevolentiam
,
by
his
favour
or
by
his
good
will
:
but
wee
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
sonne
,
by
faith
,
by
the
sacraments
.
First
,
I
answere
,
that
the
preposition
is
not
in
the
originall
text
,
where
the
Apostle
doth
not
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
noting
in
Bellarmines
conceit
the
formall
cause
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
noting
the
antecedent
or
moving
cause
,
which
is
principium
actionis
,
as
is
usuall
in
the
like
actions
,
which
(
the
efficients
working
per
se
)
are
done
naturâ
,
arte
,
consilio
or
voluntate
,
&c.
in
which
wee
doe
not
say
,
per
naturam
,
per
artem
,
&c.
And
therefore
this
objection
is
very
frivolous
.
Secondly
,
I
answer
,
that
per
in
Latine
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greeke
,
are
very
often
applyed
to
the
efficient
cause
:
whereof
,
even
in
the
New
Testament
,
there
are
,
as
I
suppose
,
more
examples
than
there
bee
leaves
:
whereof
some
are
attributed
to
God
,
as
Rom.
11.
36.
Gal.
1.
1.
Heb.
7.
21.
to
the
Sonne
,
Ioh.
1.
3.
Col.
1.
16.
Heb.
1.
6
,
&c.
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
Iesus
Christ
wee
shall
bee
saved
,
Act.
15.
11.
who
beleeved
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
](A20741-e45780-b)
g
De
justif
.
l.
2.
cap.
3.
place
denying
the
preposition
per
to
be
rightly
applied
to
the
efficient
cause
,
I
oppose
Bellarmine
[
h
](A20741-e45830-b)
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
booke
,
affirming
,
that
the
particle
per
doth
signifie
the
cause
efficient
,
as
Pro.
8.
per
me
Reges
regnant
,
&c.
His
third
argument
.
The
good
will
of
God
cannot
bee
in
vaine
,
but
alwayes
performeth
and
worketh
that
good
,
which
hee
willeth
to
any
.
For
whatsoever
he
willeth
that
he
doth
,
Psal.
115.
3
,
&c.
Answ.
All
this
is
true
in
respect
of
his
will
decreeing
any
thing
,
which
is
absolute
,
[
i
](A20741-e45920-b)
i
Esa.
46.
10.
and
is
called
voluntas
beneplaciti
;
but
not
in
respect
of
his
will
prescribing
or
requiring
any
thing
,
which
is
conditionall
,
and
is
called
voluntas
signi
:
of
which
will
the
Apostle
speaketh
in
the
place
cited
by
Bellarmine
,
1
Th.
4.
3.
This
is
the
wil
of
God
even
your
sanctification
.
Otherwise
,
by
Bellarmines
argument
all
men
should
bee
holy
,
because
,
as
hee
saith
,
God
would
have
them
truely
just
and
holy
.
Therfore
,
saith
he
,
if
justifying
grace
be
the
favour
and
goodwill
of
God
,
and
God
doth
not
favour
nor
wish
well
in
vaine
,
but
maketh
us
holy
,
and
blamelesse
,
such
as
he
would
have
us
to
bee
,
then
it
followeth
,
that
to
be
justified
by
grace
,
is
not
onely
to
bee
reputed
just
,
and
not
to
bee
so
,
but
to
be
truly
just
,
holy
,
and
blamelesse
.
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
ought
worth
,
it
would
serve
to
prove
the
maine
question
:
that
although
grace
did
signifie
the
favour
of
God
,
when
it
is
said
,
that
wee
are
justified
by
his
grace
:
yet
this
place
would
prove
,
that
wee
are
also
made
just
by
grace
inherent
.
For
whom
the
Lord
favoureth
and
wisheth
well
unto
,
his
benevolence
is
not
in
vaine
to
him
:
but
to
whom
hee
willeth
good
hee
worketh
it
,
making
them
truely
just
and
holy
,
whom
by
his
grace
hee
justifieth
.
For
hee
hath
elected
us
that
wee
might
bee
holy
,
Eph.
1.
4.
and
this
is
his
will
,
our
●…anctification
.
All
this
wee
freely
confesse
,
that
whom
God
justifieth
,
he
maketh
just
;
first
,
by
imputation
,
and
truly
and
perfectly
,
as
hee
justifieth
:
secondly
,
by
infusion
,
as
hee
sanctifieth
.
But
the
Papists
must
at
length
learne
to
distinguish
betwixt
justification
and
sanctification
.
For
as
wee
have
said
before
,
wee
are
justified
by
grace
,
as
it
signifieth
the
gracious
favour
of
God
onely
:
but
wee
are
sanctified
not
onely
by
his
gracious
favour
as
the
efficient
,
but
also
by
his
graces
infused
and
inherent
in
us
,
as
the
matter
.
§
.
V.
His
fourth
argument
consisteth
of
sixe
slender
proofes
put
together
,
which
are
scarce
worth
the
answering
.
That
justifying
grace
,
●…aith
hee
,
is
not
onely
the
favour
of
God
,
but
a
gift
inherent
in
the
soule
,
it
may
bee
understood
by
the
divers
attributes
and
names
thereof
.
As
first
,
that
it
is
called
a
gift
,
a
gift
which
wee
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
.
To
the
first
,
I
answere
,
that
the
gracious
love
and
favour
of
God
is
said
in
the
scriptures
to
bee
given
,
that
is
vouchsafed
unto
us
,
even
the
grace
whereby
wee
were
elected
and
predestinated
to
the
adoption
of
children
,
according
to
the
good
pleasure
of
his
will
,
by
which
wee
are
called
,
justified
,
and
saved
,
2
Tim.
1.
9.
God
hath
saved
and
called
us
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
,
which
(
grace
)
was
[
k
](A20741-e46130-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
given
us
in
Christ
Iesus
before
secular
times
,
having
thereby
graciously
accepted
us
in
his
beloved
,
Eph.
1.
6.
Behold
,
saith
[
l
](A20741-e46200-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
given
us
,
that
wee
should
be
called
the
children
of
God
,
1
Ioh.
3.
1.
For
to
so
many
as
received
Christ
,
hee
gave
[
m
](A20741-e46240-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
power
to
bee
the
sonnes
of
God
,
even
to
them
that
beleeve
in
his
name
,
Ioh.
1.
12.
§
.
VI.
Yea
,
but
it
is
such
a
gift
as
wee
doe
receive
.
Very
like
:
for
giving
Rom.
5.
11.
receiving
the
abundance
of
grace
and
of
the
gift
os
righteousnesse
.
Answ.
By
grace
here
is
meant
gracious
favor
,
neither
doth
the
Apostle
here
say
the
gift
of
grace
,
but
the
abundance
of
grace
and
of
the
gift
of
righteousnesse
.
For
where
these
two
are
joyned
together
,
grace
and
gift
,
grace
signifieth
gracious
favour
:
the
gift
of
grace
the
fruit
and
effect
of
that
favour
,
being
some
benefit
bestowed
,
whether
reall
or
relative
.
The
former
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
grace
of
God
,
the
latter
is
properly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
this
is
prooved
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
sinne
did
abound
:
which
,
without
great
absurdity
,
cannot
bee
understood
of
grace
inherent
.
Neither
is
the
gift
of
grace
,
or
of
righteousnesse
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
Christs
obedience
,
opposed
to
the
guilt
of
Adams
fall
▪
as
the
whole
context
doth
prove
.
But
as
wee
were
made
sinners
by
Adams
fall
,
the
guilt
thereof
being
imputed
unto
us
:
so
we
are
made
righteous
by
Christs
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
a
gift
given
by
Christ
.
Christ
all
grace
and
favour
is
vouchsafed
unto
us
:
for
in
him
hee
hath
graciously
accepted
[
n
](A20741-e46460-b)
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
onely
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
spirituall
favour
or
grace
tending
to
salvation
hath
God
vouchsafed
unto
us
,
otherwise
than
in
and
by
Christ
?
In
him
he
vouchsafed
us
grace
[
o
](A20741-e46470-b)
o
Ephes.
1.
3.
6.
in
generall
,
and
in
particular
the
grace
of
election
:
for
in
him
wee
were
chosen
,
Ephes.
1.
4.
The
grace
of
vocation
,
and
salvation
given
us
in
Christ
.
2
Tim.
1.
9.
the
grace
of
adoption
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Iesus
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
,
Ioh.
1.
17.
Gratia
&
veritas
per
Iesum
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
himselfe
,
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
Originall
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
doth
was
made
,
but
many
times
is
expressed
by
the
Verbe
substantive
fuit
,
or
extitit
,
as
Mark.
1.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
11.
26.
26.
6.
Iohn
1.
6.
sometimes
by
the
Verbe
became
,
as
Ioh.
1.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
became
flesh
,
so
Mark.
1.
17.
1
Cor.
9.
20.
13.
1.
and
sometimes
by
the
Verbe
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
,
Ioh.
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
](A20741-e46920-b)
p
Beza
,
pr●…stita
est
.
or
given
by
Christ
,
as
the
law
both
morall
(
shewing
sinne
and
denouncing
the
curse
)
opposed
to
grace
,
and
also
ceremoniall
(
consisting
of
shadowes
and
types
)
opposed
to
truth
,
was
[
q
](A20741-e46940-b)
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
given
by
Moses
.
And
thus
Bellarmine
himselfe
understood
this
place
:
for
to
prove
,
that
grace
was
given
by
Christ
,
he
alleaged
this
text
.
But
though
grace
and
truth
were
given
by
Christ
,
doth
it
follow
,
that
therefore
grace
doth
signifie
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
usuall
,
especially
when
these
two
Chased
and
Emeth
,
grace
and
truth
goe
together
:
or
because
grace
and
truth
given
by
Christ
are
opposed
to
the
Law
given
by
Moses
;
by
grace
and
truth
wee
may
understand
the
doctrine
of
grace
and
truth
.
For
as
the
doctrine
of
grace
,
that
is
to
say
,
the
Gospell
(
which
is
the
word
of
grace
[
r
](A20741-e47010-b)
r
Act.
20.
24
32.
and
the
Gospell
of
Gods
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.
Iam.
1.
18.
the
truth
of
the
Gospell
,
Gal.
2.
5.
14.
or
the
word
of
the
truth
of
the
Gospell
,
Col.
1.
5.
is
oftentimes
called
the
truth
,
Iohn
5.
33.
and
in
many
other
places
,
as
hereafter
[
s
](A20741-e47120-b)
s
Lib.
6.
c.
6.
§.
2.
shall
be
shewed
.
§
.
IX
.
Fourthly
,
he
alleageth
that
this
grace
is
given
by
measure
from
a
gift
g●…ven
by
measure
from
Christ
.
Christ
himselfe
,
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
hee
,
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
severall
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
bee
the
graces
of
sanctification
,
which
are
the
proper
fruits
of
saving
grace
,
or
those
which
by
the
Schoolemen
are
called
gratiae
gratis
datae
,
of
which
the
Apostle
seemeth
to
speake
in
that
place
;
as
hee
explaineth
himselfe
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
](A20741-e47330-b)
t
Ephes.
4
8.
by
Christ
,
and
that
they
are
given
by
measure
.
But
will
hee
from
thence
prove
,
that
what
grace
is
either
given
by
Christ
,
or
in
measure
,
is
not
Gods
favour
?
I
had
thought
,
that
the
saving
grace
of
God
,
according
to
his
last
allegation
out
of
Ioh.
1.
17.
had
beene
given
by
Christ
,
and
that
it
is
from
the
Father
,
through
the
Sonne
,
by
the
Holy
Ghost
.
And
therefore
as
it
is
called
the
grace
of
[
u
](A20741-e47350-b)
u
Tit.
2.
11.
God
,
who
is
the
God
of
all
grace
,
1
Pet.
5.
10.
so
also
the
grace
of
our
Lord
Iesus
Christ
[
*
](A20741-e47370-b)
*
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
divers
degrees
vouchsafed
unto
his
creatures
.
God
loveth
and
favoureth
[
x
](A20741-e47390-b)
x
Sap.
11.
24.
all
his
creatures
,
hee
is
good
to
all
,
and
his
mercies
a●…
over
all
his
workes
,
Psal.
145.
9.
giving
all
things
to
all
,
Act.
17.
25.
yet
among
the
bodily
creatures
hee
respecteth
and
favoureth
men
chiefely
,
1
Cor.
9.
9.
Psal.
8.
4.
Mat.
6.
26.
30.
Prov.
8.
31.
for
which
cause
[
x
](A20741-e47460-b)
x
Tit.
3.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
love
of
mankind
)
is
attributed
to
him
.
Among
men
he
favoureth
the
faithfull
more
than
the
rest
,
1
Tim.
4.
10.
who
are
therefore
called
the
favourites
of
God
,
as
I
have
shewed
before
.
Among
them
the
Lord
especially
favoureth
Ministers
and
Magistrates
,
Psal.
105.
15.
who
are
also
called
the
favourits
of
God
,
not
onely
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
](A20741-e47540-b)
z
Aug.
t.
9.
in
Ioan.
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
wel
,
God
loveth
all
things
which
he
hath
made
;
and
among
them
he
loveth
more
the
reasonable
creatures
;
and
among
them
hee
loveth
more
amply
those
,
who
are
the
members
of
his
onely
begotten
Sonne
;
and
much
more
his
onely
begotten
himselfe
,
the
sonne
of
his
love
.
And
generally
,
by
how
much
the
better
any
man
is
than
others
,
it
is
an
evidence
,
that
hee
is
so
much
graced
and
favoured
of
God
:
the
grace
and
favour
of
God
being
the
cause
of
their
goodnesse
,
and
consequently
the
greater
favour
of
greater
goodnesse
.
§
.
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
wee
are
created
anew
according
to
the
image
of
God
in
true
holinesse
and
righteousnesse
,
is
the
grace
,
not
of
justification
(
for
wee
are
created
to
good
workes
,
which
in
the
same
place
are
opposed
to
grace
and
are
excluded
from
justification
)
§
.
XI
.
Finally
,
saith
he
,
it
is
compared
to
light
,
2
Cor.
6.
14.
What
followship
hath
light
with
darkenesse
?
Eph.
5.
8.
Ye
were
sometimes
darkenesse
,
but
now
you
are
light
in
the
Lord
.
1
Ioh.
2.
9.
He
that
saith
,
that
hee
is
in
the
light
,
and
hateth
his
brother
,
is
in
darkenesse
.
But
light
doth
not
make
a
body
lucidum
,
unlesse
it
be
inherent
:
neither
doth
it
suffer
darkenesse
with
it
.
How
then
〈◊〉
,
a
justified
man
bee
said
not
onely
to
be
●…ucidus
lightsome
,
but
also
light
in
the
Lord
,
whereas
before
he
was
darke
,
if
still
the
darkenesse
of
sinne
be
inherent
i●…
him
,
and
the
light
of
grace
abide
without
.
Answ.
Wee
are
called
light
in
the
abstract
by
a
metonymie
;
either
because
we
are
in
the
light
(
which
is
not
inherent
in
us
,
being
either
God
,
or
the
favor
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
soule
,
and
also
of
the
externall
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
workes
may
glorifie
your
Father
that
is
in
heaven
.
But
where
he
saith
,
there
can
be
no
darkenesse
in
him
that
is
light
,
it
is
as
much
as
if
hee
should
say
,
that
there
can
be
no
sinne
in
him
that
is
sanctified
.
But
he
should
remember
,
that
God
alone
is
light
in
whom
there
is
no
darkenesse
,
1
Ioh.
1.
5.
and
that
in
the
best
of
us
there
is
darkenesse
,
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
hee
who
saith
,
hee
hath
no
sinne
(
which
is
the
case
of
all
justified
,
yea
of
all
baptized
,
and
of
all
absolved
and
absolute
Papists
)
he
is
a
Iyar
,
and
there
is
no
truth
in
him
.
1
Ioh.
1.
8.
And
this
was
his
fourth
argument
containing
sixe
petite
proofes
.
CHAP.
V.
His
fifth
argument
from
Rom.
5.
5.
answered
.
That
grace
,
saith
he
,
wherby
the
Apostle
saith
wee
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
Gods
love
,
is
effused
or
powred
forth
,
&c.
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
wee
love
God
.
And
secondly
,
if
that
love
of
God
whereby
wee
love
him
should
be
meant
,
how
is
it
proved
,
that
that
love
of
ours
is
Gods
justifying
grace
?
For
this
latter
,
though
wee
constantly
deny
it
,
Bellarmine
goeth
not
about
to
prove
,
but
taketh
for
granted
,
it
being
the
maine
point
in
question
,
which
cannot
be
proved
out
of
this
,
or
any
other
place
.
As
touching
the
former
,
our
Divines
doe
hold
,
that
by
Gods
love
in
this
place
is
meant
that
love
,
whereby
God
loveth
us
,
and
not
that
whereby
wee
love
God
:
The
Papists
hold
the
contrary
,
which
Bellarmine
endeavoreth
to
proove
by
the
testimony
of
[
a
](A20741-e47830-b)
a
De
Spiritu
&
litera
.
c.
32.
Augustine
and
two
weake
proofes
out
of
Rom.
8.
§
.
II.
The
testimony
of
Augustine
hee
urgeth
very
sophistically
,
as
if
wee
had
no
better
proofe
to
oppose
to
the
testimony
of
Saint
Augustine
,
than
the
authority
of
our
owne
writers
:
or
as
if
we
might
not
differ
from
Augustine
in
expounding
some
place
of
Scriptures
,
unlesse
we
will
preferre
our selves
before
him
,
when
notwithstanding
the
Popish
writers
in
expounding
the
Scriptures
differ
from
Augustine
,
as
oft
as
wee
.
But
to
the
Testimony
of
Augustine
,
who
saith
,
that
the
love
,
which
is
said
to
bee
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
](A20741-e47950-b)
b
In
locum
.
Ambrose
,
who
saith
,
wee
have
the
pledge
of
Gods
love
in
us
by
the
holy
Ghost
given
unto
us
—
for
that
the
promise
is
faithfull
,
the
holy
Ghost
given
to
the
Apostles
,
and
to
us
,
doth
prove
,
and
doth
confirme
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
deare
to
him
to
whom
he
hath
promised
.
Of
[
c
](A20741-e47970-b)
c
In
locum
.
Chrysostome
,
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
wee
know
.
To
these
,
from
among
the
Popish
Writers
we
may
adde
Cardinal
[
d
](A20741-e48060-b)
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
againe
,
[
e
](A20741-e48080-b)
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
chiefe
foundation
of
hope
.
Cardinal
Tolet
,
charitatem
Dei
appellat
qua
diligit
nos
Deus
,
he
calleth
it
the
love
of
God
wherewith
hee
loveth
us
.
[
f
](A20741-e48100-b)
f
●…lucid
.
in
.
Rom.
5.
5.
Arias
Montanus
,
that
our
hope
is
rooted
in
that
love
wherewith
God
hath
loved
us
.
B.
[
g
](A20741-e48130-b)
g
In
locum
.
Reasons
proving
that
Gods
love
to
us
Is
meant
.
First
,
from
the
words
of
the
Text.
Iustitian
,
who
expoundeth
the
words
thus
,
because
that
divine
charity
wherewith
God
imbraced
us
is
shed
into
our
hearts
.
§
.
III.
Thirdly
,
wee
oppose
evident
reasons
from
the
whole
context
,
that
is
,
not
onely
from
the
words
of
the
text
it selfe
,
but
also
from
those
,
which
either
goe
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
proofe
,
viz.
that
the
Apostle
speaking
,
Rom.
8.
15.
de
hoc
ipso
Spiritu
,
of
this
selfe
same
Spirit
,
saith
,
you
have
received
the
Spirit
of
Adoption
;
who
is
then
said
to
shed
abroad
Gods
love
in
our
hearts
,
when
he
doth
perswade
our
soules
of
Gods
love
towards
us
in
Christ
,
testifying
with
our
Spirits
that
wee
are
the
sonnes
of
God
,
[
h
](A20741-e48210-b)
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
](A20741-e48250-b)
i
Ephes.
1.
13
,
14.
4.
30.
2
Cor.
1
,
21.
5
5.
and
the
earnest
of
our
inheritance
,
so
many
as
beleeve
are
sealed
unto
the
day
of
our
●…ull
redemption
.
Thus
by
sealing
unto
our
soules
the
assurance
of
Gods
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
Gods
eternall
and
immutable
love
;
from
the
assurance
whereof
sealed
unto
us
by
the
Holy
Ghost
our
assured
hope
doth
flow
.
And
therefore
if
we
speake
,
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
](A20741-e48280-b)
k
1
Ioh.
4.
10.
Iohn
,
herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Sonne
to
be
the
propitiation
for
our
sinnes
.
For
that
is
it
,
whereby
especially
God
hath
commended
this
his
love
towards
us
,
as
it
is
here
said
,
vers.
8.
and
as
Saint
Iohn
also
saith
in
the
same
place
,
1
Ioh.
4.
9.
In
this
was
manifested
the
love
of
God
towards
us
,
because
God
sent
his
onely
begotten
Sonne
into
the
world
,
that
we
might
live
through
him
.
As
for
us
,
wee
love
God
,
because
he
loved
us
first
,
1
Ioh.
4.
19.
For
when
we
are
by
the
holy
Ghost
shedding
abroad
the
love
of
God
in
our
hearts
perswaded
of
Gods
love
towards
us
in
Christ
;
then
,
and
never
till
then
our
hearts
are
inflamed
to
love
God
againe
,
and
our
neighbour
for
Gods
sake
.
But
why
is
this
love
of
God
said
to
be
shed
forth
in
our
hearts
?
(
for
this
some
doe
urge
.
)
I
answere
,
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
](A20741-e48340-b)
l
1
Cor.
2
1●…
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
things
freely
given
or
vouchsafed
unto
us
of
God
,
among
which
the
principall
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
Gods
love
,
the
chiefe
whereof
is
the
Spirit
,
which
is
given
unto
us
,
even
the
Spirit
of
adoption
,
which
as
Chrysostome
saith
upon
this
place
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
greatest
gift
:
or
as
the
bounty
of
a
Prince
is
shed
abroad
by
his
Almoner
distributing
the
princes
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
Gods
gifts
unto
us
,
1
Cor.
12.
11.
§
.
IV.
In
the
words
going
before
the
Apostle
setteth
downe
the
[
m
](A20741-e48510-b)
m
Iam.
●…
12.
saith
,
and
when
hee
is
so
found
,
hee
shall
receive
the
Crowne
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
contrariwise
the
hope
of
the
hypocrite
maketh
him
ashamed
,
but
what
is
the
ground
of
all
this
?
how
come
wee
to
have
this
peace
,
this
confidence
,
this
joy
,
this
undaunted
hope
?
Can
wee
have
it
by
the
bare
assent
of
faith
without
application
or
desire
thereof
,
which
is
the
onely
faith
which
the
Papists
acknowledge
?
Can
wee
have
it
by
our
owne
charity
,
when
wee
cannot
know
,
as
the
Papists
teach
,
that
we
have
charity
?
Nothing
lesse
,
but
the
ground
and
foundation
of
all
our
peace
and
comfort
is
this
,
because
the
spirit
of
God
,
teaching
those
that
beleeve
to
apply
the
promises
of
the
Gospell
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
beleeve
,
they
are
perswaded
,
&
in
some
measure
assured
of
the
eternall
love
of
God
towards
them
in
Christ
,
upon
which
doe
follow
peace
of
conscience
,
accesse
with
confidence
and
joy
in
the
holy
Ghost
.
I
conclude
with
Chrysostome
,
[
n
](A20741-e48560-b)
n
Chrys.
in
locum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
hee
,
the
Apostle
having
said
,
that
hope
maketh
not
ashamed
,
hee
ascribeth
all
this
not
to
our
good
workes
,
but
to
the
love
of
God
;
not
that
whereby
wee
love
him
,
for
that
is
our
chiefe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
good
works
)
but
that
wherby
he
loveth
us
.
§
.
V.
Now
let
us
come
to
the
words
which
follow
,
which
as
Cornelius
à
[
p
](A20741-e48730-b)
p
Uid
.
diatrib
.
de
Antiebristo
part.
2
ad
demonstr
.
1.
confesseth
deserveth
no
credit
further
than
it
is
warranted
by
the
authority
of
Gods
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
.
§
.
VI.
The
former
,
(
which
is
a
very
weake
one
)
is
by
paralleling
that
place
with
Rom.
8.
15.
For
,
saith
hee
,
the
same
Apostle
speaking
of
the
same
spirit
given
unto
us
,
saith
,
You
have
received
the
Spirit
of
adoption
of
sonnes
,
by
which
we
cry
Abba
Father
.
Now
,
saith
hee
,
wee
cry
Abba
Father
by
that
charity
,
whereby
we
love
God
,
not
by
that
whereby
he
loveth
us
.
Which
reason
,
if
it
bee
reduced
into
a
syllogisme
,
will
not
conclude
his
assertion
,
but
the
erroneous
opinion
of
Lombard
[
q
](A20741-e48820-b)
q
Lib.
dist.
17.
the
master
of
sentences
,
which
Bellarmine
[
r
](A20741-e48840-b)
r
De
grati●…
&
.
lib.
arb.
l.
1.
c.
8.
himselfe
elsewhere
confuteth
,
namely
,
that
the
charity
whereby
wee
love
God
,
is
the
holy
Ghost
.
That
whereby
wee
cry
in
our
hearts
Abba
Father
is
the
holy
Ghost
.
By
that
charity
wherewith
wee
love
God
we
cry
in
our
hearts
Abba
Father
:
Therefore
that
Charity
wherewith
wee
love
God
is
the
holy
Ghost
.
This
conclusion
Bellarmine
knoweth
to
bee
false
.
Therefore
either
the
proposition
is
false
,
or
the
assumption
:
for
it
is
impossible
,
that
a
false
conclusion
should
bee
inferred
from
true
premisses
in
a
formall
syllogisme
,
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
wee
may
bee
declared
or
knowne
to
bee
the
sonnes
of
God
:
yet
wee
become
the
sonnes
of
God
,
not
by
charity
,
but
by
faith
,
Ioh.
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
wee
are
the
sonnes
of
God
,
the
said
spirit
maketh
us
to
cry
in
our
hearts
,
Abba
Father
.
§
.
VII
.
His
second
proofe
is
out
of
Rom.
8.
10.
where
it
is
said
,
that
by
justifying
grace
we
doe
live
.
The
body
indeed
is
dead
by
reason
of
sinne
,
Spiritus
autem
vivit
propter
justificationem
,
as
the
vulgar
Latine
readeth
:
but
the
Spirit
liveth
because
of
justification
.
But
wee
cannot
well
be
said
to
live
by
the
externall
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
wee
live
by
justifying
grace
,
for
neither
is
justifying
grace
mentioned
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
justice
;
neither
is
it
said
,
that
we
live
by
it
,
(
though
it
bee
true
that
by
justifying
faith
we
live
)
but
that
the
Spirit
is
life
propter
justificationem
,
for
or
by
reason
of
righteousnesse
.
And
further
it
is
well
said
,
that
our
Spirit
liveth
the
spirituall
and
eternall
life
by
the
gracious
favour
of
God
,
which
is
out
of
us
in
him
,
by
which
wee
are
saved
:
as
also
for
and
by
reason
of
the
righteousnesse
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
wee
doe
live
,
should
also
be
inward
.
§
.
VIII
.
But
to
let
passe
his
impertinent
allegation
of
this
place
,
CAP.
VI.
The
use
of
the
word
Grace
in
the
writings
of
the
Fathers
.
§
.
I.
HAving
shewed
how
the
word
grace
is
used
in
the
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
sinnes
,
which
is
indeed
the
justifying
and
saving
grace
:
they
had
not
the
like
occasion
to
insist
upon
the
declaration
and
proofe
thereof
,
as
they
had
of
the
other
,
which
the
Pelagians
denyed
.
§
.
II.
Of
whose
errors
in
this
point
there
were
foure
degrees
.
§
.
III.
These
three
latter
degrees
are
condemned
by
so
many
decrees
of
the
Councell
of
Milevis
,
among
which
this
is
one
,
[
a
](A20741-e49310-b)
a
C.
3.
denouncing
Anathema
against
such
,
as
shall
say
,
that
the
grace
of
God
,
whereby
wee
are
justified
through
our
Lord
Iesus
Christ
,
doth
availe
onely
to
remission
of
sinnes
,
which
are
already
committed
,
and
not
for
a
helpe
that
we
may
not
commit
them
:
unto
which
rightly
understood
we
doe
subscribe
,
acknowledging
,
that
by
the
same
grace
of
God
,
by
which
we
were
elected
,
redeemed
,
called
,
reconciled
,
adopted
,
justified
,
wee
are
also
sanctified
:
For
wee
professe
that
our
blessed
Saviour
was
given
unto
us
of
God
,
[
b
](A20741-e49320-b)
b
1
Cor.
1.
30.
not
onely
to
bee
our
justification
and
redemption
,
but
also
to
be
our
Sanctification
.
And
we
doe
acknowledge
,
that
in
the
Covenant
of
grace
[
c
](A20741-e49330-b)
c
Ier.
31.
33
,
34.
the
Lord
hath
not
onely
promised
remission
of
sinnes
to
those
that
beleeve
in
Christ
;
but
hee
hath
also
sworne
,
[
d
](A20741-e49340-b)
d
Luk.
1.
73
,
74
,
75.
that
he
will
give
us
,
being
redeemed
and
having
remission
of
sinne
,
to
worship
him
in
holinesse
and
righteousnesse
before
him
all
the
daies
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
](A20741-e49380-b)
e
De
consecr.
dist.
4
c.
141.
Nemo
.
ex
August
.
depeccat
.
merit
.
&
remiss
.
l.
1.
cap.
23.
No
man
taketh
away
sinnes
but
Christ
alone
,
who
is
the
Lambe
of
God
taking
away
the
sinnes
of
the
world
—
Now
he
taketh
them
away
both
by
forgiving
those
that
are
already
committed
(
among
which
originall
sinne
is
contained
)
and
also
by
helping
that
they
bee
not
committed
,
and
by
bringing
us
unto
life
where
they
cannot
bee
committed
at
all
.
And
againe
,
[
f
](A20741-e49430-b)
f
De
consecr.
dist.
4.
c.
45
Gratia
.
ex
August
.
the
grace
which
by
our
Lord
Iesus
Christ
is
given
,
is
neither
the
knowledge
of
the
divine
Law
,
neither
nature
,
nor
remission
of
sinnes
alone
:
but
it
felfe
also
causeth
,
that
the
Law
be
fulfilled
,
that
nature
be
freed
,
that
sinne
raigne
not
.
And
this
,
I
§
.
IV.
But
howsoever
the
Fathers
may
be
excused
,
who
opposing
A
TREATISE
OF
IV
STIFICATION
.
THE
FOVRTH
BOOKE
:
Of
the
Matter
of
Justification
.
CAP.
I.
The
state
of
the
question
concerning
the
matter
of
justification
,
it
being
the
principall
point
in
controversie
.
§
.
I.
THE
third
Capitall
errour
of
the
Papists
in
the
question
[
a
](A20741-e49610-b)
a
Iam.
●…
.
14.
24.
Iames
teacheth
.
Thirdly
,
that
wee
doe
not
deny
,
that
there
is
a
righteousnesse
in
the
faithfull
,
as
Bellarmine
falsly
chargeth
us
.
For
we
professe
,
that
there
is
no
faithfull
or
justified
man
,
in
whom
there
is
not
inherent
righteousnesse
,
more
or
lesse
,
according
to
the
measure
of
grace
received
.
And
further
we
professe
,
that
this
righteousnesse
which
we
have
from
God
,
and
is
inherent
in
us
,
is
graciously
both
accepted
of
him
,
and
rewarded
by
him
;
but
wee
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
Christs
righteousnesse
imputed
(
as
wee
teach
according
to
the
Scriptures
)
or
by
righteousnesse
infused
as
the
Papists
hold
:
It
is
therefore
apparent
,
that
as
according
to
our
Doctrine
,
the
righteousnesse
of
Christ
is
the
matter
,
and
the
imputation
thereof
the
forme
of
justification
:
so
according
to
their
doctrine
,
inherent
righteousnesse
should
be
the
matter
of
justification
,
and
the
infusion
of
it
,
the
forme
.
But
howsoever
wee
differ
in
respect
of
logicall
termes
in
setting
downe
the
state
of
this
controversie
,
because
they
against
reason
make
inherent
righteousnesse
the
forme
of
justification
:
yet
the
true
state
of
the
controversie
betweene
them
and
us
is
this
,
whether
wee
bee
justified
before
God
by
Christs
righteousnesse
,
which
is
out
of
us
in
him
,
imputed
to
us
:
or
by
that
righteousnesse
,
which
being
infused
of
God
is
inherent
in
us
:
whether
it
bee
the
righteousnesse
of
God
,
as
the
Apostle
calleth
it
,
that
is
,
of
Christ
who
is
God
,
inherent
in
him
;
or
a
righteousnesse
from
God
inherent
in
us
:
we
hold
the
former
;
the
Papists
the
latter
.
§
.
II.
Now
this
is
the
principall
point
of
difference
betweene
them
and
us
in
this
whole
controversie
,
and
that
in
two
respects
:
First
,
because
the
righteousnesse
of
God
whereby
wee
are
justified
,
is
the
principall
matter
contained
or
revealed
in
the
Gospell
,
Rom.
1.
16
,
17.
For
which
cause
wee
,
who
maintaine
justification
by
that
righteousnesse
of
God
which
is
taught
in
the
Gospell
,
which
the
Pápists
oppugne
,
are
worthily
called
the
professours
of
the
Gospell
,
whereof
the
Papists
are
professed
enemies
.
Secondly
,
because
upon
this
all
the
other
points
of
difference
doe
depend
.
For
if
wee
were
justified
by
righteousnesse
inherent
,
then
it
would
follow
.
First
,
that
to
justifie
were
to
make
just
by
infusion
of
righteousnesse
inherent
.
Secondly
,
that
wee
are
justified
by
the
grace
of
God
,
or
rather
graces
inherent
in
us
.
Thirdly
,
that
the
forme
of
justification
were
infusion
of
righteousnesse
.
Fourthly
,
that
faith
doth
justifie
as
a
part
of
inherent
and
habituall
righteousnesse
;
and
therefore
also
that
it
doth
not
justifie
alone
.
Fifthly
,
that
workes
justifie
as
our
actuall
righteousnesse
.
But
on
the
contrary
,
if
wee
bee
justified
by
that
righteousnesse
,
which
is
not
inherent
in
us
,
but
out
of
us
in
Christ
:
then
it
followeth
,
first
,
that
to
justifie
doth
not
signifie
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
wee
are
not
justified
by
infusion
,
but
by
imputation
of
righteousnesse
.
Fourthly
,
that
faith
doth
not
justifie
as
a
part
of
inherent
righteousnesse
,
but
as
the
hand
to
receive
Christ
,
who
is
our
righteousnesse
.
Fifthly
,
that
workes
doe
not
justifie
as
causes
to
worke
,
but
as
fruits
and
signes
to
declare
and
manifest
our
justification
.
§
.
III.
And
as
the
proofe
of
this
inferreth
the
rest
:
so
the
rest
being
proved
,
are
so
many
proofes
of
this
.
For
first
,
if
to
justifie
doe
never
in
the
Scriptures
signifie
to
make
righteous
by
infusion
of
righteousnesse
,
then
wee
are
not
justified
by
inherent
righteousnesse
;
neither
is
justification
by
inherent
righteousnesse
,
that
justification
which
the
Scriptures
teach
.
Secondly
,
if
wee
bee
not
justified
by
grace
inherent
then
not
by
habituall
or
inherent
righteousnesse
,
if
by
the
gracious
favour
of
God
freely
without
respect
of
any
cause
of
justification
in
us
,
then
not
by
workes
or
inherent
righteousnesse
.
Thirdly
,
if
by
imputàtion
of
Christs
righteousnesse
,
then
not
by
infusion
of
inherent
justice
.
Fourthly
,
if
by
faith
as
it
is
the
hand
to
receive
Christs
righteousnesse
,
then
not
by
righteousnesse
inherent
.
Fifthly
,
if
not
by
workes
as
any
cause
,
then
not
by
inherent
righteousnesse
.
But
the
two
first
I
have
fully
and
clearely
proved
already
;
the
first
in
the
second
booke
;
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
beene
said
,
both
here
,
and
[
b
](A20741-e49710-b)
b
Lib.
1.
c.
3.
&
4.
and
lib.
2.
&
3.
This
point
to
be
proved
,
in
the
affirmative
part
,
and
in
the
negative
,
first
joyntly
,
and
then
severally
.
heretofore
,
together
with
that
which
shall
hereafter
bee
produced
to
prove
the
other
three
points
remaining
to
bee
proved
,
might
bee
a
sufficient
demonstration
of
this
point
.
But
because
the
proofe
of
this
point
,
being
the
principall
,
doth
prove
all
the
rest
,
as
I
have
shewed
;
therefore
I
will
not
onely
bring
a
supply
of
divers
arguments
,
by
disproving
the
popish
assertion
,
and
proving
our
owne
,
but
also
answere
the
cavills
and
objections
of
the
Papists
.
And
first
,
I
will
prove
our
assertion
and
disprove
theirs
joyntly
and
together
:
and
then
severally
I
will
disprove
their
assertion
,
viz.
that
wee
are
justified
by
righteousnesse
inherent
in
ourselves
;
and
prove
ours
,
to
wit
,
that
wee
are
justified
by
the
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
.
CHAP.
II.
That
we
are
justified
by
Christs
righteousnesse
,
and
not
by
that
which
is
inherent
in
us
,
proved
joyntly
by
three
arguments
.
§
.
I.
FIrst
therefore
;
That
righteousnesse
whereby
we
are
justied
Therefore
wee
are
justified
by
the
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
,
and
not
by
that
which
is
inherent
in
our selves
.
The
former
part
of
the
proposition
is
proved
out
of
Rom.
1.
17.
and
3.
21.
Thus
:
The
righteousnesse
,
which
there
is
said
to
be
revealed
in
the
Gospell
,
is
that
righteousnesse
,
by
which
wee
are
justified
.
This
proposition
is
confessed
of
all
.
The
righteousnesse
of
God
is
that
righteousnesse
,
which
is
revealed
in
the
Gospell
.
Rom.
1.
17.
In
the
Gospell
is
revealed
the
Therefore
the
righteousnesse
of
God
is
that
righteousnesse
by
which
wee
are
justified
.
The
whole
proposition
in
both
the
parts
is
proved
out
of
Rom.
10.
3.
where
it
is
not
onely
signified
,
that
wee
are
justified
by
Gods
righteousnesse
and
not
by
our
owne
;
but
there
is
also
such
an
opposition
made
betwixt
Gods
righteousnesse
and
ours
in
the
point
of
justification
;
that
whosoever
seeke
to
be
justified
by
their
owne
rig●…teousnesse
,
cannot
be
justified
by
the
righteousnesse
of
God
.
Wherefore
Paul
,
in
the
question
of
his
owne
justification
,
renounceth
his
owne
righteousnesse
,
desiring
to
bee
found
in
Christ
,
not
having
his
owne
righteousnesse
,
which
is
of
the
Law
(
as
all
inherent
righteousnesse
is
)
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
,
Phil.
3.
9.
§
.
2.
The
assumption
in
respect
of
the
former
part
,
viz.
that
the
righteousnesse
[
a
](A20741-e50110-b)
a
Not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
but
of
God
and
our
Saviour
,
as
betokening
one
.
Secondly
,
because
it
is
that
very
righteousnesse
of
God
whereof
the
Apostle
speaketh
in
the
places
even
[
b
](A20741-e50140-b)
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
essentiall
righteousnesse
of
God
,
as
I
have
shewed
before
against
Osiander
;
nor
because
it
is
a
righteousnesse
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
shew
in
the
proofe
of
the
second
part
of
the
assumption
)
is
not
called
Gods
,
but
ours
:
but
because
it
is
the
righteousnesse
of
that
person
who
is
God
:
which
,
that
wee
should
not
thinke
to
bee
any
thing
in
us
,
is
called
sometimes
his
bloud
,
Rom.
5.
9.
sometimes
his
obedien●…e
[
c
](A20741-e50220-b)
c
Rom.
5.
19.
,
that
is
,
both
his
passive
and
active
righteousnesse
,
by
imputation
whereof
those
that
truely
beleeve
[
d
](A20741-e50240-b)
d
2
Cor.
5.
21.
God
,
not
in
themselves
,
but
in
Christ
:
even
as
hee
by
imputation
of
our
sinnes
,
was
made
sinne
for
us
.
§
.
III.
3.
Because
divers
of
the
Fathers
,
to
whose
judgment
some
of
the
popish
[
e
](A20741-e50260-b)
e
Salmero
.
B.
Iustinian
.
Doctors
subscribe
,
by
the
righteousnesse
of
God
mentioned
in
the
first
,
third
,
and
tenth
chapters
to
the
Romanes
,
understand
Christ
and
his
righteousnesse
.
Origen
in
Rom.
3.
therefore
this
righteousnesse
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
hee
expoundeth
)
ignorantes
●…uncesse
Christum
;
the
Iewes
being
ignorant
that
this
is
the
Christ
,
whom
God
had
promised
,
said
,
another
was
to
be
expected
,
preferring
their
owne
righteousnes
,
which
they
had
by
the
Law
,
before
him
who
is
the
righteousnesse
of
God
by
faith
;
justitia
n.
ipse
est
,
for
hee
himselfe
is
the
righteousnesse
:
which
words
wee
finde
also
in
Sedulius
in
Rom.
10.
3.
Anselmus
in
R●…
.
10.
3.
they
are
not
subject
Justiciae
Dei
,
id
est
,
Christo
,
to
the
righteousnesse
of
God
,
that
is
,
to
Christ
.
Remigius
in
Ro.
10.
3.
Ignorantes
Dei
justitiam
,
non
quo
ipse
justus
est
essentialiter
,
sed
Christm
,
&c.
They
being
ignoran●…
of
the
justice
of
God
,
not
that
whereby
he
is
just
essentially
,
but
Christ
—
they
would
not
submit
their
neckes
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
righteousnesse
of
God
the
Father
,
that
is
to
say
,
the
Sonne
from
whom
and
by
whom
we
are
justified
—
ipse
Christus
justitia
nostra
,
Christ
himselfe
our
righteousnesse
hath
testimony
from
the
Law
and
the
Prophets
Some
to
the
same
purpose
understand
the
righteousnesse
of
faith
.
Theophilact
in
Ro.
●…
10.
3.
and
Oecumenius
likewise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
faith
in
Christ
hee
calleth
the
righteousnesse
of
God
.
Anselmus
in
Roman.
1.
17.
the
righteousnesse
of
God
is
revealed
in
the
Gospell
,
that
is
,
the
righteousnesse
of
faith
,
which
was
covered
in
the
Law
,
for
the
righteousnesse
of
God
is
that
,
by
which
hee
freely
justifieth
a
sinner
(
through
faith
without
the
workes
of
the
Law
,
Sedulius
in
Rom.
1.
17.
the
righteousnesse
of
God
)
because
it
was
just
,
that
as
Abraham
beleeving
was
justified
by
faith
onely
,
so
all
others
imitating
his
faith
should
be
saved
.
Augustine
speaking
of
those
words
,
Rom.
3.
21.
(
the
righteousnesse
of
God
is
manifested
)
hee
did
not
say
(
saith
hee
)
[
f
](A20741-e50490-b)
f
De
Spiritu
&
litera
,
cap.
9.
the
righteousnesse
of
man
,
or
the
righteousnesse
of
our
owne
will
,
but
the
righteousnesse
of
God
;
not
whereby
God
himselfe
is
just
,
sed
q●…
induit
hominem
,
but
wherewith
hee
endueth
a
man
(
which
is
a
metaphore
taken
from
garments
)
when
he
justifieth
a
sinner
:
where
,
if
Augustine
had
by
righteousnesse
understood
inherent
,
he
should
have
beene
confuted
out
of
the
very
place
,
which
saith
this
righteousnesse
is
revealed
without
the
Law
which
cannot
be
verified
of
inherent
righteousnesse
.
And
againe
,
[
g
](A20741-e50520-b)
g
Ibid.
cap.
11.
this
is
the
righteousnesse
of
God
,
quae
testamento
veteri
velata
,
in
〈◊〉
revelata
,
which
having
beene
covered
in
the
Old
Testament
(
which
cannot
be
said
of
righteousnes
inherent
,
for
all
that
righteousnes
which
is
from
God
in
us
,
whether
it
bee
habituall
consisting
in
the
habit
of
charity
,
or
actuall
which
is
obedience
,
is
exactly
,
prescribed
in
the
Law
,
which
is
the
perfect
rule
of
all
inherent
righteousnesse
)
is
discovered
in
the
New
:
which
is
therefore
called
the
righteousnesse
of
God
,
because
by
imparting
it
he
maketh
men
righteous
.
§
.
IV.
But
most
agreeable
to
the
words
and
meaning
of
the
Apostle
[
h
](A20741-e50580-b)
h
in
Rom.
1.
17.
Tolet
,
and
[
i
](A20741-e50600-b)
i
〈◊〉
Rom.
1.
Dispu●…
.
7.
Pererius
the
Iesuite
.
That
by
the
righteousnesse
of
God
is
meant
the
righteousnesse
of
Christ
,
who
is
both
God
and
man
,
which
he
performed
for
the
redemption
of
Mankinde
▪
thereby
fully
satisfying
the
justice
of
God
for
us
.
I
conclude
with
Pererius
,
and
Cardinall
Cajetan
.
The
justice
of
God
is
a
justice
satisfactory
to
God
for
the
sinnes
of
Mankinde
by
the
death
(
I
adde
,
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
mankinde
by
the
death
of
Christ
:
and
in
2
Cor.
5.
21.
the
righteousnesse
of
God
in
Christ
is
the
merit
of
Christ
sufficient
even
to
satisfie
for
us
,
and
to
justifie
us
—
which
is
called
Gods
[
k
](A20741-e50690-b)
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
,
&c.
both
because
it
is
the
righteousnesse
of
God
personally
,
and
also
because
before
the
tribunall
of
God
it
is
true
righteousnesse
,
differing
from
our
righteousnesse
,
which
before
the
judgement
seate
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
righteousnesse
of
God
in
Christ
,
because
wee
are
made
just
not
by
our
owne
righteousnesse
,
but
by
the
righteousnesse
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
againe
in
Rom.
3.
24.
The
redemption
wrought
by
Christ
,
is
Gods
righteousnesse
,
not
ours
,
because
Iesus
Christ
himselfe
is
true
God
.
This
righteousnesse
of
Christ
,
which
is
called
the
righteousnesse
of
God
,
by
which
we
are
justified
;
the
Papists
(
even
Bellarmine
himselfe
)
sometimes
confesse
to
be
a
plenary
satisfaction
to
God
,
and
by
him
imputed
to
them
that
beleeve
:
and
that
this
righteousnesse
of
Christ
is
the
meritorious
cause
of
our
justification
,
and
that
by
the
merit
of
Christs
righteousnesse
we
are
justified
:
and
yet
they
cannot
abide
to
heare
,
that
it
is
the
matter
of
justification
:
when
as
wee
by
the
matter
of
justification
understand
nothing
,
but
that
righteonsnesse
,
which
is
imputed
to
justification
.
Now
it
is
certaine
,
that
the
righteousnesse
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
actuall
transgression
of
Adam
,
and
the
guilt
thereof
,
were
by
imputation
communicated
to
us
.
Neither
could
inherent
righteousnesse
bee
merited
for
us
unto
our
sanctification
,
unlesse
his
righteousnesse
it selfe
and
the
merit
thereof
were
first
imputed
to
us
unto
justification
:
no
more
than
the
actuall
sinne
of
Adam
could
have
infected
us
with
originall
corruption
,
if
his
sinne
and
the
guilt
thereof
had
not
first
beene
imputed
to
us
.
§
.
V.
The
fecond
part
of
the
assumption
was
,
that
the
righteousnesse
[
l
](A20741-e50780-b)
l
Matth.
6.
11.
ours
.
All
good
things
which
we
have
,
are
Gods
gifts
,
and
yet
they
are
not
called
his
,
but
ours
.
As
our
bodies
,
our
soules
,
our
life
,
our
liberty
,
our
learning
,
our
wisedome
,
our
charity
,
our
temperance
,
our
piety
,
&c.
and
so
our
righteousnesse
.
The
Papists
,
and
some
others
doe
teach
,
that
,
that
righteousnesse
is
called
Gods
righteousnesse
,
which
wee
shall
have
from
God
▪
and
that
ours
,
which
wee
have
from
our selves
,
and
by
the
strength
of
nature
:
whereto
I
answer
,
first
,
there
can
bee
no
righteousnesse
,
which
is
not
the
gift
of
God
,
from
[
m
](A20741-e50800-b)
m
Jam.
1.
17.
whom
all
gifts
doe
come
.
Neither
is
it
credible
,
that
the
Iewes
,
who
were
instructed
in
Gods
word
,
should
ever
looke
to
bee
justified
by
a
righteousnesse
not
received
from
God
.
The
Pharisee
himselfe
,
who
trusted
unto
his
owne
righteousnesse
,
and
thought
,
as
the
Apostle
speaketh
of
the
Iewes
,
[
n
](A20741-e50810-b)
n
Rom.
10.
3.
to
be
justified
by
his
owne
righteousnesse
,
acknowledged
it
to
be
the
gift
of
God
,
and
therefore
thanked
him
for
it
.
And
hereunto
Bellarmine
[
o
](A20741-e50830-b)
o
De
〈◊〉
l.
●…
c.
8
elsewhere
accordeth
,
endeavouring
by
the
example
of
the
Pharisee
(
who
trusted
in
himselfe
,
as
being
righteous
)
to
prove
that
men
are
not
justified
by
speciall
faith
,
or
by
affiance
in
Gods
speciall
mercie
.
And
lest
any
should
object
,
that
hee
trusted
to
a
righteousnesse
which
he
had
of
himselfe
,
hee
addeth
:
Neither
can
it
bee
said
,
that
the
Pharisee
had
faith
or
affiance
of
Gods
benevolence
by
reason
of
his
owne
merits
,
as
though
hee
●…eleeved
that
he
had
his
righteousnesse
from
himselfe
.
Nam
agebat
gratias
Deo
de
sua
justitia
,
proinde
à
Deo
eam
se
habere
credebat
:
for
he
gave
God
thankes
for
his
righteousnesse
,
and
therefore
beleeved
that
he
had
it
from
God
.
Secondly
,
the
righteousnesse
of
God
,
by
which
wee
are
justified
,
is
without
the
Law
revealed
in
the
Gospell
:
but
all
that
righteousnesse
which
is
from
God
within
us
,
is
fully
and
perfectly
described
in
the
Law
.
§
.
VI.
Thirdly
,
as
the
severall
parts
of
inherent
righteousnesse
,
O
God
of
my
righteousnesse
,
that
is
,
saith
Bellarmine
,
[
p
](A20741-e51190-b)
p
in
Psal.
4.
à
quo
est
omnis
me●…
justitia
,
acknowledging
all
his
righteousnesse
to
bee
from
God
,
and
yet
calleth
it
his
owne
righteousnes
.
Esa.
54.
17.
their
righteousnesse
is
from
me
,
saith
the
Lord
,
from
God
,
but
yet
theirs
.
If
it
bee
objected
out
of
Augustine
,
that
it
is
called
the
righteousnesse
of
God
,
non
qua
justus
est
,
sed
qua
nos
justos
facit
,
not
whereby
hee
is
just
,
but
whereby
hee
maketh
us
just
.
I
answer
,
that
Christs
righteousnesse
both
habituall
and
actuall
,
both
active
and
passive
is
such
,
for
it
is
not
that
whereby
God
,
that
is
the
Godhead
is
just
,
but
that
whereby
hee
maketh
us
just
.
Fourthly
,
whereas
the
Papists
will
needes
have
the
righteousnesse
of
God
,
by
which
wee
are
justified
,
and
which
is
the
principall
matter
taught
in
the
Gospell
to
be
inherent
in
us
,
though
from
God
:
they
confound
Gods
righ
teousnes
and
ours
,
and
thereby
confound
the
Law
and
the
Gospell
,
and
by
confounding
them
abolish
the
righteousnes
of
God
:
as
before
,
by
confounding
justification
with
sanctification
they
abolished
the
benefit
of
justification
,
and
evacuate
the
Gospell
,
or
at
least
with
the
false
Apostles
,
Gal.
1.
teach
another
Gospell
whiles
they
teach
another
righteousnesse
whereby
to
bee
justified
,
than
the
righteousnes
of
God
:
which
whosoever
doth
,
though
hee
were
an
Apostle
,
though
an
Angel
from
heaven
,
[
q
](A20741-e51270-b)
q
Gal.
1.
8.
Our
second
argument
.
By
Christs
righteousnesse
we
stand
righteous
before
God
,
and
not
by
righteousnesse
inherent
.
he
ought
to
be
held
accursed
.
§
.
VII
.
Our
second
argument
:
That
is
the
matter
of
our
justification
before
God
,
by
which
wee
being
sinners
in
our selves
(
for
that
justification
,
which
the
Scriptures
teach
,
is
the
justification
[
r
](A20741-e51300-b)
r
Rom.
4.
5.
5.
8.
10.
of
a
sinner
)
doe
stand
righteous
before
God
;
which
wee
being
sinners
may
oppose
to
the
judgement
of
God
,
why
he
should
not
condemne
us
;
which
wee
being
sinners
may
interpose
betwixt
Gods
justice
and
us
;
and
which
we
may
plead
as
a
full
satisfaction
to
God
for
us
.
Such
is
the
righteousnes
of
Christ
:
for
being
sinners
in
our selves
,
yet
beleeving
in
Christ
,
we
are
in
[
s
](A20741-e51320-b)
s
2
Cor.
5.
21.
Rom.
5.
19.
him
accepted
and
constituted
righteous
.
The
righteousnesse
of
Christ
is
that
,
which
we
being
sinners
in
our selves
may
oppose
to
Gods
judgement
,
or
interpose
betwixt
Gods
justice
and
us
,
which
wee
may
plead
as
a
full
satisfaction
made
in
our
behalfe
.
For
though
by
our
sins
wee
have
deserved
to
bee
condemned
,
and
to
be
excluded
from
heaven
:
yet
if
wee
beleeve
in
Christ
,
his
sufferings
are
accepted
in
our
behalfe
to
free
us
from
hell
,
and
his
obedience
to
entitle
us
unto
heaven
.
In
him
we
have
borne
the
penalty
,
in
him
wee
have
fulfilled
the
[
t
](A20741-e51330-b)
t
Rom.
10.
4.
Law
.
Such
is
not
ours
:
for
being
sinners
in
our selves
wee
cannot
stand
before
God
as
righteous
by
justice
inherent
,
neither
can
wee
oppose
it
to
Gods
judgement
,
or
interpose
it
betwixt
Gods
justice
and
our
sinnes
,
or
plead
it
as
a
full
satis
faction
.
But
the
best
of
us
must
pray
with
David
,
[
u
](A20741-e51350-b)
u
Psal.
143.
2.
Enter
not
into
judgement
with
thy
servant
O
Lord
,
for
no
flesh
shall
bee
righteous
in
thy
sight
,
namely
,
if
thou
enter
into
judgement
with
him
:
and
againe
,
[
*
](A20741-e51360-b)
*
Psal.
130.
3.
4.
if
thou
Lord
shalt
marke
iniquity
,
O
Lord
who
shall
stand
,
but
there
is
forgivenesse
with
thee
that
thou
mayst
be
feared
.
Augustine
on
those
words
,
[
x
](A20741-e51380-b)
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
,
nifi
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
.
Againe
,
[
y
](A20741-e51410-b)
y
Contr.
Crescon
.
lib.
4.
Augustine
and
some
others
doe
use
to
joyne
in
coherence
the
8.
and
9.
verses
of
the
20.
Chapter
of
§
.
VIII
.
Our
third
argument
:
By
that
righteousnesse
of
man
,
The
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
,
is
the
onely
righteousnesse
of
man
which
is
perfect
,
and
all
our
inherent
righteousnesse
in
this
life
is
unperfect
.
Therefore
wee
are
justified
by
the
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
,
and
not
by
any
righteousnesse
inherent
in
our selves
.
The
proposition
needeth
no
proofe
;
for
that
justice
,
which
is
not
perfect
,
cannot
stand
in
judgement
before
God
,
and
is
so
farre
from
justifying
,
that
it selfe
is
sinfull
,
every
imperfection
and
defect
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
transgression
of
the
Law
,
and
consequently
a
sinne
.
So
long
,
saith
Augustine
[
z
](A20741-e51540-b)
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
lesse
than
it
ought
to
bee
,
is
vicious
:
and
againe
[
a
](A20741-e51550-b)
a
Lib.
de
perf
.
justis
.
ad.
15.
more
plainely
,
peccatum
est
,
cum
charitas
minor
est
quàm
debet
,
it
a
sinne
when
charity
is
lesse
than
it
ought
to-be
.
I
doe
not
say
,
that
the
habit
of
grace
,
as
faith
or
charity
,
or
a
worke
of
grace
,
as
prayer
,
or
almes
giving
is
a
sinne
,
and
much
lesse
a
mortall
sinne
,
as
our
adversaries
charge
us
:
but
I
say
,
that
the
imperfection
or
defect
of
the
habit
or
the
worke
is
a
sinne
:
and
in
respect
thereof
neither
the
habit
,
nor
the
worke
,
though
good
,
is
purely
and
perfectly
good
,
but
sinfull
and
stained
[
b
](A20741-e51570-b)
b
Esai
.
64.
6.
with
the
flesh
:
which
staine
to
them
,
who
are
in
Christ
Iesus
,
is
veniall
,
and
it
notwithstanding
,
both
the
habit
and
the
worke
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
righteousnesse
and
obedience
covered
.
That
the
righteousnesse
of
Christ
is
perfect
,
is
also
manifest
:
And
that
it
is
the
onely
righteousnesse
of
man
which
in
this
life
is
perfect
,
is
evidently
proved
,
because
all
the
righteousnesse
of
all
meere
and
mortall
men
is
unperfect
.
And
that
I
prove
by
these
reasons
:
§
.
IX
.
First
,
no
sinners
have
perfect
righteousnesse
inherent
in
them
.
All
mortall
men
are
sinners
.
Therefore
no
mortall
man
hath
perfect
righteousnesse
inherent
in
him
.
The
proposition
is
manifest
:
for
whiles
men
bee
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
,
Every
one
that
is
a
transgressour
of
the
Law
,
is
accursed
,
therefore
All
men
whatsoever
,
even
those
,
who
seeke
by
their
obedience
of
the
Law
to
be
justified
,
are
accursed
.
If
any
man
should
deny
the
consequence
of
this
Enthymeme
,
it
is
to
bee
made
good
by
adding
the
assumption
(
which
the
Apostle
left
out
as
a
thing
presupposed
and
taken
for
granted
)
thus
,
Whosoever
is
a
transgressour
of
the
Law
,
is
by
the
Law
accursed
;
which
the
Apostle
expresseth
in
these
termes
,
[
c
](A20741-e51750-b)
c
Gal.
3.
10.
Cursed
is
every
one
that
continueth
not
in
all
the
things
which
are
written
in
the
booke
of
the
Law
to
doe
them
.
But
all
men
without
exception
,
even
those
which
seeke
to
be
justified
by
the
Law
,
are
transgressours
of
the
Law
:
Never
any
man
continued
in
all
the
things
which
are
written
in
the
booke
of
the
Law
to
doe
them
,
that
is
,
never
any
meere
and
morall
man
hath
so
abstained
from
all
evill
forbidden
,
as
that
he
hath
also
done
the
things
commanded
,
that
he
hath
done
all
,
that
hee
hath
ever
continued
in
doing
all
.
Thus
Chrysostome
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
seeke
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
seeke
to
bee
justified
by
the
Law
,
are
by
the
Law
accursed
:
which
conclusion
is
of
no
force
if
it
bee
not
granted
,
that
all
men
are
transgressours
[
d
](A20741-e51850-b)
d
Psal.
32.
6.
Pro
hac
(
that
is
,
for
remission
of
sinnes
)
or
abit
ad
te
omnis
sanctus
,
every
godly
man
shall
pray
unto
thee
.
Our
Saviour
taught
his
owne
Apostles
and
all
other
Christians
,
to
pray
daily
for
remission
of
sinne
.
Every
one
saith
Cyprian
[
e
](A20741-e51890-b)
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
sinnes
.
Therefore
all
,
even
the
best
of
us
are
sinners
:
Fifthly
,
whosoever
Sixthly
,
whosoever
hath
sinne
is
a
sinner
;
All
men
have
sinne
:
and
that
I
prove
thus
;
Whosoever
is
a
lyar
himselfe
,
and
maketh
God
a
lyar
,
that
saith
he
hath
no
sinne
,
he
undoubtedly
is
a
sinner
.
But
every
man
,
though
he
were
as
holy
as
the
beloved
Apostle
and
Evangelist
Saint
Iohn
,
is
a
lyar
himselfe
,
and
maketh
God
a
lyar
,
that
saith
he
hath
no
sinne
:
for
if
wee
(
saith
he
,
including
himselfe
)
say
we
have
no
sinne
,
wee
deceive
our selves
,
and
the
truth
is
not
in
us
,
1
Iohn
1.
8.
if
we
say
that
we
have
not
sinned
we
make
him
a
lyar
,
and
his
word
is
not
in
us
,
vers.
10.
Therefore
every
man
,
though
hee
be
as
holy
as
Saint
Iohn
himselfe
,
is
a
sinner
.
Seventhly
,
whosoever
is
free
from
sinne
is
also
free
from
death
:
No
mortall
man
is
free
from
death
:
Therefore
no
mortall
man
is
free
from
sinne
.
CHAP.
III.
The
question
concerning
the
imperfection
of
inherent
righteousnesse
further
discussed
.
§
.
I.
TO
contradict
this
argument
,
that
we
are
not
justified
De
Iustif
l.
2.
c.
7.
§
Tertio
,
fidem
,
spem
,
&
charitatem
in
hac
vita
posse
esse
perfectam
.
Sophistically
:
in
the
first
,
because
some
men
have
beene
indued
with
perfect
righteousnesse
:
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
righteousnesse
.
For
first
,
as
touching
the
persons
,
the
question
is
not
,
whether
some
choice
men
in
some
part
of
their
life
,
after
they
have
beene
good
and
long
proficients
,
doe
attaine
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
righteousnesse
,
they
are
not
justified
by
it
.
Now
justification
by
habituall
righteousnesse
,
which
they
call
their
first
justification
,
is
incipientium
,
of
incipients
:
and
themselves
distinguish
Christians
into
three
rankes
,
that
some
are
incipients
,
some
proficients
,
some
perfect
.
But
incipients
are
such
as
be
infants
and
babes
,
either
in
respect
of
age
,
when
being
baptized
in
their
infancie
,
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
lesse
are
able
to
produce
the
Acts
,
to
Beleeve
,
to
Hope
,
to
Love
;
or
new
converts
,
who
are
like
Babes
to
bee
fed
[
a
](A20741-e52150-b)
a
Heb.
5.
12.
1
Cor.
3.
2.
with
Milke
,
are
indued
with
perfect
righteousnesse
,
is
a
great
absurdity
.
§
.
II.
Yea
but
,
saith
[
b
](A20741-e52190-b)
b
De
Justis
.
l.
2.
cap.
14.
§.
respond●…o
.
Bellarmine
,
the
workes
of
God
are
perfect
,
Deut.
32.
4.
habituall
righteousnesse
is
the
worke
of
God
,
therefore
it
is
perfect
.
Answ.
The
workes
of
God
are
either
immediate
,
and
such
as
[
c
](A20741-e52300-b)
c
Ephes.
2.
10.
unto
good
workes
:
but
we
are
not
perfect
Christians
at
the
first
.
For
we
are
first
begotten
by
the
incorruptible
[
d
](A20741-e52310-b)
d
1
Pet.
1.
23.
seed
of
Gods
Word
,
receiving
,
as
it
were
,
the
seeds
of
Gods
graces
at
the
first
,
being
but
as
Embryons
in
the
wombe
untill
Christ
[
e
](A20741-e52320-b)
e
Gal
4.
19.
bee
formed
in
us
.
And
when
wee
are
borne
a
new
,
wee
are
at
the
first
but
as
new
borne
Babes
,
who
are
to
desire
the
sincere
[
f
](A20741-e52330-b)
f
1
Pet.
2.
1.
milke
of
the
worke
,
that
we
may
grow
thereby
:
and
afterwards
stronger
meats
,
that
wee
may
grow
more
and
more
:
and
then
,
not
contenting
our selves
with
that
measure
of
growth
,
which
wee
have
attained
unto
,
must
still
strive
towards
perfection
,
being
from
day
[
g
](A20741-e52340-b)
g
2
Cor.
4.
16.
to
day
renewed
in
the
inner
man
untill
we
come
to
be
adult
,
growne
men
,
or
,
as
the
Apostle
speaketh
,
[
h
](A20741-e52350-b)
h
Phil.
3.
15.
perfecti
;
and
when
we
are
such
,
(
because
alwayes
in
this
life
we
are
in
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
growing
age
,
receiving
onely
the
first
[
i
](A20741-e52380-b)
i
Rom.
8.
23.
fruits
of
the
Spirit
)
wee
must
imitate
the
Apostle
Paul
;
who
,
though
he
farre
excelled
the
most
perfect
among
us
,
acknowledged
,
that
he
had
not
attained
[
k
](A20741-e52400-b)
k
Phil.
3.
12
,
13
,
14
,
15.
to
perfection
,
but
did
strive
towards
it
:
exhorting
all
others
,
who
are
perfect
,
that
is
,
adulti
or
growne
men
,
to
be
of
his
minde
;
that
is
,
that
they
should
acknowledging
their
imperfection
still
more
and
more
strive
towards
perfection
.
§
.
III.
As
touching
actuall
righteousnesse
,
hee
dealeth
also
Sophistically
:
[
l
](A20741-e52460-b)
l
Iam.
2.
10.
though
it
bee
but
once
,
is
guilty
of
all
.
But
hee
doth
not
fulfill
the
Law
,
and
much
lesse
can
bee
justified
by
his
obedience
,
whose
obedience
is
not
totall
,
[
m
](A20741-e52470-b)
m
Gal.
3.
10.
perfect
,
and
perpetuall
.
It
is
true
,
that
a
faithfull
man
may
bee
justified
,
that
is
,
declared
and
approved
to
be
just
by
some
one
or
more
good
workes
,
as
Abraham
[
n
](A20741-e52490-b)
n
Iam.
2.
21
,
25.
by
offering
his
sonne
Isaac
,
and
Rahab
by
her
entertaining
and
delivering
of
the
Espies
;
but
no
man
can
bee
justified
before
God
by
his
works
,
who
is
guilty
of
any
sinne
.
For
if
Paul
[
o
](A20741-e52530-b)
o
1
Cor.
4
4.
who
was
not
conscious
to
himselfe
of
any
sinne
,
was
not
thereby
justified
:
how
can
he
that
is
guilty
of
any
,
or
rather
many
sinnes
be
justified
?
For
whosoever
is
justified
before
God
[
p
](A20741-e52540-b)
p
Rom.
4
6.
is
blessed
,
but
cursed
[
q
](A20741-e52550-b)
q
Gal.
3.
10.
is
every
one
that
continueth
not
in
all
the
things
,
which
are
written
in
the
booke
of
the
Law
▪
to
doe
them
.
§
.
IV.
But
if
it
shall
evidently
appeare
,
that
none
of
the
workes
of
the
faithfull
are
purely
and
perfectly
good
,
how
farre
then
are
the
Papists
from
proving
justification
by
workes
.
And
this
I
will
prove
by
divers
arguments
,
which
I
will
also
maintaine
against
the
cavils
of
the
Papists
.
And
first
out
of
Esa.
64.
6.
We
are
all
as
an
uncleane
person
,
or
thing
,
all
our
righteousnesses
are
as
a
menstruous
cloth
.
Where
the
Church
doth
freely
confesse
her selfe
and
all
her
members
to
bee
uncleane
,
and
all
their
righteousnesses
,
that
is
,
all
their
most
righteous
workes
,
to
bee
as
polluted
clouts
:
which
,
though
it
be
a
most
pregnant
testimony
,
wherein
wee
have
just
cause
to
triumph
;
yet
Bellarmine
[
r
](A20741-e52610-b)
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
sinnes
the
City
of
Ierusalem
and
people
of
the
Iewes
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
wee
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
hee
forsake
them
.
I
answere
no
lesse
confidently
,
but
upon
better
grounds
,
that
without
doubt
the
prophet
speaketh
in
the
person
of
the
Church
,
and
namely
of
the
faithfull
,
who
living
after
the
desolation
of
Ierusalem
in
the
captivity
of
Babylon
,
should
bewaile
their
owne
sinnes
and
of
the
whole
people
of
the
Iewes
,
which
had
drawne
upon
them
those
fearefull
judgements
.
For
these
words
are
part
of
that
prayer
of
the
Church
of
the
Iewes
,
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
Greeke
,
Latine
,
and
other
translations
.
Now
in
the
former
chapter
,
the
same
persons
,
which
here
confesse
their
sinnes
,
after
they
had
magnified
Gods
mercies
towards
them
,
verse
7.
&c.
doe
say
unto
God
,
verse
16.
doubtlesse
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
bewaile
in
this
verse
their
sinnefulnesse
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
faithfull
.
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
behalfe
of
the
desolate
Church
of
the
Iewes
,
prayeth
unto
God
,
confessing
his
owne
sinnes
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
Ierusalem
.
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
[
s
](A20741-e52850-b)
s
in
Rom.
3.
lib.
3.
who
saith
,
that
no
man
may
glory
of
his
owne
righteousnesse
,
seeing
here
it
is
said
,
that
all
our
righteousnesse
is
as
the
cloth
of
a
menstruous
woman
:
by
Hierome
[
t
](A20741-e52890-b)
t
in
locum
.
,
wee
shall
bee
saved
onely
by
thy
mercie
,
who
of
our selves
are
uncleane
.
And
what
righteousnesse
soever
wee
seeme
to
have
,
is
compared
to
a
cloth
of
a
menstruous
woman
.
By
Augustine
,
[
u
](A20741-e52910-b)
u
De
tempore
serm.
43.
all
our
righteousnesse
compared
with
divine
justice
is
accounted
like
the
cloth
of
a
menstruous
woman
,
as
the
Prophet
Esay
saith
,
&c.
and
again
,
[
*
](A20741-e52930-b)
*
Tom.
9.
soliloq
.
c.
28.
whatsoever
an
uncleane
person
toucheth
shall
bee
uncleane
:
but
all
wee
are
as
the
cloth
of
a
menstruous
woman
,
comming
from
a
corrupt
masse
and
uncleane
,
we
beare
in
our
foreheads
the
spot
of
our
uncleannesse
,
which
wee
cannot
conceale
,
at
least
from
thee
,
who
seest
all
things
.
By
Bernard
in
divers
places
?
First
,
for
[
x
](A20741-e52970-b)
x
De
verbis
Esai●…
,
Nostra
n.
(
si
qua
est
)
bumilis
instit●…a
recta
for
sitan
,
sed
non
pura
,
&c.
our
humble
righteousnesse
,
if
wee
have
any
,
is
perhaps
right
but
not
pure
:
unlesse
peradventure
wee
beleeve
our selves
to
be
better
than
our
forefathers
,
who
no
lesse
truely
than
humbly
said
,
all
our
righteousnesse
is
like
the
cloth
of
a
menstruous
woman
:
for
how
can
there
be
pure
justice
,
where
as
yet
fault
cannot
bee
wanting
.
And
againe
,
[
y
](A20741-e52980-b)
y
In
festo
omnium
Sanctorum
serm.
1.
what
can
all
our
righteousnesse
bee
before
God
?
shall
it
not
,
according
to
the
Prophet
,
be
reputed
as
the
cloth
of
a
menstruous
woman
?
and
all
our
righteousnesse
,
if
it
bee
straitly
judged
,
will
it
not
be
found
unjust
and
defective
?
What
then
will
become
of
our
sinnes
,
seeing
our
righteousnesse
cannot
answere
for
it selfe
?
wherefore
crying
earnestly
with
the
Prophet
,
Enter
not
into
judgement
with
thy
servant
O
Lord
,
let
us
in
all
humility
have
recourse
to
mercie
,
which
alone
can
save
our
soules
.
Thirdly
,
[
z
](A20741-e52990-b)
z
De
verbis
Origenis
.
if
I
shall
bee
just
,
I
will
not
lift
up
my
head
,
for
all
my
righteousnesses
before
him
are
as
the
cloth
of
a
menstruous
woman
.
Fourthly
,
[
a
](A20741-e53000-b)
a
De
verbis●…
Apostoli
,
1
Cor.
1.
31.
it
is
perfect
and
secure
glorying
,
when
wee
feare
all
our
workes
,
as
blessed
Iob
testifieth
of
himselfe
,
and
when
wee
acknowledge
with
the
prophet
Esay
,
that
all
our
righteousnesses
are
to
bee
reputed
no
other
,
than
the
cloth
of
a
menstruous
woman
.
Fifthly
,
[
b
](A20741-e53050-b)
b
De
decic
.
Ecclesia
,
serm.
5.
surely
if
all
our
righteousnesses
being
viewed
at
the
light
of
truth
shall
bee
found
like
a
menstruous
cloth
,
what
then
shall
our
unrighteousnesses
bee
found
to
bee
?
And
to
the
like
purpose
I
might
alleage
Dionys.
Carthus
.
in
Psal.
142.
Gerson
.
tom.
3.
de
Consolat
.
lib.
4.
pros
.
1.
&
tom.
4.
tr
.
de
sign
.
Cajetan
.
in
2
Cor.
5.
21.
Iacob
.
Clict
.
in
Canonem
apud
Cassandrum
consult
.
art.
6.
Stella
in
Luk.
17.
Ferus
in
Matth.
lib.
3.
cap.
●…0
.
Andreas
Vega
opusc
.
de
justif
.
[
c
](A20741-e53180-b)
c
Pag.
25.
qu.
1.
propos
.
4.
Adrianus
de
Traject
▪
[
d
](A20741-e53220-b)
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
cloath
of
a
menstruous
woman
:
wherefore
continually
upon
the
cloth
of
a
good
life
,
which
we
weave
by
the
works
of
righteousnesse
,
we
drop
the
filthy
matter
of
divers
crimes
.
§
.
VI.
But
let
us
briefly
examine
Bellarmines
proofes
,
where
to
Bellar
mi●…es
proofe
first
,
from
the
words
going
before
.
omit
Cyrill
,
who
understandeth
the
place
,
contrary
to
Bellarmines
conceipt
,
of
the
wicked
Iewes
,
who
,
after
they
had
crucified
Christ
,
persisted
in
their
infidelity
:
his
first
reason
is
from
the
words
going
before
,
[
e
](A20741-e53300-b)
e
V.
5.
because
God
is
not
angry
with
the
just
,
nor
forsaketh
them
,
but
according
to
our
doctrine
(
forsooth
)
hee
covereth
their
sinnes
,
and
imputeth
them
not
.
I
answere
,
first
,
that
when
the
children
of
God
do●…
sinne
,
God
is
angry
,
as
the
Prophet
here
saith
;
behold
,
when
wee
sinne
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
Salomon
,
1
King
.
11.
9.
with
his
people
,
Psalm
.
85.
4
,
5.
Esai
.
47.
6.
with
the
sheepe
of
his
pasture
,
Psalm
.
74.
1.
with
his
faithfull
servants
,
Esai
.
12.
1.
Secondly
,
that
by
their
sinnes
[
f
](A20741-e53430-b)
f
1
Cor.
11.
29
,
30.
they
provoke
Gods
judgements
,
the
fruits
of
his
anger
:
from
which
they
are
so
farre
from
being
exempted
,
that
judgement
beginneth
[
g
](A20741-e53450-b)
g
1
Pet.
4.
17.
at
the
house
of
God
.
Thirdly
,
that
if
they
meet
[
h
](A20741-e53460-b)
h
Am.
4.
12.
1
Cor.
11.
30
,
31.
Psal.
32.
4.
not
the
Lord
in
his
judgments
,
and
doe
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
eternall
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
chastized
[
i
](A20741-e53500-b)
i
1
Cor.
11.
32.
of
the
Lord
,
that
wee
should
not
be
condemned
with
the
world
.
Fourthly
,
that
they
are
patiently
to
beare
the
anger
of
God
,
because
they
have
deserved
it
,
Lam.
3.
39.
Mic.
7.
9.
I
will
beare
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
certaine
,
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
spirituall
and
temporall
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.
Iob
13.
24.
Psalm
.
22.
1.
88.
14.
2
Chron.
32.
31.
Esai
.
8.
17.
54.
8.
Ier.
39.
24.
29.
Iud.
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
kindenesse
will
I
have
mercie
on
thee
,
saith
the
Lord
thy
redeemer
.
§
.
VII
.
His
second
proofe
is
from
the
words
following
,
vers.
7.
But
the
just
doe
call
upon
God
:
therefore
the
prophet
doth
not
speake
in
the
person
of
the
just
.
Answ.
Ordinarily
the
godly
doe
give
themselves
to
prayer
:
though
sometimes
,
when
they
are
left
unto
themselves
,
they
doe
neglect
it
.
But
as
ordinarily
they
doe
not
neglect
this
duty
;
so
when
they
have
neglected
it
,
their
manner
is
,
as
in
this
place
,
§
.
VIII
.
His
third
proofe
is
out
of
the
words
themselves
:
where
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
hypocrits
,
who
use
to
trust
in
their
owne
righteousnesse
,
and
to
boast
of
it
,
would
complaine
of
the
defectivenesse
therof
.
But
howsoever
the
godly
,
though
weak
indevors
of
the
faithfull
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
doe
summon
and
present
themselves
before
the
judgement
seat
of
the
Lord
,
or
in
their
soules
doe
exercise
judgement
according
to
the
testimony
of
their
owne
conscience
;
they
doe
use
to
judge
and
condemne
themselves
,
and
to
speake
as
basely
of
themselves
and
of
their
works
,
as
the
faithfull
doe
in
this
place
,
wee
are
as
an
uncleane
person
(
that
is
,
as
a
Leper
,
who
according
to
the
Law
was
to
cry
out
,
I
am
uncleane
,
I
am
uncleane
,
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
Iuda
,
Baruch
c.
1.
2
,
3.
in
whom
this
prophecie
was
fulfilled
;
who
speake
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
confesse
it
.
Quanto
,
saith
Gregory
,
[
k
](A20741-e53850-b)
k
Moral
lib.
9.
cap.
28.
ad
Deum
veriùs
per
bona
opera
surgimus
,
tanto
subtiliùs
vitae
nostrae
sordes
agnoscimus
,
by
how
much
more
truly
wee
arise
to
God
by
good
works
,
by
so
much
the
more
exquisitely
wee
acknowledge
the
pollutions
of
our
life
:
and
againe
,
[
l
](A20741-e53890-b)
l
Ibid.
in
summario
.
with
how
great
cleanenesse
soever
holy
men
doe
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
uncleane
:
and
to
the
like
purpose
Cardinall
[
m
](A20741-e53900-b)
m
De
Iustisicat
.
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
godlinesse
,
by
so
much
the
lesse
they
please
themselves
:
Especially
,
when
they
are
summoned
,
or
doe
summon
themselves
to
appeare
before
God
,
as
every
one
ought
to
doe
,
who
would
be
justified
,
either
before
God
,
or
in
the
Court
of
his
owne
Conscience
.
Iob
the
most
holy
and
righteous
in
his
time
,
when
hee
stood
before
God
,
abhorred
[
n
](A20741-e53930-b)
n
Iob
42.
5
,
6.
himselfe
,
repenting
in
dust
and
ashes
.
The
holy
Prophet
Esaias
,
when
in
a
vision
hee
beheld
God
sitting
on
a
throne
attended
by
the
Seraphin
proclaiming
Holy
[
o
](A20741-e53950-b)
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
uncleane
lippes
,
Esa.
6.
5.
The
faithfull
are
[
p
](A20741-e53970-b)
p
Mat.
5.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beggars
in
spirit
,
who
acknowledging
that
there
is
nothing
in
them
whereby
they
might
hope
to
bee
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
](A20741-e53990-b)
q
Phil.
3.
8
,
9.
as
losse
,
and
acknowledging
themselves
in
themselves
,
to
be
wretched
sinners
:
for
as
Herome
[
*
](A20741-e54010-b)
*
Advers.
Pelag.
dial.
1.
saith
,
Tunc
ergo
iusti
sumus
quando
nos
peccatores
fatemur
,
then
are
wee
just
when
wee
confesse
our selves
to
be
sinners
.
But
the
pharisaicall
Papist
,
if
he
be
once
justified
,
as
by
their
doctrine
all
are
,
for
a
time
at
the
least
,
who
either
are
baptized
or
absolved
;
hee
must
thinke
that
in
him
there
is
no
sinne
,
nothing
that
God
can
justly
hate
.
And
therefore
farre
bee
it
from
him
to
make
such
a
confession
as
this
,
or
to
cry
out
with
the
Apostle
,
Wretched
man
that
I
am
,
who
shal
deliver
me
from
this
body
of
death
?
Rom.
7.
24.
§
.
IX
.
His
second
reason
to
prove
this
allegation
to
bee
imperitnent
Because
although
Esay
should
speake
of
all
,
that
is
,
of
that
whole
people
:
yet
hee
doth
not
speake
of
all
,
at
all
times
,
but
onely
of
the
people
of
the
Iewes
at
that
time
,
who
for
their
extreme
wickednesse
were
delivered
into
captivity
,
as
appeareth
by
the
words
following
,
verse
10.
Zion
is
a
wildernesse
,
Ierusalem
a
desolation
,
the
Temple
burnt
,
&c.
Answ.
These
words
doe
prove
that
the
Prophet
in
this
place
doth
not
speake
in
the
person
of
the
wicked
Iewes
that
lived
in
his
time
before
the
desolation
of
Ierusalem
,
but
of
the
remnant
of
the
faithfull
and
penitent
Iewes
,
who
being
in
captivity
bewaile
their
sinnes
,
and
lament
the
desolation
of
the
Temple
and
City
.
And
therefore
what
is
said
of
them
,
may
be
extended
to
the
faithfull
in
all
times
,
being
,
as
these
were
,
humbled
before
God
for
their
sinnes
,
as
penitent
suppliants
.
§
.
X.
His
third
reason
,
because
the
Prophet
speaking
onely
of
the
wicked
of
that
time
,
meaneth
not
all
their
workes
,
as
though
all
were
sinnes
(
for
then
Bellarmine
must
confesse
that
the
best
workes
of
the
unregenerate
are
but
splendida
peccata
)
but
such
as
they
accounted
to
bee
their
righteousnesse
,
as
their
sacrifice
,
and
new-moones
,
and
other
ceremoniall
observatious
wherein
they
placed
their
righteousnesse
,
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
workes
of
the
wicked
onely
of
that
time
,
which
I
have
disproved
.
Or
if
hee
had
spoken
of
the
wicked
,
it
were
more
probable
either
that
they
should
place
their
righteousnesse
in
morall
workes
,
if
they
had
any
,
rather
than
in
ceremoniall
,
or
if
they
placed
the
top
of
their
righteousnesse
(
as
hypocrites
many
times
doe
)
in
ceremoniall
observations
,
that
they
would
compare
those
things
,
which
they
so
highly
esteemed
,
to
menstruous
clouts
.
But
hee
speaketh
of
all
the
persons
,
All
wee
,
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
onely
,
but
also
of
their
morals
.
Neither
might
they
performe
the
chiefe
of
their
ceremonials
during
their
captivity
being
in
a
forraine
land
.
§
.
XI
.
Secondly
,
that
the
good
workes
of
the
faithfull
in
this
life
are
not
purely
and
perfectly
good
,
I
prove
,
because
in
all
our
best
actions
there
is
a
mixture
of
evill
,
either
by
the
absence
or
defect
of
some
good
thing
which
ought
to
bee
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
weare
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
,
Holinesse
of
the
Lord
;
and
so
the
72.
translate
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
Lord
,
that
is
,
of
Christ
,
who
is
the
[
s
](A20741-e54250-b)
s
Ier.
23
6.
Lord
our
righteousnesse
.
The
end
wherefore
he
was
to
weare
it
,
was
,
that
Aaron
might
beare
the
iniquity
of
the
holy
things
which
the
children
of
Israel
should
hallow
,
in
all
their
holy
gifts
.
And
it
was
alwaies
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
wee
performe
to
God
,
there
is
iniquity
,
which
must
bee
taken
away
by
the
holinesse
and
righteousnesse
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
Quisecerit
bonum
&
non
poccârit
.
earth
,
that
doth
good
,
and
sinneth
not
;
that
is
,
who
in
doing
good
sinneth
not
.
For
if
the
meaning
were
onely
thus
,
as
Bellarmine
would
have
it
,
that
none
are
so
just
,
but
that
sometimes
they
sinne
,
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
hee
doth
not
sinne
therein
.
For
to
the
perfecting
of
a
good
worke
many
things
must
concur
,
the
want
of
any
whereof
is
a
sinne
.
The
truth
of
this
doth
best
appeare
in
the
particulars
;
Prayer
is
a
good
worke
,
and
so
is
the
hearing
of
the
word
,
&c.
but
there
is
no
man
doth
so
pray
,
or
so
heare
the
word
,
but
that
when
hee
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
worke
.
Not
that
the
worke
in
respect
of
its
kind
,
or
per
se
,
is
a
sinne
,
as
if
wee
said
that
prayer
,
&c.
is
a
sinne
,
but
per
accidens
,
because
in
that
good
worke
,
there
happeneth
a
defect
,
which
defect
is
a
sinne
,
not
mortall
to
them
who
are
in
Christ
,
but
veniall
.
And
thus
Augustine
also
seemeth
to
understand
this
place
.
For
speaking
of
the
imperfection
of
charity
in
this
life
,
hee
saith
,
[
t
](A20741-e54430-b)
t
Episto
la.
29.
that
so
long
as
it
may
be
increased
profectò
illud
quod
minus
est
quàm
debet
,
ex
vitio
est
,
ex
quo
vitio
non
est
justus
in
terra
qui
faciat
bonum
&
non
peccet
;
assuredly
that
which
is
lesse
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
bee
justified
before
God
:
and
in
another
place
,
more
plainely
,
hee
saith
,
[
u
](A20741-e54450-b)
u
De
perfect
.
iustitia
resp●…ad
.
15.
peccatum
est
cum
charitas
minor
est
quàm
esse
debet
,
it
is
a
sinne
when
charity
is
lesse
than
it
ought
to
bee
.
§
.
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
](A20741-e54490-b)
o
Gal.
5.
17.
which
there
is
a
perpetuall
conflict
,
so
that
wee
cannot
doe
the
things
wee
would
,
and
much
lesse
as
we
would
,
[
p
](A20741-e54500-b)
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
wee
would
doe
good
,
evill
is
present
with
us
.
§
.
XIV
.
Fourthly
,
actions
absolutely
good
may
stand
in
judgement
[
q
](A20741-e54540-b)
q
Psal.
143.
2.
Enter
not
into
judgement
with
thy
servant
O
Lord
.
If
[
r
](A20741-e54550-b)
r
Psal.
130.
3.
thou
Lord
shouldest
marke
what
is
amisse
,
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
](A20741-e54570-b)
s
August
.
in
Psa.
142.
Quantumlibet
rectus
mihi
videar
,
producis
tu
de
the
sauro
tuoregulam
,
coaptas
me
adeam
,
&
pravas
invenior
.
For
though
I
seeme
to
my self
never
so
right
,
thou
bringest
forth
of
thy
treasury
a
rule
,
thou
examinest
mee
by
it
,
and
I
am
found
wicked
.
This
which
David
,
and
Augustine
expounding
him
,
speake
in
respect
of
the
person
,
may
bee
applyed
to
his
best
actions
;
as
namely
to
his
prayer
,
unto
which
more
specially
David
in
both
places
doth
seeme
to
have
relation
.
Lord
heare
my
prayer
,
&c.
and
enter
not
into
judgement
with
thy
servant
.
Lord
heare
my
voice
,
&c.
if
thou
shouldest
marke
what
is
amisse
,
who
should
stand
?
For
though
my
prayer
(
may
the
best
of
us
say
)
seeme
to
my selfe
never
so
godly
,
yet
thou
hast
a
rule
,
according
to
which
if
thou
shouldest
exactly
examine
my
prayer
,
it
would
bee
found
sinnefull
.
Alas
,
Lord
,
I
doe
not
pray
with
that
humility
in
respect
of
mine
unworthinesse
,
nor
with
that
feeling
of
my
want
,
nor
with
that
reverence
of
thy
great
and
glorious
Majesty
,
nor
with
that
attention
of
minde
,
nor
with
that
devotion
and
fervencie
of
Spirit
,
nor
with
that
assurance
of
faith
,
&c.
that
I
ought
to
doe
.
Therefore
I
come
unto
thee
,
not
in
any
conceit
of
mine
owne
righteousnesse
,
or
of
the
worthinesse
of
my
prayer
;
but
I
come
unto
thee
in
the
name
and
mediation
of
Christ
,
appealing
from
thy
tribunall
of
justice
to
the
throne
of
thy
grace
,
desiring
and
beleeving
,
that
the
incense
of
my
prayers
,
being
perfumed
with
the
odours
of
his
merits
,
may
and
shall
bee
acceptable
unto
thee
.
§
.
XV.
But
if
any
popish
pharisee
doth
thinke
,
that
hee
needeth
not
[
t
](A20741-e54640-b)
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
](A20741-e54650-b)
u
Matth.
6.
7.
Battology
.
And
notwithstanding
all
this
,
wilt
thou
bee
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
finde
no
fault
,
but
also
impetratory
of
thy
desires
,
satisfactory
for
thy
sinnes
,
and
meritorious
of
eternall
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
farre
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
effectuall
prayer
is
the
prayer
of
faith
,
Iam.
5.
16.
whereby
a
man
doth
specially
beleeve
,
[
*
](A20741-e54670-b)
*
Matth.
21.
22.
Mark
.
11.
24.
Iam.
1.
6
,
7.
that
his
requests
are
or
shall
bee
granted
to
him
,
as
namely
for
remission
of
sinnes
and
eternall
life
:
but
thou
(
I
speake
to
the
best
and
most
learned
of
the
Papists
)
thou
I
say
dost
scorne
and
detest
this
speciall
faith
,
and
so
thy
prayer
,
wanting
faith
,
besides
all
other
the
abominations
thereof
,
is
turned
into
sinne
.
§
.
XVI
.
So
in
like
manner
in
respect
of
the
rest
of
our
actions
,
though
seeming
laudable
unto
us
;
wee
must
pray
,
that
the
Lord
will
not
enter
into
judgement
with
us
.
To
which
purpose
manifold
testimonies
[
*
](A20741-e54700-b)
*
In
Psal.
142.
Hilarie
what
living
man
can
bee
justified
in
the
sight
of
God
?
In
whom
there
is
a
mixture
of
anger
,
of
sorrow
,
of
concupiscence
,
of
ignorance
,
of
forgetfulnesse
,
of
casualty
,
of
necessity
happening
either
through
the
nature
of
the
body
,
or
the
motion
of
the
soule
alwaies
wavering
.
Ambrose
[
y
](A20741-e54740-b)
y
In
Psal.
118.
Serm.
20.
,
hee
that
thinketh
hee
hath
gold
hath
lead
,
and
hee
who
thinketh
himselfe
to
have
the
graine
of
Wheat
,
hath
chaffe
which
may
bee
burnt
.
Augustine
[
z
](A20741-e54770-b)
z
Confess
.
l.
9.
c.
13.
vae
etiam
laudabili
vitae
hominum
si
remota
misericordia
disculias
cam
.
,
woe
to
the
very
laudable
life
of
men
,
if
mercie
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
Iob.
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
worke
,
lib.
35.
cap.
26.
wherein
as
hee
professeth
that
hee
sought
chiefly
to
please
God
,
so
hee
confesseth
,
that
this
intention
was
accompanied
with
other
worse
intentions
and
sinister
respects
as
seeking
to
please
men
,
and
affecting
their
praise
:
whereupon
hee
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
evill
things
,
saith
he
,
which
we
have
,
are
purely
and
meerely
evill
,
but
the
good
things
which
we
suppose
our selves
to
have
,
are
not
,
nor
can
in
any
wise
be
purely
good
,
and
so
said
[
a
](A20741-e54840-b)
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
workes
of
the
faithfull
are
pure
,
and
consequently
that
their
very
best
workes
are
impure
.
This
which
hath
been
said
may
suffice
to
a
conscience
not
cauterized
;
neither
shall
I
need
to
say
any
more
in
this
needlesse
argument
.
For
though
it
should
bee
granted
that
some
of
the
works
of
the
faithfull
were
purely
good
,
(
as
they
are
not
)
yet
so
long
as
any
of
their
works
are
sinfull
,
as
in
many
things
we
faile
[
b
](A20741-e54870-b)
b
Iam.
3.
2.
all
,
insomuch
that
the
righteous
(
as
Bellarmine
himselfe
doth
cite
the
place
)
doth
fall
[
c
](A20741-e54890-b)
c
Pro.
24.
1●…
.
seven
times
a
day
,
they
cannot
be
justified
by
their
workes
,
but
are
by
the
sentence
of
the
Law
in
themselves
accursed
:
because
they
doe
not
continue
in
all
the
things
which
are
written
in
the
booke
of
the
Law
to
doe
them
:
and
because
the
breach
of
any
one
commandement
maketh
them
guilty
of
all
.
I
conclude
against
the
Papists
as
[
c
](A20741-e54900-b)
c
Hares
.
59.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Epiph●…ius
did
censure
the
Catharists
,
these
men
professing
themselves
pure
,
by
this
supposition
make
themselves
unpure
,
for
whosoever
pronounceth
himselfe
to
be
pure
,
therein
he
doth
utterly
condemne
himselfe
to
be
impure
.
CAP.
IV.
Bellarmines
arguments
answered
.
§
.
I.
THis
was
our
third
argument
taken
from
the
imperfection
[
a
](A20741-e55010-b)
a
De
Iustif.
lib.
4
cap.
15.
The
first
out
of
Iob
1.
22.
In
all
these
things
Iob
sinned
not
with
his
lips
:
And
that
we
may
not
answere
with
some
of
the
Rabbins
,
that
though
he
sinned
not
with
his
lips
,
yet
hee
might
sinne
in
his
heart
:
hee
telleth
us
,
that
in
the
next
Chapter
,
[
b
](A20741-e55100-b)
b
Iob
2.
3.
God
giveth
him
this
testimonie
,
that
still
he
retained
his
innocency
;
and
therefore
sinned
neither
in
his
tongue
,
nor
in
his
heart
.
Againe
,
whereas
Satan
sought
by
so
many
temptations
to
bring
Iob
to
sinne
,
and
God
on
the
other
side
permitted
all
those
temptations
,
that
the
patience
and
vertue
of
that
holy
man
should
bee
manifested
;
if
Iob
should
have
sinned
,
God
should
after
a
sort
have
beene
over
come
by
the
devill
:
wherfore
it
is
certaine
,
that
that
worke
of
Iobs
patience
was
not
stained
with
any
sinne
;
and
that
the
Lutherans
,
which
say
the
contrary
,
take
part
with
the
devill
against
God
.
§
.
II.
Answ.
Those
temptations
were
permitted
by
God
,
as
tyrals
[
c
](A20741-e55270-b)
c
Tummath
.
Bellarmine
,
according
to
the
vulgar
Latine
,
calleth
innocencie
.
But
Iob
though
hee
were
upright
and
sincere
,
yet
he
was
not
perfect
,
nor
without
sinne
;
as
appeareth
by
his
manifold
imperfections
,
which
afterwards
he
discovered
Cap.
3.
&c.
and
also
by
his
free
confession
of
his
sinfulnesse
,
Cap.
9.
20.
33.
and
lastly
by
his
feare
and
jelousie
,
which
hee
had
over
his
best
actions
lest
he
had
sinned
in
them
:
for
as
[
d
](A20741-e55330-b)
d
Moral
.
lib.
9.
c.
2
262
Gregory
writing
on
those
words
of
Iob
,
Verebar
omnia
opera
mea
,
[
e
](A20741-e55380-b)
e
Iob
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
alleageth
out
of
the
said
[
f
](A20741-e55420-b)
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
,
wherto
I
answere
,
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
bee
not
inflicted
upon
a
man
for
his
personall
offences
:
yet
it
is
the
property
of
good
minds
to
esteeme
them
as
laid
upon
them
for
their
sinnes
.
Thus
Iob
,
though
his
afflictions
were
not
inflicted
upon
him
,
as
corrections
for
his
sinnes
,
but
as
tryals
of
his
vertue
;
yet
he
imputeth
them
to
his
sinnes
,
Iob
13.
26.
§
.
III.
In
the
second
place
he
allegeth
diverse
testimonies
out
of
the
§
.
IV.
His
third
testimony
is
Matth.
6.
22.
If
thine
eye
be
single
,
the
whole
body
shall
bee
lightsome
:
where
Bellarmine
,
without
any
by
the
body
understandeth
a
good
worke
,
and
by
the
single
eye
,
a
right
intention
:
for
who
knoweth
not
,
that
many
times
workes
are
done
with
good
intentions
that
are
not
good
.
This
place
in
Matthew
is
diversly
expounded
,
and
may
bee
applied
to
many
purposes
.
But
the
proper
true
meaning
may
be
gathered
out
of
the
coherence
,
as
I
have
shewed
elsewhere
[
g
](A20741-e55630-b)
g
Serm.
in
Mat.
6.
33.
for
in
the
latter
part
of
that
Chapter
our
Saviour
sheweth
,
both
what
in
our
judgements
wee
should
esteeme
out
chiefe
good
,
vers.
19.
&c.
and
consequently
,
what
in
our
afflictions
and
endeavours
wee
should
chiefly
desire
and
labour
for
,
vers.
25.
&c.
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
happinesse
,
not
in
earthly
,
but
in
heavenly
things
.
For
where
our
treasure
is
,
there
will
our
heart
bee
also
.
That
is
,
whatsoever
wee
esteeme
our
chiefe
good
,
upon
that
our
hearts
and
affections
will
be
set
.
This
judgement
,
concerning
our
chiefe
good
,
is
by
our
Saviour
compared
to
the
eye
;
whereunto
,
whether
it
be
right
or
wrong
,
the
whole
corps
or
course
of
our
conversation
,
which
he
compareth
to
the
body
,
will
be
sutable
.
If
we
repose
our
happinesse
in
heaven
,
our
conversation
will
bee
religious
and
heavenly
,
but
if
we
place
our
paradise
on
earth
,
our
conversation
will
be
answerable
.
As
for
example
,
if
pleasure
be
our
chiefe
good
,
our
conversation
will
be
voluptuous
;
if
profit
,
it
will
bee
covetous
;
if
honour
,
it
will
be
ambitious
.
Such
therefore
as
our
judgement
is
concerning
happinesse
,
such
will
be
our
desires
,
our
endeavours
,
and
in
a
word
,
such
will
bee
our
whole
conversation
.
But
as
his
allegation
is
to
no
purpose
,
so
his
conclusion
is
besides
the
question
,
as
if
wee
held
that
good
workes
were
in
their
owne
nature
mortall
sinnes
:
when
notwithstanding
wee
acknowledge
them
to
be
good
,
per
se
,
and
in
their
kinde
;
as
namely
prayer
,
and
almes-giving
,
but
sinfull
by
accident
,
as
being
stained
with
the
fl●…sh
.
§
.
V.
His
fourth
testimony
is
,
1
Cor.
3.
12.
If
any
man
build
upon
by
gold
and
silver
good
workes
are
understood
,
&c.
Answ.
If
they
were
,
they
might
be
good
,
and
yet
not
purely
good
.
Even
as
a
wedge
of
gold
or
of
silver
,
is
truely
called
gold
or
silver
,
though
there
bee
some
drosse
therein
.
But
the
Apostle
speaketh
not
of
workes
,
but
of
doctrines
:
for
he
comparing
himselfe
and
other
preachers
of
the
Gospell
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
,
&c.
or
unsound
and
unprofitable
,
compared
to
hay
and
stubble
.
§
.
VI.
His
fifth
testimony
is
,
Iam.
3.
2.
In
many
things
we
offend
Why
I
pray
;
saith
he
,
doth
he
not
say
,
in
all
things
wee
offend
all
:
for
if
all
the
works
of
the
righteous
be
sinnes
,
then
not
onely
in
many
things
,
but
in
all
we
offend
.
But
Saint
Iames
knew
what
to
say
,
for
in
the
second
chapter
hee
had
distinguished
good
workes
from
sinnes
.
If
you
performe
the
royall
Law
according
to
the
Scriptures
,
thou
shalt
love
thy
neighbour
as
thy selfe
,
you
doe
well
:
but
if
you
accept
persons
,
you
commit
sinne
,
and
are
reproved
of
the
Law
as
transgressours
.
Answ.
The
advise
of
Saint
Iames
in
this
place
is
,
that
wee
should
not
bee
many
Masters
,
that
is
,
Censurers
of
our
brethren
;
knowing
,
that
by
censuring
and
judging
of
others
wee
shall
receive
the
greater
judgement
,
according
to
Matth.
7.
1.
Rom.
2.
1.
For
he
that
will
take
upon
him
to
censure
other
mens
offences
,
had
need
to
be
free
from
offence
.
But
we
,
saith
Saints
Iames
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
all
of
us
offend
many
wayes
,
we
are
subject
to
manifold
sinnes
and
corruptions
.
For
the
Apostle
doth
not
speake
of
the
singular
individuall
acts
,
but
of
the
divers
sorts
of
sinne
.
As
sinnes
against
God
,
our
neighbour
,
or
our selves
:
sinnes
of
omission
,
and
commission
:
sinnes
in
deed
,
in
thought
,
and
in
word
:
which
last
kinde
being
the
fault
of
Censurers
,
is
as
hee
noteth
in
the
next
words
,
most
hard
to
bee
refrained
:
when
as
the
Apostle
therefore
speaking
of
all
,
and
including
himselfe
,
though
hee
were
worthily
called
Iames
the
just
,
saith
,
that
many
wayes
wee
offend
all
;
hee
signifieth
,
that
even
the
best
of
us
are
subject
to
manifold
corruptions
,
causing
us
many
wayes
to
offend
according
t●…
the
severall
kinds
thereof
:
which
is
a
manifest
evidence
,
that
wee
,
being
sinners
,
cannot
bee
justified
by
inherent
righteousnesse
,
especially
,
if
that
bee
added
,
that
as
wee
sinne
many
wayes
according
to
the
severall
kinds
of
sinne
;
so
in
our
good
workes
,
which
are
good
in
their
kind
,
as
in
prayer
,
almes
giving
,
&c.
wee
offend
by
reason
of
the
flesh
,
which
polluteth
all
our
best
actions
.
But
howsoever
wee
say
,
that
our
righteousnesses
are
stained
with
the
flesh
:
yet
wee
distinguish
them
from
our
unrighteousnesses
,
and
with
Saint
Iames
we
distinguish
good
workes
from
sinnes
;
things
commanded
from
things
forbidden
;
things
according
to
their
kind
good
,
but
by
accident
sinnefull
,
from
things
which
according
to
their
kind
are
absolutely
evill
.
§
.
VII
.
His
sixth
testimony
is
from
those
places
which
exhort
us
not
to
For
to
what
purpose
serve
these
exhortations
or
admonitions
,
if
in
every
good
worke
wee
cannot
but
sinne
.
Answ.
These
exhortations
doe
not
shew
,
what
wee
are
able
to
doe
,
but
what
wee
ought
to
doe
.
Neither
are
they
to
no
purpose
,
▪
for
first
,
they
restraine
men
and
especially
the
children
of
God
from
many
particular
sinnes
.
Secondly
,
though
they
exhort
us
to
those
things
,
which
in
this
corrupt
estate
wee
are
not
able
perfectly
to
performe
,
as
generally
to
abstaine
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
shew
that
perfection
wherunto
we
ought
to
aspire
;
to
moveus
not
to
performe
our
duties
perfunctorily
,
but
to
walke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
h
](A20741-e56040-b)
h
Eph.
5.
15.
accurately
,
making
conscience
of
all
our
waies
;
to
admonish
us
not
to
rely
upon
our
owne
righteousnesse
,
which
is
so
unperfect
;
but
to
bewaile
our
imperfections
,
and
to
crave
pardon
;
to
teach
us
what
need
wee
have
of
the
imputation
of
Christs
righteousnesse
,
and
of
his
intercession
for
us
:
and
lastly
,
to
move
us
with
an
upright
endevour
to
keepe
all
Gods
Commandements
with
our
whole
heart
,
and
to
strive
towards
that
perfection
which
in
this
life
wee
cannot
attaine
unto
,
which
if
wee
doe
,
our
labour
shall
not
bee
vaine
in
the
Lord
.
For
the
Lord
in
his
children
accepteth
[
k
](A20741-e56070-b)
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
](A20741-e56080-b)
l
2
Cor.
12.
9.
is
sufficient
for
us
,
and
that
his
strength
is
made
perfect
in
our
weakenesse
.
§
.
VIII
.
His
seventh
testimony
is
taken
from
those
places
which
teach
that
the
workes
of
the
righteous
doe
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
himselfe
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
himselfe
may
bee
considered
,
either
as
a
severe
judge
,
judging
according
to
the
Law
,
which
is
the
covenant
of
workes
,
beholding
men
as
they
are
in
themselves
:
or
,
as
a
mercifull
father
in
Christ
,
dealing
with
us
according
to
the
covenant
of
Grace
,
●…eholding
us
in
his
beloved
.
As
he
is
a
Iudge
judging
according
to
the
Law
,
no
obedience
can
satisfie
or
please
him
,
but
that
which
is
pure
and
perfect
,
as
Calvin
truely
saith
.
As
hee
is
the
father
of
the
faithfull
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
weake
and
unperfect
▪
endevours
of
his
children
,
in
lieu
of
perfect
performance
.
Hence
in
the
Scriptures
to
be
upright
,
or
,
to
walke
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
sinne
;
but
that
being
covered
with
the
righteousnesse
of
Christ
,
they
are
accepted
[
m
](A20741-e56270-b)
m
1
Pet.
2.
5.
in
him
:
and
not
onely
accepted
,
but
also
graciously
rewarded
.
Then
belike
saith
Bellarmine
,
the
righteousnesse
of
Christ
is
imputed
not
onely
to
the
sinners
themselves
,
but
to
their
sinnes
also
making
them
an
acceptable
sacrifice
to
God
.
Answ.
Wee
speake
not
of
the
sinnes
of
the
faithfull
,
as
hee
maliciously
cavilleth
,
as
if
we
made
no
difference
betwixt
their
good
workes
and
their
sinnes
;
but
of
their
good
workes
,
which
,
though
unperfect
and
stained
with
the
flesh
,
the
Lord
accepteth
in
Christ
,
as
truly
good
,
not
imputing
to
the
faithfull
their
wants
,
but
covering
them
with
the
perfect
obedience
of
Christ
.
§
.
IX
.
His
eighth
testimony
is
from
those
places
which
absolutely
call
the
workes
of
the
righteous
,
good
workes
,
as
Mat.
5.
16.
1
Tim
6.
17.
Tit.
3.
8.
Eph.
2.
10.
Answ.
where
he
saith
that
the
workes
of
the
faithfull
are
called
absolutely
good
workes
,
there
is
an
ambiguity
to
bee
cleared
.
For
though
the
Scriptures
absolutely
call
the
works
of
the
righteous
good
workes
:
yet
they
doe
not
say
that
they
▪
are
absolutely
good
.
All
good
workes
and
vertues
being
considered
in
the
abstract
,
as
they
are
in
themselves
according
to
their
kinde
,
and
as
they
are
prescribed
in
the
word
of
God
,
are
absolutely
good
:
but
considered
,
as
it
were
in
the
concrete
,
as
they
bee
in
us
,
or
,
performed
by
us
,
mixed
with
imperfections
,
and
stained
with
the
flesh
,
they
are
not
absolutely
,
purely
,
and
perfectly
good
.
Prayer
in
it selfe
,
and
●…s
it
is
prescribed
in
the
word
of
God
,
is
a
worke
absolutely
good
:
but
as
it
is
performed
by
us
,
it
may
bee
truely
good
,
if
performed
in
truth
,
and
with
an
upright
heart
;
but
it
is
not
absolutely
and
purely
good
,
by
reason
of
those
imperfections
which
concurre
there
.
with
.
So
faith
and
love
,
and
all
other
graces
considered
in
the
abstract
,
are
absolutely
good
,
but
considered
as
they
bee
in
us
,
they
are
truly
,
but
not
purely
and
absolutely
good
by
reason
of
the
impersections
and
defects
which
alwayes
accompany
them
,
But
saith
Bellarmine
out
of
Dionysi●…s
Areopagita
,
that
worke
is
to
be
called
evill
,
in
which
there
is
any
defect
:
but
it
is
not
to
be
called
good
,
unlesse
it
be
entirely
and
wholly
good
:
which
is
true
according
to
the
rigour
of
the
Law
,
from
which
our
Saviour
Christ
hath
freed
the
faithfull
:
and
in
that
sence
all
the
good
workes
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
speake
lyes
in
hypoc●…isie
,
[
n
](A20741-e56450-b)
n
1
Tim.
4.
2.
having
cauterized
consciences
.
But
here
againe
let
the
Reader
observe
the
desperate
doctrine
of
the
Papists
;
who
as
they
account
no
man
justified
in
whom
there
is
any
sinne
,
so
they
teach
all
workes
to
bee
absolutely
sinnes
,
in
which
is
any
defect
:
whereupon
the
accusation
which
they
falsly
lay
to
our
charge
,
will
bee
verified
of
them
,
viz.
that
all
the
best
workes
of
the
faithfull
are
sinnes
.
For
wee
deny
them
to
bee
sinnes
though
they
have
some
defects
;
but
they
affirme
them
absolutely
to
bee
sinnes
,
if
there
be
any
defect
in
them
,
as
undoubtedly
there
alwayes
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
hee
produceth
other
witnesses
,
viz.
Ambrose
,
Hierome
,
Aug●…stine
,
Gregory
and
Bernard
:
who
testifie
nothing
against
our
assertion
,
but
against
the
malicious
misconceit
of
the
Papists
,
who
conceive
,
or
,
at
least
report
of
us
,
that
wee
put
no
difference
betwixt
good
workes
and
sins
.
From
which
wee
are
so
farre
,
that
wee
willingly
,
subscribe
to
that
conclusion
,
which
hee
would
prove
out
of
the
fathers
,
and
is
the
title
of
his
chapter
,
Opera
bona
non
esse
peccata
,
sed
verè
bona
,
that
good
workes
are
not
sinnes
,
but
truly
good
.
§
.
XI
.
Now
follow
his
reasons
;
which
if
they
served
to
prove
no
De
iustif.
l
4.
c.
17
Reasons
,
first
the
workes
of
the
iust
are
not
conteminated
.
more
,
than
the
same
question
,
which
againe
,
is
propounded
to
bee
proved
,
wee
would
not
gaine
say
.
But
his
first
reason
is
brought
to
prove
,
that
the
good
workes
of
the
righteous
are
no
way
vitiated
,
corrupted
,
or
defiled
:
and
consequently
that
they
are
not
onely
truely
,
but
also
purely
For
if
they
were
contaminated
,
saith
hee
,
that
would
arise
,
either
from
our
inbred
concupiscence
;
or
,
from
the
defect
of
love
towards
God
,
or
,
from
the
mixture
of
veniall
sinnes
concurring
with
them
.
But
from
none
of
these
.
For
neither
is
that
concupiscence
a
sinne
in
the
regenerat●…
,
nor
is
the
want
of
the
love
of
God
a
sinne
in
them
,
nor
veniall
sinnes
such
sinnes
,
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
bee
a
sinne
,
if
the
want
of
Gods
love
bee
a
sinne
,
if
those
,
which
the
Papists
call
veniall
sinnes
,
bee
sinnes
indeede
:
then
must
it
bee
confessed
,
that
the
good
workes
which
are
stayned
with
the
flesh
,
which
proceed
from
a
defective
love
of
God
and
our
brethren
that
are
mixed
with
divers
imperfections
and
corruptions
,
are
notpurely
good
.
§
.
XII
.
As
for
concupiscence
of
the
flesh
,
which
remaineth
in
the
[
o
](A20741-e56650-b)
o
Rom.
7.
18.
Gal.
5.
17.
that
wee
cannot
doe
what
we
would
and
much
lesse
after
what
manner
wee
would
,
that
is
,
with
our
whole
soules
,
with
our
whole
mind
,
heart
,
and
affections
.
For
what
good
wee
minde
or
will
as
wee
are
Spirit
,
the
same
wee
will
as
wee
are
Flesh.
This
concupiscence
the
Apostle
had
not
knowne
[
p
](A20741-e56680-b)
p
Rom.
7.
7.
to
bee
a
sinne
,
had
not
the
Law
said
,
non
concupisces
,
that
is
,
thou
shalt
have
none
evill
concupiscence
,
neither
habituall
nor
actuall
.
Neither
is
it
onely
a
sinne
,
as
the
Apostle
oftentimes
doth
cal
it
,
but
also
it
is
the
mother-sinne
,
Iam.
1.
13
Rom.
7.
17.
which
taking
occasion
by
the
Law
,
to
produce
ill
concupiscences
therein
forbidden
,
is
convinced
,
not
onely
to
bee
a
sinne
,
but
exceedingly
sinnefull
,
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
sinne
,
and
the
cause
of
sin
,
and
a
punishment
sinne
.
§
.
XIII
.
And
as
touching
the
second
:
the
summe
of
the
Law
is
,
that
we
should
love
God
with
all
our
heart
,
and
with
all
our
soule
,
&c.
but
where
is
any
defect
of
love
,
there
God
is
not
loved
with
all
the
heart
,
&c.
it
being
legally
understood
:
and
therefore
every
defect
is
an
aberration
from
the
Law
,
and
consequently
a
sinne
.
I
have
also
proved
out
of
Augustine
,
[
q
](A20741-e56780-b)
q
Epist.
29.
illud
quod
minus
est
qudm
debet
exvitio
est
.
that
it
is
a
fault
where
love
is
lesse
than
it
ought
to
bee
,
from
which
fault
it
is
,
that
there
is
not
a
righteous
man
upon
earth
which
doth
good
,
and
sinneth
not
.
For
which
also
though
wee
§
.
XIV
.
And
as
to
the
third
:
If
those
,
which
the
Papists
call
veniall
sinnes
bee
not
contrary
to
the
Law
,
then
they
are
not
forbidden
in
the
Law
:
and
without
doubt
they
are
not
commanded
therein
.
Now
if
neither
they
bee
commanded
nor
forbidden
,
then
they
are
things
indifferent
:
.
but
that
is
absurd
:
yea
but
(
saith
hee
)
veniall
sinnes
hinder
not
justice
,
And
the
Scripture
absolutely
calleth
some
men
just
and
perfect
,
notwithstanding
their
veniall
sinnes
.
I
answere
,
they
hinder
not
imputative
justice
,
nor
evangelicall
perfection
which
is
uprightenesse
:
for
to
them
that
beleeve
and
repent
they
are
not
imputed
.
Neither
can
it
be
denied
,
but
that
the
most
upright
men
have
their
imperfections
,
infirmities
and
slippes
,
which
though
in
themselves
and
according
to
the
Law
are
mortall
sinnes
(
for
if
they
should
not
bee
forgiven
,
they
would
,
as
Bellarmine
himselfe
confesseth
,
exclude
men
from
heaven
:
)
yet
to
them
that
are
in
Christ
Iesus
th●…y
become
veniall
by
the
mercie
of
God
,
through
the
merits
and
intercession
of
Christ
.
§
.
XV.
His
second
reason
is
taken
from
divers
absurdities
,
which
Bernard
.
Gregory
in
the
concl●…sion
of
his
Moralls
saith
thus
,
Mala
nostra
[
u
](A20741-e56960-b)
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
,
Iustus
in
omni
opere
bono
peccat
.
§
.
XVI
.
Now
let
us
examine
the
absurdities
,
which
hee
absurdly
,
then
the
worke
of
faith
,
whereby
we
are
justified
,
and
that
prayer
whereby
we
begge
remission
of
sinne
,
should
be
sinnes
.
Answ.
The
worke
of
faith
and
the
act
of
prayer
are
good
,
but
not
§
.
XVII
.
The
second
:
If
all
the
works
of
the
righteous
be
sinnes
,
with
what
face
could
the
Apostle
say
,
[
*
](A20741-e57070-b)
*
1
Cor.
4.
4.
that
h●…
knew
nothing
by
himselfe
?
And
what
boldnesse
was
that
,
for
his
good
workes
,
that
is
,
for
his
mortall
sinnes
,
to
expect
[
x
](A20741-e57090-b)
x
2
Tim.
4.
8.
a
Crowne
of
righteousnesse
?
Answ.
Though
the
Apostle
had
no
doubt
sometimes
offended
after
his
conversion
;
yet
he
was
not
conscious
to
himselfe
in
particular
of
any
actuall
sinne
or
crime
committed
by
him
:
for
as
the
Psalmist
saith
,
[
y
](A20741-e57110-b)
y
Psal.
19.
13.
who
can
understand
his
errors
?
No
man
,
saith
Basil
,
[
z
](A20741-e57130-b)
z
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
free
from
sinne
but
God
;
for
of
those
many
things
wherein
we
offend
,
the
most
wee
understand
not
:
for
which
cause
the
Apostle
saith
,
I
know
nothing
by
my selfe
,
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
hee
was
not
conscious
to
himselfe
of
his
slippes
and
oversights
;
yet
hee
was
not
ignorent
of
his
owne
[
a
](A20741-e57190-b)
a
Rom.
7.
24.
corruptious
and
infirmities
:
against
which
when
hee
had
prayed
to
God
,
hee
received
this
answere
;
[
b
](A20741-e57200-b)
b
●…
Cor.
12.
9.
My
grace
is
sufficient
for
thee
,
and
in
weakenesse
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
crowne
his
owne
gifts
in
us
,
is
called
a
crowne
of
righteousnesse
,
not
of
ours
,
but
of
Gods
righteousnesse
,
as
[
c
](A20741-e57210-b)
c
De
gratia
&
lib.
arbit
.
in
fine
.
The
third
absurdity
.
Bernard
saith
.
§
.
XVIII
.
The
third
:
If
all
the
works
of
the
righteous
were
mortall
sinnes
,
then
God
himselfe
should
sinne
mortally
,
because
it
is
God
that
worketh
in
us
,
when
we
doe
any
good
works
,
Phil.
1.
and
2.
Answ.
If
all
good
workes
were
absolutely
sinnes
,
yea
mortall
sinnes
,
as
they
malitiously
charge
us
to
hold
:
then
indeed
,
God
,
who
is
the
author
of
them
,
might
perhaps
bee
said
,
though
not
to
sinne
,
and
much
lesse
to
sinne
mortally
(
for
he
is
not
subject
to
the
precept
of
the
Law
and
much
lesse
to
the
curse
of
it
)
yet
to
be
the
author
of
sinne
.
But
wee
hold
,
that
the
good
works
of
the
faithfull
are
truly
good
,
though
not
purely
good
:
and
that
what
goodnesse
is
in
them
is
the
worke
of
God
,
and
what
impurity
is
in
them
,
it
is
from
the
flesh
,
which
staineth
the
workes
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
worke
hee
hath
but
begun
in
us
,
as
in
the
place
by
him
quoted
,
Philippians
1.
6.
for
our
in
regeneration
wee
are
not
wholly
renewed
,
and
at
once
,
for
then
wee
should
bee
wholy
spirit
and
no
flesh
.
Neither
doth
the
leaven
of
grace
season
the
whole
lumpe
at
once
,
but
the
inward
[
d
](A20741-e57280-b)
d
2
Cor.
4.
16.
man
is
renewed
day
by
day
:
And
what
is
not
yet
renued
is
a
remainer
of
the
old
man
,
and
what
is
not
Spirit
,
is
flesh
.
Now
betweene
these
two
there
is
a
perpetuall
conflict
,
[
e
](A20741-e57290-b)
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
doe
either
good
or
evill
,
there
being
a
reluctation
of
the
Spirit
against
the
evill
,
which
the
flesh
affecteth
;
and
a
rēluctation
of
the
flesh
against
that
good
,
which
is
willed
by
the
Spirit
.
By
reason
of
this
conflict
it
comes
to
passe
,
that
as
the
sinnes
of
the
faithfull
are
sinnes
of
infirmity
more
or
lesse
,
and
not
wilfull
sinnes
committed
of
meere
malice
:
so
the
good
works
of
the
§
.
XIX
.
The
4.
that
our
assertion
is
greatly
injurious
to
our
Redeemer
,
who
as
the
Apostle
saith
,
gave
himselfe
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
&
might
purge
unto
himselfe
an
acceptable
people
,
zealous
of
goodworks
:
For
neither
should
he
truly
have
redemed
us
from
any
iniquity
,
nor
truly
cleansed
his
people
,
nor
made
them
zealous
of
works
truly
good
,
but
of
mortall
sinnes
,
namely
if
all
their
good
works
be
mortall
sinnes
,
(
which
we
utterly
deny
)
But
I
answere
,
Our
Saviour
Christ
gave
himselfe
for
us
,
both
that
he
might
justifie
us
by
redeeming
us
from
all
iniquity
,
and
also
that
hee
might
sanctifie
,
or
as
the
Apostle
speaketh
,
that
hee
might
purifie
unto
himselfe
a
peculiar
people
,
zelous
or
studious
of
good
works
.
The
iniquity
from
which
he
redeemeth
us
,
is
not
onely
of
those
transgressions
,
which
are
absolutely
sinnes
,
but
also
of
those
unperfect
and
defective
workes
,
which
wee
indevour
to
performe
in
obedience
to
God
.
And
herein
,
as
I
have
said
,
the
high
Priest
was
a
notable
type
of
our
Saviour
Christ
,
who
did
weare
in
the
forefront
of
his
Miter
a
plate
of
gold
,
in
which
was
ingraven
this
inscription
[
f
](A20741-e57340-b)
f
Exod.
28
36.
38.
Holinesse
of
the
Lord
,
meaning
of
[
g
](A20741-e57360-b)
g
Ier.
23.
6.
Iehovah
our
righteousnesse
,
which
he
was
appointed
to
weare
,
that
he
might
beare
the
iniquity
of
the
holy
things
,
which
the
Children
of
Israell
should
hallow
in
all
their
holy
gifts
,
that
notwithstanding
the
iniquity
of
them
they
might
be
accepted
before
the
Lord
,
by
imputation
of
his
holinesse
,
who
is
Iehovah
our
righteousnesse
.
And
the
like
is
to
be
said
of
the
incense
[
h
](A20741-e57370-b)
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
bee
perfumed
with
the
odours
[
i
](A20741-e57380-b)
i
Ephes.
5.
2.
of
Christs
sacrifice
;
that
so
being
defective
in
themselves
,
they
may
be
accepted
[
k
](A20741-e57390-b)
k
1
Pet.
2.
5.
of
God
in
Christ
.
As
for
our
sanctification
,
it
is
true
,
that
Christ
gave
himselfe
to
sanctifie
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
](A20741-e57400-b)
l
Ephes.
5.
25
,
26
,
27.
Ephcs.
5.
that
Christ
loved
his
Church
and
gave
himselfe
for
it
,
that
hee
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
word
,
that
he
might
present
it
to
himselfe
(
viz.
at
the
mariage
of
the
Lambe
)
a
glorious
Church
,
not
having
spot
or
wrinckle
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blemish
:
which
last
words
,
as
I
have
shewed
out
of
Augustine
,
are
to
bee
understood
not
of
the
Church
militant
on
earth
,
but
of
the
Church
triumphant
in
heaven
.
The
workes
,
which
we
are
to
be
studious
of
,
are
workes
not
onely
truly
,
but
also
,
as
much
as
is
possible
,
purely
good
.
For
though
wee
cannot
in
this
life
attaine
to
full
purity
and
perfection
:
yet
we
must
aspire
towards
it
,
affecting
and
desiring
to
performe
good
works
in
a
better
manner
and
measure
,
than
wee
can
indeed
attaine
unto
.
Howbeit
we
must
say
with
the
[
m
](A20741-e57450-b)
m
Rom.
7.
18.
Apostle
to
will
is
present
with
me
,
but
how
to
performe
that
which
is
good
,
I
finde
not
,
for
the
good
that
I
would
,
I
doe
not
,
but
the
evill
which
I
would
not
,
that
I
doe
,
and
lest
it
should
bee
said
,
that
the
Apostle
speaketh
all
these
things
in
the
perof
a
carnall
man
,
he
concludeth
thus
:
so
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
even
I
my selfe
,
with
the
minde
,
that
is
,
the
Spirit
serve
the
Law
of
God
,
but
with
the
flesh
the
Law
of
sinne
.
§
.
XX.
The
fifth
,
If
all
good
workes
are
mortall
sinnes
,
then
some
mortall
sinnes
are
good
works
:
and
then
we
may
conclude
thus
.
All
good
works
are
to
be
done
:
some
mortall
sinnes
are
good
works
;
therefore
some
mortall
sinnes
are
to
be
done
.
Againe
,
no
mortall
sinne
is
to
bee
done
;
all
good
workes
are
mortall
sinnes
;
therefore
no
good
worke
is
to
bee
done
.
Conclusions
worthy
of
the
Lutherans
,
that
some
mortall
sinnes
are
to
bee
done
,
and
that
no
good
worke
is
to
be
done
.
Answ.
we
deny
good
workes
to
bee
mortall
sinnes
.
though
in
every
good
worke
the
most
righteous
doe
sinne
.
The
worke
it selfe
is
good
,
though
the
defect
or
imperfection
,
which
goeth
with
it
,
is
evill
.
The
good
worke
therefore
is
to
bee
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
answeare
or
the
like
,
My
[
n
](A20741-e57520-b)
n
2
Cor.
12.
9.
grace
is
sufficient
for
thee
,
and
in
thy
weakenesse
my
power
is
perfected
.
Againe
,
wee
must
distinguish
betwixt
workes
,
which
are
sinnes
absolutely
and
per
se
:
and
those
which
are
onely
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
weake
indevour
.
§
.
XXI
.
The
sixth
and
the
last
,
who
seeth
not
,
that
these
words
,
good
workes
are
mortall
sinnes
,
imply
a
contradiction
,
for
they
shall
be
good
and
not
good
,
&c.
Answ.
We
doe
not
affirme
that
good
workes
are
mortall
sinnes
,
neither
doe
we
deny
them
to
be
truly
good
.
Onely
we
deny
them
to
bee
purely
and
perfectly
good
.
And
we
acknowledge
the
impurity
and
imperfection
concurring
with
them
to
bee
a
sinne
:
and
consequently
,
that
the
good
workes
of
the
faithfull
are
good
per
se
,
as
being
commanded
,
as
being
the
fruits
of
the
Spirit
,
and
of
faith
working
by
love
;
but
sinfull
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
bee
accounted
a
good
worke
whereunto
all
things
doe
not
concurre
which
are
requisite
,
but
that
is
evill
wherein
there
is
any
defect
:
therefore
if
there
be
any
defect
or
imperfection
to
bee
found
in
any
worke
,
that
worke
is
not
to
be
accounted
good
but
evill
.
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
indevours
of
his
children
.
though
defective
and
unperfect
,
for
perfect
performance
,
their
wants
being
not
imputed
unto
them
,
but
covered
with
the
robe
of
Christs
perfect
righteousnesse
.
As
therefore
their
persons
,
though
in
themselves
sinners
,
are
in
[
o
](A20741-e57690-b)
o
2
Cor.
5.
21.
Christ
accepted
as
righteous
;
so
their
actions
,
though
in
themselves
defective
,
are
acceptable
[
p
](A20741-e57700-b)
p
1
Pet.
2.
5.
in
Christ
.
Here
therefore
wee
may
justly
retort
both
the
accusation
it selfe
,
and
all
these
absurdities
upon
the
Papists
,
who
be
necessary
consequence
are
proved
to
hold
,
that
all
the
workes
of
the
righteous
are
simply
evill
and
so
absolutely
to
be
called
sinnes
.
Those
works
wherein
is
found
any
defect
or
imperfection
are
not
good
,
but
absolutely
they
are
to
bee
called
sinnes
,
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
plainely
taught
in
the
holy
Scriptures
as
I
have
proved
heretofore
:
Therefore
all
,
even
the
best
actions
of
the
righteous
,
are
absolutely
to
be
called
sinnes
,
as
the
Papists
teach
.
Here
then
let
all
men
againe
take
notice
of
the
Popish
pharisaisme
,
or
pharisaicall
hypocrisie
of
Papists
,
with
whom
no
man
is
just
or
justified
,
in
whom
is
any
sinne
:
no
action
good
,
but
simply
evill
,
in
which
is
any
defect
:
and
yet
their
persons
are
just
,
and
their
actions
not
onely
good
,
but
also
meritorious
,
and
that
ex
condigno
,
and
that
ratione
operis
,
of
eternall
life
.
CHAP.
V.
Our
fourth
Argument
,
that
the
righteousnesse
by
which
wee
are
justified
,
satisfieth
the
Law
:
so
doth
Christs
righteousnesse
,
so
doth
not
that
,
which
is
inherent
in
us
.
§
.
I.
NOw
I
returne
to
our
owne
proofes
.
The
fourth
By
that
righteousnesse
alone
and
by
no
other
we
are
justified
by
which
the
Law
is
fully
satisfied
;
By
the
righteousnesse
of
Christ
alone
the
Law
is
fully
satisfied
,
and
not
by
any
righteousnesse
inherent
in
us
or
performed
by
us
:
Therefore
wee
are
justified
by
the
righteousnesse
of
Christ
alone
,
and
not
by
any
righteousnesse
inherent
in
us
,
or
performed
by
us
.
For
the
proofe
of
the
proposition
,
three
things
are
to
be
acknowledged
:
first
,
that
whosoever
is
justified
is
made
just
,
by
some
righteousnesse
:
for
as
I
have
shewed
heretofore
,
to
thinke
that
a
man
should
be
justified
without
justice
,
is
as
absurd
,
as
to
imagine
a
man
to
be
clothed
without
apparell
:
secondly
,
that
all
true
righteousnesse
is
a
conformity
to
the
law
of
God
,
which
is
the
perfect
rule
of
righteousnesse
,
insomuch
as
what
is
not
conformable
to
the
Law
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
iniquity
and
sinne
:
thirdly
,
that
there
can
be
no
justification
without
the
Law
be
fulfilled
,
either
by
our selves
,
or
by
another
for
us
.
For
our
Saviour
,
when
he
came
to
justifie
us
and
save
us
,
protested
,
that
hee
came
not
to
breake
the
Law
but
to
fulfill
it
:
and
professeth
that
not
one
jot
or
tittle
of
the
Law
should
passe
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
undenyable
.
The
assumption
hath
two
parts
:
the
former
,
affirmative
,
that
by
the
righteousnesse
of
Christ
the
Law
is
fully
satisfied
:
the
other
,
negative
,
that
by
any
righteousnesse
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
,
wee
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
sinne
hath
made
us
debtours
:
the
other
,
in
respect
of
the
precept
,
to
the
doing
wherof
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
totall
,
perfect
and
perpetuall
obedience
.
§
.
II.
Now
our
Saviour
Christ
hath
fully
satisfied
the
Law
for
all
[
a
](A20741-e58040-b)
a
P●…il
.
2.
6
,
7
,
8.
God
coequall
with
his
Father
,
for
our
sakes
became
flesh
,
[
b
](A20741-e58060-b)
b
Io●…n
.
1.
14.
that
is
,
abased
himselfe
to
become
man
,
which
before
hee
was
not
,
but
not
ceasing
to
bee
that
,
which
hee
was
before
,
namely
the
true
[
c
](A20741-e58070-b)
c
1
Iohn
5.
20.
and
the
great
[
d
](A20741-e58080-b)
d
Tit.
2
▪
13.
God
,
God
[
e
](A20741-e58100-b)
e
Rom.
9
▪
5.
above
all
blessed
for
evermore
;
in
our
nature
(
being
perfect
God
,
and
perfect
man
)
hee
farther
humbled
himselfe
and
became
obedient
untill
death
,
even
to
the
death
of
the
cros●…e
.
And
therefore
the
righteousnesse
of
Christ
,
both
habituall
inherent
in
his
person
,
and
that
which
was
performed
by
him
,
both
active
,
and
passive
,
being
the
righteousnesse
of
God
as
it
is
often
called
,
Rom.
cap.
1.
3.
10.
the
righteousnesse
of
God
and
our
Saviour
,
2
Pet.
1.
1.
who
was
given
to
us
of
God
to
be
our
righteousnesse
1
Cor.
1.
30.
that
wee
beleeving
in
him
might
bee
the
righteousnesse
of
God
in
him
,
2
Cor.
5.
21
is
therefore
called
Iehovah
our
righteousuesse
,
Ier
,
23.
6.
I
say
his
passive
righteousnesse
being
the
righteousnesse
of
God
the
bloud
of
God
▪
it
is
a
price
of
infinite
valew
,
and
superabundantly
sufficient
to
satisfie
for
the
sinnes
,
not
onely
of
the
faithfull
,
but
of
all
the
world
;
and
not
onely
of
this
one
world
,
but
of
more
,
if
there
were
more
And
this
habituall
and
actuall
righteousnesse
being
the
righteousnesse
and
obedience
of
God
,
is
of
infinite
and
al●…-sufficient
merit
to
entitle
all
those
,
that
beleeve
in
him
,
were
they
never
so
many
,
to
the
kingdome
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
wee
then
to
the
other
part
.
Is
there
any
righteousnesse
inherent
in
us
,
or
performed
by
us
,
that
can
fully
satisfie
the
[
f
](A20741-e58210-b)
f
1
Tim.
2.
6.
a
full
price
of
ransome
countervailing
,
in
respect
of
the
dignity
of
his
person
,
the
eternall
pains
of
hel
,
which
all
the
elect
should
have
suffered
.
Therefore
there
is
no
possibility
for
us
to
escape
hell
the
just
guerdon
of
our
sinnes
,
unlesse
the
Lord
impute
our
si●…s
to
our
Saviour
Christ
,
and
his
sufferings
to
us
,
accepting
them
in
our
behalfe
,
as
if
we
had
sustained
them
in
our
owne
persons
.
For
although
wee
should
for
the
time
to
come
performe
a
totall
and
perfect
obedience
to
the
Law
,
yet
that
would
not
free
us
from
the
punishment
already
deserved
by
us
.
[
g
](A20741-e58220-b)
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
perpetuall
and
perfect
obedience
to
bee
performed
through
out
our
whole
life
.
Neither
may
we
thinke
by
the
payment
of
one
debt
to
satisfie
another
,
The
obedience
,
which
wee
hope
to
performe
for
the
time
to
come
,
though
it
were
totall
and
perfect
,
is
a
debt
and
duty
which
wee
owe
unto
God
,
Luk.
17.
10.
and
therefore
cannot
discharge
us
of
the
penalty
,
which
is
another
debt
,
which
wee
owe
for
our
sinnes
past
:
for
wee
were
sinners
from
the
wombe
,
[
h
](A20741-e58270-b)
h
Psal.
51.
5.
yea
,
in
the
wombe
:
and
to
the
guilt
of
Adams
transgression
in
whom
wee
sinned
,
and
to
that
originall
corruption
,
which
we
have
received
from
him
,
for
which
though
wee
had
no
other
sinnes
,
wee
were
worthily
subject
to
eternall
damnation
;
wee
have
added
in
the
former
part
of
our
life
innumerable
personall
transgressions
,
all
deserving
death
and
damnation
,
which
if
wee
be
not
delivered
therefrom
,
by
the
death
and
merits
of
Christ
,
wee
must
make
account
to
suffer
in
our
owne
persons
:
neither
can
our
future
intended
obedience
satisfie
for
our
sinnes
,
as
Bellarmine
confesseth
.
God
is
just
[
i
](A20741-e58300-b)
i
Rom.
3.
26.
in
forgiving
sinnes
,
neither
doth
he
forgive
any
sinne
,
for
which
his
justice
is
not
fully
satisfied
.
§
.
IV.
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
booke
of
the
Law
to
doe
them
,
but
hath
at
any
time
transgressed
the
Law
,
hee
hath
not
fulfilled
it
.
Therefore
it
is
most
certaine
,
that
,
we
cannot
satisfie
the
Law
in
respect
of
the
precept
,
because
wee
have
already
broken
it
,
and
by
our
breach
of
it
have
made
our selves
subject
to
the
curse
of
the
Law
,
so
farre
are
we
from
being
justified
by
it
.
Neither
are
wee
able
by
our
obedience
to
satisfie
the
Law
for
the
time
to
come
.
§
,
V.
Against
this
branch
of
our
argument
which
by
us
is
added
[
i
](A20741-e58380-b)
i
De
iustif
.
l.
4.
c.
11
,
&c.
the
Law
,
and
entreth
into
a
large
dispute
to
prove
that
the
Law
is
possible
:
which
disputation
I
have
fully
examined
in
his
due
[
k
](A20741-e58420-b)
k
Lib.
7.
cap.
6.
&
7.
place
,
and
confuted
.
Here
let
the
Reader
take
notice
,
that
Bellarmine
disputeth
sophistically
in
diverse
respects
▪
for
first
hee
will
needs
be
actor
,
when
indeed
hee
is
reus
;
and
that
hee
might
get
the
better
end
of
the
staffe
pretendeth
to
confute
our
errours
:
when
indeed
he
laboureth
to
defend
his
owne
.
Secondly
,
hee
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
satisfie
the
Law
because
hee
hath
already
broken
it
:
yea
hee
is
so
farre
from
satisfying
the
Law
,
in
respect
of
the
time
past
,
that
for
the
time
to
come
hee
is
not
able
to
fullfill
it
.
Thirdly
,
where
hee
should
prove
,
that
all
those
,
who
are
to
bee
justified
,
doe
fulfill
the
Law
for
else
how
should
they
by
fulfilling
of
the
Law
be
justified
,
all
,
that
he
endevoureth
to
prove
,
is
,
that
it
is
possible
for
them
that
are
already
justified
to
fullfill
it
▪
disputing
,
as
wee
say
,
a
posse
ad
esse
.
Fourthly
,
where
hee
should
prove
,
that
all
who
are
justified
doe
fulfill
the
Law
,
for
else
how
should
they
be
justified
by
fulfilling
it
,
hee
endeavoureth
to
prove
that
some
rare
men
have
fulfilled
it
not
caring
what
becomes
of
the
rest
Fifthly
,
where
hee
argueth
,
that
if
men
shall
fulfill
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
meere
men
without
exception
have
done
)
though
they
should
perfectly
fulfill
the
Law
for
the
time
to
come
.
Sixthly
,
he
would
prove
,
that
some
doe
fulfill
the
Law
,
and
yet
cannot
deny
,
but
that
even
those
some
doe
sinne
many
times
,
yea
seven
times
a
day
,
and
that
they
have
need
daily
to
pray
for
the
forgivenesse
of
their
sinnes
:
and
therefore
faileth
in
the
proofe
of
that
also
,
as
I
have
made
manifest
in
answering
[
l
](A20741-e58510-b)
l
Lib.
7.
cap.
6.
&
7.
his
arguments
.
§
.
VI.
Now
to
make
good
this
part
of
our
reason
,
I
will
not
content
my selfe
to
have
answered
elsewhere
all
his
objections
againstit
,
but
I
will
here
also
briefly
propound
some
of
our
arguments
to
prove
,
that
wee
(
I
meane
all
mortall
men
)
neither
doe
,
nor
can
by
our
righteousnesse
and
obedience
fulfill
,
and
so
even
in
that
respect
cannot
satisfie
the
Law
.
And
first
I
prove
it
by
this
most
plaine
reason
.
No
transgressours
of
the
Law
doe
fulfill
it
.
All
men
without
exception
of
any
but
Christ
,
are
transgressours
of
the
Law
,
not
onely
the
unregenerate
,
but
the
regenerate
also
:
Therefore
no
man
whatsoever
(
Christ
excepted
)
doth
fulfill
it
.
The
proposition
needeth
no
proofe
,
the
assumption
I
have
proved
before
,
[
m
](A20741-e58620-b)
m
Lib.
4.
cap.
2.
§.
6.
and
every
mans
Conscience
giveth
testimony
to
it
for
himself
.
Or
thus
:
Whosoever
is
a
fulfiller
of
the
Law
is
without
sinne
.
No
mortall
man
is
or
can
bee
without
sinne
.
Therefore
no
mortall
man
is
or
can
bee
a
fulfiller
of
the
Law
.
§
.
VII
.
Secondly
,
If
any
man
could
fulfill
the
Law
,
he
might
bee
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
fulfill
it
.
§
.
VIII
.
Thirdly
,
Those
who
cannot
fulfill
the
first
commandement
of
the
two
,
and
the
last
of
the
ten
,
cannot
fulfill
the
whole
Law
.
But
no
mortall
man
is
able
to
fulfill
the
first
and
last
commandements
.
Therefore
no
mortall
man
is
able
to
fulfill
the
whole
Law
.
The
first
▪
which
is
the
great
commandement
,
injoyneth
us
to
love
the
Lord
our
God
with
all
our
soules
,
&c.
which
,
being
legally
understood
,
no
mortall
man
is
able
to
fulfill
.
For
whosoever
are
in
all
the
parts
and
faculties
of
the
soule
,
partly
flesh
and
but
partly
Spirit
,
they
cannot
love
God
with
all
their
soules
.
The
most
regenerate
in
this
life
are
partly
flesh
,
and
but
partly
Spirit
in
all
the
parts
and
faculties
of
the
soule
.
Therefore
the
most
regenerate
in
this
life
cannot
love
God
with
all
their
soules
,
that
phrase
being
legally
understood
.
The
last
commandement
forbiddeth
all
evill
concupiscence
:
whether
habituall
,
with
which
all
men
generally
are
infected
,
or
actuall
,
from
which
none
are
free
,
and
those
not
such
as
are
joyned
with
consent
of
the
wil
,
which
are
passions
of
lust
,
for
those
are
forbidden
in
the
former
commandements
;
but
such
as
goe
before
consent
,
which
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
with
which
all
men
without
exception
doe
abound
.
Neither
is
the
commandement
,
thou
shalt
not
consent
to
lust
,
but
thou
shalt
not
lust
,
that
is
,
thou
shalt
have
no
evill
concupiscence
,
which
as
[
n
](A20741-e58850-b)
n
De
persect
.
iustitiae
.
Augustine
saith
ought
not
to
be
bridled
onely
[
o
](A20741-e58870-b)
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
hee
that
hath
concupiscences
,
though
he
doth
not
goe
after
them
,
doth
not
fulfill
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
Patriarches
and
Prophets
were
able
to
beare
:
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
ceremoniall
Law
,
which
wee
doe
not
altogether
deny
.
But
from
hence
wee
argue
,
as
from
the
lesse
.
If
the
ceremoniall
Law
were
an
unsupportable
yoke
,
how
much
more
the
morall
?
For
the
ceremoniall
Law
,
in
it selfe
considered
,
was
not
unsupportable
,
nor
required
any
thing
exceeding
the
power
of
man
.
For
not
onely
the
godly
did
performe
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
morall
:
As
for
example
:
Circumcision
,
in
it selfe
(
though
the
most
painefull
ceremony
)
might
well
bee
borne
.
But
as
by
it
men
were
made
debtors
[
p
](A20741-e58940-b)
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
](A20741-e58950-b)
q
Gal.
5.
2.
Christ
should
profit
them
nothing
.
And
in
that
sense
,
as
it
seemeth
,
it
was
urged
by
the
beleeving
[
r
](A20741-e58960-b)
r
Act.
15.
●…
.
5.
Pharisees
:
that
it
was
needfull
,
that
the
disciples
,
meaning
all
the
Christians
of
that
time
,
as
well
Gentiles
,
as
Iewes
,
should
bee
circumcised
,
and
so
required
to
keepe
the
Law
;
otherwise
they
could
not
be
justified
nor
saved
.
And
to
that
purpose
tendeth
Saint
Peters
[
s
](A20741-e58990-b)
s
Act.
15.
7
,
8
,
9.
speech
,
That
it
was
not
needfull
to
require
the
beleeving
Gentiles
to
be
circumcised
;
seeing
it
was
well
knowne
,
that
the
Gentiles
were
first
called
by
his
ministery
,
had
truly
beleeved
,
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
beleeving
Iewes
:
the
Iewes
also
themselves
expecting
to
bee
justified
and
saved
by
the
grace
of
the
Lord
Iesus
Christ
,
even
as
the
Gentiles
were
,
without
the
workes
of
the
Law
,
as
Paul
also
reasoneth
,
Gal.
2.
15
,
16.
§
.
X.
Fifthly
,
by
the
testimony
of
Saint
Paul
,
and
his
experience
in
himselfe
,
Rom.
7.
18.
&c.
From
whence
I
reason
thus
:
whosoever
are
not
able
to
performe
that
which
is
good
,
though
by
the
grace
of
God
they
are
willing
to
performe
it
,
they
are
not
able
to
fulfill
the
Law
.
But
the
faithfull
and
regenerate
are
not
able
to
performe
that
which
is
good
,
though
by
the
grace
of
God
●…hey
be
willing
thereunto
.
Therefore
they
are
not
able
to
fulfill
the
Law
.
The
assumption
is
proved
from
the
example
of
Saint
Paul
,
as
it
were
an
argument
from
the
greater
.
For
if
Saint
Paul
himselfe
,
who
in
sanctity
farre
excelled
any
man
now
living
,
did
not
finde
in
himselfe
ability
to
performe
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
farre
inferiour
unto
him
,
bee
able
to
doe
it
?
being
the
common
condition
of
all
the
regenerate
,
that
by
reason
of
the
reluctation
of
the
flesh
,
they
cannot
doe
those
things
they
would
,
Gal.
5.
17.
§
.
XI
.
Sixthly
,
the
Apostle
Rom.
8.
3.
doth
acknowledge
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
impossibility
of
the
Law
,
namely
to
justifie
us
.
The
reason
whereof
is
not
any
defect
in
the
Law
it selfe
,
but
our
impotencie
to
fulfill
it
by
reason
of
the
flesh
:
for
if
it
were
possible
for
us
to
fulfill
the
Law
,
it
were
possible
to
the
Law
to
justifie
us
:
but
it
is
not
possible
to
the
Law
to
justifie
us
by
reason
of
the
flesh
,
and
therefore
by
reason
of
the
flesh
it
is
not
possible
for
us
to
fulfill
the
Law
,
whiles
the
flesh
remaineth
in
us
,
as
it
alwayes
doth
remaine
even
untill
death
.
To
these
arguments
,
if
you
shall
adde
the
testimonies
of
the
Fathers
,
which
in
handling
the
sixth
question
I
doe
plentifully
alleage
[
t
](A20741-e59140-b)
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
mortall
man
is
able
to
fulfill
the
Law
of
God
.
CAP.
VI.
Our
fift●…
argument
,
containing
foure
branches
:
By
that
w●…e
are
justified
,
by
which
we
are
absolved
,
redeemed
,
reconciled
,
and
for
which
wee
shall
be
saved
.
§
.
I.
THe
fifth
argument
.
By
what
righteousnesse
wee
are
justified
,
By
that
righteousnesse
which
is
inherent
in
our selves
,
wee
are
not
absolved
from
our
sinnes
,
nor
redeemed
from
our
iniquities
,
nor
reconciled
unto
God
,
nor
for
it
shall
bee
saved
:
But
by
the
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
,
wee
are
absolved
from
our
sinnes
,
redeemed
from
our
iniquities
,
&c.
Therefore
we
are
not
justified
by
that
righteousnesse
which
is
inherent
in
our selves
,
but
by
that
righteousnesse
which
is
out
of
us
in
Christ
.
The
proposition
in
both
the
parts
thereof
containeth
foure
branches
.
[
a
](A20741-e59280-b)
a
Lib.
2.
.
For
this
doth
invincibly
demonstrate
,
that
by
what
wee
are
justified
,
by
that
wee
are
acquitted
and
absolved
:
and
by
what
wee
are
absolved
,
by
that
we
are
justified
.
But
more
specially
it
may
bee
proved
out
of
Act.
13.
38
,
39.
where
,
as
I
have
shewed
before
,
not
onely
the
word
justification
and
[
b
](A20741-e59320-b)
b
Act.
13.
16.
26.
God
,
that
through
Iesus
Christ
is
preached
unto
you
forgivenesse
of
sinnes
.
And
by
him
all
that
beleeve
are
justified
from
all
those
things
(
meaning
sinnes
)
from
which
yee
could
not
be
justified
by
the
Law
of
Moses
.
From
our
sinnes
therefore
we
are
justified
or
,
absolved
by
the
righteousnesse
of
Christ
apprehended
by
faith
,
from
which
we
could
out
be
acquitted
by
any
obedience
,
which
we
could
performe
to
the
Law
.
§
.
II.
But
of
this
place
we
are
further
to
speake
in
defence
of
Calvins
allegation
thereof
against
Bellarmines
cavils
.
Calvin
,
prooving
that
De
justis
l.
2
c.
12.
in●…titut
.
3.
c.
11.
§.
3.
God
doth
justifie
us
,
when
hee
absolveth
us
from
our
sinnes
,
and
accepteth
of
us
in
Christ
,
alleageth
this
place
.
Through
this
man
,
that
is
,
Christ
,
is
preached
unto
you
remission
of
sinnes
,
and
by
him
all
that
beleeve
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
sinnes
by
way
of
interpretation
ʳ
you
see
plainely
,
that
it
is
taken
for
absolution
:
you
see
,
that
it
is
denied
to
the
workes
of
the
Law
:
you
see
,
it
is
meerely
the
benefit
of
Christ
:
you
see
,
that
it
is
received
by
faith
:
and
finally
you
see
,
that
there
is
a
satisfaction
interposed
,
where
hee
saith
,
that
through
Christ
wee
are
justified
from
our
sinnes
.
Bellarmine
pretending
to
answere
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
vertues
or
qualities
of
ours
:
Secondly
,
is
preached
,
that
signifyeth
,
that
the
very
preaching
or
declaring
of
the
promise
,
if
it
bee
apprehended
by
faith
,
doth
justifie
,
for
so
the
Apostle
presently
expoundeth
himselfe
,
by
him
every
one
that
beleeveth
is
justified
.
Thirdly
,
forgivenesse
of
sinnes
:
that
signifieth
that
justification
consisteth
in
nothing
else
,
but
in
remission
of
sinnes
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
,
doe
signifie
,
that
justification
doth
not
consist
in
the
observation
of
the
Law
,
but
onely
,
as
hath
beene
said
,
in
remission
of
sinnes
for
or
through
the
righteousnesse
of
Christ
imputed
,
Thus
,
as
you
see
,
hee
maketh
Calvin
speake
what
hee
pleaseth
.
But
because
the
things
,
which
he
inforceth
in
Calvins
name
upon
this
place
,
be
for
the
most
part
our
assertions
,
it
shall
not
bee
amisse
to
weigh
the
answeres
which
he
maketh
to
them
.
And
first
,
where
it
is
said
per
hunc
,
by
this
man
,
hee
saith
,
this
doth
not
exclude
our
vertues
or
qualities
infused
of
God
.
For
by
Christ
wee
are
justified
as
the
efficient
,
which
is
signified
by
the
preposition
per
:
by
vertues
and
qualities
infused
,
as
the
formall
cause
.
Now
if
Christ
or
his
righteousnesse
bee
the
efficient
cause
,
then
it
cannot
be
the
formall
cause
;
for
the
forme
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
attaine
unto
.
For
mysteries
though
they
surmount
reason
,
yet
are
notrepugnant
to
reason
.
Neither
ought
we
to
faine
mysteries
(
as
the
Papists
use
to
doe
)
where
the
Scriptures
have
an
easie
and
perspicuous
meaning
.
R●…ply
.
This
were
a
good
caveat
to
the
papists
.
As
for
us
,
we
faineno
such
mysteries
,
neither
doe
we
say
,
that
Christ
or
his
righteousnesse
is
both
the
efficient
and
formall
cause
of
our
justification
.
But
this
we
say
,
that
the
righteousnesse
of
Christ
,
is
both
the
matter
of
our
justification
,
and
also
the
merit
both
of
our
justification
and
salvation
:
and
that
Christ
himselfe
as
he
is
Mediatour
is
the
secondary
efficient
of
our
justification
,
affording
unto
it
both
the
matter
thereof
and
the
merit
.
§
.
IV.
That
word
is
preached
doth
not
signifie
,
saith
hee
,
that
by
the
onely
preaching
of
Scriptures
apprehended
by
faith
men
are
justified
.
For
then
Peter
would
not
have
said
,
Act.
2.
38.
Doe
pe●…ance
,
and
bee
every
one
of
you
baptized
for
remission
of
sinnes
.
But
it
signifieth
,
that
remission
of
sinnes
is
preached
to
all
that
beleeve
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
sence
every
one
that
b●…leeveth
is
justified
,
that
is
,
whosoever
beleeveth
as
he
ought
,
namely
by
fulfilling
all
things
,
which
faith
doth
declare
ought
to
be
fulfilled
.
For
not
he
that
beleeveth
a
Physician
,
though
he
be
never
so
skilfull
,
and
one
that
infallibly
cur●…th
,
is
healed
,
unlesse
he
receive
such
medicines
as
hee
doth
appoint
.
Reply
.
Wee
doe
not
say
,
that
preaching
alone
apprehended
by
faith
doth
justifie
:
but
wee
say
,
that
a
true
and
a
lively
faith
,
which
is
begotten
by
the
preaching
of
the
Word
,
doth
justifie
a
man
before
God
:
and
that
,
wicked
is
that
aphorisine
collected
out
of
Bellarmine
[
c
](A20741-e59760-b)
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
sinnes
are
forgiven
,
is
a
fiction
of
the
hereticks
of
our
time
.
Nay
,
we
say
more
,
that
by
the
preaching
of
the
Word
,
faith
is
not
onely
excited
,
where
it
was
before
;
but
that
it
is
first
wrought
ordinarily
,
and
begotten
by
the
ministry
of
the
Gospell
.
The
Papists
ascribe
the
begetting
of
faith
to
the
Sacraments
,
and
the
stirring
of
it
up
to
the
Word
.
As
if
faith
infused
in
Baptisme
did
ly
a
sleep
untill
it
be
excited
and
awakned
by
the
word
,
that
remission
of
sinnes
is
preached
to
those
that
beleeve
as
they
ought
:
I
confesse
it
is
true
,
that
remission
is
not
promised
to
an
idle
dead
or
counterfeit
faith
,
but
to
the
true
,
lively
and
effectuall
faith
,
which
in
some
measure
purifieth
the
heart
,
and
worketh
by
love
;
causing
a
man
,
though
not
to
fulfill
all
things
that
are
commanded
,
as
Bellarmine
speaketh
;
yet
to
will
,
to
desire
,
and
to
endevour
that
hee
may
performe
all
things
commanded
,
according
to
the
measure
of
grace
received
.
But
though
obedience
bee
a
necessary
consequent
of
faith
:
yet
it
is
very
absurd
to
confound
it
with
faith
,
as
Bellarmine
here
seemeth
to
doe
.
§
.
V.
As
for
his
similitude
of
the
Physitian
,
I
answer
:
the
onely
meanes
to
bee
cured
of
the
wounds
of
our
soules
,
which
are
our
sinnes
,
by
our
spirituall
Physitian
which
is
Christ
,
is
to
beleeve
in
him
;
and
the
onely
plaisters
to
bee
applied
are
his
sufferings
and
merits
:
for
by
his
stripes
we
are
healed
Esa.
53.
5.
and
the
onely
meanes
,
on
our
part
,
to
apply
them
is
faith
.
For
even
as
Moses
lifted
up
the
brazen
Serpent
in
the
Wildernesse
,
that
those
who
were
bitten
by
the
fiery
serpents
might
by
looking
upon
that
,
which
was
but
a
figure
[
d
](A20741-e60050-b)
d
〈◊〉
.
3.
14
,
15.
of
Christ
,
be
healed
:
even
so
our
Saviour
Christ
was
lifted
up
upon
the
Crosse
,
that
whosoever
being
stung
,
as
we
all
are
,
by
the
old
Serpent
,
and
made
subject
to
e●…all
death
,
shall
looke
upon
him
with
the
eye
of
a
true
faith
,
shall
bee
saved
.
To
which
remedie
alone
all
true
physicians
of
mens
soules
do
use
to
direct
the
wounded
Conscience
:
when
the
Iaylour
,
Act.
16.
30
,
31.
in
great
consternation
of
mind
came
trembling
:
and
falling
downe
before
Paul
and
Silas
,
demanded
of
them
what
he
might
doe
that
he
might
bee
saved
:
they
said
beleeve
on
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
.
And
this
remedy
●…in
curing
miraculously
corporall
discases
was
used
sometimes
with
good
successe
,
Mat.
9.
21.
22.
14.
36.
and
was
by
our
Saviour
himself
prescribed
as
the
onely
receipt
,
Mar.
5.
36.
Luk.
8.
50.
§
.
VI.
Thirdly
,
where
the
Apostle
in
this
place
nameth
onely
remission
it
hindreth
not
,
but
that
just●…fication
may
bee
understood
to
consist
in
remission
of
sinnes
,
and
infusion
of
righteousnesse
.
For
as
we
have
not
once
shewed
saith
hee
,
remission
of
sinnes
is
not
onely
the
pard●…ning
of
the
punishment
,
but
also
the
washing
away
and
cleansing
of
the
fault
,
which
is
not
done
but
by
the
cleannesse
of
grace
and
comelinesse
of
justice
comming
in
the
place
:
which
the
name
of
justification
pretendeth
being
named
from
justice
.
Reply
.
Not
once
,
but
very
oft
hath
hee
said
,
that
remission
of
sinne
is
the
utter
deletion
and
extinction
of
sinne
,
and
that
it
is
not
a
distinct
act
from
infusion
of
righteousnesse
,
because
by
infusion
of
justice
sinne
is
expelled
:
as
by
the
accession
of
heat
and
light
cold
and
darkenesse
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
righteousnesse
,
(
which
,
as
hee
teacheth
,
is
the
onely
act
of
justification
,
whereof
there
is
but
one
formall
cause
,
which
is
righteousnesse
insu●…ed
,
as
the
Councel
of
Trent
[
e
](A20741-e60160-b)
e
〈◊〉
.
6.
c●…p.
7.
hath
defined
)
but
by
imputation
of
the
satisfaction
of
Christ
.
For
righteousnesse
infused
,
[
f
](A20741-e60190-b)
f
De
iustif
.
l.
2.
cap.
10.
,
as
Bellarmine
hath
confessed
,
doth
not
,
or
cannot
,
satisfie
for
our
sinnes
.
Now
if
there
bee
but
§
.
VII
.
Fourthly
,
againe
(
saith
he
)
although
there
were
mention
made
§
.
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
helpe
of
the
Law
alone
presumed
,
doth
justifie
:
not
because
the
true
observation
of
the
Law
is
not
righteousnesse
,
but
because
before
remission
of
sinne
,
the
Law
cannot
be
kept
.
Reply
,
By
the
observation
of
Law
is
meant
,
all
obedience
and
righteousnesse
inherent
whatsoever
prescribed
in
the
Law
,
whether
it
goe
before
faith
and
justification
,
or
follow
after
.
For
before
,
as
Bellarmine
truly
saith
,
the
Law
cannot
be
fulfilled
,
neither
can
there
be
any
true
righteousnesse
.
And
that
obedience
,
which
is
performed
after
,
though
it
be
a
righteousnesse
begun
in
us
,
and
be
not
onely
accepted
in
Christ
,
but
also
graciously
rewarded
:
yet
it
cannot
satisfie
for
our
former
sinnes
,
nor
justifie
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
,
hee
doth
withall
forgive
his
sinnes
,
(
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
sinne
,
and
accepting
of
him
as
righteous
in
Christ
)
then
hee
infuseth
charity
,
by
which
he
may
keepe
the
Law
,
which
is
all
one
as
if
he
had
said
,
when
God
hath
justified
a
man
he
doth
also
Sanctifie
him
.
This
,
saith
he
,
is
that
which
Saint
Augustine
so
often
repeateth
(
and
wholly
maketh
for
us
)
opera
non
pr●…cedere
justificandum
,
that
workes
goe
not
before
,
(
as
causes
of
justification
)
sed
sequi
justificatum
,
but
follow
after
as
effects
and
fruits
thereof
.
And
this
Augustine
speaketh
,
not
of
such
workes
as
perfectly
fulfill
the
Commandements
,
for
such
there
are
none
whiles
they
are
stained
with
the
flesh
:
but
of
all
good
works
,
which
notwithstanding
their
defectivenesse
,
are
accepted
of
God
in
Christ
,
that
which
he
addeth
out
of
Rom.
8.
4.
I
have
discussed
[
g
](A20741-e60500-b)
g
Lib.
7.
c.
7.
§.
7.
The
foure
branches
of
the
proposition
proved
.
elsewhere
.
§
.
IX
.
But
to
returne
to
the
proofe
of
my
proposition
:
to
that
place
of
the
Acts
,
I
adde
for
the
further
proofe
of
the
first
branch
,
Rom.
4.
vers.
5
,
6
,
7
,
8.
where
the
Apostle
useth
these
words
promiscuously
,
justification
and
blessednesse
,
and
proveth
out
of
Psal.
32.
1.
that
this
blessednesse
consisteth
in
remission
of
sin
,
or
,
as
he
also
speaketh
,
in
the
not
imputing
of
sinne
,
and
imputation
of
righteousnesse
without
works
:
from
whence
this
is
proved
;
by
what
righteousnesse
we
have
remission
of
sinne
,
by
that
we
are
justified
:
and
by
what
wee
are
justified
we
have
remission
of
sinne
.
The
second
branch
;
by
what
righteousnesse
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
bee
remission
of
sinne
,
and
expressed
by
the
phrase
of
redeeming
from
all
iniquttie
,
Tit.
2.
14.
Psalm
.
133.
8.
The
third
branch
,
by
what
righteousnesse
wee
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
bee
justified
by
the
bloud
of
Christ
,
and
to
bee
reconciled
to
God
by
the
death
of
his
Sonne
,
and
2
Cor
5.
19.
God
is
said
to
reconcile
men
unto
him
in
Christ
,
when
hee
doth
not
impute
untio
them
their
sinnes
,
but
imputeth
unto
them
righteousnesse
,
even
the
righteousnesse
of
God
,
that
is
,
of
Christ
,
that
they
only
may
be
made
the
righteousnesse
of
God
in
him
,
vers.
21.
The
fourth
branch
:
for
what
righteousnesse
wee
are
saved
,
by
that
wee
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
bee
saved
:
for
they
that
are
justified
are
saved
in
hope
[
h
](A20741-e60680-b)
h
Tit.
3.
7.
;
and
by
what
they
are
justified
,
by
that
they
are
intituled
to
salvation
,
and
by
what
we
receive
remission
of
sinnes
,
by
that
also
we
receive
our
[
i
](A20741-e60690-b)
i
Act.
26.
18.
inheritance
.
Iustification
may
bee
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
[
k
](A20741-e60750-b)
k
Mat.
26.
28.
Esai
.
5.
3.
510
,
11.
1
Ioh.
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
sinnes
,
and
that
it
doth
cleanse
us
from
all
our
sinnes
,
that
he
is
the
propitiation
for
our
sinnes
,
&c.
The
latter
is
also
evident
,
that
we
cannot
be
absolved
from
our
sinnes
by
righteousnesse
inherent
:
first
,
because
it
cannot
satisfie
for
our
sinnes
:
secondly
,
because
it
cannot
stand
in
judgement
.
If
wee
should
plead
it
before
God
,
we
could
not
be
justified
thereby
,
Psal.
143.
2.
Neither
are
we
able
to
answere
him
one
of
a
thousand
,
Io●…
9.
3.
Thirdly
,
because
our
obedience
,
though
it
were
totall
(
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
doe
,
Luk.
17.
10.
The
second
branch
,
that
we
are
redeemed
by
the
merits
of
Christ
,
and
not
by
our
owne
righteousnesse
,
needeth
no
proofe
,
neither
in
respect
of
the
affirmative
,
that
by
his
bloud
we
have
redemption
even
the
[
l
](A20741-e60870-b)
l
Ephes.
1.
7.
remission
of
our
sinnes
,
that
he
gave
himselfe
[
m
](A20741-e60880-b)
m
1
Tim.
2.
5.
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
full
price
of
ransome
to
redeeme
us
from
all
iniquity
.
Nor
in
respect
of
the
Negative
;
unlesse
it
may
be
thought
,
that
we
,
who
were
held
captives
under
sinne
and
Satan
[
n
](A20741-e60900-b)
n
2
Tim.
2.
26.
to
doe
his
will
,
could
deliver
our selves
,
which
God
doth
sweare
to
bee
his
gift
,
Luk.
1.
73
,
74.
Neither
could
we
be
delivered
out
of
the
hands
of
the
strong
man
,
but
by
him
[
o
](A20741-e60920-b)
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
Sonne
,
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
](A20741-e60950-b)
p
Gen.
6.
5.
was
enmity
against
God
,
Rom.
8.
7.
Lastly
,
the
fourth
branch
needeth
no
proofe
,
neither
in
respect
of
the
affirmative
,
unlesse
it
may
bee
thought
needfull
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
](A20741-e60970-b)
q
Ephes.
2.
8
,
9.
through
faith
,
not
by
workes
,
no
not
by
any
workes
of
righteousnesse
[
r
](A20741-e60980-b)
r
Tit.
3.
5.
that
we
have
done
.
So
much
of
this
argument
,
which
if
I
should
strive
for
number
might
stand
for
eight
,
foure
for
the
affirmative
and
foure
against
the
negative
.
CAP.
VII
.
Containing
sixe
other
arguments
,
proving
joyntly
that
we
are
justified
by
Christs
righteousnesse
,
and
not
by
ours
.
§
.
I.
THe
sixth
argument
:
The
righteousnesse
,
by
which
we
[
a
](A20741-e61110-b)
a
Rom.
3.
20.
28.
4.
6.
constantly
teacheth
.
The
righteousnesse
which
is
out
of
us
in
Christ
is
§
.
2.
The
seventh
:
The
righteousnesse
of
God
,
by
which
wee
are
justified
,
[
b
](A20741-e61210-b)
b
Ro.
1.
17.
3.
21.
Rom.
3.
21.
The
righteousnesse
which
is
out
of
us
in
Christ
was
not
prescribed
in
the
Law
to
justification
,
but
without
the
Law
is
revealed
in
the
Gospell
:
righteousnesse
inherent
is
prescribed
in
the
Law
to
justification
,
which
in
the
question
of
justification
is
renounced
in
the
doctrine
[
c
](A20741-e61250-b)
c
Phil
3.
8
,
9.
of
the
Gospell
.
This
being
the
maine
difference
betweene
the
Law
and
the
Gospell
,
that
the
Law
to
justification
requireth
perfect
obedience
to
bee
performed
in
our
owne
persons
:
the
Gospell
propoundeth
the
obedience
of
Christ
which
hee
performed
for
us
,
to
bee
accepted
in
their
behalf
who
beleeve
in
him
.
Wherfore
let
him
be
held
accursed
,
[
d
](A20741-e61260-b)
d
Gal.
1.
8
,
9.
though
hee
were
an
Apostle
,
though
an
Angell
from
heaven
,
who
shall
reach
justification
by
the
legall
righteousnesse
,
and
not
by
the
evangelicall
.
Againe
,
the
Law
was
given
as
the
Apostle
[
c
](A20741-e61270-b)
c
Gal.
3.
17.
saith
foure
hundred
and
thirty
yeares
after
the
covenant
of
Grace
,
and
promise
of
justification
by
faith
in
Christ
,
was
made
to
Abraham
:
and
therefore
cannot
disanull
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
righteousnesse
we
are
justified
,
the
justice
[
f
](A20741-e61330-b)
f
Exod
34.
7.
mercifull
and
gracious
,
long-suffering
and
abundant
in
goodnesse
and
truth
,
keeping
mercie
for
thousands
,
forgiving
iniquity
,
transgression
and
sinne
:
yet
he
protesteth
,
that
absolving
he
will
not
absolve
,
that
is
,
by
no
meanes
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
sinne
,
for
which
his
justice
is
not
satisfied
.
But
as
every
sinne
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
sinnes
of
all
that
truly
beleeve
in
him
.
By
the
righteousnesse
of
Christ
which
is
out
of
us
in
him
,
the
justice
of
God
is
fully
satisfied
(
as
Bellarmine
himselfe
proveth
,
g
and
therefore
professeth
that
in
him
he
is
well
pleased
.
Finally
,
De
iustif
.
l.
2.
c.
5.
§.
4
quarta
ratio
.
saith
Bellarmine
,
[
h
](A20741-e61410-b)
h
Ibid.
§.
at
longe
.
Nothing
more
frequently
doth
all
the
Scripture
testifie
than
that
the
passion
and
death
of
Christ
was
a
full
and
perfect
satisfaction
for
sinnes
.
He
made
the
attonement
[
i
](A20741-e61480-b)
i
Col.
1.
20
1
Ioh.
2.
2.
Rom.
3.
25.
Ephes.
5.
2.
betweene
God
and
us
,
giving
himselfe
an
offering
and
sacrifice
to
God
,
for
a
sweet
smelling
savour
.
But
by
that
righteousnesse
which
it
inherent
in
us
,
the
justice
of
God
is
not
satisfied
,
as
[
k
](A20741-e61540-b)
k
Deiustif
.
l.
2.
●…
.
10.
§.
Deinde
.
Bellarmine
confesseth
.
Therefore
wee
are
justified
by
the
righteousnesse
of
Christ
,
which
is
out
us
in
him
,
and
not
by
righteousnesse
inherent
in
us
.
And
here
I
will
make
bold
,
with
Bellarmine
to
borow
a
speech
from
him
,
(
which
he
borrowed
as
it
seemes
from
our
Writers
)
to
the
confusion
of
himselfe
and
all
other
Popish
Iustitiaries
.
For
where
Osiander
had
argued
,
that
God
accepteth
for
a
satisfaction
no
justice
,
but
that
which
is
infinite
,
and
consequently
none
but
his
owne
uncreated
and
essentiall
righteousnesse
,
Bellarmine
answereth
:
[
l
](A20741-e61620-b)
l
De
iustif
.
l.
2.
●…
.
5.
sine
.
God
indeed
doth
not
accept
as
a
true
satisfaction
for
sinne
,
any
justice
,
but
that
which
is
infinite
,
because
sinne
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
essentiall
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
Sonne
of
God
,
though
in
it selfe
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
sinnes
,
and
not
for
our
sinnes
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
sinne
,
and
that
which
is
not
of
infinite
value
he
doth
not
accept
;
for
the
offence
of
sinne
is
infinite
.
But
the
righteousnesse
of
Christ
onely
is
of
infinite
value
,
ours
is
not
:
therefore
the
Lord
accepteth
Christs
righteousnesse
,
and
not
ours
,
as
a
true
satisfaction
for
sinne
.
§
.
IV.
Ninthly
,
they
that
cannot
be
justified
without
remission
of
sin
,
But
no
man
can
be
justified
without
remission
of
sinne
.
Therefore
no
man
is
justified
by
righteousnesse
inherent
,
but
onely
by
the
righteousnesse
of
Christ
.
§
.
V.
The
tenth
,
that
is
to
be
esteemed
the
true
doctrine
of
justification
,
The
doctrine
of
justification
by
the
merits
and
obedience
of
Christ
imputed
,
ministreth
singular
comfort
to
the
distressed
conscience
of
the
faithfull
,
even
in
the
agony
of
death
:
assuring
the
beleeving
sinner
,
that
howsoever
the
devill
accuseth
,
the
Law
convicteth
,
the
conscience
confesseth
his
demerits
:
yet
notwithstanding
,
if
hee
truly
beleeve
in
Christ
,
he
shall
be
accepted
of
God
as
righteous
in
Christ
,
and
as
an
heire
of
eternall
life
;
Christs
sufferings
and
obedience
being
imputed
unto
him
,
and
accepted
of
God
in
his
behalfe
,
as
if
he
had
suffered
and
performed
the
same
in
his
owne
person
.
But
the
doctrine
of
justification
by
inherent
righteousnesse
,
is
,
as
it
were
,
a
racke
to
mens
consciences
.
For
when
a
man
being
summoned
to
appeare
before
the
judgement
seat
of
God
,
shall
seriously
consider
with
himselfe
,
what
he
shall
oppose
to
the
accusations
of
Satan
,
to
the
conviction
of
the
Law
,
to
the
Testimony
of
his
owne
Conscience
,
confessing
himselfe
to
be
a
most
wretched
sinner
,
to
the
judgment
of
God
,
the
most
righteous
judge
:
If
he
looke
backe
to
his
owne
conversation
,
as
having
nothing
to
trust
to
,
but
his
owne
righteousnesse
,
he
shall
finde
sufficient
matter
of
despaire
.
He
may
say
with
[
m
](A20741-e61750-b)
m
In
libello
de
Miseria
hominis
.
Anselme
,
Terret
me
vita
mea
,
&c.
my
life
doth
terrifie
me
:
for
being
diligently
examined
,
my
whole
life
almost
appeareth
either
to
bee
sinne
or
barrennesse
:
and
if
there
seeme
to
bee
any
fruit
therein
,
it
is
either
so
counterfeit
,
or
unperfect
,
or
some
way
or
other
corrupted
,
as
that
it
can
doe
no
other
,
but
either
not
please
,
or
displease
God
.
And
summoning
himselfe
before
the
judgement
seat
of
God
,
hee
findeth
himselfe
to
bee
in
great
straits
.
On
this
side
,
saith
he
,
will
be
accusing
sinnes
,
on
that
side
terrifying
justice
:
under
,
will
lye
open
the
horrible
gulfe
of
hell
;
above
,
an
angry
Iudge
;
within
,
a
burning
conscience
,
without
,
a
flaming
world
—
where
shall
I
be
hid
,
how
shall
I
appeare
?
to
be
hid
is
impossible
,
to
appeare
is
untolerable
.
To
avoide
these
straits
,
there
is
no
way
but
to
renounce
the
doctrine
of
justification
by
works
or
inherent
righteousnes
,
and
to
fly
to
the
doctrine
of
the
Gospell
teaching
justification
by
the
grace
of
God
,
freely
without
respect
of
works
through
the
merits
of
Christ
received
by
faith
:
and
to
appeale
from
the
tribunall
of
Gods
justice
to
the
throne
of
his
mercy
.
For
whiles
a
man
retaineth
this
opinion
,
that
he
can
bee
no
otherwise
justified
than
by
his
owne
good
workes
,
or
inherent
righteousnesse
,
he
can
never
be
soundly
perswaded
,
that
his
righteousnesse
is
sufficient
for
that
purpose
,
but
ever
hath
just
caufe
not
onely
of
doubting
but
also
of
despaire
.
And
this
is
the
cause
of
that
Popish
opinion
,
that
no
man
without
speciall
revelation
can
be
assured
of
the
remission
of
his
sinnes
,
or
of
salvation
.
§
.
VI.
The
eleventh
and
last
argument
shall
be
taken
from
experience
.
For
when
men
seriously
considering
of
their
justification
before
God
,
as
a
judiciall
act
of
God
(
as
the
word
it selfe
importeth
)
shall
sincerely
,
and
in
the
feare
of
God
,
set
themselves
before
his
judgement
seat
,
where
they
must
receive
the
sentence
either
of
absolution
or
condemnation
;
and
shall
bethinke
themselves
,
what
,
they
being
accused
of
Satan
,
and
convicted
by
the
testimony
of
their
owne
Conscience
,
have
to
oppose
to
the
just
judgement
of
God
,
why
sentence
of
condemnation
should
not
passe
against
them
;
they
would
utterly
disclaime
their
owne
righteousnesse
.
For
as
Augustine
,
and
other
of
the
Fathers
observe
,
as
before
I
have
noted
,
out
of
the
eight
and
nine
verses
of
Prov.
20.
joyned
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
cleane
?
yea
,
the
best
of
the
Papists
,
when
By
deadly
sicknes●…e
,
as
Gods
messenger
,
they
have
beene
summoned
to
come
before
Gods
judgement
,
they
have
beene
forced
to
leave
their
schoole-trickes
,
and
sophisticall
distinctions
;
and
plainely
renouncing
their
owne
righteousnesse
,
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
reformed
Catholicks
.
And
to
this
purpose
there
is
extant
among
them
in
divers
Bookes
a
forme
of
visiting
the
[
o
](A20741-e61830-b)
o
Questiones
authore
Anselmo
morientibus
proponisolit
ae
per
universum
christianum
or
bem
.
D.
Vssher
de
succiss
.
pag.
194
&
respons
ad
Iesuit
pag.
513.
Chemnit
.
exam.
part.
1.
pag.
143.
Card.
Hosii
confess
▪
Petricovi
.
ens
.
c.
73.
fol.
143.
b.
f.
sicke
,
wherein
both
the
Pastor
is
directed
what
to
say
,
and
the
sicke
person
is
instructed
what
to
answere
.
The
Pastor
therefore
having
demanded
these
questions
,
Brother
dost
thou
rejoyce
that
thou
shalt
dye
in
the
faith
?
doest
thou
confesse
that
thou
hast
not
lived
so
well
as
thou
ought
?
Doth
it
repent
thee
?
hast
thou
a
will
to
amend
,
if
thou
hadd'st
space
of
life
?
Dost
thou
beleeve
that
our
Lord
Iesus
Christ
dyed
for
thee
?
doest
thou
beleeve
that
thou
canst
not
bee
saved
but
by
his
death
?
and
having
received
affirmative
answers
to
every
question
,
he
inferreth
this
exhortation
;
that
whiles
his
soule
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
hee
shall
say
unto
him
thou
art
a
sinner
,
that
thou
hast
deserved
damnation
,
that
hee
is
angry
with
thee
;
he
should
say
,
O
Lord
I
interpose
the
death
of
thy
Sonne
betweene
me
and
thy
judgement
,
betweene
my
sinnes
,
and
thee
,
betweene
mee
and
my
bad
deserts
,
betweene
me
and
thine
anger
.
In
the
edition
printed
at
Venice
,
[
p
](A20741-e61920-b)
p
Or
do
baptizandi
cum
modo
visit
andi
impress
.
venet●…
.
an
.
1575.
fol.
34.
there
are
these
two
questions
,
dost
thou
beleeve
that
thou
shalt
come
to
glory
not
by
thine
owne
merits
but
by
the
vertue
and
merit
of
Christs
passion
?
And
a
little
after
,
dost
thou
beleeve
that
our
Lord
Iesus
Christ
died
for
our
Salvation
,
and
that
no
man
can
bee
saved
by
his
owne
merits
,
or
by
any
other
meanes
,
but
by
the
merit
of
his
passion
?
unto
both
which
an
affirmative
answere
was
made
:
but
both
blotted
out
in
the
Index
expurgatorius
[
q
](A20741-e61960-b)
q
Impress
.
Madriti
apud
.
Alphons
.
Gemos.
ann●…
.
1584.
set
forth
by
Cardinall
Quiroga
.
CAP.
VIII
.
The
disproofe
of
the
Popish
assertion
affirming
,
that
we
are
not
justified
by
righteousnesse
inherent
.
§
.
I.
NOw
we
are
severally
to
disprove
the
Popish
assertion
All
inherent
righteousnesse
is
prescribed
in
the
Law
,
and
is
that
which
is
of
the
Law
:
Therefore
inherent
righteousnesse
is
not
that
righteousnesse
of
God
,
by
which
we
are
justified
.
That
all
inherent
righteousnesse
is
prescribed
in
the
Law
,
it
is
manifest
:
first
,
because
the
Law
is
a
perfect
rule
of
all
inherent
righteousnesse
,
whether
habituall
or
actuall
:
secondly
,
because
charity
,
wherein
they
place
their
inherent
righteousnesse
,
even
that
charity
,
whereby
they
are
to
love
God
withall
their
soules
,
and
their
neighbour
as
themselves
:
that
charity
,
which
proceedeth
from
a
pure
heart
,
from
a
good
conscience
,
and
from
faith
unfained
is
prescribed
in
the
Law
,
as
the
summe
and
complement
thereof
,
Matth.
22.
37.
39
,
40.
1
Tim.
1.
5.
§
.
II.
To
avoid
this
most
evident
truth
,
Bellarmine
bringeth
a
frivolous
De
iustif
.
l.
1
c.
19.
betweene
the
iustice
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
doe
performe
by
the
strength
of
nature
,
onely
holpen
by
the
knowledge
of
the
Law
.
And
this
,
saith
he
,
the
Apostle
doth
reject
as
unprofitable
,
and
opposeth
it
to
the
righteousnesse
of
faith
.
h.
e.
saith
he
,
operibus
bonis
quae
fiunt
ex
gratia
&
fide
,
that
is
,
to
good
workes
which
are
done
by
grace
and
by
faith
.
So
that
justitia
fidei
,
the
righteousnesse
of
faith
,
is
now
in
Bellarmines
divinity
,
become
justi●…ia
operum
,
the
justice
of
workes
.
[
a
](A20741-e62280-b)
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
tooke
no
notice
of
it
,
being
so
plainely
,
as
hee
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
Pererius
,
Matth.
19.
17.
If
thou
wilt
enter
into
life
keepe
the
commandements
.
Of
that
,
which
is
of
or
by
the
Law
,
Moses
speaketh
that
he
which
doth
those
things
(
that
are
commanded
)
shal
live
in
them
:
betwixt
which
two
speeches
of
Christ
and
Moses
there
is
no
difference
.
Fourthly
,
if
the
righteousnes
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
righteousnesse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
,
or
by
the
Law
,
Gal.
3.
21.
and
therefore
that
perfect
righteousnesse
justifying
and
giving
life
,
should
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
righteousnesse
which
is
of
,
or
by
the
Law
.
Fifthly
,
the
righteousnesse
of
the
Law
is
,
as
they
teach
,
necessarily
required
of
all
that
shall
bee
saved
,
and
cannot
be
performed
without
grace
and
without
faith
:
and
therefore
,
according
to
their
doctrine
,
differeth
not
at
all
from
the
righteousnesse
of
faith
,
hoc
est
,
saith
Bellarmine
,
operibus
bonis
quaefiunt
ex
gratia
&
fide
,
that
is
,
from
good
workes
,
which
are
done
by
grace
and
faith
.
So
that
by
this
goodly
distinction
,
the
Law
and
the
Gospell
,
the
Law
of
workes
and
the
Law
of
faith
,
the
righteousnesse
of
the
Law
,
and
the
righteousnesse
of
faith
are
confounded
.
For
the
righteousnesse
of
the
Law
is
charity
proceeding
from
grace
and
from
faith
,
1
Tim.
1.
5.
and
the
righteousnesse
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
truely
be
called
righteousnesse
)
and
the
new
obedience
of
men
spirituall
and
regenerate
proceeding
from
faith
working
by
love
,
as
the
fruits
of
the
Spirit
.
But
neither
the
one
,
nor
the
other
,
is
the
righteousnesse
of
Faith
.
The
new
obedience
of
the
faithfull
is
indeed
a
righteousnesse
begun
,
and
performed
in
some
measure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
Law
,
Act.
22.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
the
Commandements
,
2
Iohn
6.
but
the
righteousnesse
of
faith
is
this
,
that
hee
who
beleeveth
in
Christ
,
in
that
hee
beleeveth
,
fulfilleth
the
Law
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
that
beleeveth
in
Christ
fulfilleth
the
Law
,
saith
Photius
[
b
](A20741-e62790-b)
b
Photius
apud
Occum
,
in
Ro.
10.
,
and
likewise
Primasius
[
c
](A20741-e62810-b)
c
Primas
in
Rom.
10
3.
,
qui
in
Christo
credit
,
ipse
perficit
legem
,
for
to
him
Christ
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
end
and
complement
of
the
Law
,
Rom.
10.
4.
and
in
him
by
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
which
the
Law
requireth
to
justification
is
fulfilled
,
Rom.
8.
4.
Chrysostome
[
d
](A20741-e62880-b)
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
:
feare
not
therefore
(
saith
hee
)
because
thou
art
a
transgressour
of
the
Law
,
seeing
thou
art
come
to
faith
.
For
then
doest
thou
transgresse
the
Law
,
when
by
reason
of
it
thou
doest
not
beleeve
in
Christ
:
but
if
thou
doest
beleeve
in
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thou
hast
also
fulfilled
the
Law
,
and
much
more
than
it
commanded
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
thou
hast
received
a
much
greater
righteousnesse
,
viz.
the
righteousnesse
of
Christ
,
which
is
the
righteousnesse
of
faith
.
§
.
IV.
Yea
,
but
Augustine
hath
this
distinction
,
denying
those
Augustin
.
advers.
2.
epistolas
Pelag.
liv
.
3.
c.
7.
who
have
justitiam
in
lege
or
ex
lege
in
or
by
the
Law
,
to
fulfill
justitiam
legis
the
righteousnesse
of
the
Law
.
I
answer
,
that
Augustine
disputing
against
the
Pelagians
,
who
held
that
men
might
fulfill
the
righteousnesse
of
the
Law
by
the
strength
of
nature
,
saith
,
that
they
might
have
a
kind
of
righteousnesse
in
the
Law
or
by
it
,
which
notwithstanding
did
not
fulfill
the
righteousnesse
of
the
Law
,
which
could
not
bee
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
righteousnesse
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
booke
,
[
e
](A20741-e63100-b)
e
De
iustif.
41.
c.
1.
for
that
righteousnesse
of
the
Law
,
as
it
is
described
in
the
booke
of
the
Law
,
being
perfect
and
compleate
:
which
Bellarmine
saith
is
properly
called
the
justice
of
the
Law
,
of
which
hee
saith
,
justitia
legis
est
in
libris
,
the
justice
of
the
Law
is
in
bookes
;
even
as
habituall
righteousnesse
is
in
the
heart
;
and
actuall
,
in
the
hands
.
The
justice
in
and
by
the
Law
hee
considereth
in
the
concrete
,
with
relation
to
the
subject
in
whom
it
is
,
viz.
for
that
righteousnesse
which
men
attaine
unto
by
their
observation
of
the
Law
written
.
And
hee
proveth
against
the
Pelagians
,
that
the
righteousnesse
,
which
they
seemed
to
have
in
lege
,
or
ex
lege
,
in
or
by
the
Law
,
did
not
fulfill
justitiam
legis
the
righteousnesse
of
the
Law
:
unto
which
wee
may
adde
against
the
Papists
,
that
all
the
righteousnesse
,
even
of
the
faithfull
also
and
regenerate
,
(
though
endevouring
to
live
according
to
the
Law
,
and
according
to
the
Commandements
)
,
which
they
have
in
or
by
the
Law
,
doth
not
fulfill
the
righteousnesse
of
the
Law
,
which
Paul
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Christ
onely
fulfilled
for
us
:
by
whose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
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
righteousnesse
of
one
whereby
hee
fulfilled
the
Law
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
grace
of
absolution
and
of
Gods
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
booke
of
the
Law
,
being
most
perfect
,
is
never
fulfilled
by
that
righteousnesse
of
the
concrete
in
or
by
the
Law
,
which
men
not
onely
carnall
but
spirituall
also
attaine
unto
by
their
observation
of
the
Law
,
being
alwayes
unperfect
in
this
life
and
stained
with
the
flesh
.
For
even
as
it
may
bee
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
](A20741-e63290-b)
f
Rom.
8.
23.
of
the
Spirit
,
according
to
the
measure
of
the
donation
[
g
](A20741-e63300-b)
g
Ephes.
4.
7.
of
Christ
,
they
are
unperfect
:
So
the
righteousnesse
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
mortall
men
,
it
is
unperfect
.
Therefore
righteousnesse
inherent
in
us
is
not
that
righteousnesse
of
God
by
which
we
are
justified
.
§
.
V.
Our
second
argument
.
That
doctrine
,
which
confoundeth
The
Popish
doctrine
of
justification
by
inherent
righteousnesse
,
confoundeth
the
righteousnesse
of
the
Law
and
of
the
Gospell
,
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
owne
persons
,
confoundeth
the
Gospell
with
the
Law
.
For
the
righteousnesse
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
Gospell
is
,
beleeve
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
righteousnesse
,
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
bee
the
perfect
fulfilling
of
the
Law
in
our
owne
persons
,
or
perfect
righteousnesse
inherent
.
Againe
,
whosoever
are
made
debtours
to
the
whole
Law
,
to
them
not
onely
the
covenant
of
grace
is
void
,
but
Christ
himselfe
is
of
none
effect
,
as
the
Apostle
teacheth
,
Gal.
5.
2
,
3.
But
they
who
must
bee
justified
by
inherent
righteousnesse
are
made
debrours
to
the
whole
Law
,
which
they
must
perfectly
fulfill
,
else
they
cannot
bee
justified
.
But
of
this
more
[
h
](A20741-e63380-b)
h
Lib.
7
c.
3.
hereafter
.
§
.
VI.
Our
third
argument
,
That
doctrine
,
which
depriveth
Christians
[
i
](A20741-e63440-b)
i
Gal.
5.
1.
in
that
liberty
wherewith
Christ
hath
made
us
free
,
must
abhorre
the
doctrine
of
justification
by
inherent
righteousnesse
,
which
intangleth
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
remaine
All
men
whatsoever
(
Christ
alwayes
excepted
:
)
are
sinners
as
I
proved
[
k
](A20741-e63490-b)
k
Supr.
c.
2.
§.
9.
before
,
and
so
remaine
whiles
they
remaine
in
the
flesh
.
Therefore
no
man
whatsoever
is
justified
by
righteousnesse
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
righteousnesse
inherent
in
themselves
or
performed
by
themselves
.
All
mortall
men
whatsoever
,
both
Iewes
and
Gentiles
,
are
sinners
,
which
hee
proveth
at
large
.
Therefore
no
mortall
man
whatsoever
is
justified
by
the
works
of
the
Law
,
that
is
,
by
righteousnesse
inherent
.
§
.
VIII
.
Our
fifth
argument
:
None
that
are
accursed
by
the
Law
,
All
mortall
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
righteousnesse
.
§
.
IX
.
Our
sixth
argument
:
whosoever
is
justified
by
inherent
But
no
mortall
man
doth
fulfill
the
Law
,
as
I
have
elsewhere
defended
and
proved
[
l
](A20741-e63660-b)
l
Supr.
c.
5.
§.
3.
Lib.
7.
c.
6
,
&
7.
at
large
.
And
thus
[
m
](A20741-e63710-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hom.
17
in
Rom.
10.
5.
Chrysostome
argueth
.
No
man
can
be
justified
by
the
Law
,
unlesse
he
fulfill
the
whole
Law
,
but
this
is
not
possible
for
any
man
;
therefore
that
righteousnesse
is
fallen
to
the
ground
.
To
this
argument
adde
a
seventh
as
being
a
Consectary
thereof
:
whosoever
is
justified
by
inherent
righteousnesse
,
and
namely
by
charity
,
he
is
justified
by
his
owne
fulfilling
of
the
Law
.
For
charity
is
the
fulfilling
of
the
Law
,
but
no
man
is
or
can
bee
justified
by
his
owne
fulfilling
of
the
Law
,
for
none
can
fulfill
it
:
therefore
none
are
justified
by
inherent
righteousnesse
.
§
.
X.
Our
eighth
argument
:
we
are
not
justified
before
God
:
both
Therfore
we
are
not
justified
by
righteousnesse
inherent
in
our selves
.
§
.
XI
.
Our
ninth
argument
:
Imputative
righteousnesse
is
not
inherent
,
as
being
not
ours
,
nor
in
us
,
but
communicated
to
us
by
imputation
.
The
righteousnesse
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
justifie
,
when
not
imputing
sinne
,
hee
imputeth
righteousnesse
without
workes
.
Secondly
,
by
reason
.
The
personall
righteousnesse
of
Christ
is
inherent
in
him
and
not
in
us
,
being
proper
to
his
person
,
though
by
imputation
communicated
unto
us
.
The
righteousnesse
of
God
,
by
which
we
are
justified
,
is
the
personall
righteousnesse
of
Christ
,
2
Pet.
11.
viz.
his
passive
and
active
righteousnesse
,
Rom.
5.
9.
19.
And
that
it
is
his
personall
righteousnesse
,
appeareth
evidently
,
because
it
is
the
righteousnes
and
obedience
of
one
onely
,
wheras
if
it
were
a
righteousnesse
from
him
in
us
,
it
would
be
the
justice
of
so
many
as
are
justified
:
so
saith
the
Councell
[
n
](A20741-e63960-b)
n
Sess
6
Sess.
7.
of
Trent
,
justitiam
in
nobis
recipientes
unusquisque
suam
.
§
.
XII
.
Our
tenth
argument
.
That
justification
which
the
Scripture
But
justification
by
works
or
by
inherent
righteousnesse
doth
not
take
away
all
matter
of
boasting
,
Rom.
3.
27.
4.
2.
Eph.
2.
9.
Therefore
justification
by
workes
or
inherent
righteousnesse
is
not
that
which
the
Scriptures
teach
,
we
must
therefore
say
with
[
o
](A20741-e64080-b)
o
Ambr.
de
Iacob
.
&
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
workes
,
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
sinne
,
but
because
my
sinnes
are
forgiven
mee
.
I
will
not
glory
because
I
have
beene
profitable
,
or
because
any
other
hath
profited
me
,
but
because
Christ
is
an
Advocate
for
me
with
the
Father
,
and
because
his
bloud
was
shed
for
me
.
§
.
XIII
.
Our
eleventh
argument
:
If
there
be
no
justification
but
by
righteousnes
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
farre
be
it
from
us
to
thinke
,
that
the
promise
of
justification
by
Christ
is
void
and
of
none
effect
.
Therefore
wee
are
not
justified
by
workes
,
or
by
righteousnesse
inherent
,
but
by
faith
,
that
the
promise
might
bee
sure
to
all
the
seed
,
as
the
Apostle
reasoneth
,
Rom.
4.
13
,
14
,
15
,
16.
§
.
XIV
.
Our
twelfth
argument
:
because
unto
justification
concurreth
Rom.
4.
6
,
7.
ex
Psal.
32.
1.
then
not
in
perfect
inherent
righteousnesse
:
for
where
is
neede
of
the
forgivenesse
of
sinne
,
there
is
no
perfect
righteousnesse
inherent
.
And
where
perfect
righteousnesse
is
infused
,
there
needeth
not
imputation
of
righteousnesse
.
§
.
XV.
Our
thirteenth
argument
.
If
Abraham
,
David
,
and
Paul
Not
Abraham
,
whose
example
was
a
samplar
in
this
behalfe
,
Rom.
4.
23
,
24.
For
as
Abraham
the
father
of
the
faithful
was
justified
,
so
are
we
Abraham
though
he
were
a
mirrour
of
piety
abounding
with
good
workes
;
yet
was
not
justified
thereby
.
As
the
Apostle
proveth
,
Rom.
4.
3
,
4
,
5.
For
to
whom
righteousnesse
is
imputed
of
grace
through
faith
,
he
is
not
justified
by
workes
before
God
:
And
contrariwise
whosoever
is
justified
by
workes
,
to
him
the
reward
of
righteousnesse
is
not
imputed
of
grace
,
but
rendred
as
a
due
and
deserved
debt
,
ver.
4.
To
Abraham
righteousnesse
was
imputed
of
grace
through
faith
,
vers.
3.
and
5.
and
therefore
though
hee
abounded
with
workes
,
yet
hee
was
not
justified
by
workes
,
verse
2.
or
inherent
righteousnesse
,
but
by
faith
without
workes
.
Not
David
:
for
hee
though
a
man
according
to
Gods
owne
heart
,
walking
before
God
[
p
](A20741-e64350-b)
p
1
King
.
3
6.
in
truth
and
righteousnesse
and
in
uprightnesse
of
heart
:
yet
he
desireth
the
Lord
that
he
would
not
enter
into
judgement
with
him
,
for
if
hee
did
,
not
onely
himselfe
,
but
no
man
living
[
q
](A20741-e64360-b)
q
Psal.
143.
2.
could
be
justified
:
for
himselfe
,
he
maketh
this
confession
,
as
[
r
](A20741-e64370-b)
r
De
tempore
serm.
49.
Augustine
understandeth
him
,
nam
me
invenies
reum
,
si
in
judicium
intraveris
mecum
,
for
thou
shalt
finde
me
guilty
,
if
thou
shalt
enter
into
judgement
with
me
.
And
therefore
he
places
his
blessednesse
or
justification
,
in
the
not
imputing
of
sinne
,
and
imputing
of
righteousnesse
without
workes
,
Psal.
32.
1
,
2.
Rom.
4.
6
,
7.
and
professeth
,
Psal.
71.
16.
I
will
remember
thy
righteousnesse
onely
.
Not
Paul
:
for
he
,
though
he
knew
nothing
by
himselfe
,
yet
professeth
that
he
was
not
thereby
justified
,
1
Cor.
4.
4.
though
hee
had
lived
after
his
conversion
in
all
good
conscience
before
God
,
Act.
23.
1.
though
herein
he
did
exercise
himselfe
to
have
alwayes
his
conscience
[
s
](A20741-e64480-b)
s
Act.
24.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cleare
and
without
offence
towards
God
and
man
:
yet
in
the
question
of
justification
he
renounceth
all
his
righteousnesse
[
t
](A20741-e64500-b)
t
Phil.
3.
8
,
9.
inherent
,
that
he
might
be
found
in
Christ
indued
with
his
righteousnesse
.
And
●…o
these
we
might
adde
,
Iob
,
Esay
,
and
Daniel
,
who
,
as
well
as
the
former
,
Iob
,
Esay
,
and
Daniel
.
had
that
righteousnesse
which
is
à
Domino
,
I
meane
,
righteousnesse
inherent
,
but
were
not
justified
thereby
,
see
Iob
,
9.
2
,
3.
15.
20.
10.
15.
42.
6.
Esai
.
6.
1.
5.
Dan.
6.
7.
18.
§
.
XVI
.
Our
foureteénth
argument
:
The
righteousnesse
by
which
CAP.
IX
.
The
severall
proofe
of
our
assertion
,
that
wee
are
justified
by
that
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
.
§
.
I.
_●…Ow
I
am
to
prove
severally
our
assertion
:
that
[
a
](A20741-e64690-b)
a
De
i●…stif
.
l.
2
c.
5.
§.
quartarati●…
Osiander
,
what
righteousnesse
God
accepteth
in
our
behalfe
,
by
that
we
are
justified
:
The
righteousnesse
of
Christ
which
he
performed
for
us
in
the
dayes
of
his
flesh
,
God
accepteth
in
our
behalfe
:
otherwise
,
saith
hee
,
why
did
the
Sonne
of
God
take
our
flesh
upon
him
,
why
did
hee
humble
himselfe
to
become
obedient
untill
death
,
&c.
Therefore
by
the
righteousnesse
of
Christ
performed
in
his
manhood
,
wee
are
justified
,
&c.
§
.
II.
Hereunto
I
adde
a
second
out
of
the
same
place
[
b
](A20741-e64720-b)
b
De
iustif
.
l.
2.
c.
5.
§.
quòd
vero
.
for
Bellarmine
,
though
he
holdeth
against
Osiander
,
that
wee
are
not
justified
by
the
essentiall
righteousnesse
of
the
Godhead
:
yet
he
confesseth
that
the
Lord
accepteth
of
no
righteousnesse
as
a
satisfaction
for
sinne
,
but
that
[
c
](A20741-e64770-b)
c
Lib.
●…
.
c.
7.
§.
3.
in
the
seventh
Chapter
here
I
argue
thus
:
what
righteousnesse
the
Lord
accepteth
as
a
full
satisfaction
for
our
sinnes
,
by
that
we
are
justified
:
The
righteousnesse
of
Christ
the
Lord
accepteth
as
a
full
satisfaction
for
our
sinne
,
Therefore
by
Christs
righteousnesse
we
are
justified
.
By
Christs
righteousnesse
,
I
say
,
imputed
,
and
accepted
of
God
in
our
behalfe
.
The
assumtion
is
thus
proved
.
What
righteousnesse
is
of
i●…finite
value
,
that
,
and
that
alone
the
Lord
accepteth
as
a
full
satisfaction
for
our
sinnes
.
The
righteousnesse
of
Christ
is
of
infinite
value
,
as
being
the
righteousnesse
of
God
,
as
it
is
often
called
.
It
therefore
,
and
by
it
alone
the
Lord
accepteth
,
as
a
full
satisfaction
for
our
sinnes
.
§
.
III.
My
third
argument
shall
be
from
those
places
,
wherein
either
it
is
said
,
that
our
righteousnesse
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
himselfe
is
said
to
bee
our
righteousnesse
.
Ieremy
prophecying
of
the
Messias
the
righteous
Branch
,
whom
God
would
raise
to
David
,
saith
;
In
his
daies
Iuda
shall
be
saved
,
and
Israel
shall
dwell
sasely
:
and
this
is
the
name
whereby
he
shall
be
called
,
IEHOVAH
our
righteousnesse
,
Ier.
23.
6.
and
the
very
same
prophecy
is
repeated
,
I●…r.
33.
16.
that
the
Branch
of
righteousnesse
should
grow
up
to
David
,
in
whose
dayes
Iuda
should
be
saved
,
and
Ierusalem
shall
dwell
safely
:
and
he
who
shall
call
her
,
that
is
,
Ierusalem
his
Church
(
for
so
it
ought
to
be
read
)
is
IEHOVAH
our
righteousnesse
,
1
Cor.
1.
30.
But
of
him
ye
are
in
Christ
Iesus
,
who
of
God
is
made
unto
us
,
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
;
where
Christ
is
said
to
bee
made
our
righteo●…snesse
.
To
this
[
d
](A20741-e64980-b)
d
D●…
〈◊〉
l.
2.
c.
10.
Bellarmine
answereth
:
that
Christ
is
rightly
called
our
righteousnesse
,
for
two
causes
:
first
,
because
he
is
the
efficient
cause
of
our
justice
.
For
as
God
in
the
Psalmes
is
called
our
strength
and
our
Salvation
,
because
it
is
God
that
strengthneth
and
saveth
us
,
and
in
this
place
,
as
Christ
is
said
to
bee
made
our
wisedome
and
redemption
,
because
he
maketh
us
wise
and
redeemeth
§
.
IV.
Reply
,
It
is
true
,
that
Christ
,
when
hee
doth
sanctifie
us
by
his
Spirit
,
is
the
Author
of
inherent
righteousnesse
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
bee
confounded
.
Bernard
in
a
Sermon
of
his
doth
oftentimes
very
elegan●…ly
goe
over
these
foure
unctions
,
as
he
calleth
them
,
distinguishing
justification
and
sanctification
,
as
we
doe
:
Christ
,
saith
hee
,
was
made
unto
us
wisedome
,
in
preaching
;
justice
,
in
absolution
of
sinnes
;
sanctification
,
in
his
conversation
;
redemption
,
in
his
passion
—
the
shadow
of
thine
ignorance
hee
hath
driven
away
with
the
light
of
his
wisedome
,
and
by
that
righteousnesse
which
is
of
faith
hee
hath
loosed
the
cords
of
sinne
,
freely
justifying
the
sinner
:
by
his
godly
conversation
he
hath
given
a
forme
of
life
,
and
by
his
death
he
hath
given
a
price
of
satisfaction
—
he
freeth
from
errour
(
by
his
wisedome
)
he
covereth
faults
(
by
his
righteousnesse
)
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
bee
wise
,
remember
not
the
sinnes
of
my
youth
and
mine
ignorances
,
and
I
am
just
:
lead
me
O
Lord
in
the
way
,
and
I
am
holy
:
but
unlesse
thy
bloud
mediate
for
mee
I
am
not
safe
—
hee
was
made
unto
us
of
God
wisedome
,
teaching
prudence
;
justice
,
forgiving
sinnes
,
&c.
They
onely
are
wise
who
are
instructed
by
his
doctrine
,
they
onely
just
who
of
his
mercie
have
obtained
pardon
of
sinne
,
those
onely
temperate
or
holy
,
who
study
to
imitate
his
life
;
they
onely
valiant
,
who
imitate
his
patience
.
§
.
V.
And
that
they
are
here
to
bee
distinguished
,
appeareth
by
[
f
](A20741-e65090-b)
f
Ephes.
1.
14.
4.
30.
Rom.
8.
23.
Luk.
21.
28.
in
our
glorification
:
that
so
we
may
learne
not
to
boast
in
our selves
[
g
](A20741-e65100-b)
g
1
Cor.
1.
31.
,
but
to
ascribe
the
whole
glory
of
our
salvation
and
of
all
the
degrees
thereof
,
to
Iesus
Christ
our
alone
and
perfect
Saviour
.
To
the
like
purpose
[
h
](A20741-e65120-b)
h
In
●…ocum
.
Theophylact
observeth
the
order
here
used
by
the
Apostle
:
first
,
he
exempteth
from
errour
,
and
making
men
wise
instructeth
them
to
the
knowledge
of
God
:
then
hee
giveth
the
pardon
of
sinnes
:
and
by
his
holy
Spirit
indueth
them
with
holinesse
:
and
then
granteth
perfect
deliverance
from
all
evils
,
which
hee
calleth
redemption
,
as
Chrysostome
also
and
[
i
](A20741-e65150-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O●…cumenius
who
observe
the
same
order
.
And
likewise
Theoderet
,
he
gave
you
true
wisedome
,
he
gave
unto
you
remission
of
sinnes
,
vouchsafing
unto
you
righteousnesse
,
and
he
made
you
holy
,
and
delivered
from
the
tyranny
of
the
Devill
.
All
these
foure
benefits
are
the
fruits
of
Christs
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
](A20741-e65190-b)
k
Col.
2.
3.
wisedome
and
knowledge
,
he
calleth
[
l
](A20741-e65200-b)
l
2
Thes.
2.
14.
us
by
the
Gospell
,
his
doctrine
[
m
](A20741-e65220-b)
m
Deut.
4
9.
1
Cor.
2.
6
,
7.
being
our
wisedome
,
and
making
us
wise
[
n
](A20741-e65230-b)
n
2
Tim.
3.
15.
unto
salvation
:
as
our
holy
Priest
hee
justifieth
us
,
his
sacrifice
[
o
](A20741-e65250-b)
o
Rom.
5
9
19.
and
his
obedience
,
being
our
righteousnesse
:
as
our
gracious
and
glorious
King
,
being
ascended
on
high
to
prepare
[
p
](A20741-e65260-b)
p
Jo●…
.
14.
2.
a
place
for
us
,
he
giveth
[
q
](A20741-e65270-b)
q
Ephes.
4.
8.
the
graces
of
his
holy
Spirit
to
his
members
,
whereby
they
being
sanctified
are
fitted
and
prepared
for
his
kingdome
:
and
being
gone
to
prepare
a
place
for
us
,
and
us
for
it
,
hee
[
r
](A20741-e65280-b)
r
Ioh.
14
3.
will
come
againe
to
bring
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
s
](A20741-e65300-b)
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
Soule
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
redemption
of
the
body
,
Rom.
8.
23.
Christ
therefore
is
of
God
made
unto
us
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
or
salvation
:
because
his
wisedome
is
communicated
unto
us
by
instruction
in
our
vocation
,
his
righteousnes
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
rendring
the
second
cause
,
he
confesseth
the
truth
:
whereof
That
Christ
is
called
our
righteousnesse
,
because
he
satisfied
his
Father
for
us
:
which
his
satisfaction
he
doth
so
give
and
communicate
unto
us
,
when
he
doth
justifie
us
,
that
it
may
bee
called
our
satisfaction
and
our
righteousnesse
.
For
although
by
justice
inherent
in
us
we
bee
truly
called
and
are
righteous
:
notwithstanding
we
doe
not
by
it
satisfie
God
for
our
faults
and
for
eternall
punishment
—
And
thus
,
saith
he
,
it
were
not
absurd
to
say
,
that
Christs
righteousnesse
and
merits
are
imputed
unto
us
,
when
they
are
given
and
applied
,
as
if
we
our selves
had
satisfied
God
.
And
to
that
purpose
he
citeth
[
t
](A20741-e65450-b)
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
needlesse
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
yeeld
unto
.
For
we
doe
not
deny
,
that
there
is
a
righteousnesse
inherent
in
those
that
are
justified
,
and
that
also
a
true
,
though
not
a
pure
,
a
perfect
and
absolute
righteousnesse
:
onely
wee
deny
that
we
are
thereby
justified
.
Wee
are
indeed
just
,
but
by
Christs
righteousnesse
,
as
Bernard
saith
in
the
same
place
:
justum
me
dixerim
,
sed
illius
justitiâ
.
§
.
VII
.
This
confession
of
Bellarmine
dissolveth
the
very
frame
of
§
.
VIII
.
To
these
I
adde
other
as
plaine
testimonies
,
where
it
is
If
we
be
justifi●…d
by
the
bloud
and
obedience
of
Christ
,
that
is
,
by
his
passive
and
active
righteousnesse
,
then
are
we
justified
by
the
personall
righteousnesse
of
Christ
,
which
being
proper
to
his
person
,
is
out
of
us
in
him
.
But
we
are
justified
by
the
bloud
and
by
the
obedience
of
Christ
,
Rom.
5.
9.
19.
therefore
by
his
personall
righteousnesse
.
§
.
IX
.
Our
fifth
argument
:
By
what
righteousnesse
our
sinnes
are
By
the
righteousnesse
of
Christ
,
as
a
most
pretious
robe
of
righteousnesse
,
and
as
our
wedding
garment
,
our
sinnes
are
covered
.
(
For
as
[
u
](A20741-e65680-b)
u
ad
Diogn●…m
Iustin
Martyr
truly
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
what
other
thing
was
able
to
cover
our
sinnes
,
but
his
righteousnesse
?
)
and
wee
being
clothed
therewith
appeare
righteous
before
God
.
Therefore
by
the
righteousnesse
of
Christ
we
are
justified
.
Bellarmine
[
*
](A20741-e65720-b)
*
De
iustif
.
l.
2.
cap.
11.
having
,
as
it
were
,
in
our
name
objected
to
himselfe
,
Eph.
4.
22.
24.
(
which
none
of
us
,
that
I
know
of
,
doe
object
,
for
wee
acknowledge
the
place
to
be
understood
of
sanctification
,
which
consiste●…h
in
the
putting
off
the
old
man
,
and
putting
on
the
new
)
hee
saith
,
that
wee
argue
from
the
similitude
of
a
garment
,
as
more
fitly
resembling
imputed
justice
than
inherent
:
and
that
we
confirme
it
by
the
example
of
Iacob
,
who
being
clothed
with
the
rayment
of
his
elder
brother
,
obtained
the
blessing
.
§
.
X.
To
this
Bellarmine
shapeth
two
answers
.
First
,
that
the
similitude
§
.
XI
.
In
his
second
answere
Bellarmine
confesseth
,
that
this
similitude
of
garments
and
that
example
of
the
Patriarch
Iacob
,
may
after
a
sound
manner
bee
accommodated
to
righteousnesse
imputed
,
if
it
shall
bee
said
,
that
it
behoueth
us
to
put
on
,
or
to
be
clothed
with
the
merits
of
Christ
:
that
,
being
after
a
sort
covered
with
them
,
we
may
aske
of
God
pardon
of
our
sinnes
:
for
as
I
have
said
before
(
saith
he
)
Christ
alone
was
able
to
satisfie
for
our
sins
,
and
indeed
in
justice
did
satisfie
:
and
that
satisfaction
is
given
and
applyed
to
us
,
and
reputed
ours
,
when
weare
reconciled
unto
God
and
justified
.
That
example
therefore
being
referred
to
the
righteousnesse
of
satisfaction
for
the
fault
,
it
may
be
admitted
.
But
if
it
be
referred
to
that
righteousnesse
,
whereby
wee
are
formally
justified
,
when
of
sinners
and
wicked
men
we
are
made
just
and
godly
,
it
is
by
all
meanes
to
be
rejected
;
seeing
it
is
manifestly
repugnant
,
to
the
Scriptures
,
to
the
Fathers
,
and
to
reason
it selfe
.
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
onely
above
,
but
also
against
reason
,
§
.
XII
.
Here
,
as
you
see
,
Bellarmine
maketh
a
distinction
betwixt
Magna
est
veritas
&
praevalet
.
And
thus
have
I
aboundantly
proved
,
that
the
righteousnesse
of
CHAP.
X.
Bellarmines
eight
allegations
to
[
a
](A20741-e66110-b)
a
De
iustif
.
lib.
2.
cap.
3.
prove
justification
by
inherent
righteousnesse
,
answered
.
§
.
I.
to
bee
justified
by
Christ
is
not
to
be
accounted
or
pronounced
just
,
but
to
be
truly
made
and
constituted
just
by
obtaining
inherent
righteousnesse
;
and
that
,
a
righteousnesse
not
unperfect
,
but
absolute
and
perfect
:
for
,
that
to
justifie
,
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
](A20741-e66200-b)
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
](A20741-e66230-b)
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
certaine
,
that
through
Adams
disobedience
we
are
made
unjust
by
injustice
inherent
,
and
not
[
d
](A20741-e66280-b)
d
Non
in
iustitia
Adaminobis
imputata
.
imputed
:
Therefore
through
the
obedience
of
Christ
we
are
made
just
by
righteousnesse
inherent
,
and
not
imputed
.
Answ.
Wee
confesse
,
that
as
from
the
first
Adam
we
receive
inherent
corruption
in
our
carnall
generation
:
so
from
the
second
Adam
wee
receive
inherent
grace
in
our
spirituall
regeneration
,
but
this
is
not
our
justification
,
but
our
sanctification
,
whereof
the
Apostle
speaketh
not
in
this
place
,
whereas
therefore
he
assumeth
,
that
wee
are
made
unjust
through
Adams
disobedience
by
inherent
injustice
onely
not
imputed
,
I
deny
the
assumption
,
and
returne
the
argument
upon
the
Adversary
.
As
we
are
made
sinners
,
that
is
,
guilty
of
sinne
and
damnation
by
Adams
disobedience
or
transgression
:
so
wee
are
justified
,
that
is
,
not
onely
absolved
from
the
guilt
of
sinne
,
and
damnation
,
but
also
accepted
as
righteous
u●…to
salvation
,
by
the
obedience
of
Christ
.
But
wee
are
made
sinners
,
that
is
guilty
of
sinne
and
damnation
by
imputation
of
Adams
disobedience
,
or
transg●…ession
:
Therefore
wee
are
justified
,
that
is
,
not
onely
absolved
from
the
guilt
of
sinne
,
but
also
accepted
as
righteous
,
by
imputation
of
Christs
obedience
.
As
touching
the
proposition
:
that
the
word
sinners
doth
in
this
place
signifie
guilty
of
sinne
,
and
obnoxious
to
condemnation
;
it
is
testified
by
[
e
](A20741-e66430-b)
e
In
locum
.
Chrysostome
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
then
is
the
word
sinners
in
this
place
?
it
seemeth
to
mee
,
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
plainely
confirmed
by
the
verses
going
before
,
where
the
same
opposition
betweene
the
first
and
second
Adam
being
made
,
the
●…ormer
part
is
expressed
in
these
words
,
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
guilt
of
Adams
transgression
came
upon
his
posterity
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unto
condemnation
,
especially
,
vers.
16.
and
18.
§
.
II.
The
assumption
,
though
gaine-said
by
Bellarmine
in
this
place
[
e
](A20741-e66610-b)
e
Controv.
a.
de
orig.
pe●…cat
.
Pighius
,
[
f
](A20741-e66630-b)
f
In
R●…m.
5.
in
opuse
.
de
lapsu
●…ominis
&
orig.
peccat
.
c.
6.
Catharinus
,
doe
hold
originall
sinne
to
be
nothing
else
,
but
the
guilt
of
Adams
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
](A20741-e66690-b)
g
De
amiss
.
gratiae
&
stat.
pec
.
l.
5.
c.
16.
Bellarmine
it
seemeth
to
have
beene
the
opinion
of
some
of
the
ancient
,
as
[
h
](A20741-e66710-b)
h
2
Sen●…
.
dist.
30.
Peter
Lombard
,
reporteth
.
I●…
refuting
this
opinion
Bellarmine
justly
findeth
fault
with
them
,
that
they
[
i
](A20741-e66740-b)
i
De
amiss
.
gratiae
&
〈◊〉
.
pecca●…
.
l.
5.
c.
17.
held
originall
sinne
to
be
nothing
else
,
but
the
guilt
of
Adams
disobedience
imputed
,
it
being
also
the
depravation
of
our
nature
following
thereupon
.
But
in
that
they
say
,
originall
sinne
is
the
disobedience
of
Adam
imputed
unto
us
,
that
he
doth
approve
.
For
Adam
alone
did
ind●…ed
commit
that
sinne
by
actuall
will
.
[
k
](A20741-e66780-b)
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
,
&c.
for
it
is
imputed
to
all
who
are
borne
of
Adam
,
because
wee
all
being
then
in
the
loynes
of
Adam
,
when
hee
sinned
,
in
him
and
by
him
wee
sinned
.
Yea
,
and
farther
hee
rightly
disputeth
,
[
l
](A20741-e66820-b)
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
Adams
sinne
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
,
alleaging
that
wee
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
](A20741-e66860-b)
m
De
amissi
.
gratiae
&
s●…atu
peccat
.
l.
4.
c.
10.
the
sinne
of
Adam
so
to
be
imputed
to
all
his
posterity
,
as
if
they
all
had
committed
that
sinne
,
and
to
the
same
purpose
citeth
Bernard
[
n
](A20741-e66890-b)
n
Serm.
de
Dominica
.
1.
po●…t
octavas
Epipha●…iae
.
.
Ours
is
Adams
fault
,
because
though
in
another
,
yet
we
sinned
;
and
to
us
it
was
imputed
by
the
just
,
though
secret
judgement
of
God
.
And
againe
,
[
o
](A20741-e66910-b)
o
De
〈◊〉
.
st
at
.
pecl
.
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
,
&c.
in
2.
sent.
dist.
51.
:
taking
upon
him
to
prove
that
the
propagation
of
sinne
may
bee
defended
without
maintaining
the
propagation
or
traduction
of
the
soule
:
he
saith
,
that
nothing
else
is
required
to
the
traduction
of
sinne
,
but
that
a
man
be
descended
from
Adam
by
true
and
ordinary
generation
.
For
generation
[
p
](A20741-e66930-b)
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
soule
be
from
God
)
was
in
the
loynes
of
Adam
,
and
being
in
him
originally
,
as
in
the
roote
,
in
him
,
and
with
him
hee
sinned
;
the
actuall
sinne
of
Adam
being
communicated
unto
him
by
imputatio●…
.
For
as
Augustine
saith
,
definita
est
seutentia
,
&c.
it
is
a
resolved
case
by
the
Apostle
,
that
in
Adam
we
all
sinned
.
§
.
III.
But
what
shall
wee
say
to
the
inherent
corruption
,
which
[
q
](A20741-e67140-b)
q
De
amiss
.
gra
.
&
statu
pec
.
l.
5.
c.
17.
of
sinne
so
properly
called
:
that
it
is
either
a
voluntary
transgression
,
or
that
blemish
which
remaineth
in
the
soule
,
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
originall
sinne
is
the
voluntary
trangression
of
Adam
imputed
unto
us
,
and
is
one
and
the
same
in
all
men
;
in
Adam
actuall
and
personall
,
in
us
originall
.
For
onely
he
by
actuall
will
committed
it
,
but
to
us
it
is
communicated
,
after
that
manner
,
by
which
,
that
which
is
past
and
gone
,
may
bee
communicated
,
to
wit
,
by
imputation
.
In
the
latter
sense
it
is
the
corruption
inherent
contracted
and
caused
,
as
in
Adam
by
his
personall
sinne
,
so
in
us
by
our
sinning
originally
in
him
,
which
though
it
bee
alike
and
equall
in
all
,
yet
it
is
every
mans
owne
.
§
.
IV.
But
supposing
originall
sinne
,
according
to
the
received
Object
,
Yea
,
but
wee
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
Adams
disobedience
;
so
we
are
as
truly
made
righteous
by
imputation
of
Christs
obedience
.
Iust.
Yea
,
but
we
are
made
sinners
by
injustice
inherent
through
Adams
disobedience
,
and
therefore
wee
are
made
just
by
inherent
justice
,
through
●…he
obedience
of
Christ
.
Answ.
We
are
not
made
sinners
in
respect
of
inherent
justice
by
Adams
disobedience
formally
,
as
[
r
](A20741-e67360-b)
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
,
wee
are
not
made
just
in
respect
of
inherent
justice
,
by
the
obedience
of
Christ
,
whether
active
or
passive
formally
,
for
that
is
onely
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
[
s
](A20741-e67460-b)
s
Heb.
2.
13.
off
spring
are
or
shall
be
justified
from
sinne
and
accepted
to
life
,
his
obedience
not
being
inherent
in
them
,
but
imputed
to
them
,
as
if
it
were
their
owne
,
because
by
faith
they
are
in
him
.
And
this
is
our
justification
by
imputation
of
Christs
righteousnesse
.
And
further
as
Adams
fall
deserved
,
as
a
just
punishment
,
the
defacing
of
Gods
image
by
inherent
corruption
in
all
his
posterity
,
to
whom
the
same
corruption
is
by
naturall
generation
transfused
:
so
the
obedience
of
Christ
merited
,
as
a
just
reward
,
the
restoring
of
Gods
image
in
us
by
inherent
righteousnesse
in
all
the
faithfull
,
into
whom
the
said
righteousnesse
is
in
their
Spirituall
regeneration
infused
.
And
this
is
our
Sanctification
by
the
Spirit
of
Christ
,
of
which
the
Apostle
speaketh
not
untill
the
next
Chapter
,
where
he
sheweth
,
that
our
justification
is
alwayes
accompanied
with
Sanctification
.
In
a
word
from
either
of
the
two
Adams
we
receive
two
things
,
which
are
contrary
each
to
other
.
From
the
first
Adam
,
his
disobedience
is
communicated
unto
us
by
imputation
,
whereby
wee
are
made
sinners
,
that
is
,
guilty
of
sinne
and
damnation
;
which
guilt
is
opposite
to
justification
,
and
secondly
the
corruption
,
which
he
contracted
,
is
transfused
unto
us
by
carnall
generation
,
which
corruption
is
contrary
to
sanctification
.
From
the
second
Adam
,
his
obedience
is
communicated
to
us
by
imputation
,
whereby
wee
are
constituted
just
,
that
is
,
absolved
from
the
guilt
of
sinne
and
damnation
,
and
accepted
in
Christ
as
righteous
and
as
heires
of
eternall
life
which
is
the
benefit
of
justification
,
and
secondly
,
the
graces
of
his
holy
Spirit
,
which
hee
received
without
measure
,
are
in
some
measure
as
it
were
by
influence
infused
into
us
by
our
spirituall
regeneration
.
§
.
VI.
Whereas
therefore
hee
would
prove
out
of
this
place
,
that
justification
is
the
obtayning
of
righteousnesse
inherent
.
I
answer
,
first
,
that
to
be
constituted
sinners
by
Adams
disobedience
,
is
to
be
made
guilty
of
sinne
and
subject
to
death
and
damnation
:
and
so
contrariwise
,
to
be
constituted
just
or
justified
by
Christs
obedience
,
is
to
be
acquitted
from
the
guilt
of
sinne
and
damnation
,
and
to
bee
accepted
unto
life
:
secondly
,
that
wee
are
constituted
sinners
by
Adams
personall
sinne
,
which
is
not
inherent
in
us
,
but
once
,
and
that
long
since
committed
by
him
:
so
we
are
justified
by
Christs
personall
obedience
,
which
is
not
inherent
in
us
,
but
long
since
performed
by
him
:
thirdly
,
that
as
wee
are
truely
made
sinners
by
imputation
of
Adams
transgression
which
is
not
inherent
in
us
:
so
we
are
truly
made
just
by
imputation
of
Christs
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
Adams
obedience
is
imputed
to
all
the
sonnes
of
God
,
because
by
faith
they
are
in
him
,
as
his
members
,
the
head
and
the
members
making
but
one
body
.
This
place
therefore
alleaged
by
Bellarmine
,
maketh
wholly
against
him
.
Neither
doth
that
,
which
he
addeth
concerning
persect
,
absolute
and
abundant
righteousnesse
communicated
unto
us
by
Christ
,
agree
to
that
righteousnesse
,
which
is
in
herent
in
us
,
unperfect
and
but
begunne
,
as
being
the
first
fruits
of
the
Spirit
;
but
to
the
absolute
and
most
perfect
righteousnesse
of
Christ
communicated
unto
us
by
imputation
.
On
this
place
I
have
insisted
the
longer
,
because
,
though
Bellarmine
alleage
it
as
a
prime
place
to
prove
his
purpose
;
is
notwithstanding
a
most
pregnant
testimony
to
prove
justification
by
impu●…ation
of
Christs
righteousnesse
,
as
hereafter
shall
further
appeare
.
§
.
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
](A20741-e67710-b)
t
Lib.
2.
c.
3.
§.
3.
Testimonie
3.
1
Cor.
6.
11.
before
I
where
acknowledged
the
benefit
of
baptisme
to
be
here
described
,
according
to
that
which
here
he
alleageth
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
Iustified
;
the
former
,
signifying
the
cleansing
of
the
Soule
from
the
pollution
of
sinne
;
the
latter
,
from
the
guilt
of
sinne
:
the
former
wrought
by
the
Spirit
of
our
God
;
the
latter
,
by
faith
in
the
name
of
the
Lord
Iesus
.
And
these
two
distinct
benefits
the
Scriptures
ascribe
to
Baptisme
,
viz.
remission
of
sinnes
,
and
regeneration
,
as
I
shewed
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
needfull
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
Baptisme
,
both
these
are
as
needfull
;
as
to
Sanctification
.
For
to
the
obtayning
of
the
remission
of
sinnes
to
be
sealed
unto
us
in
Baptisme
,
invocation
of
the
name
of
God
is
required
,
Act.
22.
16.
and
it
is
the
Spirit
of
Adoption
,
which
by
Baptisme
sealeth
unto
us
the
remission
of
our
sinnes
.
§
.
VIII
.
His
fourth
testimony
is
Tit.
3.
1.
6
,
7.
whence
hee
argueth
Rege●…ration
●…r
ren●…vation
is
formally
wrought
by
some
inherent
gift
:
Iustisication
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
laboreth
to
prove
by
three
arguments
,
which
he
might
very
well
have
spared
;
but
that
he
would
have
the
world
to
thinke
,
that
we
deny
sanctification
to
be
inherent
.
The
assumption
(
which
do
we
deny
)
he
proveth
by
his
own
authority
;
alleaging
,
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
Baptisme
,
and
effusion
of
the
holy
Ghost
.
This
we
deny
:
first
,
because
the
word
justifie
,
never
in
the
whole
Scriptures
is
used
in
that
sense
:
secondly
,
here
the
Apostle
in
plaine
termes
saith
,
that
we
are
justified
and
saved
not
by
works
of
righteousnesse
,
whereby
is
excluded
all
justice
inherent
,
but
by
Gods
grace
.
How
then
doth
he
prove
it
?
because
in
these
words
,
vers.
7
,
that
being
justified
by
his
grace
wee
might
bee
heires
in
hope
of
eternall
life
,
the
Apostle
rendreth
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
](A20741-e67940-b)
u
Esfici
mereamur
.
deserve
to
be
made
heires
of
the
kingdome
,
and
of
life
everlasting
.
Answ.
This
glosse
,
maketh
the
Apostle
not
like
himselfe
,
but
like
a
popish
merit-monger
,
corrupteth
the
text
,
which
indeed
doth
paralell
that
,
1
Cor.
6.
11.
shewing
how
men
converted
from
Gentilisme
to
Christianity
shuld
be
exhorted
to
the
performance
of
Christian
duties
.
For
howsoever
whiles
they
were
Gentiles
,
they
were
addicted
to
many
vices
and
sinnes
:
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
meere
mercy
,
saved
them
by
Baptisme
(
as
Saint
[
*
](A20741-e67980-b)
*
1
Pet.
3.
21.
Peter
also
speaketh
)
that
is
,
justified
them
,
for
that
is
the
salvation
we
have
here
,
to
bee
intitled
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
heires
,
according
to
hope
of
eternall
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
Baptisme
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
Baptisme
unto
us
:
which
as
hee
had
noted
to
be
the
seale
[
x
](A20741-e68000-b)
x
Rom.
4.
11.
of
that
righteousnesse
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
Baptisme
.
And
they
are
added
according
to
the
purpose
of
the
Apostle
in
this
place
,
as
arguments
to
move
men
to
Christian
duties
.
Why
?
Because
Baptisme
,
as
it
was
a
seale
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
faithfull
:
which
he
speaketh
to
this
end
,
that
the
faithfull
which
are
Baptized
,
should
make
this
use
of
their
Baptisme
,
not
onely
as
of
a
seale
to
assure
them
of
their
justification
and
salvation
:
but
also
to
be
a
Sacrament
,
token
,
memoriall
of
their
regeneration
and
renovation
wrought
by
the
Spirit
plentifully
poured
upon
them
.
(
To
which
purpose
the
Apostle
telleth
the
[
y
](A20741-e68020-b)
y
Rom.
6.
4.
6.
Romans
,
that
so
many
as
were
baptized
into
Christ
,
were
baptized
into
the
similitude
of
Christs
death
and
resurrection
)
whereupon
the
Apostle
inferreth
in
the
next
words
vers.
8.
this
is
a
faithfull
saying
,
and
these
things
I
will
thou
shouldest
affirme
and
confirme
,
that
they
which
have
beleeved
in
God
,
ought
to
bee
carefull
precedents
of
good
workes
.
The
Apos●…le
therefore
doth
not
say
(
as
Bellarmine
maketh
him
speake
)
that
we
are
justified
,
or
saved
,
or
made
heires
of
salvation
by
regeneration
or
renovation
,
and
much
lesse
that
thereby
we
merit
our
inheritance
:
but
that
God
hath
justified
,
or
saved
us
Sacramentally
by
Baptisme
,
which
as
it
is
the
seale
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
,
bee
made
heires
of
eternall
life
.
For
howsoever
we
are
neither
justified
nor
saved
,
nor
made
heires
of
eternall
life
,
by
our
Sanctification
:
yet
Sanctification
is
,
both
the
way
,
wherein
from
our
justification
wee
are
to
walke
[
z
](A20741-e68060-b)
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
fore-runner
[
a
](A20741-e68080-b)
a
Heb.
12.
14.
of
glorification
,
a
necessary
marke
and
cognizance
of
all
that
are
justified
and
to
be
saved
.
And
therefore
ou●…
Saviour
saith
,
[
b
](A20741-e68090-b)
b
Act.
26.
18.
that
by
faith
in
him
wee
receive
remission
of
sinnes
,
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
Heb.
11.
&c.
where
some
men
have
been
absolutely
called
iust
.
Scripture
,
which
doe
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
answere
,
that
the
faithfull
,
who
are
commended
in
the
Scriptures
for
righteous
,
were
righteous
,
by
a
twofold
justice
,
both
imputative
and
inherent
.
The
former
,
being
the
righteousnesse
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
sinnes
past
,
nor
intitled
to
the
kingdome
of
heaven
;
as
may
appeare
by
all
those
Arguments
which
before
I
produced
against
justification
by
inherent
righteousnesse
.
As
for
those
examples
,
which
hee
alleageth
out
of
Heb.
11.
(
which
is
the
Chapter
of
saith
,
)
namely
of
Abel
,
vers.
4.
and
Noah
,
vers.
7.
&c.
it
is
evident
,
that
they
were
justified
by
the
righteousnesse
which
is
of
faith
(
as
is
expresly
said
of
Noah
,
vers.
7.
)
that
is
,
by
the
righteousnesse
of
Christ
apprehended
by
faith
,
and
imputed
to
them
that
beleeve
:
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
](A20741-e68230-b)
c
Heb.
11.
6.
it
is
plainely
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
effectuall
faith
,
purifieth
[
d
](A20741-e68240-b)
d
Act.
15.
9.
the
heart
,
and
worketh
by
[
e
](A20741-e68250-b)
e
Gal.
5.
6.
love
and
may
be
demonstrated
by
[
f
](A20741-e68260-b)
f
Ia●…
.
2.
18.
good
works
.
And
where
is
not
inherent
righteousnesse
concurring
with
faith
,
there
is
no
justifying
faith
at
all
.
But
although
sanctification
doe
alwaies
accompany
justification
;
yet
wee
are
not
justified
by
the
righteousnesse
of
sanctification
,
which
is
inherent
:
because
it
is
unperfect
,
and
wee
are
sanctified
but
in
part
,
whiles
we
have
the
flesh
,
that
is
,
the
body
of
sinne
remaining
in
us
.
Neither
was
there
ever
any
man
since
the
fall
absolute
or
perfect
in
respect
of
inherent
righteousnesse
,
Christ
onely
excepted
.
§
.
X.
Yea
;
but
saith
Bellarmine
the
Scripture
acknowledgeth
some
men
to
have
beene
perfect
,
Gen.
6.
9.
immaculate
,
Psal.
119.
1.
just
before
God
,
Luke
1.
6.
I
answere
,
that
this
perfection
is
not
legall
,
as
being
a
perfect
conformity
with
the
Law
,
which
is
the
perfect
rule
of
righteousnesse
;
but
evangelical
,
as
being
one
of
the
properties
of
our
new
obedience
,
which
is
not
▪
to
bee
measured
by
the
perfect
performance
,
but
by
the
sincere
and
upright
desire
and
purpose
of
the
heart
.
For
this
uprightnesse
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
,
Iacob
,
Iob
,
David
,
Ez●…kias
,
&c.
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
dayes
of
his
life
,
and
yet
in
the
very
[
g
](A20741-e68370-b)
g
2
Chron.
19.
7.
10.
1●…
.
next
chapter
there
are
three
faults
of
his
recorded
;
where
Zachary
is
said
to
have
beene
just
before
God
,
and
to
have
walked
in
all
the
Commandements
and
Ordinances
of
God
blamelesse
:
in
the
same
chapter
[
h
](A20741-e68400-b)
h
Luk.
1.
20.
62.
his
incredulity
is
registred
,
for
which
hee
was
stricken
with
dumbnesse
and
deafnesse
for
the
space
of
tenne
moneths
.
So
that
all
that
are
sincere
and
upright
,
that
is
to
say
,
no
hypocrits
,
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
walke
before
God
is
to
walke
before
God
and
to
walke
before
God
is
to
be
perfect
,
Gen.
17.
1.
Let
perfection
and
uprightnesse
preserve
me
,
Psal.
25.
21.
Psal.
37.
37.
Observe
the
perfect
man
,
and
behold
the
upright
,
for
the
end
of
that
man
is
peace
.
§
.
XI
.
Yea
but
Bellarmine
will
prove
,
that
these
men
which
are
in
the
Scriptures
called
just
,
were
endued
with
inherent
righteousnesse
,
because
they
brought
forth
good
workes
,
which
were
the
fruits
and
effects
of
their
inward
righteousnesse
:
for
he
that
doth
[
i
](A20741-e68520-b)
i
1
Iob.
3.
7.
righteousnesse
is
righteous
:
whom
doth
he
now
confute
?
wee
doe
not
deny
them
,
who
are
commended
in
the
Scriptures
for
righteous
persons
,
to
have
been
endued
with
righteousnesse
inherent
:
but
wee
deny
,
that
they
,
or
any
of
them
,
were
justified
before
God
thereby
.
As
for
example
,
Abraham
,
who
abounded
with
good
workes
,
was
justified
by
faith
without
workes
,
Rom.
4.
2
,
3.
and
as
hee
was
justified
,
so
are
all
the
faithfull
.
Rom.
4.
23
,
24.
David
,
though
a
man
according
to
Gods
own
heart
,
walking
before
[
k
](A20741-e68590-b)
k
1
King
.
3.
6.
him
in
truth
,
and
righteousnes
,
and
uprightnesse
of
heart
;
yet
professeth
,
that
neither
he
,
nor
any
man
living
,
[
l
](A20741-e68600-b)
l
Psal.
143.
2.
could
be
justified
,
if
God
should
enter
into
judgement
with
them
,
and
therefore
placeth
his
happinesse
and
justification
,
notin
his
vertues
or
good
works
,
but
in
the
not
imputing
of
sin
,
and
imputation
of
righteousnesse
without
workes
,
Rom.
4.
6.
Paul
,
though
hee
knew
nothing
by
himselfe
,
yet
professeth
,
that
hee
was
not
thereby
justified
,
1
Cor.
4.
4.
Yea
,
in
the
question
of
justification
,
hee
esteemeth
his
owne
righteousnesse
of
no
worth
,
Phil.
3
,
8
,
9.
But
as
wee
doe
not
deny
the
faithfull
to
bee
endued
with
inherent
righteousnesse
;
so
we
affirme
,
that
whosoever
is
justified
by
imputative
righteousnesse
,
is
also
sanctified
in
some
measure
with
righteousnesse
infused
and
inherent
.
In
respect
whereof
,
though
they
bee
also
sinnes
in
themselves
,
by
reason
of
their
habituall
corruptions
,
and
actuall
transgressions
,
being
in
part
carnall
and
sold
under
sinne
,
[
m
](A20741-e68650-b)
m
Rom.
7.
14.
23
and
by
the
Law
,
which
is
in
the
members
,
led
captive
to
the
Law
of
sinne
:
yet
they
have
their
denomination
from
the
better
part
.
Even
as
a
wedge
of
metall
,
wherein
much
drosse
is
mingled
with
Gold
,
is
called
a
wedge
of
Gold
,
though
not
of
pure
Gold
▪
and
an
heape
of
Corne
,
wherein
is
as
much
chaffe
as
Wheate
,
is
called
an
heape
of
Wheate
,
though
not
of
pure
Wheate
:
So
the
faithfull
man
in
whom
there
is
the
flesh
and
body
of
sinne
,
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
righteousnesse
inherent
.
Indeed
every
true
beleever
,
so
soone
as
he
is
indeed
with
a
true
justifying
faith
,
is
perfectly
just
,
by
righteousnesse
imputed
;
but
at
the
best
he
is
sanctified
onely
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
doe
beare
the
image
of
the
second
Adam
,
as
they
have
borne
the
image
of
the
first
Adam
,
from
whence
hee
collecteth
three
reasons
:
The
first
,
As
Christ
was
just
,
so
are
wee
▪
and
as
hee
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
alleaged
.
First
I
answer
to
the
proofe
of
the
proposition
;
that
the
places
alleaged
Ambrose
,
Sedulius
and
others
understand
,
Rom.
8.
●…9
.
fo
the
other
place
[
n
](A20741-e68850-b)
n
1
Cor.
15.
49
▪
being
read
in
the
future
,
as
it
ought
to
bee
in
the
latter
branch
(
as
wee
have
borne
the
image
of
the
earthy
,
so
wee
shall
beare
the
image
of
the
heavenly
)
is
necessarily
to
bee
understood
.
Or
of
holinesse
as
Oecumenius
understandeth
that
place
,
that
as
hee
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
holines
and
righteousnes
but
that
is
the
righteousnes
of
sanctification
,
wherby
we
resemble
the
image
of
Christ
in
true
righteousnes
&
holines
.
But
the
righteousnes
of
justification
is
Christs
righteousnes
it self
,
not
the
image
of
it
.
§
.
XIII
.
As
touching
the
proposition
it selfe
;
wee
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
appeare
by
other
resemblances
,
in
respect
whereof
wee
are
said
to
beare
the
image
of
Christ
.
As
first
in
respect
of
filiation
.
Christ
is
the
Sonne
of
God
,
and
so
are
wee
.
True
,
in
respect
of
the
thing
,
but
not
true
in
respect
of
the
manner
.
For
hee
is
the
Sonne
of
God
by
nature
,
and
by
eternall
generation
:
but
wee
are
the
Sonnes
of
God
in
him
by
grace
of
regeneration
and
adoption
.
Secondly
,
in
regard
of
the
Crosse.
Christ
did
beare
the
Crosse
,
and
so
do
wee
.
True
in
respect
of
the
thing
,
but
not
true
in
respect
of
the
manner
.
For
Christs
sufferings
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
price
of
ransome
which
hee
as
our
Redeemer
laid
downe
for
us
.
But
wee
doe
not
suffer
as
redeemers
,
neither
are
our
sufferings
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
price
of
ransome
,
but
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
o
](A20741-e68950-b)
o
1
Cor.
11.
32.
chastisements
for
sinne
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
trialls
for
our
good
,
[
p
](A20741-e68970-b)
p
Deut.
8.
16.
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
our
sufferings
[
q
](A20741-e68990-b)
q
Phil.
1.
29.
for
Christ
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
such
chastisements
or
corrections
as
the
Lord
laieth
upon
his
children
having
scandalously
offended
,
to
vindicate
[
r
](A20741-e69010-b)
r
2
Sam.
12.
14.
his
owne
honour
.
Thirdly
,
in
respect
of
glory
;
Christ
is
glorified
,
and
so
shall
we
,
who
beare
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
holinesse
or
sanctification
.
Christ
was
holy
,
and
so
are
wee
,
true
in
respect
of
the
thing
,
for
whosoever
is
in
Christ
hee
is
a
new
[
s
](A20741-e69020-b)
s
2
Cor.
5
17.
creature
,
renewed
according
to
his
image
in
true
holinesse
,
but
not
in
respect
of
the
manner
.
Christ
was
holy
from
his
conception
,
and
originally
,
so
are
not
wee
.
Christ
in
himselfe
was
perfectly
just
and
holy
without
blemish
of
sinne
,
so
are
not
wee
.
§
.
XIV
.
But
as
touching
the
righteousnesse
of
justification
,
we
are
not
said
to
beare
Christs
image
.
Neither
can
Christ
bee
said
truely
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
wee
did
beare
Christs
image
,
then
in
imitation
of
Bellarmine
wee
might
conclude
:
As
Christ
was
not
just
,
nor
made
just
,
so
neither
are
wee
.
But
Christ
was
not
just
,
nor
made
just
by
the
benefit
of
justification
;
in
like
manner
neithetare
wee
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
sinne
or
a
sinner
for
us
,
so
wee
are
made
righteous
with
the
righteousnesse
of
God
in
him
.
Christ
was
made
a
sinner
for
us
,
not
by
inherencie
(
God
forbid
!
)
but
by
imputation
of
our
sinne
.
Therefore
we
are
made
righteous
in
our
justification
,
not
by
inherencie
,
but
by
imputation
of
his
righteousnesse
.
§
.
XV.
Secondly
,
he
reasoneth
thus
:
If
wee
bee
not
just
by
iuberent
righteousnesse
,
but
by
imputation
onely
,
or
as
hee
speaketh
(
like
a
cavilling
Sophister
)
putativè
,
and
not
indeed
,
being
indeed
unjust
,
then
doe
we
beare
the
image
of
the
Devill
rather
than
of
Christ
.
For
more
rightly
have
wee
our
denomination
from
that
which
we
are
,
than
from
that
which
we
are
onely
supp●…sed
to
bee
.
I
answer
,
first
,
that
whosoever
is
just
by
imputation
,
be
is
not
putativè
onely
iust
,
but
truely
and
indeed
.
For
though
he
bee
a
sinner
in
himselfe
(
as
all
but
Papists
are
)
yet
hee
is
righteous
,
or
as
the
Apostle
speaketh
the
righteousnesse
of
God
in
him
,
2
Cor.
4.
21.
Secondly
,
that
the
faithfull
are
just
,
not
onely
by
righteousnesse
imputed
,
which
is
the
righteousnesse
of
justification
:
but
also
in
respect
of
justice
inherent
,
which
is
the
righteousnesse
of
sanctification
,
in
regard
whereof
all
the
faithfull
are
called
Saints
,
as
Rom.
1.
7
,
[
t
](A20741-e69150-b)
t
Rom.
16.
15.
1
Cor.
1.
2.
2
Cor.
1.
1.
Phil.
1.
1.
4.
22.
1
Tim.
5.
10.
&c.
Thirdly
,
although
the
faithfull
bee
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
shewed
before
.
§
.
XVI
.
His
third
reason
:
Of
the
earthy
Adam
,
who
was
a
sinner
,
wee
have
borne
the
true
image
;
because
sinne
was
not
in
us
putativè
but
truely
and
indeed
:
so
the
true
image
of
Christ
wee
shall
beare
,
if
justice
bee
inherent
in
us
not
putativè
;
but
truely
and
indeed
.
Answer
.
As
wee
receive
two
things
from
the
first
Adam
,
viz.
the
guilt
of
his
sinne
communicated
,
as
Bellarmine
himselfe
confesseth
,
by
imputation
,
by
which
we
were
truely
made
sinners
,
and
truely
obnoxious
to
death
and
damnation
,
which
is
opposite
to
justification
,
and
by
it
is
taken
away
:
and
secondly
,
the
corruption
of
his
nature
which
hee
drew
upon
himselfe
,
being
propagated
by
carnall
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
Christs
sufferings
and
obedience
communicated
by
imputation
,
by
which
we
are
truely
made
just
,
and
heires
of
eternall
life
;
and
the
vertue
of
his
death
and
resurrection
derived
unto
us
by
spirituall
regeneration
;
by
which
wee
beare
the
image
of
the
second
Adam
,
as
truely
,
though
not
so
fully
in
this
life
,
as
by
carnall
generation
wee
did
beare
the
image
of
the
first
Adam
.
But
this
withall
is
to
bee
observed
,
that
as
we
doe
beare
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
beare
the
image
of
the
second
Adam
in
respect
of
holinesse
and
righteousnesse
derived
unto
us
from
him
in
our
regeneration
,
by
which
we
are
renewed
according
to
his
image
in
true
righteousnesse
and
holinesse
)
and
not
in
respect
of
our
justification
,
wherein
the
same
righteousnesse
and
obedience
which
hee
performed
in
the
daies
of
his
flesh
is
communicated
unto
us
by
imputation
,
and
accepted
of
God
in
our
behalfe
as
if
we
had
performed
the
same
in
our
own
persons
.
To
conclude
therefore
,
it
is
not
the
image
of
Christs
righteousnesse
and
obedience
by
which
we
are
justified
:
But
we
are
justified
by
the
righteousnesse
and
obedience
of
Christ
it selfe
.
§
.
XVII
.
His
seventh
Allegation
of
Rom.
6.
4.
6.
is
scarce
worth
that
the
godly
doe
truly
,
and
not
putativè
dye
unto
sinne
,
and
rise
unto
righteousnesse
;
even
as
Christ
whose
death
and
resurrection
is
represented
in
Baptisme
,
did
truly
dye
and
rise
againe
.
For
this
dying
unto
sinne
,
and
rising
unto
righteousnesse
are
the
two
parts
of
our
sanctification
;
which
never
any
denied
to
bee
inherent
.
But
that
justification
and
sanctification
are
not
to
bee
confounded
,
I
have
before
[
u
](A20741-e69360-b)
u
Lib.
2.
proved
at
large
.
If
hee
would
have
said
any
thing
to
the
purpose
,
he
should
have
said
any
thing
to
the
purpose
,
hee
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
righteousnesse
.
But
I
cannot
sufficiently
wonder
at
the
blind
malice
of
these
men
,
who
either
would
perswade
themselves
,
or
would
goe
about
to
perswade
others
,
that
we
hold
the
righteousnesse
of
sanctification
and
the
parts
thereof
,
which
we
acknowledge
to
be
wrought
in
us
by
the
holy
Spirit
,
not
to
bee
inherent
,
but
imputative
.
As
for
these
words
vers.
7.
he
that
is
dead
is
justified
from
sinne
:
the
meaning
is
,
as
I
have
shewed
before
,
[
*
](A20741-e69380-b)
*
Lib.
2.
c.
2.
§.
●…
that
he
is
freed
from
sinne
,
as
our
translation
readeth
,
and
as
Chrysostome
and
Oecumenius
expound
it
:
the
speciall
sense
of
freeing
from
guilt
opposed
to
condemnation
,
which
is
the
proper
sense
of
the
word
,
Act.
13.
38
,
39.
extended
to
the
generall
signification
of
freedome
:
he
that
is
dead
is
freed
from
committing
of
sinne
,
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
sinne
.
§
.
XVIII
.
In
his
eighth
allegation
hee
patcheth
divers
places
of
Scripture
together
,
as
it
were
invita
Minerva
,
out
of
which
nothing
That
wee
now
by
Christ
have
received
the
Spirit
of
Adoption
of
the
sonnes
of
God
,
quoad
animam
,
saith
he
,
in
respect
of
the
Soule
,
the
which
,
as
it
is
there
said
,
(
viz.
vers.
10.
)
liveth
by
reason
of
justification
,
although
the
body
be
dead
,
(
that
is
,
be
mortall
as
yet
)
by
reason
of
sinne
.
But
(
saith
he
)
●…
little
after
,
(
viz.
vers.
23.
he
addeth
,
that
wee
having
the
first
fruits
of
the
Spirit
,
doe
groane
within
our selves
,
expecting
the
adoption
of
the
sonnes
of
God
,
even
the
redemption
of
our
body
.
For
as
the
same
Apostle
saith
Phil.
3.
20.
21.
wee
expect
our
Saviour
who
shall
reforme
the
body
of
our
humility
,
configured
to
the
body
of
his
glory
.
But
the
adoption
of
sonnes
,
which
wee
expect
in
the
redemption
of
the
body
shall
be
most
true
and
inherent
in
the
body
it selfe
,
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
wee
should
expect
the
redemption
of
the
soule
.
Answ.
See
what
poore
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
Bellarmines
whole
dispute
word
for
word
:
where
with
much
travell
he
hath
brought
forth
this
conclusion
that
our
adoption
,
which
now
we
have
by
justification
is
true
,
and
not
in
conceit
onely
:
which
we
freely
confesse
.
For
whoever
denied
,
that
our
adoption
is
as
true
,
as
our
justification
?
But
doth
it
from
hence
follow
,
that
wee
are
justified
by
inherent
righteousnesse
?
A
good
syllogisme
concluding
that
assertion
from
those
premisses
had
beene
worth
his
labour
.
The
most
that
can
bee
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
soone
as
faith
is
wrought
in
us
,
wee
are
engrafted
into
Christ
:
to
us
being
in
Christ
,
the
Lord
communicateth
the
merits
of
his
Sonne
;
by
imputation
of
whose
righteousnesse
unto
us
,
hee
,
remitting
our
sinnes
,
doth
not
onely
accept
of
us
,
as
righteous
in
Christ
;
but
also
in
him
hee
adopteth
us
to
bee
his
Sons
and
heires
of
eternall
life
.
§
.
XIX
.
Let
this
proposition
then
tanquam
commune
principium
Such
as
is
our
adoption
,
such
is
our
justification
:
and
let
us
see
,
what
either
of
us
can
inferre
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
Adams
transgression
,
is
as
truely
a
sinner
,
as
by
transfusion
of
the
corruption
:
yea
,
if
he
had
not
beene
truely
a
sinner
by
imputation
of
Adams
guilt
,
hee
should
never
have
beene
punished
,
either
with
the
transfusion
of
the
co●…ruption
,
or
with
death
,
unto
which
by
the
guilt
he
was
bound
over
:
or
hee
that
is
righteous
by
imputation
of
Christs
righteousnesse
,
is
as
truely
righteous
before
God
;
yea
,
more
truely
,
than
by
infusion
of
inherent
righteousnesse
.
For
that
is
perfect
;
this
is
stained
with
the
flesh
,
and
therefore
is
but
a
sinnefull
righteousnesse
,
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
righteousnesse
inherent
.
The
assumption
,
which
is
utterly
false
,
hee
endevoreth
to
prove
,
because
the
Apostle
,
Rom.
8.
15.
saith
,
that
now
by
Christ
wee
ha●…e
received
the
Adoption
of
the
sonnes
of
God
,
quoad
animam
,
(
saith
Bellarmine
,
that
he
might
patch
with
it
,
vers.
10.
)
in
respect
of
the
soule
,
which
,
as
it
is
there
said
,
liveth
pr●…pter
justificationem
,
although
the
body
bee
dead
,
that
is
to
say
,
mortall
,
by
reason
of
sinne
.
These
places
Bel●…mine
alleaged
before
,
to
prove
that
the
grace
by
which
wee
are
justified
is
inherent
,
and
namely
charity
:
because
charity
is
that
,
by
which
wee
cry
in
our
hearts
Abba
Father
.
Secondly
,
because
it
is
said
,
that
the
Spirit
liveth
by
reason
of
justification
,
though
the
body
bee
dead
by
reason
of
sinne
:
to
both
which
I
have
[
x
](A20741-e69800-b)
x
Lib.
3.
c.
5.
§.
5.
6.
before
answered
.
§
.
XX.
But
here
Bellarmine
maketh
a
twofold
Adoption
;
the
one
The
adoption
of
sonnes
which
we
expect
in
the
redemption
of
the
body
,
shall
be
most
true
and
inherent
in
the
body
it selfe
,
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
sonnes
which
we
doe
expect
at
the
redemption
of
our
bodies
,
that
is
,
at
the
resurrection
,
is
the
everlasting
inheritance
whereunto
wee
were
adopted
as
sonnes
,
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
Christs
merits
unto
us
.
But
suppose
the
adoption
of
the
body
as
hee
calleth
it
,
were
inherent
:
how
doth
it
follow
,
that
the
adoption
of
the
soule
,
as
hee
calleth
it
,
should
also
be
inherent
?
he
saith
,
it
must
bee
so
:
Otherwise
,
saith
he
,
as
wee
expect
the
redemption
of
the
body
:
so
also
we
should
expect
the
redemption
of
the
soule
(
which
the
Papists
had
neede
to
doe
whose
soules
shall
bee
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
wee
need
no
other
,
but
the
accomplishment
thereof
,
which
is
our
full
redemption
.
As
for
that
adoption
,
which
he
supposeth
to
bee
inherent
,
it
is
a
meere
fancie
.
§
.
XXI
.
Now
let
us
see
,
what
may
from
that
proposition
,
which
[
y
](A20741-e69950-b)
y
Lib.
●…
.
c.
1.
and
lib.
2.
c.
6.
these
foure
benefits
,
reconciliation
,
redemption
,
justification
and
adoption
doe
not
import
any
reall
mutation
in
the
subject
but
relative
and
imputative
:
for
when
God
imputing
to
a
beleever
the
merits
of
his
Sonne
forgiveth
his
sinnes
,
which
made
him
an
enemy
to
God
,
a
bondslave
of
sinne
and
Satan
,
guilty
of
sinne
and
damnation
,
the
childe
of
the
Devill
;
and
receiveth
him
into
his
favour
,
maketh
him
Christs
freeman
,
accepteth
of
his
as
righteous
,
admitteth
him
to
bee
his
sonne
:
he
is
said
to
reconcile
,
to
redeeme
,
to
justifie
,
and
to
adopt
him
,
not
by
working
any
reall
or
positive
change
in
the
party
,
but
relative
,
or
in
respect
of
relation
.
To
be
a
father
,
and
to
be
a
sonne
are
relatives
:
when
a
man
therefore
hath
first
a
sonne
,
hee
becommeth
a
father
,
which
hee
was
not
before
,
not
by
any
reall
change
in
himselfe
,
but
by
a
new
relation
,
which
before
he
had
not
.
When
a
man
is
adopted
,
he
becommeth
the
sonne
of
another
man
,
whose
sonne
he
was
not
before
;
not
by
any
reall
mutation
,
but
onely
in
regard
of
relation
.
For
if
the
party
adopted
by
God
should
by
adoption
bee
really
changed
,
then
God
,
who
adopteth
should
also
seeme
to
bee
really
changed
,
which
is
impossible
,
because
he
is
immutable
.
For
as
he
which
is
adopted
becommeth
the
sonne
of
God
,
which
hee
was
not
before
:
so
God
,
when
he
first
adopteth
any
man
,
becommeth
his
father
,
which
hee
was
not
before
.
Here
therefore
seemeth
to
bee
a
change
as
well
in
God
adopting
,
as
in
the
party
adopted
:
not
reall
,
for
that
is
not
possible
,
but
relative
onely
,
which
is
a
manifest
evidence
,
that
as
our
Adoption
,
so
our
justification
is
not
any
reall
change
wrought
in
us
by
infusion
of
any
inherent
quality
,
but
a
relative
change
wrought
without
us
by
imputation
of
Christs
righteousnesse
.
CAP.
XI
.
Bellarmines
arguments
,
proving
obliquè
or
indirectly
justification
by
§
.
I.
ANd
these
were
all
the
arguments
,
which
Bellarmine
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
formall
cause
of
justification
.
This
opinion
,
hee
confesseth
none
of
us
doe
now
hold
,
though
falsly
hee
would
lay
it
upon
Luther
[
a
](A20741-e70150-b)
a
Luther
onely
saith
that
faith
(
that
is
,
Christ
apprehended
by
faith
)
is
our
righteousnesse
,
●…nd
in
the
same
sence
〈◊〉
,
that
faith
is
in●…puted
unto
righteousnesse
.
Bellarmines
allegation
of
Gal.
5.
5
,
6.
answered
.
and
Melancthon
;
for
we
deny
faith
to
bee
the
formall
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
wee
required
nothing
to
make
us
formally
and
inherently
righteous
,
but
onely
faith
.
And
for
this
cause
,
though
wee
hold
not
this
assertion
,
yet
hee
thinkes
good
to
confute
it
,
as
if
we
held
it
.
§
.
II.
Of
his
proofes
,
onely
the
first
serveth
to
prove
,
that
,
with
faith
,
charity
doth
concurre
unto
justification
.
It
is
taken
out
of
Gal.
5.
5.
6.
the
fifth
verse
containing
the
latter
part
of
the
Antithesis
between
justitiaries
(
who
were
apostates
from
the
doctrine
of
grace
)
and
the
true
prosessours
of
the
Gospell
.
For
the
former
looked
to
bee
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
Christs
righteousnesse
apprehended
by
faith
.
Of
this
Antithesis
the
latter
part
agreeth
to
us
;
the
former
,
to
the
Papists
And
therefore
I
marvell
to
what
purpose
he
alleaged
the
fifth
verse
,
unlesse
it
were
to
confute
himselfe
.
Now
in
the
sixt
verse
the
Apostle
sheweth
,
what
manner
of
faith
that
is
,
which
justifieth
;
viz.
not
a
dead
or
a
counterfeit
,
but
a
lively
and
effectuall
faith
:
a
faith
,
which
is
effectuall
,
or
effectually
worketh
by
love
:
a
faith
,
which
,
as
Saint
Iames
[
b
](A20741-e70270-b)
b
Iam.
2.
14
●…
.
His
wilfull
depraving
of
Gal.
5.
6.
saith
,
is
not
without
workes
,
but
is
demonstrable
by
good
workes
.
§
.
III.
But
these
words
Bellarmine
doth
wilfully
deprave
.
For
in
other
places
hee
readeth
and
understandeth
the
wordes
as
wee
doe
,
following
the
vulgar
Latine
translation
,
unto
which
hee
is
tyed
by
the
decree
of
the
Councell
of
Trent
,
reading
,
fides
quae
per
charitatem
operatur
,
faith
that
worketh
by
charity
,
as
our
English
Rhemists
also
translate
the
words
.
And
to
seeke
no
further
,
in
the
very
beginning
of
the
next
chapter
,
[
c
](A20741-e70330-b)
c
De
iustif
l
2.
c.
5
where
hee
confuteth
the
erroneous
opinion
of
Osiander
,
who
held
,
that
the
righteousnesse
of
Christ
,
whereby
wee
are
justified
,
is
the
essentiall
righteousnesse
of
the
Deity
dwelling
in
us
:
saith
,
that
this
errour
is
manifestly
refuted
by
the
Apostle
,
Rom.
4.
proving
the
righteousnesse
by
which
wee
are
justified
,
to
bee
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
righteousnesse
,
for
in
Christ
Iesus
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
faith
which
worketh
by
love
.
Whereupon
hee
inferreth
,
quòd
si
fides
per
dilectionem
operans
,
&c.
but
if
faith
working
by
charity
be
that
righteousnesse
&c.
But
here
for
a
poore
shift
,
and
to
serve
his
present
turne
,
hee
interpreteth
the
Greeke
Participle
of
the
middle
voice
,
as
if
it
were
passive
,
fides
quae
agitur
,
faith
which
is
acted
,
moved
,
formed
,
and
as
it
were
animated
by
love
.
And
therupon
inferreth
,
that
charity
isthe
forme
of
faith
,
and
that
faith
justifieth
formally
,
as
it
is
formed
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
helpe
out
the
matter
,
hee
saith
that
the
Latine
word
operatur
is
passively
understood
(
whereof
,
as
I
suppose
,
no
example
can
bee
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
signifie
,
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
effectuall
,
or
effectually
working
,
and
so
both
the
Verbe
and
the
Participle
,
which
are
used
nine
times
[
d
](A20741-e70520-b)
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.
Iam.
●…
.
●…6
.
at
the
least
in
the
new
Testament
,
are
or
ought
to
be
effectuall
,
namely
in
it selfe
,
or
effectuall
to
worke
according
to
the
twofold
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
act
,
whereof
the
Philosophers
and
Schoolemen
use
to
speake
;
to
wit
the
first
and
the
second
,
&c.
which
distinction
may
be
applied
to
habits
of
grace
,
or
gracious
habits
.
The
first
act
,
which
is
the
forme
of
faith
,
or
of
any
other
grace
,
is
that
Tushijah
that
essence
or
entity
whereof
[
e
](A20741-e70630-b)
e
Prov.
3.
21.
Salomon
speaketh
,
wherby
any
grace
is
that
,
which
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
indeed
and
in
truth
,
which
is
the
integrity
of
it
,
and
so
saith
Thomas
,
[
f
](A20741-e70680-b)
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
](A20741-e70740-b)
g
●…●…im
.
1.
5.
2
Tim.
1.
5.
Rom.
21.
9.
Iam.
3
17.
unfained
.
This
is
that
principium
agendi
,
that
inward
act
or
efficacie
,
whereby
faith
or
any
other
grace
is
effectuall
in
it selfe
,
lively
,
active
,
operative
,
apt
to
produce
operations
according
to
their
severall
kinds
,
without
which
,
faith
,
or
any
other
grace
is
dead
and
counterfeit
,
and
not
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
indeede
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
actuall
working
thereof
,
actus
secundus
,
saith
Thomas
[
h
](A20741-e70850-b)
h
Th
▪
ibid.
est
operatio
.
And
these
acts
are
either
immediate
and
eliciti
,
as
the
Schoolemen
speak
,
or
mediate
and
imperati
.
As
for
example
,
the
immediate
or
elicite
acts
of
justifying
faith
,
are
first
,
to
beleeve
truly
and
effectually
and
by
a
lively
assent
,
that
Iesus
the
Sonne
of
the
blessed
Virgin
is
the
eternall
Sonne
of
God
,
the
Messias
and
the
Saviour
of
all
that
beleeve
in
him
.
Secondly
,
because
I
so
beleeve
in
Christ
,
to
beleeve
that
hee
is
my
Saviour
.
Thirdly
,
by
these
acts
,
faith
receiving
Christ
,
who
is
our
righteousnesse
,
doth
justifie
.
The
mediate
acts
,
which
are
called
imperati
,
are
these
acts
which
the
immediate
acts
doe
produce
mediantibus
aliis
virtutibus
,
by
the
mediation
of
other
vertues
.
For
if
I
beleeve
,
that
Iesus
is
the
Sonne
of
God
and
the
Saviour
of
all
that
beleeve
in
him
,
and
consequently
,
that
hee
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
.
§
.
V.
Now
those
graces
,
by
which
faith
worketh
,
as
namely
charity
,
have
not
the
respect
of
the
formall
cause
unto
faith
,
but
rather
of
the
instrumentall
:
Neither
doth
faith
worke
by
them
as
its
forme
,
but
as
its
instruments
;
as
the
soule
by
the
body
and
the
members
thereof
.
But
that
charity
is
not
indeed
the
forme
of
faith
,
whereby
it
is
acted
and
formed
,
it
may
appeare
evidently
by
these
reasons
.
First
,
because
those
,
which
hold
it
to
be
the
forme
of
faith
,
deny
it
to
bee
the
inward
and
intrinsecall
forme
,
whereby
faith
is
that
which
it
is
,
which
onely
is
the
formall
cause
,
and
as
it
were
the
soule
of
faith
;
but
extrinsecall
,
whereby
,
as
they
imagine
,
the
acts
of
faith
are
informed
and
so
they
make
it
by
a
strange
kinde
of
Logicke
,
the
forme
of
all
vertues
,
as
well
as
of
faith
.
Secondly
,
because
one
habit
disparated
from
another
(
as
the
three
Theologicall
vertues
,
faith
,
hope
,
and
charity
,
being
also
,
as
themselves
say
,
seated
in
diverse
subjects
,
as
the
seat
of
faith
is
the
mind
,
of
love
the
heart
)
cannot
possibly
be
the
forme
of
the
other
.
Thirdly
;
that
habit
,
which
proceedeth
from
another
,
as
the
fruit
and
effect
thereof
,
cannot
bee
the
forme
of
that
other
.
But
charity
,
which
is
the
fulfilling
of
the
Law
,
proceedeth
from
faith
unfained
,
1
Tim.
1.
5.
For
therefore
doe
wee
love
God
,
and
our
neighbour
for
his
sake
,
because
by
faith
wee
are
pe●…swaded
of
his
love
towards
us
:
and
therefore
doe
wee
love
him
,
because
hee
loved
us
first
,
1
Ioh.
4.
19
Fourthly
,
if
charity
be
the
forme
of
faith
,
then
faith
is
the
matter
of
charity
;
for
the
mater
is
that
,
which
is
formed
,
and
as
it
were
animated
by
the
forme
:
but
the
consequent
is
absurd
;
therefore
the
antecedent
.
And
againe
,
howsoever
faith
worketh
those
acts
,
which
I
called
mediate
or
imperatos
,
by
meanes
of
other
graces
,
which
acts
doe
tend
to
sanctification
,
(
for
which
cause
,
faith
doth
not
sanctifie
alone
)
:
yet
the
actus
eliciti
,
or
immediate
acts
of
faith
which
are
to
believe
in
Christ
,
and
by
beleeving
,
to
receive
,
and
by
receiving
him
,
who
is
our
righteousnesse
,
to
justifie
;
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
.
Answ.
This
distinction
of
faith
,
that
it
is
either
formata
,
or
informis
in
a
right
sence
may
bee
admitted
;
as
namely
,
if
by
forme
bee
understood
,
the
integrity
,
or
inward
efficacie
;
and
if
that
be
called
formata
,
which
is
sound
,
unfained
,
lively
and
effectuall
;
and
that
informis
,
which
i●…
uneffectuall
,
dead
and
counterfeit
.
For
that
distinction
is
intimated
by
the
Apostle
,
when
he
speaketh
,
either
of
faith
unfained
,
or
contrariwise
of
a
dead
faith
,
for
in
the
former
,
it
is
implyed
that
there
is
also
a
fained
and
a
counterfeit
faith
:
and
in
the
latter
,
that
there
is
also
a
lively
faith
.
And
so
wee
admit
this
distinction
that
faith
is
either
-
Formata
,
which
is
lively
and
unfained
.
-
Informis
,
which
is
dead
and
counterfeit
.
But
in
the
popish
sence
it
is
to
be
rejected
,
and
that
in
three
respects
.
First
,
because
they
propound
this
distinction
,
as
agreeing
to
a
true
justifying
[
i
](A20741-e71190-b)
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
&c.
such
a
one
doth
not
indeed
and
in
truth
beleeve
that
,
which
he
pro●…esseth
himselfe
to
beleeve
.
He
that
saith
,
he
knoweth
Christ
,
that
is
,
beleeveth
in
him
,
and
hath
not
a
desire
and
care
to
keep
[
k
](A20741-e71220-b)
k
1
Iohn
1.
4
his
Commandements
,
hee
is
a
lyar
,
and
the
truth
is
not
in
him
.
That
faith
which
is
dead
and
counterfeit
cannot
justifie
or
save
a
man
,
as
Saint
Iames
[
l
](A20741-e71240-b)
l
Iam.
2
14.
sheweth
.
For
howsoever
faith
alone
doth
justifie
;
yet
that
faith
which
is
alone
doth
not
justifie
;
neither
alone
nor
at
al
,
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
wee
omit
Bellarmines
confession
in
this
place
.
Here
,
saith
hee
,
the
Apostle
to
prevent
occasion
of
errour
,
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
.
§
.
VII
.
Secondly
,
this
distinction
is
to
bee
rejected
being
understood
in
the
popish
sense
,
wherein
it
is
implyed
,
that
charity
is
the
forme
,
and
as
it
were
the
soule
of
faith
:
which
opinion
I
have
already
confuted
.
Neither
can
they
ground
it
upon
Iames
2.
26.
As
the
body
without
the
Spirit
is
dead
,
so
faith
without
workes
is
dead
.
For
if
the
habit
of
charity
cannot
bee
the
forme
of
faith
,
as
I
have
shewed
,
then
much
lesse
can
good
workes
,
which
are
the
outward
fruits
both
of
faith
and
of
charity
,
bee
the
soule
of
faith
it selfe
.
Of
the
profession
indeed
of
faith
a
godly
life
is
,
as
it
were
,
the
soule
,
and
without
which
it
is
dead
:
but
of
faith
it selfe
it
is
not
anima
the
soule
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
breath
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
breath
,
doth
properly
fignifie
,
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
bee
dead
;
so
faith
without
workes
,
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
bee
rejected
,
because
,
as
The
rest
of
his
arguments
serve
to
prove
,
that
faith
is
not
the
whole
formall
cause
of
justification
,
that
is
,
as
wee
speake
according
to
the
Scriptures
,
of
sanctification
,
which
we
deny
not
:
for
wee
doe
acknowledge
a
concurrence
of
many
graces
with
faith
unto
sanctification
.
As
for
justification
,
we
deny
faith
,
either
in
whole
or
in
part
to
bee
the
formall
cause
thereof
.
Neither
doth
any
other
of
his
arguments
prove
,
that
either
charity
,
or
any
other
grace
doth
with
faith
concurre
unto
justification
.
CAP.
XII
.
That
justification
doth
n●…t
c●…nsist
in
ren●…vation
.
§
.
I.
HIs
second
ranke
of
arguments
proving
indirectly
That
o●…r
justification
doth
not
consist
in
the
remission
of
sinnes
alone
.
Neither
doe
we
say
,
it
doth
.
The
exclusive
particle
used
by
some
of
our
Divines
doth
exclude
infusion
,
not
imputation
of
righteousnesse
,
as
[
a
](A20741-e71630-b)
a
●…ib
.
2.
c.
1.
§.
Ioan
▪
Calvin
.
Bellarmine
confesseth
.
For
wee
doe
hold
(
though
all
perhaps
have
not
so
plainely
expressed
their
meaning
and
some
few
have
delivered
their
private
opinions
)
that
remission
of
sinne
is
but
a
part
of
justification
:
and
that
by
imputation
of
Christs
righteousnesse
we
are
both
absolved
from
our
sinnes
,
and
also
accepted
as
righteous
in
Christ
and
as
heires
of
eternall
life
.
But
Bellarmine
,
howsoever
he
would
seeme
to
acknowledge
the
concurrence
of
remission
of
sinne
unto
justification
,
yet
indeed
excludeth
it
.
For
by
remission
of
sinne
concurring
to
justification
,
hee
doth
not
understand
the
not
imputing
or
forgiving
of
sinne
,
but
the
extinction
and
abolition
thereof
,
wrought
by
the
infusion
of
habituall
righteousnesse
,
which
expelleth
its
contrary
,
as
heat
doth
cold
,
and
light
darkenesse
.
And
howsoever
there
bee
duo
termini
two
termes
in
this
motion
or
mutation
,
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
onely
forme
thereof
being
infused
of
righteousnesse
,
or
as
they
love
rather
to
speake
,
righteousnesse
infused
,
their
justification
also
not
differing
from
that
which
the
Scriptures
call
sanctification
,
saving
that
they
dreame
of
a
totall
mortification
or
deletion
of
sinne
,
and
of
a
perfect
renovation
:
then
what
is
become
of
the
absolving
of
●…●…tom
the
guilt
of
sinne
,
by
which
wee
are
freed
from
hell
;
and
the
acceptation
of
us
as
righteous
in
Christ
,
by
we
are
intitled
to
the
kingdome
of
heaven
?
Both
which
are
wrought
by
imputation
of
Christs
righteousnesse
,
in
which
true
justification
doth
consist
.
For
infused
righteousnesse
,
though
it
were
perfect
,
could
not
discharge
us
from
our
former
debts
;
and
being
unperfect
,
as
their
owne
consciences
cannot
but
tell
them
,
it
cannot
entitle
them
to
the
kingdome
of
heaven
.
Wherefore
if
they
will
be
saved
,
they
must
of
necessity
flee
to
the
righteousnesse
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
commandement
,
by
his
obedience
:
which
obedience
and
sufferings
,
being
transient
and
gone
so
long
since
,
can
no
otherwise
bee
communicated
unto
them
,
but
by
imputation
.
Now
,
if
they
can
be
content
to
acknowledge
the
imputation
of
Christs
satisfaction
(
which
sometimes
[
c
](A20741-e71740-b)
c
Bellarm.
de
iustif
.
l.
2.
c.
7.
§.
quar
to
&c.
10.
Deinde
&c.
5.
§.
quar
to
&
§.
quòd
ver●…
.
they
doe
,
and
must
doe
if
they
will
bee
saved
;
for
there
is
no
other
meanes
,
either
to
escape
hell
,
or
to
come
to
heaven
)
then
let
them
,
according
to
the
Scriptures
,
acknowledge
this
imputation
of
Christs
satisfaction
,
by
which
they
are
to
bee
acquitted
and
freed
from
the
guilt
of
sinne
and
damnation
,
and
also
accepted
as
righteous
in
Christ
,
and
heires
of
eternall
life
,
to
be
their
justification
.
As
for
the
mortification
of
sinne
,
and
the
renovation
of
us
according
to
the
image
of
God
in
true
holinesse
and
righteousnesse
,
both
which
are
but
in
part
,
and
by
degrees
wrought
in
us
by
the
Spirit
of
regeneration
,
let
them
bee
acknowledged
to
bee
the
two
parts
of
our
sanctification
.
§
.
II.
But
Bellarmine
will
needs
have
our
renovation
to
be
the
righteousnesse
to
what
the
Apostle
giveth
the
name
of
justification
,
in
that
justification
consisteth
,
rather
than
in
that
,
unto
which
hee
doth
not
give
the
name
:
But
to
renovation
in
this
place
the
Apostle
doth
give
the
name
of
justification
,
and
not
to
remission
of
sinne
:
Therefore
justification
consisteth
rather
in
renovation
,
than
in
remission
of
sinne
.
Before
I
answere
,
I
thinke
good
to
advertise
the
reader
againe
,
that
Bellarmine
here
by
remission
of
sinne
doth
not
understand
the
not
imputing
of
sinne
,
or
as
we
in
plaine
English
call
it
,
forgivenesse
of
sinne
:
but
the
utter
deletion
,
the
extinction
,
the
totall
mortification
of
sinne
.
And
that
hee
doth
foure
times
at
the
least
signifie
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
doe
give
the
name
to
remission
of
sinnes
,
that
is
,
to
the
not
imputing
of
sinne
,
or
to
the
absolving
and
acquitting
from
sinne
,
Rom.
4.
6
,
7
,
8.
〈◊〉
.
13.
38
,
39.
but
never
to
renovation
.
§
.
III.
His
assumption
Bellarmine
proveth
,
because
it
cannot
be
doubt●…d
,
but
that
the
Apostles
meaning
was
,
that
Christ
his
death
was
a
samplar
or
patterne
of
the
death
of
sin
,
that
is
(
saith
he
)
of
remission
or
deletion
of
sins
:
and
that
his
resurrection
was
a
samplar
[
*
](A20741-e72010-b)
*
This
is
denied
by
Cardinall
Tolet
,
in
Rom.
4.
annot.
25
▪
Christ
.
non
est
traditus
propter
de●…icta
tanquam
examplar
,
sed
tanquam
vera
satisfactio
:
igitur
nec
resurrexisse
propter
iustifi
cationem
dicitur
tanquam
exemplar
,
sed
propter
ipsum
iustificationem
,
quem
non
ess●…mus
conseca●…
,
nisi
surrexisset
.
or
patterne
of
our
renovation
,
and
inward
regeneration
,
by
which
we
walke
in
newnesse
of
life
.
And
is
this
the
meaning
of
the
Apostle
?
Then
be
like
wee
are
justified
by
imitation
,
and
not
by
imputation
of
Christs
death
;
and
by
imitation
of
his
resurrection
,
and
then
also
by
the
same
reason
we
are
made
sinners
by
imitation
and
not
imputation
of
Adams
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
bee
followed
in
dying
to
sinne
,
and
rising
to
righteousnesse
represented
in
Baptisme
,
as
hee
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
hee
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
righteousnesse
shall
bee
imputed
to
us
,
as
well
as
to
Abraham
,
if
wee
beleeve
in
him
that
raised
up
Iesus
our
Lord
from
the
dead
,
who
was
given
by
his
father
and
by
himselfe
to
us
and
for
us
,
that
by
the
obedience
of
his
life
untill
death
,
but
especially
at
his
death
he
might
satisfie
for
our
sinnes
:
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
satisfie
for
our
sinnes
paying
a
full
ransome
for
them
,
and
so
did
justifie
us
meritoriously
:
and
in
that
sense
we
are
said
to
bee
justified
by
his
bloud
[
d
](A20741-e72110-b)
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
beene
effectuall
to
our
justification
,
if
he
had
not
risen
from
the
dead
.
As
the
Apostle
sheweth
1
Cor.
15
▪
17.
If
Christ
bee
not
raised
,
your
faith
is
vaine
,
yee
are
yet
in
your
sinnes
.
For
if
Christ
had
not
risen
againe
,
it
had
beene
an
evid●…nce
,
that
he
was
not
the
Sonne
of
God
:
and
then
could
not
his
obedience
or
sufferings
have
beene
meritorious
for
us
.
But
by
his
resurrection
hee
was
[
e
](A20741-e72130-b)
e
Rom.
1.
4.
mightily
declared
to
be
the
Sonne
of
God
,
in
regard
whereof
it
was
said
,
[
f
](A20741-e72140-b)
f
Psal.
2.
7.
Heb.
1.
5.
Act.
13.
33.
Thou
art
my
Sonne
this
day
have
I
begotten
thee
:
and
being
God
,
his
obedience
and
sufferings
,
are
of
infinite
and
all
sufficient
merit
and
value
,
vertue
and
efficacie
for
the
justification
and
salvation
of
all
that
beleeve
in
him
.
And
againe
what
benefits
Christ
merited
for
us
by
his
obedience
even
untill
death
,
the
same
being
risen
he
applyeth
and
giveth
to
those
that
beleeve
.
God
having
raised
him
and
exalted
him
[
g
](A20741-e72180-b)
g
Act.
5.
3.
31.
with
his
right
hand
,
to
be
a
Prince
and
a
Saviour
,
to
give
repentance
to
Israel
and
remission
of
sinnes
.
Christ
therefore
was
given
unto
death
,
that
hee
might
by
his
sufferings
satisfie
for
our
sinnes
the
penalty
thereunto
belonging
:
and
he
did
rise
againe
,
that
by
application
of
his
merits
we
might
bee
justified
.
Righteousnesse
therefore
shall
be
imputed
to
those
that
beleeve
in
the
resurrection
of
Christ
,
or
rather
in
Christ
raised
againe
:
who
as
he
gave
himselfe
to
bee
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
price
of
ransome
for
our
sinnes
;
so
he
did
arise
againe
,
that
by
effectuall
application
of
his
merits
we
might
bee
justified
.
So
that
whom
by
his
death
and
obedience
he
redeemed
meritoriously
,
then
he
doth
effectually
justifie
and
save
by
his
life
[
h
](A20741-e72200-b)
h
Rom.
5.
10.
and
the
severall
actions
thereof
,
viz.
his
resurrection
,
ascension
,
sitting
at
the
right
hand
of
his
Father
as
our
King
and
Priest
,
his
comming
againe
to
judgement
:
who
therefore
shall
lay
[
i
](A20741-e72220-b)
i
Rom.
8
▪
33
,
34.
any
thing
to
the
charge
of
Gods
children
?
it
is
God
that
justifieth
:
who
is
hee
that
condemneth
?
It
is
Christ
that
dyed
,
yea
rather
that
is
risen
againe
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intorcession
for
us
?
§
.
IV.
In
the
words
following
Bellarmine
answeareth
a
secret
objection
:
It
is
to
be
noted
,
that
the
death
of
Christ
,
which
is
the
price
of
our
redemption
,
was
not
onely
the
cause
of
the
remission
of
sinne
,
but
also
of
internall
renovation
.
And
the
like
,
as
he
saith
afterwards
,
may
bee
said
of
the
re●…urrection
.
For
according
to
the
doctrine
of
the
Catholike
Church
,
these
two
cannot
bee
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
sinnes
,
and
also
adorneth
the
soule
with
righteousnesse
,
wherefore
though
the
Apostle
might
have
ascribed
both
remission
and
renovation
,
either
to
Christs
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
likenesse
which
the
extinction
of
sinne
hath
with
the
death
of
the
body
:
and
spirituall
renovation
with
the
resurrection
of
the
body
:
whereunto
I
answer
briefly
;
first
,
that
though
the
death
and
resurrection
of
Christ
,
in
respect
of
their
efficacie
,
though
remission
and
renovation
alwayes
goission
and
renovation
,
then
in
justification
there
are
two
actions
proceeding
from
two
causes
:
secondly
,
that
these
foure
distinct
benefits
,
remission
of
sinne
,
and
acceptation
of
us
as
righteous
in
Christ
,
(
which
are
the
parts
of
justification
,
wrought
both
of
them
by
imputation
of
Christs
righteousnesse
,
which
is
the
one
and
onely
forme
of
justification
:
)
likewise
the
dying
unto
sinne
or
mortification
,
and
the
rising
of
the
Sonle
from
the
grave
of
sinne
,
which
is
our
first
resurrection
,
or
vivification
,
which
are
the
two
parts
of
sanctification
,
those
foure
actions
I
say
proceed
from
two
causes
,
and
that
in
twofold
respects
.
For
remission
of
sinne
is
procured
by
the
merit
of
Christs
death
;
and
dying
unto
sinne
is
ascribed
to
the
vertue
of
his
death
:
the
imputation
of
Christs
merits
,
whereby
wee
are
both
absolved
from
sinne
and
accepted
as
righteous
,
is
ascribed
to
his
resurrection
,
whereby
his
merits
are
applyed
unto
us
for
our
justification
;
and
the
grace
of
rising
from
the
grave
of
sinne
,
to
the
vertue
[
k
](A20741-e72310-b)
k
Phil.
3.
9.
of
his
resurrection
:
for
by
the
same
power
,
whereby
Christ
did
rise
againe
,
are
wee
raised
from
sinne
to
newnesse
of
life
.
§
.
V.
His
second
allegation
is
Rom.
5.
21.
That
as
sinne
reigned
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
righteousnesse
:
the
one
,
imputed
,
which
is
the
righteousnesse
of
justification
:
the
other
,
infused
and
inherent
,
which
is
the
righteousnesse
of
sanctification
,
which
he
calleth
renovation
.
If
therfore
the
Apostle
did
speake
here
of
righteousnesse
inherent
,
yet
this
place
would
make
nothing
against
us
.
For
we
confesse
,
that
as
sin
reigneth
in
the
children
of
disobedience
by
producing
the
workes
of
iniquity
:
so
the
grace
of
God
,
or
the
Spirit
of
grace
doth
reigne
in
the
faithful
by
bringing
forth
the
fruits
of
righteousnes
.
But
this
is
not
the
righteousnesse
of
justification
,
but
that
wherein
our
sanctification
doth
consist
.
But
indeed
the
Apostle
here
doth
not
speake
,
either
only
,
or
chiefly
,
if
at
all
,
of
inherent
righteousnesse
.
Neither
doth
hee
in
this
place
make
an
opposition
or
antithesis
betweene
sinne
and
righteonsnesse
,
to
which
supposition
Bellarmines
argument
is
grounded
;
but
betweene
the
kingdome
of
sinne
reigning
unto
death
;
and
the
kingdome
of
grace
reigning
by
righteousnesse
unto
everlasting
life
through
Iesns
Christ
our
Lord
.
Now
the
righteousnesse
,
wherein
the
kingdome
of
grace
especially
consisteth
,
is
the
righteousnesse
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
righteousnesse
(
as
all
inherent
justice
is
)
but
the
righteousnesse
of
God
,
is
chiefly
,
[
l
](A20741-e72420-b)
l
Mat.
6.
33.
yea
in
the
cause
of
justification
is
onely
to
bee
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
Adams
sinne
to
Christs
obedience
:
so
in
this
place
,
as
the
sinne
of
Adam
was
the
cause
of
death
,
so
Christs
obedience
,
of
life
:
the
opposition
is
not
of
inherent
righteousnesse
to
inherent
sinne
,
but
of
Christs
righteousnesse
to
Adams
sinne
.
§
.
VI.
His
third
allegation
is
out
of
Rom.
6.
13.
Doe
not
ye
exhibit
your
members
as
instruments
of
iniquity
unto
sinne
;
but
exhibit
your selves
to
God
,
as
of
dead
men
alive
,
and
your
members
instruments
of
justice
to
God
;
where
,
by
righteousnesse
,
saith
hee
,
is
understood
,
something
that
is
inherent
,
&c.
and
that
hee
goeth
about
to
prove
,
which
no
man
doubteth
of
,
when
indeed
hee
should
prove
,
not
,
that
there
is
a
righteousnesse
inherent
in
the
faithfull
,
for
that
wee
freely
confesse
;
but
that
the
righteousnesse
,
which
is
inherent
,
is
that
,
by
which
wee
are
justified
.
But
it
is
evident
,
that
the
Apostle
speaketh
not
heere
of
the
righteousnesse
of
justification
,
but
of
the
righteousnesse
of
sanctification
,
whereunto
in
this
Chapter
hee
doth
exhort
as
to
a
necessary
and
unseparable
consequent
of
justification
.
Neither
doth
the
Apostle
heere
,
or
elsewhere
,
(
as
before
I
observed
in
setting
downe
the
differences
betweene
justification
and
sanctification
)
exhort
us
to
the
righteousnesse
of
justification
or
the
parts
thereof
,
which
bee
not
our
duties
,
but
Gods
gracious
favours
:
for
that
were
to
exhort
us
to
remission
of
sinne
,
and
acceptation
to
life
.
But
to
the
righteousnesse
of
sanctification
,
and
the
parts
mortification
and
renovation
,
and
to
the
particular
duties
thereof
,
hee
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
hee
would
prove
(
which
no
man
doth
deny
)
that
our
renova●…ion
,
according
to
the
image
of
God
,
standeth
in
righteousnesse
and
holinesse
inherent
.
§
.
VII
.
His
fourth
allegation
had
need
to
be
a
good
one
:
for
this
For
justification
or
justice
which
maketh
us
to
live
,
and
thereby
to
worke
,
cannot
be
onely
remission
of
sin
,
but
something
inward
inherent
.
Answ.
In
this
place
,
vers.
10.
11.
as
I
shewed
before
,
the
Apostle
setteth
down
a
double
priviledge
of
those
in
whom
Christ
dwelleth
by
his
Spirit
,
freeing
them
from
the
Law
of
death
.
The
one
,
in
respect
of
the
soule
,
vers.
10.
that
howsoever
the
body
bee
dead
,
that
is
,
(
as
Bellarmine
himselfe
expoundeth
)
mortall
,
or
appointed
to
death
by
reason
of
sin
,
which
the
first
Adam
brought
in
,
and
by
it
death
,
his
sinne
being
imputed
to
all
:
yet
the
soule
,
(
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
righteousnes
of
the
second
Adam
,
by
imputation
whereof
all
the
faithfull
are
entituled
unto
everlasting
life
,
For
as
in
the
former
part
of
the
Antithesis
is
not
meant
the
spirituall
death
of
men
dead
in
sinne
,
(
for
that
is
the
death
of
the
soule
and
not
of
the
body
,
and
the
Apostle
speaketh
of
those
in
whom
Christ
dwelleth
)
but
the
corporall
death
,
unto
which
they
also
,
in
whom
Christ
dwelleth
,
are
subject
:
so
in
the
latter
is
meant
,
not
the
life
of
grace
or
of
righteousnesse
,
but
the
life
of
glory
.
The
other
priviledge
respecteth
the
body
,
vers.
11.
that
after
it
hath
beene
dead
and
turned
into
dust
,
the
Spirit
of
him
that
raised
up
Christ
from
death
,
dwelling
in
us
shall
raise
unto
life
eternall
our
mortall
bodies
.
§
.
VIII
.
His
fifth
testimony
,
Gal.
3.
21.
where
,
when
the
Apostle
saith
hee
doth
plainely
(
saith
he
)
demonstrate
,
that
justice
from
whence
justification
is
named
,
is
something
,
which
giveth
life
to
the
soule
,
and
hee
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
hee
might
conclude
the
consequent
:
then
might
hee
strongly
have
concluded
against
us
,
that
wee
are
justified
by
inherent
righteousnesse
.
But
seeing
the
Apostle
doth
tollere
anteceden●…
,
that
is
,
intendeth
to
contradict
that
antecedent
;
what
reason
hath
Bellarmine
to
argue
as
hee
doth
?
It
is
very
true
,
that
if
the
Law
could
have
given
us
life
,
that
is
,
as
Chrysostome
and
O●…umenius
expound
,
could
have
saved
us
,
according
to
that
legall
promise
,
Hocfac
&
vives
,
doe
this
and
thou
shalt
live
,
or
as
the
Rhemists
translate
,
could
have
justified
us
:
then
undoubtedly
wee
might
have
beene
justified
by
inherent
righteousnesse
.
But
forasmuch
as
it
was
impossible
for
the
Law
to
justifie
and
save
us
,
because
it
neither
was
,
no●…
is
possible
for
us
,
by
reason
of
the
flesh
,
to
performe
the
condition
:
and
forasmuch
as
God
therefore
sent
his
Sonne
[
m
](A20741-e72800-b)
m
Rom.
8
3
,
4.
to
performe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
that
the
Law
requireth
unto
justification
that
wee
,
who
could
not
bee
justified
,
nor
saved
by
any
inherent
righteousnesse
of
our
owne
prescribed
in
the
Law
,
and
therefore
not
by
a
justice
consisting
in
our
actions
or
motions
,
might
bee
justified
and
saved
by
the
righteousnesse
of
Christ
imputed
unto
us
:
what
can
Bellarmine
gather
from
hence
with
any
shew
or
colour
of
reason
,
to
prove
justification
by
such
a
righteousnesse
,
as
is
inherent
,
and
consisteth
in
motion
and
action
?
§
.
IX
.
The
sixth
I
have
already
answered
with
the
third
.
As
for
his
testimonies
collected
out
of
Augustine
,
a
briefe
an●…were
[
n
](A20741-e72970-b)
n
Lib.
6.
cap.
9.
shall
bee
shewed
,
they
could
not
meane
,
that
wee
are
sanctified
by
faith
alone
.
Secondly
,
remission
of
sinne
,
which
is
the
not
imputing
or
forgiving
of
sinne
,
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
sinne
.
So
that
although
he
retaine
the
name
,
which
hee
confoundeth
with
sanctification
:
yet
the
thing
thereby
signified
,
which
is
the
maine
benefit
,
which
wee
receive
from
Christ
,
by
which
wee
are
both
delivered
from
hell
,
and
entitled
to
heaven
,
hee
hath
taken
away
,
as
I
have
heretofore
declared
.
If
this
answere
doe
not
content
the
Papists
,
let
them
understand
;
that
when
the
use
of
any
word
in
the
Fathers
borrowed
from
the
Scriptures
,
differeth
from
the
perpetuall
use
thereof
in
the
Scriptures
:
wee
are
bound
to
follow
the
infall●…ble
authority
of
Gods
Word
,
rather
than
the
testimony
of
any
man
,
or
men
whatsoever
.
And
for
this
wee
have
Augustines
[
o
](A20741-e73010-b)
o
See
to
this
purpose
divers
testimonies
of
Augustine
citedby
Gratian.
Dist.
9.
owne
warrant
,
who
challengeth
liberty
to
reject
in
other
mens
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
.
§
.
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
darknesse
to
light
;
in
calesaction
from
cold
to
heate
.
Iustistcation
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
sinne
,
there
must
accrew
righteousnesse
.
I
answer
,
that
mutations
are
either
reall
or
relative
.
If
hee
speake
of
reall
mutations
,
I
deny
the
assumption
,
for
I
have
proved
before
,
that
justification
is
no
such
mutation
.
If
hee
speake
of
relative
mutations
,
I
grant
the
syllogisme
,
for
even
in
such
there
are
two
termini
,
as
in
liberation
,
terminus
a
quo
,
is
bondage
,
ad
quem
is
freedome
,
in
marrying
,
the
change
is
from
being
a
Batchelor
to
bee
a
Husband
,
from
being
a
Maid
to
bee
a
Wife
;
so
in
Reconciliation
,
Redemption
,
Adoption
;
and
so
also
in
justification
there
is
a
change
from
guilt
of
sinne
to
righteousnesse
imputed
:
from
being
guilty
of
sinne
and
damnation
,
to
bee
accepted
as
righteous
unto
life
:
from
being
the
bondslave
of
sinne
and
Satan
,
and
obnoxious
to
hell
and
condemnation
;
to
bee
not
onely
made
a
free-man
but
also
a
Citizen
of
Heaven
.
In
all
these
are
great
changes
,
yet
not
reall
or
positive
,
whereby
any
inherent
forme
,
either
going
before
,
is
abolished
,
or
new
acquired
;
but
onely
relative
.
§
.
XI
.
His
second
reason
may
thus
bee
framed
:
If
justification
bee
given
to
us
of
God
,
not
onely
that
wee
may
escape
the
paines
of
hell
,
but
also
,
that
wee
may
obtaine
the
rewards
of
the
heavenly
life
:
then
justification
doth
not
consist
onely
in
the
remission
of
sinnes
,
which
onely
freeth
from
punishment
;
but
giveth
not
glory
:
but
the
former
is
true
:
therefore
the
latter
.
Ans.
All
this
wee
freely
confesse
:
but
first
,
the
thing
principally
intended
,
that
to
justification
besides
remission
of
sinnes
renovation
concurreth
,
hee
doth
not
goe
about
to
prove
.
Onely
hee
proveth
that
justification
doth
not
consist
in
remission
onely
,
in
which
wee
agree
with
him
,
though
not
in
the
other
thing
which
is
to
bee
added
;
for
wee
adde
making
righteous
by
imputation
;
hee
,
by
infusion
or
renovation
.
Secondly
,
the
proofes
of
his
assumption
wee
doe
not
approve
.
The
first
,
Rom.
6.
22.
yee
have
your
fruit
unto
sanctification
,
but
the
end
everlasting
life
.
The
whole
verse
is
this
:
But
now
being
made
free
from
sinne
and
become
servants
to
God
,
(
that
is
,
being
redeemed
or
justified
)
ye
have
your
fruit
unto
holinesse
(
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
sinne
onely
;
not
that
it
is
to
bee
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
onely
remission
of
sinne
without
mentioning
any
other
thing
concurring
thereunto
(
as
sometimes
hee
doth
Act.
13.
38
,
39.
26.
18.
Rom.
4.
7
,
8.
)
his
meaning
might
be
,
that
being
freed
from
sinne
and
mancipated
[
p
](A20741-e73290-b)
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
God
,
that
is
,
redeemed
,
(
for
manu
capti
and
servati
are
mancipia
and
servi
,
and
to
bee
redeemed
is
to
have
remission
of
sinnes
,
Eph.
1.
7.
Col.
1.
14.
)
yee
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
proofe
is
Rom
,
8.
30
,
whom
hee
hath
justified
hee
hath
glorified
,
for
so
might
I
say
,
to
whom
hee
hath
given
remission
of
sinnes
,
to
them
hee
giveth
the
inheritance
,
Act.
26.
18.
them
he
maketh
blessed
,
Psal.
32.
1.
them
hee
justifieth
,
Rom.
4.
6
,
7.
Act.
13.
38
,
39.
and
them
hee
glorifieth
.
And
whereas
hee
saith
,
that
in
that
order
of
causes
set
downe
in
[
q
](A20741-e73430-b)
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
bee
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
shal
be
glorified
.
Act.
20.
32.
26.
18.
his
third
proofe
out
of
2
Tim.
4.
8.
there
is
a
Crown
of
righteousnesse
laid
up
for
me
,
is
nothing
to
the
purpose
.
For
as
Augustine
[
r
](A20741-e73490-b)
r
in
Psal.
100.
saith
donando
delicta
fecit
se
Coronae
debitorem
,
by
pardoning
offences
hee
oweth
the
Crowne
,
and
Bernard
,
[
s
](A20741-e73520-b)
s
Degratiam
&
lib.
arb.
there
is
a
Crowne
of
righteousnesse
,
which
Paul
expecteth
,
sed
justitiae
Dei
,
non
suae
,
but
of
Gods
righteousnesse
,
not
of
his
,
for
it
is
just
he
should
render
what
hee
oweth
and
hee
oweth
what
hee
hath
promised
.
§
.
XII
.
But
the
assumption
,
though
not
proved
by
him
,
is
approved
and
granted
by
us
,
as
agreeing
with
that
justification
,
which
wee
teach
:
and
disagreeing
from
that
,
which
is
taught
by
the
Papists
.
For
wee
teach
that
in
justification
,
by
imputation
of
Christs
righteousnesse
,
wee
are
both
freed
from
the
guilt
of
sinne
and
damnation
,
and
also
are
in
Christ
accepted
as
righteous
,
and
as
heires
of
eternall
life
.
And
further
wee
teach
,
that
howsoever
the
parts
of
justification
,
viz.
remission
of
sinne
and
acceptation
unto
life
,
in
the
faithfull
;
and
the
causes
thereof
in
Christ
,
that
is
to
say
,
his
bloud
and
his
obedience
,
doe
alwayes
concu●…re
,
for
whosoever
hath
remission
of
sinnes
is
also
accepted
unto
life
,
and
contrariwise
,
and
our
Saviour
in
his
obeying
suffered
,
and
in
his
sufferings
obeyed
:
yet
the
causes
in
Christ
,
and
effects
unto
the
faithfull
are
to
bee
distinguished
.
For
by
imputation
of
his
sufferings
properly
wee
are
freed
from
punishment
;
and
by
imputation
of
his
obedience
properly
wee
are
entituled
to
the
kingdome
of
heaven
,
as
I
have
shewed
heretofore
.
But
in
the
popish
justification
there
is
neither
remission
of
sinnes
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
sinne
present
by
infusion
of
righteousnesse
,
though
it
were
compleate
(
as
it
is
not
)
can
satisfie
for
their
former
sinnes
,
nor
can
their
righteousnesse
,
being
unperfect
,
give
them
right
to
heaven
.
But
it
is
the
onely
satisfaction
of
Christ
by
his
righteousnesse
and
obedience
,
both
Passive
and
Active
,
which
being
communicated
unto
beleevers
by
imputation
,
doth
both
free
them
from
hell
,
and
giveth
them
a
Title
and
Right
to
the
Heavenly
Kingdome
.
His
proofe
taken
from
the
courts
of
men
,
I
admit
as
good
against
them
,
who
holding
,
that
wee
are
justified
onely
by
the
Passive
righteousnesse
of
Christ
,
doe
make
justification
to
bee
nothing
else
but
remission
of
sinnes
.
For
they
whom
being
guilty
in
themselves
(
as
we
all
a●…e
before
God
)
a
judge
doth
justifie
,
are
freed
indeed
from
punishment
,
but
they
doe
not
thereby
obtaine
new
rewards
.
Howbeit
there
is
a
great
dissimilitude
betweene
Gods
justification
of
men
,
and
that
of
humane
Iudges
.
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
owne
unjustice
:
yet
he
doth
not
free
him
from
the
fault
,
nor
doth
he
make
him
righteous
,
and
much
lesse
doth
hee
indow
him
with
new
priviledges
.
But
when
God
doth
justifie
a
beleeving
sinner
,
hee
doth
not
onely
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
heire
of
eternall
life
.
And
in
thus
justifying
a
beleeving
sinner
,
he
is
just
,
[
u
](A20741-e73590-b)
u
Rom.
5.
26.
because
Christ
by
his
sufferings
hath
fully
satisfied
for
his
sinnes
,
and
by
his
obedience
hath
merited
for
him
eternall
life
.
§
.
XIII
.
His
third
reason
:
justification
,
of
enemies
maketh
us
Gods
friends
,
children
,
beloved
Citizens
of
Heaven
,
the
Domesticks
of
God
,
heires
of
his
kingdome
,
as
the
Scriptures
every
where
speake
:
therefore
it
doth
not
stand
onely
in
remission
of
sinnes
,
Thus
farre
we
agree
with
him
.
But
as
it
is
a
good
argument
against
those
who
hold
justification
to
bee
nothing
else
but
remission
of
sinne
:
so
it
maketh
not
for
him
,
who
holdeth
justification
by
infusion
of
righteousnesse
,
but
against
him
.
For
whereas
the
Scriptures
testifie
,
that
God
,
when
he
justifieth
men
,
hee
doth
of
enemies
make
them
his
beloved
friends
,
and
his
children
,
&c.
It
is
to
be
confessed
,
that
here
is
a
very
great
change
:
but
is
it
reall
,
or
relative
?
by
infusion
,
or
by
imputation
?
Surely
,
when
God
reconcileth
men
unto
himselfe
and
of
enemies
maketh
them
his
favourites
;
when
he
adopteth
men
,
and
of
the
children
of
the
devill
,
maketh
them
his
owne
children
;
when
justifying
men
hee
doth
of
foes
make
them
his
beloved
friends
,
of
bondslaves
not
onely
freemen
,
but
also
Citizens
of
heaven
;
of
alients
,
his
Domesticks
;
of
men
obnoxious
to
damnation
,
heires
of
his
Kingdome
,
hee
doth
not
these
things
by
infusion
of
any
reall
or
positive
qualities
into
them
:
but
these
are
externall
favours
,
which
God
vouchsafeth
unto
them
,
when
forgiving
their
sinnes
and
imputing
unto
them
the
righteousnesse
of
his
Sonne
,
hee
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
shewed
in
the
beginning
:
whom
God
receiveth
into
his
grace
and
favour
,
them
hee
endueth
with
grace
;
whom
hee
redeemeth
from
the
servitude
of
sinne
and
Satan
,
hee
maketh
them
his
faithfull
servants
;
they
,
who
are
the
sonnes
of
God
by
adoption
,
are
also
his
sonnes
by
regeneration
,
and
finally
,
those
whom
God
doth
justifie
,
them
also
he
doth
sanctifie
.
§
.
XIV
.
And
this
is
all
which
Bellarmine
hath
brought
for
the
[
*
](A20741-e73700-b)
*
Lib.
2.
c.
6.
&
8
:
question
of
the
first
controversie
.
Secondly
,
the
fathers
oftentimes
use
the
word
justification
in
the
same
sense
that
wee
doe
according
to
the
Scriptures
,
as
implying
the
forgivenesse
of
sinnes
,
and
acceptation
unto
life
by
the
satisfaction
and
merits
of
Christ
communicated
unto
us
▪
As
namely
when
they
teach
,
as
very
oft
they
doe
,
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
confesse
.
Thirdly
,
the
Fathers
did
not
looke
to
bee
justified
before
God
by
any
righteousnesse
inherent
in
themselves
or
performed
by
them
,
but
renounced
it
as
being
unperfect
and
stained
with
the
flesh
.
And
therefore
where
they
speake
of
justification
by
inherent
righteousnesse
,
they
meant
sanctification
:
and
not
justification
before
God
,
whereof
our
question
is
.
For
they
professe
that
by
inherent
righteousnesse
no
man
living
can
be
justified
in
Gods
sight
,
as
I
have
shewed
in
this
third
[
x
](A20741-e73730-b)
x
Lib.
4.
cap.
3
▪
§.
5.
&
16.
controversie
,
and
in
the
[
x
](A20741-e73760-b)
x
Lib.
6.
c.
9.
fifth
and
[
z
](A20741-e73790-b)
z
Lib.
7.
c.
6
:
De
paritate
justiti●…
.
Bellarm.
de
iustif
.
l.
3.
c.
16.
sixth
.
CAP.
XIII
.
An
appendice
to
this
third
controversie
,
concerning
the
parity
of
justice
.
§
.
I.
VPon
this
controversie
concerning
the
matter
of
de
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
equall
among
themselves
.
For
faine
would
hee
have
the
world
to
thinke
,
that
we
are
like
to
Iovinian
,
or
the
Stoiks
,
calumniating
us
against
the
light
of
his
owne
conscience
.
For
he
cannot
be
ignorant
,
but
that
wee
doe
acknowledge
degrees
of
righteousnesse
inherent
and
of
the
graces
of
sanctification
,
not
onely
in
divers
men
according
to
the
measure
of
grace
bestowed
upon
them
,
some
being
incipients
,
some
proficients
,
and
some
growne
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
,
untill
hee
come
to
a
perfect
man
in
Christ
.
§
.
II.
Indeed
if
the
question
bee
concerning
righteousnesse
imputed
,
we
doe
teach
,
that
in
respect
thereof
all
the
faithfull
are
equally
just
.
Because
,
as
they
are
justified
,
they
stand
just
before
God
in
the
most
perfect
righteousnesse
of
Christ
;
by
which
the
weake
Christian
is
justified
as
well
as
the
strong
.
And
in
this
regard
,
the
faith
of
Gods
children
though
unequall
in
degrees
,
in
some
weaker
,
in
some
stronger
,
in
some
more
,
and
in
some
lesse
,
is
said
by
the
Apostle
[
a
](A20741-e74000-b)
a
2
Pet.
1.
1.
Peter
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
like
pretious
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
righteousnesse
of
God
and
our
Saviour
Iesus
Christ
,
that
is
,
in
that
righteousnesse
of
God
,
by
which
we
are
justified
.
And
as
the
merit
of
Christ
is
equally
imputed
to
all
that
beleeve
;
so
the
reward
in
respect
of
the
substance
,
which
is
eternall
life
,
shall
be
equally
given
to
all
that
beleeve
:
yet
I
doubt
not
,
but
that
whom
God
in
this
life
hath
adomed
with
greater
graces
,
he
will
in
them
crowne
his
greater
graces
with
greater
glory
.
And
therefore
as
Saint
[
b
](A20741-e74040-b)
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
equall
reward
of
life
,
but
not
of
glory
:
and
[
c
](A20741-e74070-b)
c
Adv.
Jovin
.
lib.
2.
〈◊〉
unus
denarius
non
est
unum
pr●…mium
,
sed
una
vita
,
&
una
de
g●…enna
liber●…tio
:
and
[
d
](A20741-e74090-b)
d
Moral
.
l.
4.
c.
42.
quia
una
cunctis
erit
beatitudo
laetitiae
,
quamvis
non
una
sit
omnibus
sublimitas
vit●…
.
Bellarmines
proofe
impertinent
:
Gregory
there
be
many
mansions
with
the
father
,
and
yet
unequall
labourers
receive
the
same
peny
,
because
unto
all
there
shall
bee
one
equall
blesseduesse
of
joyfulnesse
,
though
the
sublimity
of
life
be
not
one
and
the
same
to
all
.
§
.
III.
But
Bellarmine
,
though
he
confesseth
,
that
we
doe
not
hold
,
that
either
vertues
,
or
sinnes
are
equall
,
and
that
we
doe
not
deny
,
but
that
both
the
same
men
may
and
ought
to
increase
,
in
faith
,
hope
,
and
charity
,
and
in
other
vertues
:
and
that
also
divers
men
may
bee
more
just
than
others
in
respect
of
such
vertues
as
be
in
them
;
but
that
wee
hold
,
that
men
being
not
justified
before
God
by
these
vertues
,
but
onely
by
the
righteousnesse
of
Christ
apprehended
by
faith
,
wee
are
in
respect
of
this
righteousnesse
,
by
which
wee
are
justified
,
equally
just
.
Yet
all
his
proofes
are
to
prove
the
inequality
and
degrees
of
sanctity
or
inherent
righteousnesse
;
as
though
we
denyed
the
same
,
or
held
that
paradox
,
which
may
in
respect
of
habituall
righteousnesse
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
righteousnesse
infused
,
what
difference
shall
there
bee
betwixt
Baptized
infants
and
the
greatest
Proficients
among
them
(
who
dreame
of
perfection
)
in
regard
of
habituall
righteousnesse
?
saving
that
the
infants
justice
may
seeme
to
bee
more
pure
from
actuall
concupiscences
.
But
of
this
question
more
hath
beene
said
than
enough
.
A
TREATISE
OF
IVSTIFICATION
.
THE
FIFTH
BOOKE
:
Concerning
the
formall
cause
of
justification
.
CAP.
I.
Containing
five
proofes
,
that
we
are
justified
by
imputation
of
Christs
righteousnesse
.
§
.
I.
THE
fourth
grand
errour
of
the
Papists
in
the
article
§
.
II.
My
three
first
proofes
shall
bee
taken
from
those
things
,
[
a
](A20741-e74290-b)
a
Lib.
1.
c.
3.
§.
7
,
8
,
9
,
10.
&c.
9.
I
alleaged
to
prove
the
formall
cause
of
our
justification
,
to
bee
the
imputation
of
Christs
righteousnesse
.
Secondly
,
If
to
justifie
in
the
Scriptures
doth
never
signifie
to
make
righteous
by
infusion
of
righteousnesse
:
or
to
make
a
man
righteous
formally
by
inherent
righteousnesse
:
then
it
is
evident
,
that
the
justification
,
which
the
Scriptures
teach
,
is
not
by
infusion
of
righteousnesse
.
And
if
not
by
infusion
,
then
by
imputation
;
for
a
third
thing
cannot
be
named
.
But
the
former
I
have
[
b
](A20741-e74350-b)
b
Lib.
2.
most
evidently
proved
;
therefore
the
latter
cannot
be
denyed
.
Thirdly
,
If
we
be
justified
by
the
righteousnesse
of
Christ
,
which
is
out
of
us
in
him
,
and
not
by
any
righteousnesse
infused
or
inherent
in
us
:
then
it
is
evident
,
that
we
are
justified
,
not
by
infusion
of
righteousnesse
,
but
by
imputation
.
But
the
former
I
[
c
](A20741-e74370-b)
c
Lib.
4.
have
fully
demonstrated
:
therefore
the
latter
must
be
confessed
.
For
wee
are
justified
,
either
by
inherent
righteousnesse
,
or
imputed
,
not
by
inherent
,
as
hath
beene
shewed
,
therefore
by
righteousnesse
imputed
.
§
.
III.
My
fourth
proofe
shall
be
taken
from
the
confession
of
our
Adversaries
:
who
doe
confesse
[
d
](A20741-e74400-b)
d
Bellarm.
de
iustif
.
l.
2.
c.
7.
§.
quarto
&c.
10.
§.
Deinde
&c.
11.
§.
potest
.
Stapleton
de
iustif
.
&c.
that
Christ
his
satisfaction
is
imputed
unto
us
;
which
they
understand
but
of
the
one
halfe
of
his
satisfaction
,
and
not
all
that
,
viz.
in
respect
onely
of
the
everlasting
punishment
,
and
the
guilt
of
eternall
death
.
As
for
the
temporall
punishment
,
which
they
say
remaineth
after
absolution
from
the
eternall
,
they
must
satisfie
otherwise
.
And
as
for
satisfaction
to
the
commandements
,
the
performance
whereof
is
the
condition
of
the
legall
promise
Doe
this
and
live
,
by
which
performance
Christ
merited
for
us
eternall
life
:
they
say
,
that
Christs
satisfaction
and
merit
is
not
imputed
,
but
wee
our selves
are
to
merit
eternall
life
.
But
by
the
same
reason
,
whereby
they
have
beene
forced
to
acknowledge
the
necessity
of
that
part
of
Christs
satisfaction
made
by
his
sufferings
to
be
imputed
to
free
us
from
hell
,
they
shall
be
compelled
to
confesse
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
Christs
satisfaction
by
his
death
and
sufferings
must
be
imputed
to
us
to
free
us
from
hell
,
is
this
:
because
nothing
can
satisfie
for
our
sinnes
which
infinitely
offend
God
and
deserve
an
infinite
punishment
,
but
that
onely
which
is
of
infinite
value
.
By
the
same
reason
,
nothing
can
give
us
right
and
title
to
the
kingdome
of
heaven
,
which
is
no
lesse
an
infinite
reward
,
being
the
eternall
fruition
of
the
infinite
good
(
for
God
as
he
gave
his
Sonne
in
pretium
,
so
he
hath
reserved
himselfe
in
pr●…mium
)
but
that
onely
which
is
of
infinite
worth
and
value
;
and
that
is
onely
the
merit
of
Christ
who
is
[
e
](A20741-e74500-b)
e
Ier.
23.
6.
Iehovah
our
righteousnesse
.
§
.
IIII.
My
fifth
proofe
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
sinne
,
God
made
sinne
for
us
;
that
wee
(
who
are
sinners
in
our selves
)
might
be
made
the
righteousnesse
of
God
in
him
.
Where
these
two
words
sinne
,
and
righteousnesse
need
some
explanation
.
But
the
explication
of
the
latter
,
will
cleare
the
former
.
There
being
a
fit
analogy
betweene
Christs
being
made
sinne
,
and
our
being
made
righteousnesse
.
But
it
is
evident
,
that
wee
are
said
to
bee
made
righteousnesse
,
in
the
abstract
,
when
wee
are
made
righteous
in
the
concrete
.
And
therefore
by
analogy
,
when
Christ
is
said
to
bee
made
sinne
for
us
,
the
meaning
is
,
that
hee
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
withall
,
that
hee
was
without
sinne
)
doe
rather
by
sinne
understand
a
sacrifice
for
sinne
,
as
the
word
sinne
sometimes
is
taken
,
which
I
acknowledge
to
bee
a
godly
sence
;
but
not
so
agreeable
to
the
analogie
,
which
is
betweene
the
parts
of
this
text
.
From
this
analogy
I
argue
thus
.
As
Christ
the
righteous
,
who
was
without
sinne
,
was
made
sinne
,
that
is
to
say
,
a
sinner
for
us
,
or
if
you
will
,
a
sacrifice
for
sinne
in
our
behalfe
;
so
wee
who
are
sinners
in
our selves
,
are
made
the
righteousnesse
of
God
in
him
,
that
is
,
righteous
in
Christ
by
his
righteousnesse
:
But
Christ
,
who
was
and
is
most
just
,
was
made
a
sinner
,
or
a
sacrifice
of
sinne
for
us
by
imputation
of
our
sinnes
unto
him
:
Therefore
wee
who
are
sinners
in
our selves
,
are
made
righteous
before
God
,
by
imputation
of
Christs
righteousnesse
unto
us
:
which
is
therefore
called
Gods
righteousnesse
,
because
it
is
the
righteousnesse
of
him
who
is
God
.
§
.
V.
Against
both
the
premisses
,
the
Papists
cavill
diversely
.
Doctor
that
we
are
so
made
the
righteousnesse
of
God
in
Christ
,
as
he
was
made
sinne
for
us
.
But
this
analogy
is
acknowledged
by
their
Saint
Anselme
of
Canterbury
writing
upon
this
text
:
whom
when
Master
Perkins
[
g
](A20741-e74680-b)
g
Reform
cathol●…
art
,
4.
alleaged
,
as
expounding
these
words
[
h
](A20741-e74720-b)
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
,
sed
in
●…obis
,
&c.
but
also
citeth
his
words
.
He
is
made
sinne
,
as
we
are
made
justice
,
not
ours
,
but
Gods
;
not
in
us
,
but
in
him
:
as
hee
is
made
sinne
,
not
his
owne
,
but
ours
;
not
in
himself●…
but
in
us
:
which
words
hee
borrowed
from
Saint
Augustine
,
who
saith●…
[
i
](A20741-e74750-b)
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
plainely
expressing
this
analogy
,
that
Christ
was
sinne
as
wee
are
righteousnesse
,
not
ours
but
Gods
,
no●…
in
our selves
but
in
him
:
even
as
hee
was
made
sinne
,
not
his
,
but
ours
,
nor
in
himselfe
but
in
us
:
which
analogy
being
granted
,
as
it
cannot
bee
denyed
,
Christ
〈◊〉
pro
〈◊〉
nostris
〈◊〉
,
peccati
nomen
accep●…
,
〈◊〉
〈◊〉
efficere●…
〈◊〉
Dei
in
ipso
,
non
nostra
nec
in
nobis
.
doth
invincibly
prove
,
that
as
Christ
was
made
sinne
by
imputation
of
our
sinne
;
so
wee
are
justified
not
by
any
righteousnesse
of
ours
,
but
by
imputation
of
Gods
righteousnesse
,
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
sinnes
,
received
the
name
of
sinne
,
that
wee
might
bee
made
the
justice
of
God
in
him
,
not
our
owne
,
nor
in
our selves
.
And
Sedulius
,
that
we
might
be
made
the
righteousnesse
of
God
not
ours
,
nor
in
our selves
,
but
in
him
,
that
is
,
in
Christ
,
as
the
members
in
the
head
:
And
Augustine
againe
,
all
[
l
](A20741-e74830-b)
l
〈◊〉
.
in
Ioan.
〈◊〉
.
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
.
§
.
VI.
Secondly
,
they
cavill
at
our
exposition
of
those
words
both
in
the
proposition
and
assumption
,
him
who
knew
no
sinne
,
hee
made
sinne
that
is
,
a
sinner
for
us
:
for
first
,
Bellarmine
,
[
m
](A20741-e74910-b)
m
De
iustif
.
l.
●…
.
c.
10.
though
our
sinnes
,
saith
hee
,
were
imputed
unto
Christ
,
and
his
satisfaction
to
us
:
yet
neither
would
it
follow
,
that
he
was
thereby
made
a
sinner
,
nor
wee
righteous
.
For
our
sinnes
are
imputed
to
him
,
not
as
though
he
had
committed
them
,
or
could
be
held
unjust
:
But
they
are
onely
imputed
to
him
in
respect
of
the
due
debt
of
satisfying
,
which
hee
willingly
undertooke
:
for
which
hee
deserveth
not
to
bee
called
a
sinner
,
but
righteous
,
for
hee
that
satisfieth
for
another
is
most
just
.
So
therefore
his
righteousnesse
is
also
imputed
to
us
quoad
satisfactionem
,
so
farre
sorth
as
it
is
a
satisfaction
which
hee
performed
for
us
.
But
not
therefore
can
wee
bee
held
just
,
that
is
cleane
and
without
spot
,
if
the
spots
and
defilements
of
sinne
bee
truly
inherent
in
us
.
Answ.
How
could
our
sinnes
bee
imputed
unto
Christ
,
and
hee
not
bee
counted
a
sinner
?
and
how
could
his
satisfaction
whereby
hee
fully
satisfied
both
the
Commandement
by
obeying
,
and
the
penalty
by
suffering
,
bee
imputed
unto
us
,
and
wee
not
reputed
righteous
?
For
by
imputation
,
as
our
sinnes
were
made
his
:
so
his
righteousnesse
was
made
ours
.
And
as
for
and
by
our
sinnes
hee
was
condemned
,
as
if
hee
had
beene
a
debtour
,
that
is
,
a
sinner
;
because
as
our
surety
hee
voluntarily
undertooke
our
debt
:
so
by
and
for
his
satisfaction
,
which
hee
performed
for
us
,
and
which
the
Lord
accepteth
in
our
behalfe
,
as
if
we
had
performed
the
same
in
our
owne
persons
,
wee
are
justified
.
And
yet
though
our
sinnes
being
imputed
to
him
,
he
was
reputed
and
as
it
were
made
a
sinner
;
and
though
his
righteousnesse
being
imputed
to
us
wee
are
made
righteous
in
him
:
yet
this
hindreth
not
,
but
that
hee
in
himselfe
was
just
,
and
wee
in
our selves
sinners
.
Yea
,
this
argueth
,
§
.
VII
.
Now
that
Christ
was
made
a
sinner
for
us
,
that
is
,
was
condemned
and
crucified
,
as
if
hee
had
beene
a
sinner
,
the
Greeke
expositours
with
one
consent
doe
teach
.
Chrysostome
[
n
](A20741-e75020-b)
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
him
that
knew
no
sin
,
saith
the
Apostle
,
him
who
was
righteousnesse
it selfe
,
he
made
sin
,
that
is
,
he
suffer'd
him
to
be
condemn'd
as
a
sinner
,
and
to
dye
as
one
accursed
,
and
againe
more
plainely
:
for
[
o
](A20741-e75040-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
him
that
was
righteous
saith
the
Apostle
,
he
made
a
sinner
,
that
those
which
bee
sinners
he
might
make
righteous
.
But
,
saith
he
,
the
Apostle
saith
more
:
him
,
he
made
sinne
,
and
us
,
hee
made
righteous
.
The
like
have
[
p
](A20741-e75060-b)
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Decumenius
,
his
Sonne
being
righteousnesse
and
holinesse
,
he
made
sinne
,
that
is
,
hee
suffered
him
to
bee
crucified
as
a
sinner
,
and
as
a
guilty
person
:
and
againe
he
made
sinne
,
that
is
,
to
bee
condemned
[
q
](A20741-e75090-b)
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
a
sinner
:
and
elsewhere
,
[
r
](A20741-e75110-b)
r
In
Heb.
9.
vers.
vlt.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
very
plainely
for
now
the
father
sent
him
making
him
sinne
:
for
Christ
was
very
much
a
sinner
,
as
having
〈◊〉
upon
him
the
sinnes
●…f
the
whole
world
,
and
●…ade
them
his
owne
—
for
that
Christ
was
a
sinner
,
here
(
saith
he
)
him
that
knew
no
sinne
●…e
made
sinne
for
us
,
that
were
in
very
deed
sinne
.
And
also
Theophylact
:
his
Sonne
who
knew
not
sinne
,
that
is
,
who
himselfe
was
righteousnesse
,
he
made
to
dye
for
us
,
as
if
he
had
beene
a
sinner
and
malefactor
.
For
[
s
](A20741-e75180-b)
s
Deut.
21.
23.
cursed
,
saith
he
,
is
he
who
hangeth
on
a
tree
:
and
hee
was
[
t
](A20741-e75190-b)
t
Esai
.
53.
12.
Mark
.
15.
28.
numbred
among
the
transgressours
.
Theodoret
likewise
,
being
free
from
sinne
,
he
did
undergoe
the
death
of
sinners
,
that
hee
might
take
away
the
sinne
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
](A20741-e75250-b)
u
August
.
in
Psalm
.
21.
Quorum
delictorum
?
de
quo
dictum
est
,
qui
peccatum
non
fecit
,
non
inventus
est
do
us
in
ore
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
Psalme
22.
vers.
1.
according
to
the
translation
of
the
Septuagints
and
the
vulgar
Latine
,
verba
delictorum
meorum
the
words
of
my
sinnes
;
of
what
sinnes
?
saith
he
,
of
whom
it
is
said
,
that
he
did
no
sinne
,
neither
was
any
guile
found
in
his
mouth
?
how
then
doth
he
say
,
of
my
sinnes
?
but
that
hee
prayeth
for
our
sinnes
,
and
our
sinnes
he
hath
made
his
owne
sinnes
,
that
his
righteousnesse
he
might
make
our
righteousnesse
.
[
*
](A20741-e75330-b)
*
Hier.
in
Psal.
21
:
Idem
in
Psalm
.
37.
19.
quem
iniquitatem
m●…m
sicut
n.
maledictioni
subiacent
,
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
sinne
,
because
our
sinnes
hee
reputeth
to
bee
his
owne
:
and
againe
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
himselfe
a
sinner
,
who
bare
our
sinnes
,
and
on
these
words
,
Cogitab●…
pro
pecca●…
meo
]
Christs
sinnes
are
the
sinnes
of
mankinde
:
Peccata
Christi
,
humani
delicta
sunt
generis
.
VIII
.
Thirdly
,
Bishop
and
other
Papists
commonly
,
by
sinne
in
this
place
understand
a
sacrifice
for
sinne
,
according
to
the
interpretation
of
some
of
the
ancient
,
acknowledged
by
Oecumeni●…s
,
in
which
sense
not
onely
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.
Hos.
4.
8.
they
Answere
.
This
exposition
maketh
wholly
for
us
:
For
if
God
did
make
Christ
a
sacrifice
for
sinne
,
he
imputed
our
sinnes
unto
him
,
or
as
the
Prophet
Esay
speaketh
,
he
laid
[
x
](A20741-e75580-b)
x
Posuit
in
eo
vulg.
lat.
on
him
the
iniquity
of
us
all
,
Esai
.
53.
6.
Neither
can
it
bee
conceived
,
how
he
should
be
made
a
sacrifice
for
our
sinne
,
unlesse
our
sinne
were
imputed
unto
him
.
In
sacrifices
for
sinne
(
all
which
were
types
of
Christ
his
sacrifice
)
the
manner
was
,
that
the
party
who
offered
the
sacrifice
for
sinne
should
[
y
](A20741-e75600-b)
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
.
Lev.
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
Greekes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Latines
Emissarium
)
and
confesse
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
Goate
—
and
the
Goate
shall
beare
upon
him
all
their
iniquities
.
So
it
is
said
of
our
Saviour
Christ
,
[
z
](A20741-e75680-b)
z
Esay
53.
6.
10
,
11
,
12.
that
when
his
soule
shall
be
made
an
offering
for
sinne
,
the
Lord
would
lay
upon
him
the
iniquities
of
us
all
,
and
that
he
should
[
a
](A20741-e75700-b)
a
1
Pet.
2.
24.
beare
our
sinnes
.
And
as
our
sinnes
are
imputed
to
him
,
so
his
sufferings
are
imputed
to
us
,
and
accepted
for
us
,
and
in
our
behalfe
,
as
a
full
satisfaction
and
propitiation
for
our
sinnes
,
Ephes.
5.
2.
1
Ioh.
2.
2.
which
is
also
said
[
b
](A20741-e75730-b)
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
Christs
satisfaction
imputed
to
us
bee
accounted
just
,
that
is
,
saith
he
,
cleane
and
without
spot
,
if
the
spots
and
defilements
of
sinne
be
truely
inherent
in
us
:
I
answere
:
If
none
bee
justified
in
whom
remaine
any
spots
of
sinne
,
then
no
mortall
man
is
justified
.
But
as
Christ
was
reputed
a
sinner
and
was
punished
as
a
sinner
,
because
our
sinne
,
that
is
,
our
debt
,
which
hee
as
our
surety
undertooke
,
was
imputed
to
him
,
though
in
him
was
no
spot
of
sinne
:
even
so
we
are
by
Christs
satisfaction
imputed
to
us
,
reputed
and
rewarded
as
just
,
and
that
by
such
a
justice
,
in
which
,
as
Chrysostome
saith
,
there
is
no
spot
or
blemish
,
and
is
therefore
called
Gods
righteousnesse
,
though
in
us
doe
remaine
some
spots
and
blemishes
of
sinne
.
For
here
it
is
said
,
not
that
wee
are
made
righteous
,
but
righteousnesse
,
yea
Gods
righteousnesse
,
and
that
not
in
our selves
but
in
him
.
For
that
is
Gods
righteousnesse
when
we
are
not
justified
by
workes
(
that
is
by
righteousnesse
inherent
)
seeing
it
is
necessary
that
no
spot
bee
found
,
as
[
c
](A20741-e75800-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Chrysostome
saith
.
The
like
have
Oecumenius
,
and
Theophylact.
Hee
did
not
say
,
that
wee
might
be
made
righteous
(
saith
Oecumenius
)
but
righteousnesse
it selfe
which
is
more
,
and
the
righteousnesse
of
God
.
Now
Gods
righteousnesse
is
,
to
bee
justified
,
not
by
workes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
by
indulgence
in
him
and
by
him
.
§
.
IX
.
Bellarmine
having
rejected
our
exposition
,
which
is
indeed
it
may
be
expounded
three
waies
,
first
,
that
by
the
righteousnesse
of
God
in
this
place
,
we
understand
the
divine
justice
,
which
is
in
Christ
:
which
wee
willingly
embrace
,
as
a
confession
of
that
truth
,
which
we
professe
.
For
by
these
words
he
must
understand
,
either
the
essentiall
and
uncreated
justice
of
the
Deitie
in
Christ
,
or
the
righteousnesse
of
our
Mediator
the
[
d
](A20741-e75920-b)
d
1
Tim.
2.
5.
man
Christ
;
which
notwithstanding
is
called
the
righteousnesse
of
God
,
because
it
is
the
righteousnesse
of
that
person
,
who
is
God
;
which
righteousnesse
,
saith
he
,
we
are
said
to
be
,
not
in
our selves
,
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
Christs
righteousnesse
,
or
Christ
formally
a
si●…ner
by
our
iniquitie
,
but
because
we
are
his
members
.
For
there
is
such
a
communion
betweene
the
head
and
the
members
,
that
the
righteousnesse
of
the
head
is
imputed
to
the
members
,
and
the
sinne
of
the
members
to
the
he●…d
,
as
appeareth
also
by
the
places
alleaged
by
Bellarmine
,
Esay
53.
6.
posuit
in
e●…
iniquitatem
omnium
nost●…ûm
[
c
](A20741-e76020-b)
c
Esai
.
53.
6.
he
laid
upon
him
,
(
that
is
,
hee
imputed
unto
him
)
the
iniquity
of
us
all
,
and
Psal.
●…1
.
Christ
himselfe
saith
,
farre
from
my
health
are
the
words
[
f
](A20741-e76040-b)
f
Psvl.
22.
1.
delictorum
meorum
,
of
mine
offences
.
Here
therfore
the
Reader
is
to
observe
a
double
confession
,
which
the
evidence
of
truth
hath
wrung
from
Bellarmine
.
For
,
as
in
the
next
precedent
section
,
hee
confessed
the
satisfaction
of
Christ
to
bee
imputed
to
us
:
so
here
hee
acknowledgeth
,
that
wee
are
the
righteousnesse
of
God
,
which
is
in
Christ
,
as
being
the
members
of
that
body
whereof
hee
is
the
head
,
and
consequently
partakers
of
that
righteousnesse
which
is
in
him
:
which
therefore
hee
calleth
divine
or
Gods
righteousnesse
,
because
the
person
whose
righteousnesse
it
is
,
is
God
.
§
.
X.
His
second
exposition
is
,
that
by
the
righteousnesse
of
God
is
understood
righteousnesse
inherent
in
us
,
which
is
called
Gods
,
because
it
is
given
us
of
God
.
But
this
exposition
cannot
stand
,
because
the
righteousnesse
of
Godof
which
the
Apostle
speaketh
,
is
neither
ours
,
but
Gods
;
nor
in
us
,
in
Christ
,
as
the
Fathers
have
testified
.
But
inherent
righteousnesse
,
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
righteousnesse
,
or
sanctification
,
though
given
of
God
are
said
to
bee
ours
,
[
g
](A20741-e76110-b)
g
1
Thess
3.
6.
as
our
faith
,
our
hope
,
our
charity
,
so
the
whole
righteousnesse
which
is
inherent
in
us
,
or
sanctification
,
is
called
§
.
XI
.
His
third
exposition
,
that
by
righteousnesse
of
God
is
meant
inherent
righteousnesse
;
which
is
so
called
,
because
it
is
the
image
of
Gods
righteousnesse
.
For
as
Christ
by
a
trope
is
called
sinne
,
because
hee
tooke
the
similitude
of
sinnefull
flesh
,
that
hee
might
becometa
sacrifice
for
sinne
:
so
wee
by
a
trope
are
called
Gods
righteousnesse
,
because
our
righteousnesse
inherent
is
like
the
justice
of
God
.
And
hereupon
he
inferreth
,
that
as
Christ
truely
and
not
imputatively
tooke
the
likenesse
of
sinful
flesh
,
and
truely
and
not
imputatively
was
made
a
sacrifice
for
sinne
:
so
we
not
imputatively
,
but
truly
are
made
righteous
in
our
justification
by
righteousnesse
inherent
.
Answere
,
In
this
discourse
nothing
is
sound
,
nothing
almost
worth
the
answering
.
For
first
,
in
the
Scriptures
there
is
an
Antithesis
[
i
](A20741-e76250-b)
i
Rom.
10.
3.
Phil.
3.
8
,
9.
betwixt
our
righteousnesse
and
Gods
righteousnesse
in
the
question
of
justification
:
but
our
righteousnesse
is
that
,
which
is
inherent
:
Gods
righteousnesse
is
that
,
which
is
out
of
us
in
Christ
.
Secondly
,
by
inherent
righteousnesse
we
are
righteous
in
our selves
;
but
by
the
righteousnesse
of
God
,
wee
are
righteous
,
not
in
our selves
but
in
Christ
.
Thirdly
,
if
by
a
trope
wee
are
said
to
be
righteousnesse
,
as
Christ
by
a
trope
was
said
to
be
sinne
:
undoubtedly
it
is
to
bee
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
sinne
,
and
of
us
being
called
the
righteousnesse
of
God
in
him
,
if
by
sinne
in
this
place
be
meant
a
sacrifice
for
sinne
.
Fourthly
,
neither
is
it
true
,
either
that
Christ
in
this
place
is
called
sinne
,
because
he
tooke
upon
him
the
similitude
of
sinfull
flesh
;
as
though
the
Apostle
compared
our
justification
,
whereby
we
become
righteous
,
to
Christs
incarnation
,
wherein
he
tooke
upon
him
our
nature
;
and
not
to
his
condemnation
,
wherein
he
tooke
upon
him
our
sinne
:
or
that
wee
are
called
the
righteousnesse
of
God
in
Christ
,
because
we
have
some
likenesse
of
his
justice
:
neither
would
it
follow
from
hence
,
that
wee
in
our
s●…lves
are
just
;
unlesse
it
should
follow
also
,
which
were
blasphemous
to
averre
,
that
Christ
in
himselfe
was
a
sinner
.
For
so
are
we
made
righteous
,
as
h●…e
was
made
sinne
.
Fifthly
,
neither
is
that
true
,
that
Christ
was
not
made
a
sacrifice
by
imputation
.
For
when
he
was
made
a
sacrifice
for
us
,
our
sinne
was
laid
upon
him
,
and
imputed
to
him
,
as
hath
beene
said
;
that
his
righteousnesse
in
like
manner
,
might
be
imputed
to
us
.
CAP.
II.
Containing
eight
other
proofes
that
wee
are
justified
by
impu●…ation
of
Christs
righteousnesse
.
§
.
I.
MY
sixth
proofe
shall
bee
out
of
Rom.
5.
19.
As
by
But
wee
were
made
sinners
by
imputation
of
Adams
disobedience
;
Therefore
by
imputation
of
Christ
obedience
we
are
justified
.
The
proposition
is
the
Apostles
.
The
assumption
is
in
divers
places
confessed
by
[
a
](A20741-e76420-b)
a
De
amiss
.
grati●…
&
statu
pet.
l.
4.
c.
10.
&
l.
5.
c.
17.
&
18.
Bellarmine
as
I
have
shewed
[
b
](A20741-e76490-b)
b
Lib.
4.
〈◊〉
.
heretofore
,
though
sometimes
to
serve
his
present
turne
he
doe
deny
it
.
But
it
is
easily
proved
:
For
if
both
the
guilt
of
Adams
sinne
be
communicated
unto
us
,
and
also
the
punishment
thereof
be
inflicted
upon
us
,
which
is
both
our
originall
corruption
,
and
death
it selfe
besides
many
other
calamityes
,
then
is
it
to
be
presupposed
that
the
sin
it selfe
is
imputed
to
us
.
For
if
the
sin
it selfe
had
not
been
imputed
,
then
as
Bellarmine
himselfe
somewhere
argues
[
c
](A20741-e76530-b)
c
De
Amiss
.
gr.
lib.
5.
c.
18.
,
neither
the
guilt
,
nor
the
corruption
had
belong'd
unto
us
.
Again
,
things
that
are
transient
,
when
they
are
once
past
and
gone
,
cannot
bee
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
bee
communicated
to
us
,
Bellarmine
truly
answeareth
,
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
righteousnesse
)
that
through
the
disobedience
of
the
first
Adam
wee
were
made
sinners
,
by
inherent
unjustice
:
and
therefore
by
the
like
reason
through
the
obedience
of
the
second
Adam
wee
are
made
just
by
righteousnesse
inherent
.
I
answere
,
that
from
Christ
we
have
both
[
d
](A20741-e76620-b)
d
1
Cor.
1.
30.
justification
and
sanctification
,
the
former
answering
to
the
guilt
of
Adams
transgression
imputed
,
the
latter
answerable
to
the
originall
corruption
by
generation
derived
,
but
though
wee
have
them
both
from
Christ
,
yet
not
after
one
manner
:
the
former
wee
have
by
imputation
,
the
latter
by
infusion
.
But
of
this
place
I
have
spoken
heretofore
at
large
.
§
.
II.
Our
seventh
argument
.
Whosoever
is
a
sinner
in
himselfe
,
and
so
continueth
whiles
he
remaineth
in
this
life
,
cannot
bee
justified
otherwise
than
by
imputation
.
This
I
take
to
bee
a
most
certaine
and
undeniable
truth
.
But
every
many
whatsoever
(
Christ
onely
excepted
)
is
in
himselfe
a
sinner
,
and
so
continueth
,
whiles
hee
remaineth
in
this
life
:
Therefore
no
man
whatsoever
can
othervise
bee
justified
but
by
imputation
.
Or
thus
;
The
justification
of
a
sinner
is
imputative
,
for
to
a
sinner
the
Lord
when
hee
justifieth
him
,
imputing
not
sinne
,
imputeth
righteousnesse
without
workes
,
Rom.
4.
6.
8.
The
justification
of
[
c
](A20741-e76720-b)
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
syllogisme
is
denyed
by
the
Papists
,
but
against
the
testimony
of
their
owne
Conscience
,
and
against
the
common
experience
of
all
men
,
in
all
times
and
places
.
But
this
I
prove
it
briefly
.
All
that
sometimes
doe
sinne
,
or
have
sinne
abiding
in
them
,
are
sinners
,
all
men
sometimes
do
sinne
,
and
have
sinne
remaining
in
them
,
therefore
all
men
are
sinners
,
the
assumption
is
proved
by
Iames
the
just
,
and
by
the
holy
beloved
Apostle
;
including
themselves
in
many
[
f
](A20741-e76760-b)
f
Iam.
3.
2.
things
wee
offend
all
of
us
,
and
if
wee
say
,
wee
have
no
sinne
[
g
](A20741-e76770-b)
g
1
Ioh.
1.
8.
wee
deceive
our selves
and
there
is
no
truth
in
us
.
But
that
all
mortall
men
are
sinners
,
I
have
sufficiently
proved
before
[
h
](A20741-e76780-b)
h
Lib.
4.
c.
2.
§.
6.
.
Vnlesse
therefore
the
Papists
will
say
,
they
are
no
sinners
,
and
that
in
them
there
is
no
sinne
(
which
if
they
doe
say
,
wee
may
bee
bold
to
tell
[
i
](A20741-e76810-b)
i
1
Ioh.
1.
8.
10.
them
that
there
is
no
truth
in
them
)
they
must
confesse
justification
by
imputation
of
Christs
righteousnesse
.
§
.
III.
Our
eigth
argument
:
To
whom
faith
is
imputed
unto
To
Abraham
and
all
the
faithfull
faith
is
imputed
unto
righteousnesse
without
workes
:
Therefore
they
are
not
justified
by
workes
,
but
by
imputation
of
Christs
righteousnesse
.
The
former
part
of
the
proposition
is
proved
by
opposition
of
faith
to
workes
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
righteousnesse
,
then
by
imputed
:
and
if
by
faith
and
yet
not
by
inherent
righteousnesse
,
then
not
by
faith
in
respect
o●…
it selfe
,
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
wee
have
remission
of
sinne
,
and
the
inheritance
,
&c.
that
is
,
Christ
received
by
faith
doth
justifie
and
save
,
&c.
The
assumption
in
exp●…esse
termes
is
delivered
,
Rom.
4.
3.
5
,
6.
22
,
23
Here
Bellarmine
confesseth
,
that
faith
indeed
is
imputed
unto
righteousnesse
,
and
that
is
our
righteousnesse
(
which
confession
doth
not
well
agree
with
his
assertions
elsewhere
,
that
faith
doth
but
dispose
unto
justification
,
and
that
our
formall
righteousnesse
is
our
charity
,
that
faith
is
an
habit
of
the
Vnderstanding
,
but
justice
is
an
habit
of
the
Will
)
But
our
glosse
hee
doth
not
allow
;
when
wee
say
,
by
faith
,
that
is
,
by
Christs
righteousnesse
apprehended
by
faith
,
because
it
is
repugnant
to
the
Apostle
for
two
causes
.
For
first
hee
doth
not
say
,
Christs
righteousnesse
;
but
faith
is
imputed
.
Now
faith
is
not
Christs
righteousnesse
,
but
ours
by
Gods
gift
.
Which
notwithstanding
is
the
maine
doctrine
of
the
Gospell
,
[
k
](A20741-e76980-b)
k
Rom.
1.
17.
revealing
the
righteousnesse
of
God
,
that
is
,
of
Christ
,
who
is
God
,
from
faith
to
faith
,
the
righteousnesse
[
l
](A20741-e76990-b)
l
Rom.
3.
21
,
●…
.
of
God
by
faith
,
that
is
,
which
is
apprehended
by
faith
.
For
faith
it selfe
is
not
the
righteousnesse
of
God
which
doth
justifie
or
save
us
,
but
the
instrument
to
receive
Gods
righteousnesse
:
and
therefore
doth
not
justifie
or
save
properly
,
but
relatively
in
respect
of
the
object
which
it
doth
receive
,
that
is
to
say
,
the
righteousnesse
of
Christ
,
which
doth
justifie
and
save
those
which
receive
it
by
faith
:
and
therefore
when
it
is
said
in
the
Gospell
more
than
once
,
thy
faith
hath
saved
thee
,
the
meaning
is
,
that
Christ
received
by
faith
hath
saved
those
which
did
beleeve
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
righteousnes
,
which
is
of
infinite
value
and
merit
,
which
is
,
not
faith
nor
any
other
grace
or
graces
inherent
,
but
onely
the
righteousnesse
of
Christ
.
And
yet
because
by
faith
wee
are
united
to
Christ
,
and
by
it
are
made
partakers
of
his
benefits
;
therefore
all
the
benefits
which
wee
receive
from
Christ
are
attributed
to
faith
,
as
elsewhere
I
have
shewed
:
To
faith
,
metonimically
:
but
properly
to
Christ
himself
.
His
second
reason
:
because
the
word
imputare
in
this
place
,
doth
not
signifie
a
bare
reputing
,
but
a
reputing
unto
which
the
truth
is
answer
able
in
the
thing
it selfe
,
as
is
plaine
by
these
words
,
[
m
](A20741-e77050-b)
m
Rom.
4.
4.
Ei
qui
operatur
,
merces
imputatur
,
&c.
for
it
is
certaine
,
that
to
him
that
worketh
,
not
onely
in
opinion
and
conceipt
,
but
truely
and
indeed
the
reward
is
due
.
Answ.
This
reason
doth
not
prove
our
glosse
to
bee
repugnant
to
the
Apostle
,
unlesse
he
imagine
,
that
wee
hold
the
imputation
of
Christs
righteousnesse
to
a
beleever
to
bee
not
reall
,
but
imaginary
.
And
then
by
the
same
reason
let
him
say
,
that
the
imputation
of
our
sinnes
to
Christ
,
for
which
he
really
suffered
and
the
imputation
of
Adams
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
righteousnesse
to
him
that
beleeveth
for
that
,
is
ex
debito
:
this
ex
gratia
.
§
.
IV.
Our
ninth
argument
;
Hee
that
is
justified
not
by
his
owne
righteousnesse
but
by
the
righteousnesse
of
another
,
is
justified
by
righteousnesse
imputed
.
But
all
the
faithfull
are
justified
not
by
their
owne
righteousnesse
,
Phil.
3.
8
,
9.
Rom.
10.
3.
but
by
the
righteousnesse
of
another
,
this
was
fully
proved
and
maintained
in
the
whole
third
controversie
:
for
that
which
is
but
one
mans
righteousnesse
cannot
be
every
faithfull
mans
owne
by
inherencie
,
but
onely
by
imputation
.
The
righteousnesse
by
which
wee
are
justified
is
but
the
righteousnesse
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
righteousnesse
inherent
:
for
neither
have
they
habituall
righteousnesse
,
which
consisteth
in
the
habits
of
faith
,
hope
,
and
charity
,
of
which
they
are
not
capable
,
whiles
they
want
the
use
of
reason
:
nor
actuall
,
as
all
confesse
,
but
by
the
righteousnesse
of
Christ
,
and
that
imputed
.
And
therefore
Ber●…d
[
n
](A20741-e77160-b)
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
wee
,
Rom.
4.
23
,
24.
Abraham
was
justified
by
imputation
,
Rom.
4.
3.
22.
and
not
by
inherent
righteousnesse
,
though
hee
did
excell
therein
:
Therefore
wee
are
justified
by
imputation
,
and
not
by
inherent
righteousnesse
.
§
.
VII
.
Our
twelfth
argument
:
To
those
that
are
justified
by
faith
righteousnesse
in
their
justification
is
imputed
without
workes
,
that
is
,
without
respect
of
righteousnesse
inher●…nt
,
Rom.
4.
5
,
6.
All
the
faithfull
are
justified
by
faith
Esai
.
53.
11.
Rom.
3.
28.
Gal.
2.
16.
Therefore
to
all
the
faithfull
in
their
justification
righteousnesse
is
imputed
without
respect
of
inherent
righteousnesse
.
§
.
VIII
.
Our
thirteenth
argument
:
whose
sinnes
are
remitted
by
imputation
of
Christs
satisfaction
unto
them
,
they
are
justified
by
imputation
:
for
to
be
absolved
from
sinne
is
to
be
justified
,
Act.
13.
38
,
39.
where
to
have
remission
of
sinne
is
to
bee
justified
from
sinne
.
So
Rom.
4.
6
,
7
,
8.
where
the
Apostle
sheweth
,
that
whose
iniquities
are
forgiven
,
who●…e
sinnes
are
covered
,
to
whom
the
Lord
imputeth
not
sinne
,
to
them
hee
imputeth
righteousnesse
without
workes
,
(
where
the
Apostle
,
saith
[
o
](A20741-e77360-b)
o
De
iustis
.
l.
2.
c.
9.
§.
Potest
.
Bellarmine
,
ex
non
imputatione
peccatorum
colligit
imputationem
justitiae
from
the
not
imputing
of
sinne
hee
gathereth
the
imputation
of
righteousnesse
,
)
them
he
justifieth
,
them
he
maketh
blessed
.
So
Luk.
18.
13
,
14.
when
our
Saviour
would
signifie
,
that
the
Lord
had
hea●…d
the
prayer
of
the
Publican
who
had
prayed
for
the
remission
of
his
sinne
hee
saith
,
he
went
home
justified
.
But
the
sinnes
of
the
faithfull
are
remitted
by
imputation
of
Christs
satisfaction
to
them
.
This
the
Papists
themselves
cannot
deny
.
Or
if
they
did
,
the
whole
Doctrine
of
the
Gospell
would
confute
them
:
which
teacheth
that
Christ
dyed
for
our
sinnes
,
that
hee
hath
redeemed
us
from
all
our
iniquities
,
that
hee
gave
himselfe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
full
price
of
ransome
for
us
,
1
Tim.
2.
6.
that
hee
gave
himself
for
us
an
offering
and
sacrifice
to
God
for
a
sweet
smelling
savor
,
Ephes.
5.
2.
that
in
him
God
is
well
pleased
and
reconciled
unto
us
forgiving
our
sinnes
,
2
Cor.
5.
19.
that
hee
is
the
propitiation
for
our
sinnes
,
1
Iohn
2.
2.
that
hee
bare
our
iniquities
,
Esai
53.
12.
that
in
his
own●…
body
hee
bare
our
sinnes
upon
the
Tree
,
1
Pet.
2.
24.
that
by
him
wee
have
redemption
,
[
p
](A20741-e77490-b)
p
Eph.
1.
7.
that
is
,
remission
of
sinnes
,
that
we
are
justified
by
his
bloud
,
Rom.
5.
9.
and
by
his
obedience
,
verse
19.
that
God
is
just
[
q
](A20741-e77520-b)
q
Rom.
3.
25
,
26.
in
justifying
a
beleeving
sinner
and
therefore
forgiveth
no
sinne
for
which
his
justice
is
not
satisfied
.
And
his
justice
cannot
be
satisfied
for
our
sinnes
,
being
an
infinite
offence
,
as
Bellarmine
himselfe
confesseth
,
but
by
a
price
or
satisfaction
of
infinit
valew
,
which
can
be
no
other
but
the
perfect
and
al-sufficient
satisfaction
of
Christ
,
which
the
Lord
accepteth
in
behalfe
of
all
those
that
beleeve
in
him
,
which
is
nothing
else
but
to
impute
it
to
them
:
for
if
God
should
not
accept
of
Christs
satisfaction
in
the
behalfe
of
those
that
beleeve
,
then
in
vaine
had
Christ
dyed
or
satisfied
for
us
.
Therefore
the
faithfull
are
justified
by
imputation
.
§
.
IX
.
Hereunto
the
Papists
have
nothing
to
oppose
but
their
owne
erroneous
assertion
,
(
which
is
hereby
confuted
)
that
remission
of
sinne
is
an
utter
abolition
,
extinction
,
deletion
of
sinne
by
infusion
of
righteousnesse
.
But
as
in
the
Law
two
things
are
to
bee
considered
,
the
precept
it selfe
,
and
the
sanction
thereof
denouncing
punishment
to
the
transgressout
:
so
in
sinne
there
are
two
things
to
be
considered
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it selfe
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
sinfull
act
or
transgression
it selfe
;
and
partly
immanent
in
the
soule
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
transgressour
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
sinnes
of
the
faithfull
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
sinne
:
for
in
regard
of
the
guilt
our
sinnes
are
debts
,
which
debts
God
doth
forgive
when
hee
remitteth
the
punishment
,
and
taketh
away
the
guilt
,
which
did
bind
us
over
to
punishment
,
by
imputation
of
Christs
sufferings
unto
us
:
who
as
our
surety
did
pay
our
debts
for
us
.
And
because
our
Saviour
fully
satisfied
our
debt
,
therefore
our
sinnes
,
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
bookes
when
they
are
satisfied
.
But
when
the
Lord
doth
justifie
a
man
,
he
doth
impute
unto
him
not
onely
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
meane
the
sinfull
act
which
is
transient
,
or
the
sinfull
blemish
remaining
in
the
soule
,
which
is
a
vicious
disposition
and
pronenesse
to
sinne
,
left
as
the
remainder
of
originall
sinne
,
and
increased
by
our
owne
actuall
transgressions
,
as
it
is
a
fault
and
the
offence
of
God
bringging
with
it
reatum
culpae
,
to
a
beleever
and
is
not
imputed
to
whom
Christs
obedience
is
imputed
,
but
covered
with
the
robe
of
Chris●…s
righteousnesse
,
by
imputation
wherof
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
habituall
sinne
,
or
sinfull
disposition
polluting
the
soule
as
a
remainder
of
originall
sinne
increased
by
our
actuall
transgressions
,
it
is
not
wholly
abolish'd
in
this
life
,
and
much
lesse
at
once
,
but
it
is
mortified
by
degrees
in
those
that
repent
of
their
sinnes
,
who
day
by
day
[
r
](A20741-e77680-b)
r
2
Cor.
4.
16.
are
renewed
in
the
innerman
.
As
for
those
places
,
which
Bellarmine
alleageth
to
prove
remission
of
sinne
to
be
the
totall
abolition
of
sinne
.
I
have
fully
answered
heretofore
[
s
](A20741-e77700-b)
s
Lib.
2.
c.
7.
in
the
second
question
of
the
first
controversie
,
shewing
that
divers
of
them
are
to
be
understood
in
respect
of
the
guilt
,
which
in
remission
is
totally
abolished
.
The
other
which
are
to
bee
expounded
of
the
corruption
,
are
understood
of
the
cleansing
and
purging
of
our
soules
from
them
,
either
begunne
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
sinne
.
And
therefore
death
which
was
brought
in
as
a
punishment
of
sinne
becommeth
a
remedy
to
extinguish
sinne
.
For
whiles
we
live
in
the
mortall
body
,
sinne
liveth
in
us
:
but
when
the
body
dyeth
,
sinne
is
extinguished
.
CAP.
III.
Containing
our
two
last
Arguments
.
§
.
I.
OVR
foureteenth
Argument
.
If
redemption
,
reconciliation
,
[
a
](A20741-e77790-b)
a
Ephes.
●…
.
7.
remitted
or
not
[
b
](A20741-e77810-b)
b
2
Cor.
5.
19.
imputed
by
the
imputation
of
Christs
sufferings
(
which
is
the
first
part
of
justification
)
and
what
is
it
to
be
adopted
but
to
bee
accepted
in
the
beloved
as
righteous
and
as
an
heire
of
eternall
life
by
imputation
of
Christs
obedience
?
which
is
the
second
part
of
justification
.
But
those
three
benefits
are
imputative
,
all
of
them
wrought
by
the
not
imputing
of
sinne
,
which
had
made
us
the
bond-slaves
of
sinne
and
Satan
,
enemies
to
God
,
and
children
of
the
devill
;
and
by
the
imputation
of
Christs
merits
,
whereby
of
the
slaves
of
sinne
and
Satan
,
wee
are
made
Gods
[
c
](A20741-e77820-b)
c
1
Cor.
6.
19
,
20.
servants
;
of
enemies
,
his
favourites
;
of
the
children
of
the
devill
,
the
sonnes
of
God
.
§
.
II.
Our
fifteenth
Argument
,
out
of
Psalm
.
32.
and
Rom.
4.
If
But
the
Holy
Ghost
doth
so
describe
justification
,
Rom.
4.
6
,
7
,
8.
●…x
Psalm
.
32.
1
,
2.
To
both
parts
[
d
](A20741-e77940-b)
d
De
iustif
.
l.
2.
6.
9.
§.
Terti●…
.
Bellarmine
doth
answere
.
The
assumption
hee
first
denieth
,
and
then
cavills
with
it
.
For
first
whereas
Calvin
,
as
he
saith
,
demandeth
,
whether
this
bee
a
full
definition
of
justification
,
or
but
halfe
?
he
likewise
demandeth
,
when
either
the
〈◊〉
saith
,
Blessed
is
the
[
e
](A20741-e78000-b)
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
poore
in
Spirit
,
[
g
](A20741-e78040-b)
g
Matth.
5.
3.
5.
blessed
are
the
meeke
,
&c.
whether
each
of
these
bee
a
perfect
definition
.
For
if
it
be
,
where
is
then
remission
of
sinne
?
Secondly
,
he
saith
,
that
Paul
alleageth
this
testim●…ny
out
of
the
Psalme
,
not
that
hee
might
thereby
define
fully
justification
,
but
onely
to
prove
,
that
true
justification
is
the
gift
of
God
,
and
not
gotten
by
our
owne
strength
.
And
that
hee
fitly
proveth
from
thence
,
that
David
calleth
him
blessed
whose
sinnes
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
,
betweene
〈◊〉
viae
,
because
by
it
we
are
intitled
to
the
eternall
happinesse
,
which
is
beatitudo
patriae
,
all
other
[
h
](A20741-e78180-b)
h
Pronounciations
of
blessednesse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
but
notes
and
signes
of
this
)
is
so
defined
or
described
.
For
somuch
those
words
import
,
David
doth
describe
the
blessednesse
,
as
our
translation
fitly
rendreth
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
this
place
.
The
second
is
a
meere
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
beleeve
in
Christ
:
but
by
a
new
supply
of
Arguments
to
prove
the
same
question
,
which
in
the
former
Chapters
hee
had
disputed
:
concluding
that
a
man
is
justified
by
faith
and
not
by
workes
,
which
question
here
hee
proveth
by
the
example
of
Abraham
,
and
by
the
testimony
of
David
.
The
Argument
drawne
from
Abrah●…ms
example
,
is
an
excellent
proofe
,
which
Chrysostome
well
observed
,
as
Cardinall
[
i
](A20741-e78270-b)
i
In
Rom.
4.
annot.
1.
T●…let
doth
acknowledge
.
For
Abraham
had
both
faith
and
workes
,
and
yet
he
was
justified
not
by
his
workes
but
by
his
faith
.
If
Abraham
had
had
no
workes
,
or
not
such
notable
workes
,
it
might
have
beene
said
;
that
he
was
justified
by
faith
without
workes
,
because
he
wanted
workes
.
But
seeing
he
abounded
with
store
of
excellent
works
,
and
yet
was
not
justified
by
them
,
but
onely
by
faith
:
this
is
an
invincible
argument
to
prove
that
a
man
is
justified
by
faith
,
and
not
by
workes
.
For
Abraham
though
hee
had
works
,
yet
was
justified
by
faith
without
workes
.
Likewise
David
describeth
(
or
if
you
will
)
declareth
the
blessednesse
of
the
man
,
that
is
,
that
a
man
is
blessed
,
that
is
to
say
,
justified
,
to
whom
the
Lord
imputeth
righteousnesse
without
workes
.
§
.
IV.
This
was
his
denyall
of
the
assumption
.
But
now
he
cavilleth
,
Bellarmines
▪
cavill
with
the
assumption
.
that
it
may
bee
,
that
in
these
words
is
contained
the
full
definition
of
justification
implicitè
.
For
there
cannot
be
remission
of
sinne
,
(
in
Bellarmines
sense
,
that
is
deletion
of
sinne
)
unlesse
righteousnesse
be
inf●…sed
:
as
darkenesse
is
not
driven
away
,
unlesse
light
come
in
place
.
And
this
,
saith
he
,
The
Apostle
manifestly
sheweth
,
when
he
saith
,
David
explaineth
the
blessednesse
of
a
man
to
whom
the
Lord
imputeth
righteousnesse
without
workes
,
Bl●…ssed
are
they
whose
sinnes
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
sinne
to
the
beleever
,
and
imputing
of
righteousnesse
,
or
accepting
of
him
as
righteous
.
But
where
is
either
the
popish
deletion
of
sinne
,
or
infusion
of
righteousnesse
?
unlesse
as
they
have
turned
remission
into
deletion
,
so
also
imputation
bee
converted
into
infusion
.
§
.
V.
To
the
proposition
also
Bellarmine
answereth
in
part
:
and
although
to
cover
and
not
to
impute
sinnes
,
is
not
;
if
you
respect
the
force
of
the
word
,
to
abolish
or
to
extinguish
sinne
,
yet
if
they
be
referred
to
God
,
the
sense
importeth
so
much
.
For
nothing
can
bee
bid
from
God
,
unlesse
it
bee
●…tterly
taken
away
:
for
all
things
are
naked
and
open
before
his
eyes
.
Reply
,
Nothing
can
bee
hid
from
God
,
which
hee
would
not
have
hid
.
But
if
it
please
God
to
cover
our
sinnes
,
that
hee
will
not
behold
them
,
Psalm
.
85.
2.
or
to
hide
his
face
from
them
,
Psal.
51.
9.
to
cast
them
behinde
his
backe
,
Esai
.
38.
17.
not
to
marke
what
is
done
amisse
,
Psalm
.
130.
3.
then
hee
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
sinnes
,
Prov.
10.
12.
§
.
VI.
To
the
word
not
imputing
,
he
saith
,
that
God
cannot
but
impute
not
imputing
.
sinne
to
him
that
rema●…neth
a
sinner
:
neither
can
hee
repute
him
righteous
,
unlesse
he
be
made
righteous
:
therefore
●…he
not
imputing
of
sinne
draweth
with
it
,
veram
peccati
remissionem
,
that
is
the
extinction
of
sinne
,
and
infusion
of
righteousnesse
.
Reply
,
he
should
have
said
,
as
he
said
before
;
the
not
imputing
of
sinne
draweth
with
it
imputing
of
righteousnesse
,
or
the
acceptation
of
a
man
as
righteous
:
both
which
alwayes
goe
together
,
because
both
are
wrought
together
by
imputation
of
Christs
righteousnesse
:
whereas
therefore
hee
saith
,
that
God
cannot
but
impute
sinne
,
where
sinne
still
remaineth
:
it
is
true
of
unbeleevers
and
impenitent
sinners
,
who
are
out
of
Christ
;
but
for
them
that
bee
in
Christ
,
that
is
to
say
,
beleeving
and
repentant
sinners
,
for
whose
sinnes
Christ
hath
fully
satisfied
,
and
whom
though
in
themselves
sinners
,
hee
hath
accepted
as
righteous
in
Christ
?
and
for
whom
our
Saviour
maketh
intercession
,
that
their
sinnes
may
not
be
imputed
to
them
:
hee
cannot
truly
be
said
to
impute
sinne
unto
them
.
It
is
true
also
that
the
Lord
reputeth
none
righteous
,
but
such
as
he
maketh
righteous
,
both
by
imputation
of
Christs
righteousnesse
,
and
also
by
regeneration
:
by
imputation
perfectly
,
and
at
once
;
by
regeneration
in
part
and
by
degr●…s
,
they
being
not
onely
Spirit
but
flesh
also
:
in
regard
whereof
though
they
be
righteous
in
Christ
;
yet
in
themselves
they
are
sinners
,
by
reason
of
sinne
remaining
in
them
,
though
in
some
measure
mortified
,
and
not
at
all
imputed
.
So
that
a
regenerate
man
in
divers
respects
is
both
a
righteous
man
and
a
sinner
:
righteous
,
not
onely
in
Christ
by
imputation
of
his
perfect
righteousnesse
,
but
also
in
himselfe
by
inherent
righteousnesse
begun
in
him
,
from
which
,
as
is
from
the
better
part
,
〈◊〉
hath
his
denomination
in
the
Scriptures
:
a
sinner
also
in
himselfe
,
both
in
respect
of
habituall
sinnes
remaining
in
him
as
the
remnants
of
originall
sinne
,
and
also
in
respect
of
actuall
transgressions
,
both
of
commission
and
of
omission
,
whereinto
hee
doth
dayly
fall
.
§
.
VII
.
And
whereas
he
saith
,
that
these
phrases
almost
alwaies
§
.
VIII
.
Now
,
if
not
to
impute
sinne
bee
,
as
Bellarmine
s●…ith
,
to
Contrariorum
contraria
sunt
consequentia
,
to
impute
sinne
shall
bee
to
expell
righteousnesse
by
infusion
of
sinne
,
as
it
was
well
objected
by
Chemnitius
.
To
him
Bellarmine
objecteth
want
of
Logicke
,
for
calling
those
contraria
,
which
are
contradicentia
.
Where
by
Bellarmines
Logick
adversa
onely
are
contraria
,
whereof
notwithstanding
there
are
foure
sorts
:
for
if
contraries
bee
such
opposits
as
are
opposed
one
to
one
onely
,
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
Bellarmines
Logick
be
good
,
there
are
no
opposits
but
contraries
,
nor
any
contraries
but
adversa
,
when
it
is
acknowledged
by
better
Logicians
than
himselfe
,
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
alwayes
true
,
quidlibet
affirmare
&
negare
verum
,
but
cannot
both
bee
true
together
,
for
that
implyeth
a
contradiction
.
And
therefore
Chemnitius
objection
standeth
still
in
force
.
§
.
IX
.
Againe
if
the
holy
Ghost
in
this
place
had
meant
by
remission
Tecta
ergo
peccata
quare
dixit
?
saith
Augustine
,
ut
non
viderentur
.
As
a
prudent
man
hideth
his
knowledge
,
Prov.
12.
23.
and
an
hypocrite
his
sinne
,
we
know
this
,
saith
Bellarmine
,
but
withall
we
know
,
that
somethings
are
covered
that
they
may
bee
preserved
;
and
some
things
,
that
they
may
be
abolished
.
As
wounds
are
covered
with
a
plaister
:
the
most
ordinary
end
,
and
perpetuall
consequent
of
hiding
any
thing
hee
leaveth
out
;
which
is
,
that
it
may
not
be
seene
,
and
so
God
hideth
our
sinnes
,
when
hee
hideth
his
face
from
them
.
§
.
X.
But
for
our
learning
,
Bellarmine
will
shew
us
the
expositions
[
k
](A20741-e79340-b)
k
Dialog.
cum
Tryphone
Iudaeo
.
sub
finem
.
Martyr
,
who
alleadging
,
Psal.
32.
2.
Blessed
is
the
man
to
whom
the
Lord
doth
not
impute
sinne
,
that
is
saith
he
,
that
a
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
repenting
of
his
sinnes
receiveth
from
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
forgivenesse
of
his
sinne
,
(
where
hee
expounderh
the
not
imputing
of
sinnes
,
to
bee
the
forgivenesse
thereof
.
)
But
saith
he
,
not
as
you
deceive
your selves
and
others
,
like
you
in
this
point
,
who
say
,
that
although
they
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
is
,
not
those
which
have
sinne
,
but
such
as
the
Scripture
calleth
sinners
,
that
is
to
say
,
impenitent
sinners
)
so
that
they
know
God
,
the
Lord
will
not
impute
sinne
unto
them
,
though
they
doe
not
repent
,
wherein
we
wholly
agree
with
Iustin
,
though
the
Papists
doe
not
:
who
deceive
themselves
and
others
;
whom
they
perswade
though
they
live
in
sinne
,
if
they
observe
the
outward
formality
of
doing
penance
,
which
all
of
them
do
once
a
yeare
,
though
they
neither
have
faith
nor
repentance
,
(
which
very
few
,
if
any
of
them
have
,
)
they
have
absolution
from
their
sinne
.
§
.
XI
.
In
the
next
place
he
citeth
Origen
[
l
](A20741-e79440-b)
l
Origen
in
Rom.
lib.
4.
and
Hierome
,
both
which
doe
make
three
degrees
of
the
three
phrases
;
wherein
,
as
they
conceive
David
ascendeth
from
the
lesse
to
the
greater
:
when
as
notwithstanding
it
is
apparant
,
that
if
those
phrases
did
signifie
divers
things
,
the
first
were
the
greatest
,
and
the
middle
the
least
,
according
to
the
variety
of
the
words
whereby
sinne
in
this
place
is
signified
.
Origen
setteth
them
Iam.
1.
14.
)
where
now
the
summe
of
perfect
blessednesse
is
promised
,
then
God
cannot
impute
any
sinne
,
which
was
a
private
and
unsound
conceit
,
as
there
are
many
more
of
Origen
:
from
which
though
we
dissent
,
wee
cannot
justly
bee
said
to
swarve
from
the
doctrine
of
the
Primitive
Orthodox
Church
.
§
.
XII
.
Hierome
,
[
m
](A20741-e79540-b)
m
Hieromein
Psal.
31.
(
if
yet
it
be
Hierome
)
mentioneth
three
degrees
but
all
of
remission
of
sinne
,
for
so
hee
saith
:
quibus
modis
remittuntur
peccata
?
tribus
:
by
what
wayes
are
sinnes
remitted
?
by
three
.
They
are
remitted
by
Baptisme
,
they
are
covered
by
Charity
,
they
are
not
imputed
by
Martyrdome
:
which
assertion
also
is
unsound
:
both
because
according
to
this
conceipt
,
to
no
man
is
sinne
not
imputed
,
but
onely
to
Martyrs
:
and
also
because
by
Charity
hee
seemeth
to
understand
,
not
Gods
love
,
but
ours
,
when
notwithstanding
it
is
euident
,
though
our
charity
cover
other
mens
sinnes
,
Prov.
12.
10.
yet
our
sinnes
are
to
bee
covered
by
the
love
and
mercie
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
seene
:
what
is
not
seene
,
is
not
imputed
:
what
is
not
imputed
shall
not
be
punished
:
where
he
plainely
sheweth
that
the
covering
and
not
imputing
of
sinne
,
is
the
not
punishing
of
it
.
But
this
distinction
of
the
words
into
three
degrees
is
rejected
by
Saint
[
n
](A20741-e79590-b)
n
in
Rom.
●…
.
Ambrose
,
who
saith
,
that
to
remit
,
cover
,
and
not
impute
,
are
all
of
one
sense
and
meaning
.
Indeed
hee
saith
,
that
divers
names
of
sinnes
are
here
mentioned
,
whereby
wee
may
gather
the
variety
of
sinnes
,
but
the
Verbes
bee
of
one
signification
,
quia
&
cum
tegit
,
remittit
:
&
cum
remittit
,
non
imputat
.
because
when
hee
covereth
,
he
remitteth
;
and
when
hee
remitteth
,
hee
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
righteousnesse
without
workes
.
For
it
is
the
manner
of
the
men
of
God
in
their
Psalmes
and
Hymnes
recorded
in
the
Word
of
God
;
for
their
greater
comfort
,
as
it
were
by
way
of
exultation
,
to
dwell
upon
those
things
wherein
they
rejoyce
,
by
expressing
the
same
in
divers
and
sundry
●…ermes
,
whereby
the
selse
same
thing
is
repeated
;
which
Rhetoricians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
con●…
.
sen
〈◊〉
.
2.
in
Psa.
31.
§
.
XIII
.
In
the
last
place
hee
citeth
two
testimonies
against
us
which
he
calleth
out
of
Augustines
exposition
of
these
words
,
which
being
intirely
cited
agreeth
wholly
with
us
.
For
,
to
omit
his
exposition
of
these
words
a
little
before
set
downe
,
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
owne
former
exposition
even
now
alleaged
.
)
If
God
covered
sins
,
he
would
not
have
an
eye
to
them
nor
animadvert
them
,
if
hee
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
,
doe
not
sounderstand
,
what
he
saith
,
whose
sins
are
covered
,
as
though
they
were
there
,
and
lived
,
unmortified
and
unrepented
of
.
For
that
they
bee
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
seene
.
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
cleane
from
sins
.
And
that
therefore
men
,
if
they
would
have
their
sinnes
cured
,
they
must
not
hide
them
,
like
the
[
o
](A20741-e79790-b)
o
Luk.
18.
Pharisee
,
who
being
in
the
Temple
,
as
it
were
,
in
statione
medici
,
did
shew
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
plaister
he
covereth
:
then
followeth
:
under
the
cover
of
the
Physitian
the
wound
is
healed
:
under
the
cover
of
him
that
is
wounded
,
the
wound
is
concealed
.
From
whom
doest
thou
conceale
it
?
from
him
that
knoweth
all
things
.
Therfore
brethren
see
what
he
saith
[
*
](A20741-e79840-b)
*
vers.
3.
quum
tacut
,
&c.
because
I
held
my
peace
my
bones
are
waxen
old
,
&c.
where
August
.
doth
not
expound
these
words
,
whose
sins
are
covered
,
but
sheweth
that
if
wee
would
have
them
healed
wee
should
not
cover
them
,
but
confesse
them
to
our
Spirituall
Physician
,
that
he
covering
them
with
an
emplaister
,
may
cure
them
:
all
which
we
confesse
:
so
that
he
needed
not
to
quote
the
two
Gregories
to
prove
,
that
God
doth
,
as
it
were
,
with
a
plaister
cover
and
cure
our
sinnes
.
But
withall
we
would
know
of
Bellarmine
,
what
this
plaister
is
.
Is
it
our
inherent
righteousnesse
,
as
the
Papists
teach
?
or
is
it
not
the
righteousnesse
and
satisfaction
of
Christ
,
by
whose
stripes
[
o
](A20741-e79900-b)
o
Esai
.
53.
5.
1
Pet.
2.
24.
we
are
healed
?
for
as
I
shall
shew
presently
out
of
[
p
](A20741-e79910-b)
p
Ad
Diognetum
.
Iustin
Martyr
,
whom
here
to
no
purpose
Bellarmine
did
alleage
in
the
first
place
,
nothing
could
cover
our
sinnes
,
but
onely
the
righteousnesse
of
Christ
,
by
whom
the
iniquity
of
many
is
hid
or
covered
.
§
.
XIV
.
Diverse
other
arguments
Bellarmine
mentioneth
,
as
cited
out
of
Calvins
Institutions
,
Lib.
3.
c.
11.
in
answering
wherof
,
besides
some
of
those
which
I
have
produced
,
he
spendeth
six
[
q
](A20741-e79980-b)
q
De
iustif
l.
2.
whole
Chapters
,
which
David
Paraeus
,
who
hath
in
so
many
Chapters
answered
Bellarmines
exceptions
,
Lib.
2.
de
justif
.
Cap.
9
,
10
,
11
,
12
,
13
,
14.
Now
I
proceed
to
the
testimonies
of
the
Fathers
,
and
of
other
later
Writers
.
CAP.
IV.
Testimonies
of
Writers
both
Old
and
New
,
proving
justification
by
righteousnesse
imputed
.
§
.
I.
I
Beginne
,
as
Bellarmine
did
,
with
[
a
](A20741-e80150-b)
a
Ad
diagnetum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iustin
Martyr
.
For
what
other
thing
,
saith
he
,
could
hide
or
cover
our
sinnes
,
but
the
righteousnesse
of
the
Sonne
of
God
?
In
whom
was
it
possible
,
that
wee
sinners
and
ungodly
should
bee
justified
,
but
in
the
onely
Sonne
of
God
?
O
sweet
commutation
—
that
the
iniquity
of
many
should
be
hid
in
one
just
person
,
and
that
the
righteousnesse
of
one
should
justifie
many
sinners
!
2.
[
b
](A20741-e80200-b)
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
lumpe
.
3.
[
c
](A20741-e80260-b)
c
In
Cantic
.
hom
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gregory
Nyssene
,
marvell
not
(
saith
the
Spouse
)
that
uprightnesse
hath
loved
me
:
but
that
being
blacke
by
reason
of
my
sinne
,
and
by
my
workes
drawing
neere
to
darkenesse
,
hee
hath
made
mee
beautifull
by
his
love
,
making
an
exchange
of
his
beauty
with
my
blacknesse
.
For
having
translated
the
filthinesse
of
my
sinnes
unto
himselfe
,
hee
hath
made
me
partaker
of
his
purity
,
communicating
unto
me
his
owne
beauty
.
4.
[
d
](A20741-e80310-b)
d
Chrysost.
in
Rom.
10.
4.
bomil
.
17.
and
afterwardse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysostome
,
here
the
Apostle
sheweth
that
there
is
but
one
righteousnesse
,
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
beleevest
in
Christ
,
thou
hast
fulfilled
the
Law
and
hast
performed
much
more
,
than
the
Law
commanded
.
For
thou
hast
received
a
farre
greater
righteousnesse
.
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
righteousnesse
must
needs
be
understood
of
Christs
righteousnesse
imputed
unto
us
.
5.
[
f
](A20741-e80380-b)
f
In
Psal.
119.
conc.
3.
qui
dicit
iniquitates
suas
Deo
iustificatur
.
Ambrose
,
he
that
confesseth
his
sinnes
to
God
is
justified
,
that
is
,
obtaineth
remission
of
sinne
,
which
is
also
testified
by
S
Iohn
1
Ioh.
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
sinne
,
is
also
justified
by
imputation
of
righteousnesse
:
for
as
Bellarmine
confesseth
,
the
not
imputing
of
sinne
bringeth
with
it
imputation
of
righteousnesse
.
6.
[
g
](A20741-e80490-b)
g
Adv.
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
wee
just
,
when
wee
confesse
our selves
to
bee
sinners
:
and
our
righteousnesse
consisteth
not
in
our
owne
merit
,
but
in
Gods
mercy
.
7.
[
h
](A20741-e80540-b)
h
In
Ioan.
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
adde
the
testimonies
before
[
*
](A20741-e80560-b)
*
Huius
libri
c.
1.
§.
5.
cited
out
of
Hierome
,
[
i
](A20741-e80590-b)
i
In
2
Cor.
5.
21.
Augustine
,
[
k
](A20741-e80630-b)
k
Enchirid.
c.
41.
S●…dulius
,
and
[
l
](A20741-e80650-b)
l
In
2
Cor.
5.
21.
Anselmus
,
who
all
have
taught
,
that
wee
when
wee
are
justified
,
are
made
righteous
,
not
in
our selves
,
but
in
Christ
.
Againe
,
[
m
](A20741-e80700-b)
m
De
civit
.
D.
l.
19
c.
27.
ut
potius
remissione
peccatorum
constet
,
quàm
perfectione
virtutum
.
Augustine
teacheth
that
our
justice
in
this
life
doth
stand
rather
in
the
remission
of
sinnes
,
than
in
perfection
of
vertues
.
That
is
,
as
I
understand
him
,
that
our
chiefe
righteousnesse
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
intitled
unto
heaven
,
so
are
we
not
by
this
.
Here
[
n
](A20741-e80750-b)
n
De
iustif
l.
2.
cap.
13.
Bellarmine
would
seeme
to
acknowledge
that
remission
of
sinne
concurreth
to
justification
:
but
his
constant
and
perpetuall
doctrine
is
,
that
justification
consisteth
wholly
,
in
the
infusion
of
righteousnesse
expelling
sinne
,
in
so
much
that
remission
of
sinne
and
infusion
of
righteousnesse
are
not
two
actions
but
one
,
&c.
which
assertion
supposed
,
how
could
Augustine
say
,
that
our
righteoufnesse
is
such
in
this
life
that
it
consisteth
rather
in
the
forgivenesse
of
sinne
,
than
in
the
perfection
of
vertues
,
seeing
vertue
infused
is
the
force
of
justification
,
and
expelleth
sinne
,
and
is
all
in
all
,
and
if
that
assertion
of
the
utter
deletion
of
sin
,
when
it
is
remitted
were
true
,
most
vaine
were
that
boasting
of
[
o
](A20741-e80800-b)
o
De
Iacob
.
&
vita
beat
.
l.
1.
c.
6.
Ambrose
,
who
saith
,
gloriabor
,
non
quia
vacuus
peccati
sum
,
sed
quia
mihi
remissa
sunt
peccata
.
[
*
](A20741-e80850-b)
*
Homil
de
expos.
symboli
.
Maximus
Taurinensis
,
when
God
doth
remit
sinne
,
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
](A20741-e80900-b)
p
Ad
milites
temploserm
.
11.
by
the
death
of
Christ
is
put
to
flight
,
&
Christi
nobis
justitia
imputatur
,
and
the
righteousnesse
of
Christ
is
imputed
to
us
.
-
2.
What
could
[
q
](A20741-e80940-b)
q
Epist.
190.
man
doe
of
himselfe
to
recover
his
righteousn●…sse
once
lost
,
being
the
servant
of
sinne
and
the
bondman
of
the
devill
?
Assignata
est
ei
proinde
aliena
justitia
,
qui
caruit
suâ
:
therefore
●…nother
mans
righteousnesse
was
assigned
unto
him
,
who
wanted
his
owne
.
-
3.
[
r
](A20741-e80970-b)
r
Ibid.
One
dyed
sor
all
,
ut
viz.
satisfactiounius
omnibus
imputetur
:
that
the
satisfaction
of
one
might
be
imputed
to
all
.
-
3.
If
he
shall
say
[
s
](A20741-e81000-b)
s
Ibid.
thy
father
(
Adam
)
made
thee
guilty
:
I
will
answere
that
my
brother
hath
redeemed
me●…
:
Why
not
righteousnesse
from
another
,
seeing
guilt
is
from
another
?
-
5.
Hee
will
[
t
](A20741-e81030-b)
t
Ibid.
not
condemne
the
just
,
who
had
mercy
on
a
sinner
.
I
may
call
my selfe
just
,
sed
illius
justitiâ
,
but
by
his
righteousnesse
,
and
what
is
that
?
Christ
the
end
of
the
Law
unto
righteousnesse
to
every
one
that
beleeveth
,
Finally
,
who
of
God
the
Father
was
made
righteousnesse
unto
us
.
Is
not
that
therefore
my
righteousnesse
which
was
made
righteousnesse
unto
me
?
-
6.
Lord
[
u
](A20741-e81060-b)
u
In
cant
.
serm.
Domine
bi
.
memo●…
abor
iustitiae
tuae
solius
,
ipsa
enim
est
&
mea
,
&c.
I
will
mention
thy
righteousnesse
onely
:
for
that
is
mine
also
:
for
thou
of
God
was
made
righteousnesse
to
mee
:
should
I
feare
,
that
it
being
but
one
,
should
not
suffice
us
both
?
It
is
not
a
short
cloake
,
which
is
not
able
,
according
to
the
Prophet
,
to
cover
two
.
Thy
righteousnesse
is
an
everlasting
righteousnesse
:
What
is
longer
than
Eternity
?
Thy
eternall
and
large
righteousnesse
it
will
cover
largely
both
thee
and
me
:
And
in
me
truely
it
covereth
a
mul●…itude
of
sinnes
:
but
in
thee
,
Lord
,
what
doth
it
cover
but
the
treasures
of
piety
:
and
riches
of
bounty
?
which
testimony
doth
plainely
prove
against
Bellarmine
,
that
Bernard
by
Christs
righteousnesse
which
he
saith
is
made
ours
,
doth
not
meane
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
[
*
](A20741-e81090-b)
*
Supr.
l.
1.
§
5.
alleaged
,
that
we
are
made
the
righteousnesse
of
God
in
Christ
,
not
ours
but
his
,
not
in
our selves
but
in
him
:
even
as
Christ
was
made
sinne
,
not
his
,
but
ours
;
not
in
himselfe
,
but
in
us
.
9.
Cardinall
Contarenus
[
x
](A20741-e81130-b)
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
mercie
make
all
Christs
righteousnesse
to
bee
ours
,
and
imputeth
it
to
us
,
who
put
on
Christ
.
That
by
faith
wee
doe
attaine
to
a
double
righteousnesse
:
the
one
,
inherent
in
us
,
by
which
we
begin
to
bee
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
meane
(
saith
hee
)
the
righteousnesse
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
attaine
to
a
twofold
righteousnesse
,
the
one
,
inherent
in
us
,
viz.
charity
,
or
that
grace
by
which
we
are
made
partakers
of
the
divine
nature
:
the
other
being
the
righteousnesse
of
Christ
given
and
imputed
to
us
,
because
wee
are
ingrafted
into
Christ
;
and
have
put
on
Christ
,
:
It
remaineth
we
should
inquire
on
whether
of
them
we
ought
to
rely
,
and
to
thinke
our selves
justified
before
God
,
that
is
,
to
beheld
or
esteemed
holy
and
just
:
I
meane
by
such
a
righteousnesse
which
may
beseeme
Gods
children
,
and
satisfie
the
eyes
of
God
?
Ego
prorsus
existimo
.
[
y
](A20741-e81170-b)
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
doe
utterly
thinke
,
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
sustaine
us
,
on
the
righteousnesse
of
Christ
given
unto
us
,
and
not
on
that
holinesse
and
grace
which
is
inherent
in
us
.
For
this
our
righteousnesse
is
but
begun
and
unperfect
,
which
cannot
safegard
us
,
but
that
in
many
things
we
offend
,
and
daily
doe
offend
;
and
have
need
to
pray
daily
,
that
our
debts
may
be
forgiven
us
:
wherefore
in
the
sight
of
God
[
z
](A20741-e81180-b)
z
Idcirco
in
conspectu
Dei
non
possumus
ob
banc
iustitiam
nostram
haberi
iusti
.
&c.
wee
cannot
for
this
justice
be
accounted
just
and
good
,
as
it
would
become
the
sonnes
of
God
to
be
good
and
holy
.
But
the
righteousnesse
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
certaine
and
sure
we
are
to
rely
,
and
for
it
alone
to
beleeve
,
that
we
are
justified
,
that
is
,
to
bee
held
and
pronounced
just
.
This
is
that
pretious
treasure
of
Christians
,
who
so
findeth
,
selleth
all
he
hath
,
that
he
may
buy
it
.
This
is
that
precious
pearle
,
which
who
findeth
,
leaveth
all
,
that
he
may
have
it
.
The
Apostle
Paul
saith
,
I
esteemed
all
other
things
losse
,
that
I
might
gaine
Christ
,
not
having
mine
owne
righteousnesse
,
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
righteousnesse
vouchsafed
to
them
:
and
therefore
forsaking
themselves
rest
upon
Christ
alone
,
&c.
Albertus
[
a
](A20741-e81220-b)
a
Pigh
.
de
fide
&
iustif
.
cont.
2.
fol.
46.
v.
Pighius
,
having
shewed
that
all
men
are
sinners
and
subject
to
the
Curse
from
thence
inferreth
,
that
most
miserable
had
beene
our
estate
,
if
God
had
not
most
mercifully
fuccoured
us
in
his
Son
,
&
nostrâ
justitiâ
vacuos
,
ejus
involvisset
justitia
:
and
being
void
of
our
owne
righteousnesse
,
had
inwrapped
us
in
his
righteousnesse
:
and
a
little
after
,
[
b
](A20741-e81280-b)
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
sinne
,
nor
done
iniquity
:
but
blessed
are
they
whose
iniquities
are
mercifully
forgiven
of
God
,
whose
sinnes
he
doth
cover
and
hide
with
his
justice
.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
sinne
,
which
he
can
scarcely
be
without
,
or
at
least
never
is
without
,
and
againe
;
In
illo
,
&c.
in
Christ
therefore
wee
are
justified
before
God
,
not
in
ourselves
,
not
with
our
righteousnesse
but
with
his
,
which
now
is
imputed
to
us
having
communion
with
him
:
wanting
righteousnesse
in
our selves
we
are
taught
extra
nos
in
illo
justitiam
quaerere
,
to
seeke
for
righteousnesse
out
of
ourselves
in
him
.
—
Now
saith
he
[
c
](A20741-e81340-b)
c
Fol.
47.
6.
that
our
righteousnesse
standeth
in
Christs
obedience
,
hence
it
is
,
because
wee
being
incorporated
into
him
,
it
is
accepted
of
God
in
our
behalfe
as
if
it
were
ours
,
insomuch
that
by
it selfe
we
are
held
just
.
And
even
as
Iacob
when
not
being
the
first
borne
,
but
hiding
himselfe
under
the
habit
of
his
brother
,
and
clothed
with
his
garment
,
which
sent
forth
a
fragrant
smell
,
obtayned
the
blessing
from
his
Father
:
so
we
,
that
we
may
obtaine
the
blessing
of
righteousnesse
from
our
heavenly
Father
,
it
behoveth
us
to
lye
hid
under
the
pretious
purity
of
our
eldest
Brother
,
to
smell
sweet
with
his
odour
,
and
to
have
our
sinnes
covered
with
his
perfection
.
And
finally
he
saith
,
that
if
wee
speake
formally
,
and
properly
wee
are
justified
neither
by
faith
nor
charity
,
but
by
the
onely
righteousnesse
of
God
in
Christ
by
the
onely
righteousnesse
of
Christ
communicated
to
us
,
and
by
the
onely
mercie
of
God
forgiving
our
sinnes
,
which
,
saith
he
,
I
have
before
made
evident
.
11.
Conradus
Clingius
[
d
](A20741-e81380-b)
d
Loc.
com
.
l.
2.
maketh
justification
to
be
either
imputative
,
which
we
call
justification
:
or
active
,
which
we
call
sanctification
:
the
righteousnesse
of
the
former
,
being
wholly
in
Christ
:
of
the
latter
,
in
us
:
so
that
he
differeth
but
in
termes
from
us
.
12.
The
Au●…hors
of
the
Booke
called
Antididagm
[
e
](A20741-e81410-b)
e
Cap.
de
iustif
.
.
Coloniens
.
say
,
that
the
righteousnesse
of
Christ
imputed
to
us
,
is
the
principall
and
ch●…efe
cause
of
our
justification
,
upon
which
chiefly
we
ought
to
rely
and
trust
.
13.
To
these
we
may
adde
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
shewed
before
.
Ye●…
this
is
the
confession
of
all
Christians
,
who
professe
Christ
to
be
our
Saviour
,
that
the
Lord
accepteth
the
merits
of
Christ
,
that
is
,
his
obedience
and
sufferings
in
their
behalfe
,
as
if
they
had
performed
the
same
in
their
owne
persons
.
And
what
is
this
but
to
impute
the
obedience
of
Christ
and
his
sufferings
unto
us
?
Doth
not
God
accept
Christs
righteousnes
for
us
,
or
did
hee
not
thereby
satisfie
for
us
?
To
what
end
then
,
as
Bellarmine
[
f
](A20741-e81450-b)
f
De
iustif
.
l.
2.
c.
5.
well
inferreth
,
did
Christ
take
upon
him
our
nature
?
to
what
end
and
purpose
did
he
humble
himselfe
to
doe
and
to
suffer
so
great
things
for
us
?
For
this
confession
I
argue
thus
.
What
righteousnesse
and
obedience
of
another
the
Lord
accepteth
for
us
,
that
hee
imputeth
to
us
for
righteousnesse
,
for
by
imputation
we
meane
nothing
else
.
But
the
righteousnesse
and
obedience
of
Christ
the
Lord
accepteth
for
us
,
otherwise
he
could
not
have
been
our
Saviour
.
Therefore
the
righteousnesse
and
obedience
of
Christ
is
imputed
to
us
for
righteousnesse
.
CHAP.
V.
The
objections
of
the
Papists
against
imputation
.
§
.
I.
FIrst
they
cavill
at
the
word
,
and
that
in
divers
respects
,
wee
are
justified
by
imputation
of
Christs
righteousnesse
,
is
no
where
to
bee
found
.
To
the
first
concerning
novelty
,
I
answere
,
that
the
word
is
used
tenne
times
:
Rom.
4.
and
in
the
same
sence
,
that
wee
doe
use
it
,
for
accepting
a
man
as
righteous
,
who
in
himselfe
is
a
sinner
,
verse
5.
or
imputing
to
a
man
righteousnesse
,
that
worketh
not
vers.
5.
or
without
workes
,
vers.
6.
that
is
,
without
respect
of
any
righteousnesse
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
Greeke
translation
of
the
Old
Testament
or
in
the
Greeke
Text
of
the
New
.
Examples
of
the
Old
Testament
both
in
the
Hebrew
text
and
in
the
Greeke
translation
may
bee
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
Romanes
,
2
Cor.
5.
19.
Gal.
3
,
6.
2
Tim.
4.
16.
Iam.
2.
23.
In
the
Latine
vulgar
translation
,
not
onely
the
Verbe
imputare
and
imputari
are
used
in
the
same
sense
,
as
2
Chron.
30.
19.
Iob
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.
Iud.
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.
Iam.
2.
23.
But
,
say
they
,
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
simple
Verbe
,
and
the
Hebrew
chashab
doth
signifie
p●…rare
,
not
imputar●…
,
to
thinke
,
esteeme
or
account
,
not
to
impute
.
I
answer
,
when
the
Hebrew
Verbe
is
read
with
Lamed
,
or
the
Greeke
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
](A20741-e82080-b)
a
In
voce
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Vari●…us
doth
expound
it
producing
this
example
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
sinnes
of
the
children
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
Fathers
,
that
is
,
imputeth
,
or
layeth
them
to
their
charge
,
and
so
the
vulgar
Latine
translateth
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
Latine
imputare
,
as
Rom.
4
,
4.
8.
or
reputare
with
a
dative
,
as
Rom.
4.
3.
5
,
&c.
or
accepta
ferre
,
as
Rom
,
4.
6.
which
are
all
one
,
even
in
the
opinion
of
that
Latine
interpeter
.
Neither
should
this
act
of
imputation
seeme
strange
seeing
the
practise
thereof
is
usuall
among
men
.
For
as
when
the
debtour
being
not
able
to
make
payment
,
if
the
surety
shall
pay
the
whole
summe
or
satisfie
for
the
debt
,
the
sureties
payment
or
satisfaction
is
imputed
to
the
debtour
,
and
accepted
in
his
behalfe
,
as
if
himselfe
had
discharged
the
debt
.
Even
so
wee
being
debtours
to
God
,
both
in
respect
of
the
penalty
due
for
our
sinnes
past
,
and
also
of
obedience
which
we
owe
for
the
time
to
come
,
and
being
altogether
unable
either
to
satisfie
the
one
or
performe
the
other
:
Christ
as
our
surety
fatisfieth
both
these
debts
for
us
,
and
his
satisfaction
is
imputed
unto
us
,
and
accepted
in
our
behalfe
,
as
if
we
in
our
owne
persons
had
discharged
our
debt
.
§
.
II.
Whereas
in
the
second
place
they
deride
imputed
justice
,
calling
it
putatitiam
,
as
if
it
were
an
imaginary
righteousnes
only
:
which
also
,
they
say
,
doth
both
derogate
from
the
glory
of
God
,
to
whom
it
were
more
honourable
to
make
a
man
truely
righteous
,
than
to
repute
him
righteous
,
who
in
himselfe
is
wicked
;
and
also
detract
from
the
honour
of
Christs
Spouse
,
who
is
onely
arraied
with
her
Husbands
righteousnesse
,
as
it
were
a
Garment
,
being
in
herselfe
deformed
.
I
answere
first
,
whom●…
the
Lord
doth
justifie
,
hee
doth
indeed
and
in
truth
constitute
and
make
them
righteous
by
imputing
unto
them
the
righteousnesse
of
Christ
,
no
lesse
truely
and
really
,
than
either
Adams
sinne
was
imputed
to
us
,
or
our
sinnes
to
Christ
,
for
which
hee
really
suffered
.
Secondly
,
whom
God
justifieth
or
maketh
righteous
by
imputation
,
them
also
he
sanctifieth
,
or
maketh
righteous
by
infusion
of
a
righteousnesse
begun
in
this
life
,
and
to
bee
perfected
when
this
mortall
life
is
ended
.
And
further
,
that
it
is
much
more
for
the
glory
both
of
Gods
justice
and
of
his
mercie
,
when
hee
justifieth
sinners
,
both
to
make
them
pe●…fectly
righteous
by
imputation
of
Christs
righteousnesse
:
and
also
having
freed
them
from
hell
by
the
perfect
s●…tisfaction
of
his
Sonne
,
and
entitled
them
to
the
Kingdome
of
Heaven
by
his
perfect
obedience
;
to
prepare
and
to
fit
them
for
his
owne
Kingdome
,
by
beginning
a
righteousnesse
inherent
in
them
,
which
by
degrees
groweth
towards
perfection
in
this
life
,
and
shall
bee
fully
perfected
so
soone
as
this
life
is
ended
,
rather
than
to
justifie
,
or
to
speake
more
properly
to
sanctifie
them
onely
by
a
righteousnesse
which
is
unperfect
and
but
begun
,
which
in
justice
can
neither
satisfie
for
their
sinnes
,
nor
merit
eternall
life
.
And
as
for
the
Spouse
of
Christ
,
as
it
is
most
honourable
for
her
to
stand
righteous
before
God
,
not
in
her
owne
unperfect
righteousnesse
,
but
in
the
most
perfect
and
absolute
righteousnesse
of
Christ
the
eternal
Son
of
God
,
which
far
surpasseth
the
righteousnes
of
al
men
and
Angels
:
so
it
is
both
profitable
to
her
,
and
honorable
to
God
whiles
shee
is
to
continue
he●…
warfare
and
pilgrimage
in
this
world
,
to
bee
subject
to
insirmities
and
imperfections
;
whereby
shee
being
humbled
in
her selfe
,
is
taught
to
rely
upon
the
power
and
goodnesse
of
God
whose
[
b
](A20741-e82270-b)
b
2
Cor.
12.
9.
grace
is
sufficient
for
her
,
and
whose
power
is
seene
in
her
weakenesse
;
especially
considering
,
that
though
her
obedience
bee
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
sinne
are
left
ad
agonem
,
that
having
maintained
a
spirituall
warfare
against
them
,
and
the
other
enemies
of
her
salvation
,
and
having
overcome
them
,
she
may
receive
the
Crowne
promised
to
them
which
overcome
.
§
.
III.
As
touching
the
third
,
which
is
Bellarmines
first
objection
B●…llar
.
de
iustif
.
l.
2.
c.
7.
in
this
place
,
that
it
is
no
where
read
,
that
Christs
righteousnesse
is
imputed
unto
us
,
or
that
wee
are
justified
by
Christs
righteousnesse
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
doe
the
Papists
read
,
either
in
Scriptures
,
or
Fathers
,
that
our
righteousnesse
inherent
is
the
formall
cause
of
our
justification
before
God
?
The
contrary
whereof
,
in
substance
,
is
so
often
read
,
as
it
is
said
,
that
wee
are
not
justified
by
our
workes
,
or
by
our
owne
righteousnesse
,
nor
in
our selves
,
nor
by
a
righteousnesse
prescribed
in
the
Law
in
which
all
inherent
righteousnesse
is
fully
and
perfectly
described
.
But
the
substance
of
our
assertion
is
often
read
,
as
namely
,
First
,
that
when
God
doth
justifie
a
finner
hee
imputeth
righteousnesse
unto
him
without
workes
,
that
is
,
without
respect
of
any
righteousnesse
inherent
in
or
performed
by
himselfe
,
Rom.
4.
4
,
5
,
6.
Secondly
,
that
hee
justifieth
him
,
not
by
the
parties
[
c
](A20741-e82360-b)
c
Rom.
10.
3.
Phil
3.
8
,
9.
2
Cor.
5.
21.
owne
righteousnesse
,
or
by
making
him
righteous
in
himselfe
,
but
by
the
righteoufnesse
of
another
,
viz.
Christ
,
in
whom
hee
is
made
righteous
.
Thirdly
,
that
we
are
justified
by
the
bloud
[
d
](A20741-e82410-b)
d
Rom.
5.
9.
c
19.
and
by
the
ᵉ
obedience
,
that
is
the
personall
righteousnesse
of
Christ
,
which
neither
it selfe
,
nor
yet
the
merit
thereof
(
without
communication
wherof
no
man
can
be
saved
)
is
or
can
be
communicated
unto
us
otherwise
than
by
imputation
.
From
whence
wee
may
argue
thus
.
The
righteoufneffe
whereby
wee
are
justified
is
imputed
:
for
when
God
doth
justifie
a
man
hee
imputeth
[
f
](A20741-e82460-b)
f
Rom.
4.
6.
righteousnesse
unto
him
.
By
the
righteousnesse
of
Christ
wee
are
justified
,
Rom.
5.
9.
19.
Therefore
the
righteousnesse
of
Christ
is
imputed
unto
us
.
Fourthly
,
that
as
by
the
disobedience
of
Adam
wee
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
sinne
it selfe
had
not
beene
imputed
unto
us
,
)
so
by
the
obedience
of
Christ
wee
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
wee
are
so
made
the
righteousnesse
of
God
in
Christ
,
as
hee
was
made
sinne
for
us
,
that
is
,
by
imputation
.
Sixthly
,
and
lastly
(
to
omit
other
proofes
)
when
the
Papists
doe
confesse
that
Christs
satisfaction
is
imputed
unto
us
:
they
confesse
as
much
as
wee
teach
,
if
it
bee
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
Commandement
,
to
entitle
us
to
heaven
.
The
penalty
hee
hath
satisfied
by
his
sufferings
,
which
is
obedientia
crucis
his
obedience
of
the
Crosse
:
the
Commandement
,
by
the
perfect
fulfilling
therof
,
which
is
obedientia
Legis
,
his
obedience
of
the
Law
.
Now
Bellarmine
,
as
I
have
heretofore
shewed
,
teacheth
in
his
fifth
chapter
of
his
second
booke
that
God
accepteth
in
our
behalfe
the
righteousnesse
of
Christ
,
whereby
he
satisfied
for
us
.
And
in
the
tenth
chapter
,
that
not
ou●…
righteousnesse
doth
satisfie
for
our
sinnes
,
but
the
righteousnesse
of
Christ
which
is
imputed
to
us
:
and
to
that
purpose
citeth
[
h
](A20741-e82540-b)
h
Epist.
190.
Bernard
.
For
if
one
,
faith
he
,
dyed
for
all
;
then
all
were
dead
,
that
the
satisfaction
of
that
one
might
bee
imputed
to
all
,
as
hee
bare
the
sinnes
of
all
.
§
.
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
Christs
righteousnesse
:
where
,
in
mine
opinion
,
hee
might
as
well
have
alleaged
,
that
there
is
no
need
of
a
Saviour
.
For
if
there
bee
need
of
a
Saviour
,
it
is
to
free
us
from
the
danger
of
damnation
,
and
to
entitle
us
to
the
Kingdome
of
heaven
:
both
which
benefits
are
implyed
in
justification
.
But
how
should
we
,
who
are
sinners
,
and
consequently
by
sinne
obnoxious
to
damnation
,
and
excluded
from
heaven
,
bee
either
acquitted
from
hell
,
or
made
heires
of
heaven
?
For
neither
by
our selves
nor
by
any
other
meanes
in
the
world
can
we
bee
freed
from
hell
or
have
right
to
heaven
,
but
onely
by
the
death
and
merits
of
Christ
our
onely
Saviour
,
which
is
so
cleare
a
truth
,
that
the
Papists
themselves
cannot
deny
it
.
But
how
can
wee
bee
freed
from
hell
by
Christs
sufferings
,
or
entitled
to
heaven
by
his
obedience
,
if
the
Lord
doe
not
accept
of
his
sufferings
and
obedience
in
our
●…ehalfe
,
as
if
we
had
suffered
and
done
the
same
in
our
owne
persons
?
If
God
doe
not
accept
them
in
the
behalfe
of
the
faithfull
,
for
whose
sake
hee
did
obey
and
suff●…r
:
then
all
that
Christ
did
and
suffered
for
us
was
in
vaine
;
and
in
vaine
did
he
take
our
nature
and
our
sinnes
upon
him
If
the
Lord
doe
accept
in
our
behalfe
the
fufferings
and
merits
of
Christ
,
then
doth
he
impute
them
unto
us
.
For
by
imputation
,
as
I
haue
said
,
wee
meane
nothing
else
.
Neither
can
the
sufferings
and
obedience
of
Christ
,
being
transient
,
as
I
have
also
shewed
before
,
bee
otherwise
communicated
unto
us
,
but
by
imputation
.
§
.
V.
But
come
we
to
his
second
argument
:
for
if
,
saith
he
,
imputation
bee
necessary
,
it
is
chiefly
for
this
cause
,
because
a
man
after
remission
of
sinne
remaineth
still
a
sinner
,
his
sinne
being
covered
and
not
abolished
.
But
when
sinnes
are
remitted
,
they
are
not
onely
covered
,
but
utterly
abolished
.
But
here
Bellarmine
grossely
mistaketh
our
assertion
,
as
if
we
held
,
that
sins
are
first
forgiven
,
and
then
,
after
the
forgivenesse
of
sinnes
,
righteousnesse
is
imputed
.
But
wee
hold
,
that
by
imputation
of
Christs
righteousnesse
or
satisfaction
we
have
remission
of
sinne
,
and
not
otherwise
:
and
therefore
that
to
remission
it
●…selfe
imputation
is
absolutely
necessary
.
For
God
forgiveth
no
sinne
,
nor
remitteth
the
guilt
of
punishment
for
which
his
justice
is
not
fully
satisfied
.
But
wee
are
not
able
our selves
to
satisfie
for
our
sinnes
but
by
eternall
punishment
.
Therefore
it
is
impossible
(
salva
Dei
justitia
)
that
our
sinnes
should
bee
forgiven
,
§
.
VI.
And
whereas
still
he
harpeth
on
that
string
that
remission
of
sinne
is
the
utter
deletion
or
abolition
of
it
,
to
wit
,
by
infusion
of
righteousnesse
,
and
that
therefore
imputation
of
Christs
righteousnesse
is
needlesse
;
I
answere
,
first
,
that
in
sinne
two
things
are
considered
,
the
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
bloud
(
even
Christ
Iesus
)
not
by
water
onely
,
but
by
water
and
bloud
.
The
bloud
of
redemption
,
to
redeeme
us
from
the
guilt
of
sinne
;
and
the
water
of
ablution
,
to
purge
us
from
the
pollution
of
sinne
.
The
death
also
of
Christ
may
be
considered
,
either
in
respect
of
the
merit
thereof
,
as
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
price
or
ransome
apprehended
by
faith
,
to
redeeme
us
from
the
guilt
of
sinne
:
or
in
respect
of
the
vertue
and
efficacy
,
as
it
is
a
medicine
or
plaister
[
i
](A20741-e82780-b)
i
Esay
53.
5.
applyed
by
the
Holy
Ghost
to
cure
us
of
the
malady
of
sinne
.
Both
Christ
worketh
by
his
bloud
and
by
his
death
:
but
the
former
is
done
without
us
,
and
(
in
respect
of
sinnes
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
sinne
bee
an
utter
deletion
,
or
[
k
](A20741-e82810-b)
k
Lib.
2.
c.
7.
§.
13.
I
have
shewed
:
for
where
is
that
mortall
man
in
whom
no
sinne
remaineth
?
If
the
Papists
say
they
have
no
sinne
,
Saint
[
*
](A20741-e82840-b)
*
1
Ioh.
1.
8.
10.
Iohn
will
tell
them
,
that
there
is
no
truth
in
them
.
Thirdly
,
in
the
Scriptures
,
to
remit
sinne
is
not
to
abolish
it
but
to
pardon
,
[
l
](A20741-e82860-b)
l
Psal.
32.
1.
2.
and
to
forgive
it
,
or
not
to
impute
it
.
And
further
,
God
is
said
so
to
forgive
our
sinnes
,
as
wee
forgive
the
offences
of
others
:
which
wee
doe
,
when
by
charity
[
m
](A20741-e82870-b)
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
onely
in
mercy
,
but
in
justice
also
;
forgiving
no
sinnes
but
those
for
which
his
justice
is
fully
satisfied
.
He
forgiveth
therefore
those
sinnes
,
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
Christs
righteousnesse
:
hee
is
reconciled
unto
us
,
but
it
is
Christ
,
for
whose
sake
he
doth
forgive
our
sinnes
.
Thus
therefore
I
argue
,
If
remission
of
sinne
bee
not
the
deletion
of
the
sinne
it selfe
by
infusion
of
righteousnesse
,
but
the
not
imputing
or
covering
of
it
,
the
taking
away
of
the
guilt
by
imputation
of
Christs
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
sinne
understandeth
the
utter
abolishing
of
sinne
,
and
to
that
purpose
useth
all
manner
of
words
,
which
could
be
devised
to
expresse
the
utter
deletion
of
sinne
:
to
which
purpose
he
alleageth
many
testimonies
,
all
which
I
have
answered
[
n
](A20741-e82910-b)
n
Lib.
2.
c.
8
▪
heretofore
.
§
.
VIII
.
Fourthly
,
if
there
be
a
totall
deletion
of
sin
in
our
justification
by
the
infusion
of
righteousnesse
;
then
that
righteousnesse
which
in
our
justification
is
infused
,
is
perfect
:
for
the
infusion
of
righteousnesse
which
is
unperfect
,
cannot
cause
a
totall
abolition
of
sinne
.
Nay
,
the
imperfection
it selfe
is
a
sinne
.
But
it
is
absurd
to
imagine
,
that
the
righteousnesse
which
is
infused
in
the
first
imaginary
justification
of
the
Papists
;
or
,
as
we
speake
,
in
our
first
regeneration
is
perfect
,
seeing
in
our
best
estate
in
this
life
wee
receive
but
the
first
fruits
of
the
Spirit
:
and
in
our
first
regeneration
,
which
is
,
as
it
were
,
our
conception
,
wee
receive
but
the
seeds
,
as
it
were
,
of
Gods
graces
.
And
therefore
to
imagine
,
that
in
Infants
newly
Baptized
,
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
beleeve
,
hope
,
or
love
,
surpasseth
all
absurdity
.
Especially
when
they
acknowledge
a
great
difference
,
not
onely
betweene
viatores
,
which
are
in
via
,
that
is
,
the
faithfull
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
](A20741-e83050-b)
o
P●…il
.
3.
14.
but
that
still
something
may
and
ought
to
bee
added
;
their
inner
man
being
renewed
from
day
to
day
:
2
Cor.
4.
16.
untill
they
come
to
full
pe●…fection
,
which
is
not
to
bee
attained
unto
in
this
life
.
Shall
then
not
onely
other
viatores
be
perfect
,
but
incipientes
also
?
Now
it
is
apparant
that
their
justification
is
incipientium
,
even
of
infants
in
Baptisme
:
in
whom
if
there
be
a
totall
deletion
of
sinne
by
infusion
of
righteousnesse
;
then
that
righteousnesse
which
in
Baptisme
is
infused
,
is
perfect
,
neither
can
any
thing
be
added
to
their
Fa●…th
Hope
,
and
Charity
.
But
that
there
is
no
perfect
inherent
righteousnesse
in
this
li●…e
in
any
meere
man
whatsoever
,
may
thus
briefly
be
proved
.
In
whomsoever
is
sinne
in
them
is
not
perfect
righteousnesse
:
for
perfect
righteousnesse
and
sinne
cannot
stand
together
.
But
in
all
mortall
men
there
is
sinne
,
therefore
in
no
meere
or
mortall
man
is
perfect
righteousnesse
inherent
.
CAP.
VI.
Bellarmines
third
argument
,
that
because
the
righteousnesse
infused
in
§
.
I.
BELLARMINE
his
third
argument
,
whereby
in
the
second
à
posse
ad
esse
:
and
worse
than
so
:
for
where
he
ought
to
prove
,
that
the
righteousnesse
infused
in
our
justification
is
perfect
in
all
that
are
justified
,
and
so
soone
as
they
are
justified
;
hee
proveth
,
that
in
some
men
whom
he
accounteth
perfect
,
it
may
in
some
part
of
their
life
,
after
thay
have
been
good
proficients
,
be
perfect
.
But
that
is
not
the
question
:
but
whether
the
righteousnesse
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
justifie
a
sinner
before
God
;
but
for
all
it
,
the
imputation
of
Christs
righteousnesse
will
be
most
necessary
.
But
let
us
follow
him
in
his
proofe
,
such
as
it
is
.
Inherent
righteousnes
,
saith
he
,
●…onsisteth
in
these
three
especially
,
faith
,
hope
&
charity
:
if
therefore
these
may
be
perfect
in
this
life
,
then
o●…r
inherent
righteousnesse
may
be
perfect
.
Here
againe
he
disputeth
sophistically
:
First
,
because
,
when
he
should
prove
,
that
these
habits
of
grace
,
when
they
are
infused
to
justify
men
(
as
namely
in
baptisme
)
are
perfect
,
and
therefore
that
the
imputation
of
Christs
righteousnesse
is
needlesse
:
hee
proveth
,
that
they
may
bee
perfect
in
some
men
,
in
some
part
of
their
life
:
secondly
,
whiles
hee
proveth
severally
the
perfection
,
or
rather
the
possibility
of
the
perfection
of
this
or
that
vertue
:
for
perfection
of
inherent
righteousnesse
is
not
proved
by
the
perfection
of
any
of
these
severally
,
but
of
them
and
of
all
others
joyntly
.
For
if
there
bee
imperfection
in
any
of
those
vertues
or
graces
wherein
inherent
righteousnesse
consisteth
,
then
is
not
the
inherent
righteousnesse
perfect
.
But
let
us
see
,
how
he
proveth
them
severally
.
And
first
,
for
Faith
:
which
he
proveth
may
bee
perfect
in
this
life
:
what
it
may
bee
in
some
choise
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
](A20741-e83230-b)
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
endevoureth
to
prove
by
sixe
arguments
,
his
first
proofe
is
this
.
If
faith
cannot
be
perfect
in
this
life
,
then
it
can
never
be
perfect
,
but
it
is
not
to
be
beleeved
,
that
so
excellent
a
vertue
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
proofe
of
the
proposition
:
for
first
,
that
,
which
hee
calleth
the
evacuating
of
faith
,
is
the
perfecting
of
it
.
It
is
eternall
life
[
b
](A20741-e83320-b)
b
Iohn
17.
3.
to
kn●…w
God
:
but
in
this
life
wee
know
him
by
faith
,
in
the
life
to
come
by
vision
:
here
,
as
it
were
in
a
looking-glasse
,
and
obscurely
;
there
,
face
to
face
:
here
wee
are
in
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
growing
age
,
wherein
wee
must
still
grow
towards
perfection
:
there
we
come
to
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
perfection
:
here
wee
lead
a
mortall
life
;
there
an
immortall
.
As
therefore
our
mortall
life
is
swallowed
up
of
immortality
,
wherby
it
is
perfected
,
and
our
growing
yeeres
by
perfect
age
,
our
obscure
knowledge
,
and
as
it
were
in
a
glasse
,
by
intuitive
aspect
:
so
our
faith
in
the
life
to
come
is
to
bee
swallowed
up
in
vision
,
and
our
hope
in
fruition
.
For
faith
and
hope
are
not
of
things
seen
and
enjoyed
.
But
when
the
things
beleeved
are
seen
,
and
the
things
hoped
for
enjoyed
;
then
are
faith
&
hope
broght
to
their
consumm●…tion
and
perfection
.
Secondly
,
if
our
faith
shall
be
evacuated
,
as
hee
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
bee
evacuated
,
or
made
void
and
of
no
further
use
;
for
wee
know
,
saith
hee
,
in
part
,
verse
9.
and
wee
prophesie
in
part
,
[
c
](A20741-e83370-b)
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
](A20741-e83400-b)
d
Lib.
de
perfect
.
justitiae
.
ut
〈◊〉
jam
ex
parte
sit
sed
ex
toto
:
when
I
was
a
child
,
I
spake
as
a
childe
,
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
wee
see
and
know
as
it
were
,
in
or
by
a
looking-glasse
,
and
as
it
were
in
a
riddle
or
in
a
d●…rke
speech
;
but
then
wee
shall
see
face
to
face
.
Now
I
know
in
part
,
but
then
I
shall
know
,
even
as
also
I
am
knowne
.
If
therefore
faith
shall
bee
perfected
by
vision
,
the
consequence
of
the
proposition
with
the
proofe
thereof
is
to
be
denyed
:
and
the
evacuating
of
it
by
vision
is
a
pregnant
proofe
,
that
in
this
life
it
is
but
in
part
.
As
touching
the
assumption
I
say
,
that
faith
,
which
is
the
evidence
of
things
not
seene
,
and
the
substance
of
things
hoped
for
,
shall
never
bee
perfected
,
untill
the
things
which
are
beleeved
shall
bee
seene
,
and
the
things
hoped
for
shall
be
enjoyed
.
§
,
III.
His
second
reason
to
prove
that
faith
may
be
perfect
in
this
because
,
that
faith
,
which
hath
bene
tryed
in
the
for●…ace
of
temptation
,
is
perfect
,
whereto
if
hee
assume
,
that
the
faith
which
in
justification
is
first
infused
,
either
in
infants
when
they
are
baptized
,
or
in
others
in
their
first
justification
,
hath
beene
tried
in
the
Fornace
of
temptation
,
hee
shall
be
ridiculous
:
for
it
must
be
,
before
by
tryall
it
bee
approved
.
but
supposing
him
to
speak
of
the
faith
of
men
being
adulti
and
already
justified
:
his
impertinent
proofe
standeth
thus
.
That
faith
,
which
is
more
precious
than
gold
tryed
in
the
fire
,
is
perfect
:
That
faith
,
which
hath
beene
tryed
and
approved
by
temptation
,
is
more
precious
than
gold
tryed
in
the
fire
,
witnesse
Saint
Peter
,
1
Epist.
1.
7.
therefore
that
faith
is
perfect
.
Answ.
The
proposition
is
to
bee
denyed
.
For
temptations
and
afflictions
are
trialls
,
not
of
the
perfection
,
but
of
the
soundnesse
and
unfainednesse
of
faith
.
All
faith
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
true
and
unfained
,
though
not
perfect
,
endureth
temptations
.
Heresies
are
trialls
,
whereby
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
e
](A20741-e83510-b)
e
1
Cor.
11.
19.
not
the
perfect
but
the
sound
and
upright
Christians
may
be
knowne
.
Affliction
worketh
patience
,
[
f
](A20741-e83520-b)
f
Rom.
5.
3
,
4.
and
patience
worketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
probation
,
that
is
sheweth
them
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
sound
and
approved
,
who
patiently
beare
afflictions
.
Wherefore
blessed
is
the
man
[
g
](A20741-e83550-b)
g
Iam.
1.
1●…
.
that
endureth
temptation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
when
hee
shall
be
found
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
not
a
perfect
,
but
a
sound
and
approved
Christian
,
hee
shall
receive
the
Crowne
of
life
.
Temptation
therefore
is
fitly
called
[
h
](A20741-e83590-b)
h
Iam.
1.
3.
1
Pet.
1.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
triall
of
our
faith
,
because
it
tryeth
those
who
professe
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
beleeve
with
all
their
heart
,
or
their
whole
heart
their
faith
is
perfect
:
some
do
beleeve
with
their
whole
heart
,
as
namely
,
the
Eunuch
,
Act.
8.
37.
therefore
the
faith
of
some
is
perfect
.
To
helpe
him
,
I
will
confesse
,
that
not
onely
some
,
but
all
,
who
have
faith
unfained
,
beleeve
with
their
whole
heart
.
But
the
proposition
is
to
bee
denyed
.
For
to
beleeve
with
the
whole
heart
,
being
not
legally
but
evang●…lically
understood
,
is
to
beleeve
not
with
an
heart
[
i
](A20741-e83730-b)
i
Psal.
12.
2.
1
Chro.
12.
33.
38
Hos.
10.
2.
and
an
heart
:
that
is
an
heart
divided
,
but
with
an
entire
and
upright
heart
,
wherein
there
is
no
guile
,
[
k
](A20741-e83770-b)
k
Psal.
32.
2.
Ioh.
1.
47.
that
is
hypocrisie
.
So
that
hee
which
beleeveth
integro
corde
with
an
upright
heart
,
or
with
faith
unfained
,
is
said
according
to
the
scriptures
,
to
beleeve
with
his
whole
heart
;
which
proveth
not
the
perfection
,
but
the
soundnesse
of
faith
.
Neither
is
it
credible
either
that
Philip
would
require
perfect
faith
in
men
before
they
be
baptized
,
for
to
such
Baptisme
were
needelesse
;
or
that
the
faith
of
the
Eunuch
,
being
a
new
convert
,
not
yet
baptized
,
was
at
that
time
perfect
:
For
what
I
pray
you
was
his
faith
?
Was
it
not
this
,
I
[
l
](A20741-e83820-b)
l
Act.
8.
37
,
38.
beleeve
that
Iesus
Christ
is
the
Sonne
of
God
:
which
is
the
very
first
degree
of
justifying
faith
.
§
.
V.
His
fourth
reason
,
because
the
faith
of
Abraham
was
altogether
that
hee
was
not
weake
in
faith
(
as
many
are
,
who
notwithstanding
are
justified
)
neither
staggered
at
the
promise
of
God
through
unbeleefe
(
as
Zacharias
did
Luk.
1.
20.
who
notwithstanding
his
unperfect
faith
was
a
man
justified
)
but
was
strong
in
faith
,
being
fully
perswaded
and
therefore
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fidei
the
full
perswasion
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
Abrahams
faith
when
hee
was
first
justified
,
was
not
perfect
,
whatsoever
it
was
afterwards
:
secondly
,
to
the
proofe
of
it
out
of
Rom.
4.
20.
21.
from
which
testimony
it
is
indeed
proved
,
that
the
faith
of
Abraham
,
after
he
had
beene
for
a
long
time
justified
,
was
strong
,
but
not
perfect
.
Neither
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
full
perswasion
of
this
point
,
that
God
is
omnipotent
,
which
here
is
adscribed
to
Abraham
,
the
perfection
of
faith
;
nor
yet
every
full
perswasion
of
the
truth
of
God
concerning
Christ
.
For
first
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
m
](A20741-e84070-b)
m
Col.
●…
.
2.
which
is
a
full
perswasion
of
assent
to
any
truth
of
God
,
but
especially
to
the
truth
,
that
Iesus
the
Sonne
of
the
Virgin
Mary
is
the
eternall
Sonne
of
God
and
the
Saviour
of
all
that
truely
beleeve
in
him
:
which
,
though
it
justifie
if
it
be
a
lively
and
effectual
assent
,
joyned
with
an
earnest
desire
and
settled
resolution
of
application
;
yet
is
farre
from
the
perfection
of
faith
.
For
there
is
also
[
n
](A20741-e84110-b)
n
Heb.
10.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
full
perswasion
of
speciall
faith
,
(
which
goeth
beyond
the
ordinary
faith
of
all
Papists
,
)
when
thou
certainely
beleevest
,
not
onely
that
Christ
is
the
Saviour
of
all
the
faithfull
,
but
also
that
he
is
thy
Saviour
,
and
that
by
him
thou
shalt
be
saved
.
Now
every
assurance
or
assured
perswasion
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
ought
to
be
added
to
it
.
As
for
Abraham
,
though
his
faith
were
strong
and
excellent
,
yet
was
it
not
perfect
:
which
appeareth
by
many
signes
.
For
if
his
faith
had
beene
perfect
,
then
it
had
not
needed
to
have
beene
strengthened
and
confirmed
.
Why
then
did
the
Lord
in
every
Chapter
almost
of
his
story
renew
and
repeat
his
promises
unto
him
?
Why
did
hee
confirme
them
by
oath
?
Why
did
he
seale
them
by
the
Sacrament
of
Circumcision
,
which
is
the
seale
of
that
righteousnesse
which
is
by
faith
.
How
came
it
to
passe
,
if
Abrahams
faith
was
altogether
perfect
,
that
twice
he
used
that
unlawfull
shift
,
which
proceeded
out
of
distrustfull
feare
:
calling
his
wife
,
his
sister
;
whom
,
to
save
his
owne
life
,
he
exposeth
to
danger
:
for
perfect
faith
expelleth
feare
and
distrust
.
§
.
VI.
His
fifth
reason
is
besides
the
purpose
.
For
whereas
hee
not
a
weake
and
a
languishing
,
but
a
strong
and
valiant
faith
:
to
which
purpose
hee
alleadgeth
.
Heb.
11.
33.
1
Iohn
5.
4.
1
Pet.
5.
9.
Ephes.
6.
16.
and
thereupon
inferreth
:
Surely
that
faith
which
can
overcome
the
world
,
resist
the
Devill
,
and
repell
all
his
fiery
darts
,
must
not
be
a
weake
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
faine
know
of
Bellarmine
and
his
consorts
,
whether
this
strong
faith
so
much
commended
in
the
Scriptures
,
bee
onely
a
bare
assent
to
the
truth
of
the
word
and
promises
of
God
,
or
rather
an
assurance
,
which
wee
call
speciall
faith
grounded
on
the
word
and
promises
applyed
to
our selves
?
In
his
last
reason
,
he
urgeth
againe
with
our
consent
,
a
most
full
and
most
perfect
perswasion
.
We
acknowledge
that
it
signifieth
a
full
perswasion
,
which
wee
call
assurance
,
which
is
so
farre
from
being
in
all
the
Papists
,
when
they
are
justified
,
as
that
none
of
them
have
it
at
all
without
speciall
revelation
,
which
,
they
will
confesse
,
is
very
rare
.
But
yet
of
this
assurance
[
o
](A20741-e84310-b)
o
1
Thes.
1.
5.
there
are
degrees
;
all
aspiring
in
this
life
,
but
none
attaining
to
perfection
:
for
when
wee
have
attained
to
some
assurance
,
wee
must
still
labour
[
p
](A20741-e84320-b)
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.
may
suffice
:
for
there
he
saith
,
that
our
hope
must
be
the
anchor
,
as
it
were
,
of
our
soule
,
safe
and
sure
.
Answ.
This
argueth
the
assurance
of
Hope
in
some
of
Gods
children
after
they
have
beene
justified
,
but
not
the
perfection
.
Sound
Hope
is
safe
and
sure
;
because
it
never
confoundeth
or
maketh
ashamed
,
Rom.
5.
5.
where
,
by
the
way
also
,
I
would
gladly
learne
,
if
there
may
be
such
a
full
assurance
of
Faith
and
Hope
,
(
as
here
Bellarmine
affirmeth
)
and
that
without
speciall
revelation
;
why
there
may
not
be
the
like
assurance
of
Salvation
,
and
of
perseverance
to
Salvation
,
which
elsewhere
hee
stoutly
denieth
,
and
by
his
denyall
confuteth
his
owne
assertion
in
this
place
:
for
if
there
cannot
bee
assurance
of
Salvation
,
much
lesse
can
there
bee
perfection
of
Faith
and
Hope
.
CHAP.
VII
.
Bellarmines
proofes
,
that
Chàrity
is
perfect
,
disproved
.
THere
remaineth
Charity
,
which
he
would
prove
to
bee
[
a
](A20741-e84510-b)
a
Aug
de
Nat.
&
Gr.
cap.
42.
,
hee
citeth
two
testimonies
;
the
former
in
these
words
,
ipsa
charitas
est
verissima
,
plenissima
,
perfectissimáque
justitia
:
which
Augustine
doth
not
speake
of
Charity
when
it
is
infused
in
the
act
of
justification
,
nor
of
Charity
in
generall
,
but
of
that
perfect
Charity
whereunto
nothing
may
bee
added
which
hee
confesseth
to
bee
the
truest
,
the
fullest
,
the
perfectest
justice
.
The
latter
in
these
words
,
[
b
](A20741-e84540-b)
b
Ibid.
cap.
70.
perfecta
Charitas
,
perfecta
justitia
est
:
perfect
Charity
is
perfect
righteousnesse
;
which
wee
deny
not
.
But
that
no
man
in
this
life
doth
attaine
to
perfect
Charity
;
Augustine
,
though
he
would
not
in
that
booke
dispute
of
the
possibility
thereof
(
because
God
if
he
please
is
able
to
bestow
perfect
justice
,
and
to
make
men
free
from
all
sinne
)
yet
in
other
places
hee
doth
plainely
and
fully
teach
:
as
first
Charity
[
c
](A20741-e84570-b)
c
Epist.
29.
ad
Hieronym
.
in
some
is
greater
,
in
some
lesse
(
and
therefore
not
perfect
in
all
that
are
jus●…ified
)
in
others
none
at
all
,
but
the
most
full
and
compleat
which
now
cannot
be
increased
,
is
in
no
man
so
long
as
hee
liveth
here
.
Now
,
so
long
as
it
may
be
increased
,
assuredly
that
which
is
lesse
than
it
ought
to
be
,
is
a
fault
.
By
reason
of
which
default
,
there
is
not
a
righteous
man
upon
the
earth
that
doeth
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
sinne
,
we
deceive
our selves
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
](A20741-e84610-b)
d
Tract.
41
in
Ioan.
In
part
there
is
liberty
,
in
part
bondage
:
as
yet
,
no
entire
,
no
pure
,
no
full
liberty
.
And
after
;
let
not
sinne
reigne
in
your
mortall
bodyes
,
&c.
he
doth
not
say
let
it
not
be
,
but
let
it
not
reigne
.
As
long
as
thou
livest
,
sinne
must
needs
be
in
thy
members
,
onely
let
the
kingdome
be
taken
from
it
.
§
.
II.
To
this
purpose
a
multitude
of
Testimonies
might
bee
cited
[
e
](A20741-e84720-b)
e
Haec
est
nunc
nostra
iustitia
qua
currimus
,
esur●…entes
ad
pe●…fectionem
plenitudmemque
justitiae
,
ut
ea
poste●…
saturemur
.
righteousnesse
which
we
have
here
in
our
pilgrimage
is
to
hunger
and
thirst
after
righteousnesse
,
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
corde
,
&c.
Nam
cùm
est
adhuc
aliquid
carnalis
concupiscentiae
,
quod
vel
continendo
frenetur
,
non
omnimodò
ex
tota
anima
diligitur
Deus
.
So
much
of
Augustine
.
§
.
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
downe
his
life
for
his
friends
,
Ioh.
15.
13.
but
it
is
evident
,
that
very
many
,
that
is
,
to
say
,
all
the
Martyrs
,
haue
attained
to
this
perfection
of
charity
.
Answ.
So
to
lay
downe
a
mans
life
for
others
,
as
Christ
did
lay
down
his
for
us
,
is
the
perfection
of
Charity
,
But
the
love
of
Martyrs
,
though
great
,
commeth
farre
short
of
this
perfection
.
For
as
[
f
](A20741-e84840-b)
f
in
Ioan.
15.
Cardinall
Tolet
hath
well
observed
upon
this
text
,
the
quantity
or
measure
of
charity
may
bee
considered
three
wayes
;
By
way
of
-
Estimation
or
appreciation
.
-
Intension
.
-
Extension
.
In
all
which
respects
the
love
of
Christ
doth
farre
surpasse
the
love
of
[
g
](A20741-e84930-b)
g
Tit.
2.
13.
14
,
God
and
our
Saviour
gave
himselfe
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
owne
soules
:
Christ
gave
himselfe
,
that
is
both
body
and
soule
for
us
,
that
hee
might
redeeme
both
our
bodies
and
soules
:
which
both
hee
did
assume
,
that
hee
might
give
both
for
us
:
not
onely
in
his
body
suffering
death
even
the
death
of
the
Crosse
,
but
in
his
soule
undergoing
,
as
our
surety
,
the
wrath
of
God
for
us
;
the
feare
whereof
brought
him
into
that
agony
which
made
him
sweat
drops
of
bloud
,
and
the
sence
of
it
upon
the
Crosse
made
him
cry
out
,
My
God
my
God
,
why
hast
thou
forsaken
me
?
being
for
a
time
,
in
his
owne
sence
,
as
a
man
separated
from
God
,
which
separation
from
God
is
the
death
of
the
soule
.
Now
that
Christ
did
thus
farre
give
his
soule
as
well
as
his
body
for
us
,
divers
of
the
Fathers
,
especially
those
which
confute
the
heresie
of
the
Apollinarists
(
who
denied
that
Christ
had
an
humane
soule
)
doe
teach
.
Cyrill
saith
,
[
h
](A20741-e84950-b)
h
De
recta
fide
ad
Theodosiam
.
that
Christ
gave
his
flesh
a
price
of
ransome
for
the
flesh
of
all
,
and
his
soule
likewise
a
price
of
ransome
for
the
soules
of
all
.
Theodoret
,
[
i
](A20741-e84970-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dialog.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
good
Shepheard
gave
his
body
and
soule
for
his
sheep
,
who
have
both
body
and
soule
.
And
againe
,
the
nature
of
men
consisteth
of
body
and
soule
,
both
which
being
lost
by
sinne
our
Lord
having
taken
upon
him
both
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
our
bodies
hee
gave
his
body
,
and
for
our
soules
also
his
soule
.
Irenaeus
,
[
k
](A20741-e85030-b)
k
Advers.
haeres
.
lib.
5.
that
Christ
redeeming
us
by
his
bloud
,
that
is
,
by
the
sufferings
of
his
manhood
,
gave
his
soule
for
our
soules
,
and
his
flesh
for
our
our
flesh
:
Ambrose
[
l
](A20741-e85050-b)
l
De
〈◊〉
▪
Do
●…nicae
Sacram
c.
6.
the
Divinity
of
the
Word
was
not
offered
in
sacrifice
for
that
which
hee
had
put
on
:
he
offered
in
himselfe
▪
and
hee
put
on
that
which
before
hee
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
soule
as
a
whole
burnt
offering
for
us
.
Wheras
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
soule
onely
,
as
Esa.
53.
10
,
that
his
soule
was
made
an
offering
for
sinne
,
and
in
this
place
,
Ioh.
15.
12.
greater
love
hath
no
man
than
this
,
that
a
man
lay
downe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
animam
suam
,
his
soule
for
his
friends
:
wee
are
,
by
a
Synechdoche
,
to
understand
the
whole
manhood
,
that
is
,
himselfe
,
as
hee
was
man
.
Now
it
is
a
greater
love
for
a
man
to
give
both
body
and
soule
for
another
,
than
to
give
his
body
onely
.
§
.
IV.
Secondly
,
in
respect
of
intension
,
it
argueth
greater
love
,
[
m
](A20741-e85150-b)
m
Luk
9.
51.
of
his
owne
accord
yea
and
earnestly
desirous
(
for
so
he
saith
,
[
n
](A20741-e85160-b)
n
Luk.
22.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
lay
downe
his
life
for
us
.
Martyrs
doe
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
ought
to
bee
willing
to
lay
down
their
lives
rather
than
deny
The
Truth
.
Our
Saviour
prophecying
of
Saint
Peters
Martyrdome
,
Iohn
21.
18.
saith
,
when
thou
wast
young
,
thou
diddest
gird
thy selfe
and
walke
whither
thou
wouldest
:
but
when
thou
shalt
be
old
,
thou
shalt
stretch
forth
thy
hands
and
another
shall
gird
thee
,
and
carry
thee
whither
thou
wouldest
not
.
Againe
,
when
a
man
doth
lay
downe
his
life
freely
,
as
Christ
did
,
without
either
tye
of
duty
,
or
expectation
of
recompence
,
it
argueth
greater
love
,
than
what
is
so
done
out
of
duety
,
as
that
if
hee
did
it
not
,
hee
should
sinne
;
and
so
lose
his
soule
[
o
](A20741-e85230-b)
o
Mat.
10.
39.
16.
25.
Mar.
8.
35.
by
seeking
to
save
his
life
;
or
out
of
love
to
himselfe
,
to
lay
downe
his
life
to
save
his
owne
soule
,
which
is
the
common
case
of
Marty●…s
.
§
.
V.
Thirdly
,
in
respect
of
extension
:
his
love
is
greater
that
layeth
§
.
VI.
His
second
proofe
is
out
of
1
Ioh.
2.
5.
Hee
that
keepeth
the
But
that
the
Word
of
God
may
be
kept
,
the
same
Apostle
in
the
same
Epistle
teacheth
,
1
Ioh.
5.
3.
and
his
Commandements
are
not
grievous
unto
us
.
Answ.
The
keeping
of
the
Commandements
being
an
effect
and
fruit
of
Love
,
Charity
is
said
to
bee
perfected
by
it
,
that
is
,
perfectly
knowne
,
as
a
good
Tree
by
his
fruit
▪
and
as
Faith
is
said
,
Iam.
2.
22.
to
bee
made
perfect
by
good
workes
:
and
as
Gods
strength
is
perfected
in
our
weakenesse
[
p
](A20741-e85410-b)
p
2
Cor.
12.
9.
for
hereby
men
are
knowne
to
love
God
,
if
they
keepe
his
Commandements
,
Exod.
20.
6.
Iohn
14.
15.
1
Iohn
.
5.
3.
If
any
man
say
hee
loveth
God
,
[
q
](A20741-e85450-b)
q
1
Iohn
2.
3
,
4.
and
keepeth
not
his
Commandements
,
he
is
a
lyar
,
that
is
to
say
an
hypocrite
,
whose
love
is
not
sincere
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
fained
and
counterfeit
.
Now
they
are
said
to
keepe
Gods
Commandements
,
not
who
perfectly
fulfill
them
,
for
such
keepers
of
the
Law
are
no
where
to
be
found
;
but
such
as
keepe
them
with
their
soule
,
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
unfained
purpose
,
a
sincere
endevour
to
walke
in
the
obedience
of
all
Gods
Commandements
,
are
said
to
keepe
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
.
§
.
VII
.
His
third
proofe
is
out
of
such
places
as
speake
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
maist
love
the
Lord
thy
God
with
all
thine
heart
and
with
all
thy
soule
.
Answ.
By
that
phrase
,
as
I
have
said
,
nothing
else
is
meant
,
but
the
integriry
and
uprightnesse
of
heart
.
David
praised
God
with
his
whole
heart
,
that
is
Psal.
119.
7.
with
uprightnesse
of
heart
:
hee
served
God
with
his
whole
heart
,
that
is
,
he
walked
before
him
in
truth
and
uprightnesse
of
heart
,
1
King
.
3.
6.
§
.
VIII
.
In
the
fourth
and
last
place
hee
produceth
those
places
Apostle
acknowledgeth
himselfe
and
some
others
to
be
perfect
.
1
Cor.
2.
6.
wee
speake
wisedome
among
those
that
are
perfect
.
Phil.
3.
15.
so
many
of
us
therefore
as
are
perfect
,
&c.
Now
saith
he
,
it
is
evident
that
perfection
〈◊〉
in
Ch●…rity
,
for
asmuch
as
it
is
the
bond
of
perfection
.
Col.
3.
14.
Answ.
First
,
in
generall
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
walke
in
all
Gods
Commandements
,
making
Conscience
of
all
their
wayes
:
and
there
is
a
perfection
in
respect
of
degree
,
which
no
man
attaineth
unto
in
this
life
.
Againe
,
there
is
an
absolute
perfection
,
which
none
attaine
unto
here
;
and
a
relative
perfection
in
relation
and
comparison
to
others
:
so
those
who
are
adulti
growne
men
in
religion
,
are
called
perfecti
,
in
respect
of
babes
.
Thirdly
,
there
is
a
perfection
legall
,
which
in
respect
both
of
parts
and
degrees
is
absolutely
conformable
to
the
Law
,
which
is
the
perfect
rule
of
righteousnesse
.
Of
this
,
there
is
no
example
,
but
Christ
himselfe
:
and
there
is
a
perfection
evangelicall
,
commended
in
the
covenant
of
Grace
,
which
consisteth
not
in
the
perfect
and
totall
performance
,
but
in
the
integrity
and
uprightnesse
of
the
heart
,
that
is
,
in
the
sincere
desire
,
unfained
purpose
and
upright
endevour
aspiring
towards
perfection
,
which
in
the
Scriptures
in
many
places
goeth
under
the
name
of
perfection
,
as
I
have
shewed
else
where
;
so
that
what
is
done
with
an
upright
heart
,
is
said
to
bee
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.
§
.
X
,
In
the
other
two
places
,
by
men
perfect
are
understood
adul●…i
viz.
Phil.
3.
15.
which
Bellarmine
had
cited
against
himselfe
,
if
hee
had
recited
the
whole
verse
,
and
[
q
](A20741-e86060-b)
q
v.
12.
13
,
14
,
15
context
:
wherein
the
Apostle
confesseth
of
himselfe
,
that
hee
had
not
attained
to
perfection
,
but
that
hee
did
strive
and
preasse
towards
it
:
and
thereupon
inferreth
,
verse
15.
Let
us
therfore
,
so
many
as
are
perfect
,
bee
thus
minded
,
that
is
,
as
wee
heard
before
out
of
Augustine
,
[
r
](A20741-e86100-b)
r
De
perfect
.
iustit
.
let
us
bee
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
usuall
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
](A20741-e86180-b)
s
In
paraphrasi
.
Iustinian
,
perfectissimum
quoddam
vinculum
.
§
.
XI
.
From
these
weake
premises
Bellarmine
inferreth
a
stout
conclusion
.
we
may
have
perfect
Faith
,
Hope
,
and
Charity
,
and
consequently
perfect
inherent
justice
;
in
vaine
d●…
the
hereticks
g●…e
about
to
prove
imputation
of
righteousnesse
,
as
though
by
no
other
meanes
we
could
bee
simply
and
absolutely
just
.
I
answere
,
though
in
some
part
of
our
life
,
after
wee
have
beene
good
proficients
in
Christianity
,
wee
might
seeme
to
attaine
to
that
perfection
whereof
hee
dreameth
;
yet
this
would
not
prove
that
wee
are
justified
by
a
perfect
righteousnesse
inherent
.
For
that
which
Papists
call
their
first
justification
,
being
the
justification
,
of
a
sinner
(
whereof
this
question
is
to
bee
understood
)
is
of
Incipients
,
such
as
bee
infants
in
age
,
or
at
least
in
religion
who
are
farre
from
the
perfection
of
inherent
justice
.
But
if
in
no
part
of
this
life
wee
cannot
attaine
to
the
perfection
of
justice
,
then
must
the
imputation
of
Christs
righteousnesse
bee
acknowledged
to
bee
so
necessary
to
justification
,
as
that
without
it
wee
cannot
bee
justified
.
CAP.
VIII
.
The
rest
of
Bellarmines
arguments
against
imputation
of
Christs
§
.
I.
IN
the
fourth
argument
,
Bellarmine
,
whiles
hee
[
a
](A20741-e86360-b)
a
See
Lib.
1.
c.
5.
§.
2.
righteous
:
which
never
any
of
us
(
for
ought
I
know
)
affirmed
,
who
hold
it
an
absurdi●…y
,
that
the
righteousnesse
,
whereby
we
are
formally
and
by
consequent
inheren●…ly
just
,
should
be
without
us
;
as
(
indeed
)
the
imputed
righteousnesse
of
Christ
is
out
of
us
in
him
.
But
against
this
larva
Bellarmine
fighteth
,
that
if
we
being
formally
unjust
by
inherent
unrighteousnesse
,
should
also
be
formally
just
by
Imputation
of
that
righteousnesse
which
is
without
us
:
there
wee
ought
not
to
bee
called
just
,
but
unjust
:
as
an
Ethiopian
clothed
with
white
is
to
be
called
blacke
:
because
the
denomination
is
to
be
taken
from
the
inward
forme
,
rather
then
from
the
outward
.
I
answere
,
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
originall
sinne
remaining
in
us
,
nor
formally
just
by
Christs
righteousnesse
imputed
.
For
though
it
be
true
,
that
in
respect
of
sinne
remaining
and
inhabiting
in
us
,
wee
are
according
to
the
sentence
and
rigour
of
the
Law
,
sinners
:
yet
we
are
,
according
to
the
doctrine
of
the
Gospell
,
to
bee
called
just
,
and
that
by
a
twofold
justice
.
First
and
principally
,
by
the
perfect
righteousnesse
of
Christ
imputed
,
by
which
we
are
justified
and
doe
stand
perfectly
righteous
before
God
in
Christ
,
being
made
,
as
the
Apostle
speaketh
,
[
b
](A20741-e86410-b)
b
2
Cor.
5.
21.
the
righteousnesse
of
God
in
him
.
Secondly
,
by
a
righteousnesse
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
Iob
,
and
others
just
,
who
notwithstanding
acknowledged
themselves
to
be
sinners
.
And
indeed
the
more
righteous
a
man
is
,
the
more
doth
he
acknowledge
[
c
](A20741-e86430-b)
c
Rom.
7.
24.
and
feele
his
owne
sinfulnesse
:
which
is
a
truth
confessed
by
some
of
the
Papists
themselves
,
as
I
shewed
before
out
of
Cardinall
Contarenus
.
§
.
II.
Now
let
us
see
what
Bellarmine
yeeldeth
.
If
they
did
not
hold
,
that
we
are
formally
righteous
by
Christs
righteousnesse
,
but
their
meaning
onely
were
,
that
Christs
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
tooke
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
doe
not
hold
that
wee
are
formally
righteous
by
Christs
righteousnesse
imputed
:
but
our
meaning
only
is
,
that
Christs
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
behalfe
,
as
if
we
had
performed
the
same
in
our
owne
persons
,
&c.
I
conclude
therefore
,
that
by
Bellarmines
owne
confession
,
wee
hold
the
right
.
And
yet
,
this
is
that
,
which
he
doth
mainely
oppugne
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
yeeldeth
,
there
should
not
need
to
bee
any
controversie
betweene
us
in
this
behalfe
.
For
as
they
would
confesse
,
that
wee
are
justified
by
the
merits
of
Christ
imputed
:
so
wee
would
professe
,
that
by
righteousnesse
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
hee
and
all
the
rest
of
them
mainely
oppose
the
imputation
of
Christs
righteousnesse
,
and
wickedly
deride
it
,
stifly
maintaining
,
that
they
are
justified
by
righteousnesse
inherent
,
by
which
also
they
hope
to
merit
eternall
life
.
§
.
III.
In
this
fifth
argument
he
doth
againe
deprave
our
assertion
,
as
though
wee
held
,
that
Christs
righteousnesse
were
so
imputed
to
justification
,
as
if
it
were
our
inward
and
formall
righteousnesse
:
and
thereupon
inferreth
,
that
,
if
that
be
true
,
then
ought
we
to
be
held
and
esteemed
as
righteous
,
as
Christ
himselfe
:
and
therefore
〈◊〉
,
ought
to
be
called
redeemers
and
Saviours
of
the
world
:
and
such
like
.
Answ.
Wee
doe
not
hold
that
we
are
justified
by
the
righteousnesse
of
Christ
as
our
formall
justice
:
neither
doth
it
follow
upon
our
assertion
,
that
we
are
as
righteous
as
Christ
h●…mselfe
,
and
much
lesse
that
wee
are
redeemers
and
Saviours
of
the
world
.
For
wee
doe
acknowledge
a
great
difference
and
disproportion
betweene
the
Head
,
who
is
absolutely
just
of
,
in
,
and
by
himselfe
,
and
the
members
,
who
are
not
just
either
of
,
in
,
or
by
themselves
,
but
by
his
righteousnesse
freely
and
undeservedly
communicated
to
them
,
being
sinners
in
themselves
;
who
being
justified
and
redeemed
by
imputation
of
Christs
righteousnesse
,
are
thereby
proved
not
to
be
redeemers
,
but
the
redeemed
of
the
Lord
.
But
of
this
argument
I
have
spoken
sufficiently
[
d
](A20741-e86590-b)
d
Lib.
1.
c.
3.
§.
9.
Bell●…rmines
sixth
argument
that
in
Adam
we
did
not
lose
imputed
righteousnesse
.
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
righteousnesse
wee
did
not
lose
in
Adam
,
but
that
inward
righteousnesse
in
which
we
are
created
according
to
Gods
image
in
holinesse
and
righteousnesse
:
Therefore
imputed
righteou●…nesse
wee
doe
not
receive
by
Christ
,
but
righteousnesse
inherent
.
Answ.
This
Syllogisme
is
a
meere
Paralogisme
,
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
hee
assumeth
negatively
,
therefore
hee
is
not
a
reasonable
creature
:
But
if
hee
would
argue
thus
:
what
Adam
lost
wee
receive
in
and
by
Christ
,
and
what
Adam
lost
not
,
wee
doe
not
receive
by
Christ
:
Adam
lost
inherent
righteousnesse
,
and
not
imputed
:
Therefore
by
Christ
wee
receive
inherent
righteousnesse
and
not
imputed
:
Then
would
I
deny
the
latter
part
of
the
proposition
:
for
wee
doe
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
faithfull
[
e
](A20741-e86830-b)
e
Prosper
.
de
voc.
beat
.
l.
●…
.
c.
24.
inseparabiles
,
id
est
,
usque
in
finem
perseverantes
,
and
the
saving
graces
which
wee
receive
by
him
[
f
](A20741-e86870-b)
f
Rom.
1●…
.
29.
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hoc
est
,
saith
[
g
](A20741-e86910-b)
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
owne
righteo●…snesse
;
but
wee
stand
righteous
before
God
in
the
righteousnesse
of
Christ
,
which
farre
surpasseth
the
righteousnesse
of
Adam
,
&c.
§
.
V.
H●…s
seventh
argument
:
If
by
the
righteousnesse
of
Christ
imputed
unto
us
we
may
truly
be
said
to
be
just
,
and
the
sonnes
of
God
▪
then
by
our
sinne
imputed
to
Christ
,
hee
may
in
like
manner
bee
tr●…ly
called
a
sinner
,
and
,
which
is
horrible
to
thinke
,
the
sonne
of
the
devill
:
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
righteousnesse
of
Ch●…ist
imputed
to
us
,
wee
may
truly
bee
said
to
bee
righteous
,
then
Christ
by
imputation
of
our
sinne
,
may
truly
,
though
not
formally
bee
called
a
sinner
:
but
the
consequent
is
fal●…e
,
therefore
the
antecedent
This
proposition
I
grant
,
as
being
firmely
grounded
on
,
2
Cor.
5.
21.
[
h
](A20741-e87030-b)
h
Vid.
supr.
l.
5.
c.
1.
§.
4.
&c.
and
I
doe
confesse
,
that
Christ
was
so
made
sinne
,
that
is
,
a
sinner
for
us
,
as
wee
are
made
in
him
the
righteousnesse
of
God
;
that
is
,
righteous
by
the
righteousnesse
of
him
,
who
is
God
,
that
is
to
say
,
by
imputation
.
But
the
assumption
I
doe
deny
.
For
it
is
most
tr●…e
,
and
no
dishonour
to
Christ
our
Blessed
Saviour
,
but
that
which
wonderfully
setteth
forth
his
unspeakable
goodnesse
and
love
towards
us
▪
that
hee
,
which
knew
no
sinne
,
but
was
in
himselfe
most
holy
and
righteous
and
blessed
for
evermore
;
by
taking
upon
him
our
sinne
,
and
by
undertaking
,
as
our
surety
,
our
debt
,
was
content
to
bee
reputed
,
and
by
imputation
made
a
sinner
,
that
is
,
guilty
of
sinne
,
and
accursed
,
and
accordingly
punished
as
a
sinner
,
that
we
might
be
made
righteous
and
happy
in
him
.
Thus
the
Hebrewes
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
Christs
righteousnesse
become
the
sonnes
God
,
then
,
which
I
abhorre
to
speake
,
Christ
by
imputation
of
our
sinnes
should
bee
made
the
Sonne
of
the
devill
)
I
utterly
deny
.
For
though
to
bee
made
the
childe
of
God
,
is
a
consequent
of
being
made
righteous
by
imputation
,
adoption
going
alwayes
with
justification
:
yet
to
become
the
childe
of
the
devill
is
no
consequent
of
being
made
a
sinner
by
imputation
,
in
respect
of
him
who
is
most
righteous
and
holy
in
himselfe
.
For
to
undertake
the
burden
of
others
mens
sinnes
,
and
to
bee
willing
to
have
them
imputed
to
him
,
being
himselfe
most
righteous
,
is
the
property
of
the
immaculate
Lambe
of
God
[
i
](A20741-e87090-b)
i
Joh.
1.
●…9
.
who
tooke
upon
him
the
sin
of
the
world
;
and
for
that
cause
is
most
worthy
to
be
[
k
](A20741-e87110-b)
k
Apoc
5.
12.
accounted
just
,
and
to
bee
acknowledged
the
Sonne
of
God
.
For
hee
that
satisfieth
for
others
,
is
most
just
,
saith
[
l
](A20741-e87120-b)
l
De
iustif
.
l.
2.
c.
10.
Bellarmine
.
§
.
VI.
Vpon
this
Syllogisme
Bellarmine
inferreth
another
.
If
therfore
because
in
himselfe
hee
was
holy
,
was
called
not
a
sinner
but
just
,
though
our
sinne
was
imputed
to
him
:
then
by
the
like
reason
we
,
i●…
after
our
justification
we
were
indeed
sinners
and
uncleane
in
our selves
,
should
not
be
called
just
,
but
unjust
,
though
Christs
righteousnesse
be
imputed
to
us
.
But
the
Scriptures
after
the
l●…ver
of
regenerati●…n
(
hee
might
better
have
said
after
regeneration
it selfe
)
calleth
us
righteous
and
holy
and
the
sonn●…s
of
God
,
as
appeareth
by
many
places
.
These
are
the
premisses
.
The
conclusion
should
be
this
;
Therfore
after
our
justification
we
are
not
indeed
sinners
and
uncleane
in
our selves
.
But
in
stead
of
that
Pharisaicall
conclusion
,
he
concludeth
thus
:
therefore
we
are
not
justified
by
imputation
of
Christs
right●…ousnesse
,
but
by
that
righteousnesse
it selfe
which
is
inherent
and
abiding
in
us
:
which
conclusion
is
neither
it selfe
deduced
from
these
premisses
,
neither
is
it
a
consectary
of
that
which
ought
to
have
beene
the
conclusion
.
For
although
,
after
our
justification
wee
be
,
as
before
we
were
not
,
righteous
,
and
that
by
righteousnesse
inherent
,
as
Abraham
was
,
and
all
the
faithfull
are
;
yet
it
doth
not
follow
,
that
wee
are
justified
thereby
.
For
our
inherent
righteousnesse
is
a
consequent
of
our
justification
,
and
not
a
cause
thereof
,
not
going
before
justificandos
,
but
following
justificatos
.
But
to
this
Syllogisme
,
first
,
I
returne
the
like
.
If
Christ
,
though
most
righteous
in
himselfe
,
was
not
onely
accounted
,
but
really
punished
as
a
sinner
,
yea
made
[
m
](A20741-e87290-b)
m
2
Cor.
5.
21.
a
sinner
and
a
[
n
](A20741-e87300-b)
n
Gal.
3.
13.
curse
for
us
,
by
taking
upon
him
our
sinne
,
which
as
our
debt
was
laid
upon
him
,
as
our
surety
,
and
imputed
to
him
:
then
by
the
like
reason
wee
,
though
sinners
in
our selves
,
are
by
imputation
of
his
righteousnesse
made
righteous
before
God
in
him
:
as
before
hath
evidently
beene
proved
[
o
](A20741-e87310-b)
o
Supr.
c.
1.
§.
4.
&c.
out
of
2
Cor.
5.
21.
§
.
VII
.
Secondly
,
as
Christ
,
though
ou●…
sinnes
were
imputed
to
1
loh.
1.
8.
§
.
VIII
.
His
eighth
argument
is
taken
out
of
the
Canticles
,
where
Christ
is
compared
to
the
Husband
or
Bridegrome
,
the
Church
or
justified
soule
to
the
Spouse
:
which
Spouse
is
said
to
bee
most
faire
and
beautifull
,
yea
,
tota
pulchra
,
viz.
by
beauty
inhere●…t
in
her selfe
,
and
not
by
the
beauty
of
her
Husband
imputed
to
her
.
Answ.
From
allegoricall
Scriptures
no
sound
argument
can
bee
drawne
;
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
alleaged
.
As
for
the
Church
militant
,
that
commendation
cannot
be
verified
of
it
,
by
reason
of
many
deformed
members
,
which
be
alwayes
in
the
visible
Church
,
besides
which
the
Papists
acknowledge
no
other
.
But
if
the
Church
militant
bee
meant
,
then
of
what
time
?
for
it
may
not
be
thought
,
that
what
is
spoken
in
the
Canticles
doth
agree
to
the
Church
at
al
times
.
The
Spouse
,
which
somtimes
is
said
to
be
tota
pulchra
,
in
other
places
is
said
to
be
blacke
:
sometimes
She
enjoyethher
Beloved
,
somtimes
She
is
at
a
losse
:
sometimes
she
adhereth
to
her
Love
,
sometimes
She
neglecteth
him
.
But
suppose
,
she
be
alwaies
and
altogether
beautiful
,
(
which
me
thinks
should
hardly
be
verified
of
the
Church
of
Rome
,
besides
which
they
acknowledg
no
other
true
Church
;
especially
,
when
the
visible
Head
therof
,
the
Popes
,
have
beene
monsters
of
men
,
their
Clergie
Sodomiticall
,
their
Laity
void
of
all
truth
and
power
of
Religion
,
their
whole
Church
in
respect
of
her
faith
hereticall
,
in
regard
of
her
religion
idolatrous
,
and
in
respect
of
both
,
apostaticall
,
)
but
suppose
,
I
say
,
the
true
universall
Church
,
which
is
the
company
of
the
elect
,
to
be
wholly
beautifull
?
This
totall
beauty
cannot
be
understood
of
her
inherent
righteousnesse
which
is
stayned
and
unperfect
,
but
of
that
righteousnesse
which
her
husband
hath
imputed
and
imparted
to
her
,
as
we
heard
before
[
p
](A20741-e87470-b)
p
Snpr.
c.
4.
n.
3.
Bellarmines
proofes
that
the
Spouses
beauty
is
her
owne
.
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
(
hee
absurdly
chargeth
us
)
that
the
Spouse
of
Christ
is
deformed
in
herselfe
,
being
on●…ly
adorned
outwardly
with
her
Husbands
garment
.
But
this
labour
Bellarmine
might
have
spared
.
For
wee
doe
acknowledge
,
that
the
true
Church
is
beautifull
,
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
](A20741-e87550-b)
q
Psal.
51.
6.
45.
11.
13
,
therewith
,
and
in
regard
of
this
inward
uprightnesse
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
](A20741-e87570-b)
r
Cant.
1.
5
of
Kedar
,
but
within
,
faire
and
beautifull
like
the
hangings
of
Salomon
;
even
as
the
tabernacle
,
which
outwardly
made
but
a
homely
shew
,
being
covered
with
Rams
skinnes
and
Badgers
skins
,
was
inwardly
glorious
:
wee
acknowledge
therefore
,
that
there
is
inherent
righteousnesse
in
the
true
Church
and
in
all
the
true
and
lively
mem●…ers
thereof
.
In
regard
whereof
,
in
the
Creed
we
professe
our selves
to
beleeve
,
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
righteousnesse
,
either
the
Church
or
any
member
thereof
is
justified
before
God
,
we
doe
utterly
deny
.
§
.
X.
His
ninth
and
tenth
arguments
I
will
put
together
:
because
by
justification
the
heart
is
cleansed
,
that
it
may
be
prepared
for
the
vision
of
God
;
for
untill
it
be
cleane
,
it
cannot
see
God
.
The
tenth
,
Christ
suffered
and
gave
himselfe
for
his
Church
,
that
he
might
sanctifie
it
,
Heb.
13.
12.
Ephes.
5.
26.
Tit.
2.
14.
loh.
17.
19.
which
is
not
done
by
imputation
,
&c.
Both
those
objections
arise
from
the
wilfull
ignorance
of
the
Papists
,
who
will
not
distinguish
justification
from
sanctification
.
The
righteousnesse
of
sanctification
,
of
which
these
places
speake
,
wee
acknowledge
to
be
inherent
,
though
that
of
justification
be
imputed
:
and
that
,
(
which
I
have
shewed
heretofore
)
as
wee
are
by
justification
entitled
to
the
kingdome
of
heaven
;
so
by
sanctification
we
are
fitted
and
prepared
for
it
.
We
confesse
,
that
the
heart
must
be
cleane
and
pure
before
it
can
see
God
:
and
that
by
sanctification
begun
in
this
life
the
heart
is
prepared
,
but
never
fully
cleansed
untill
it
come
to
see
God
:
wee
acknowledge
,
that
our
sanctification
is
the
end
,
not
onely
of
our
redemption
,
but
also
of
our
Election
,
Ephes.
1.
4.
of
our
creation
,
and
recreation
according
to
Gods
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
walke
to
their
glorification
.
But
though
it
bee
via
regni
,
yet
it
is
not
causa
regnandi
:
that
our
Saviour
by
his
Spirit
,
doth
truly
,
really
,
and
inherently
worke
the
worke
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
righteousnesse
.
Christ
dyed
and
gave
himselfe
for
us
,
that
wee
might
bee
sanctified
with
true
inherent
grace
:
therefore
we
are
not
justified
by
righteousnesse
imputed
.
Christ
gave
himselfe
for
us
[
s
](A20741-e87720-b)
s
Tit.
2.
14.
that
he
might
redeeme
and
justifie
us
,
that
being
reedeemed
[
t
](A20741-e87730-b)
t
Luk.
1.
74.
75.
and
justified
wee
might
worship
him
in
holinesse
and
righteousnesse
before
him
.
Finally
,
Bellarmine
telleth
us
,
that
many
other
arguments
might
bee
produced
;
but
these
,
he
saith
,
were
the
principall
,
which
notwithstanding
for
the
most
part
were
such
as
deserved
with
scome
to
bee
rejected
,
rather
than
to
bee
in
good
earnest
refuted
:
which
neverthelesse
argueth
not
the
insufficiencie
of
the
disputant
,
but
the
badnesse
of
the
cause
,
which
admitteth
no
better
proofes
.
A
TREATISE
OF
IVSTIFICATION
.
THE
SIXTH
BOOKE
:
Concerning
Faith
.
CAP.
I.
What
Faith
is
;
and
that
it
is
not
without
knowledge
.
§
.
I.
TH●…
fifth
Capitall
errour
of
the
Papists
in
the
Article
-
1.
Concerning
the
nature
of
it
,
viz.
what
it
is
:
and
therein
also
they
erre
diversly
.
-
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
justifie
:
where
are
three
questions
:
the
first
,
concerning
the
act
it selfe
,
whether
it
doth
indeed
justifie
,
or
onely
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
righteousnesse
;
or
formally
,
as
part
of
inherent
righteousnesse
.
The
other
whether
faith
doth
justifie
alone
.
§
.
II.
As
touching
the
first
,
what
faith
is
;
they
hold
justifying
faith
That
faith
in
generall
is
an
assent
,
and
that
it
may
be
defined
,
to
bee
a
firme
and
willing
assent
to
every
truth
revealed
by
God
,
grounded
on
the
authority
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
minde
.
And
first
,
from
doubting
,
in
that
it
is
an
assent
:
for
in
doubting
the
assent
is
withheld
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
whence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
contrariwise
to
assent
[
a
](A20741-e88080-b)
a
Act.
16.
14.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
that
faith
is
assent
,
it
is
evident
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
faith
)
is
a
perswasion
,
derived
from
the
Verbe
[
b
](A20741-e88110-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
bee
perswaded
or
to
beleeve
,
and
a
man
is
said
to
assent
unto
,
or
to
beleeve
that
,
of
the
truth
whereof
he
is
perswaded
:
hence
it
is
,
that
the
act
of
faith
,
which
is
to
beleeve
,
is
expressed
sometimes
by
the
Verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
c
](A20741-e88150-b)
c
Luk.
16.
31.
20.
6.
Rom.
8.
38.
2
Tit.
1.
12.
Act.
17.
4.
27.
11.
Heb.
11.
13.
but
most
plainely
,
Act.
28.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
some
beleeved
the
things
which
are
spoken
,
but
some
beleeved
not
.
Secondly
,
from
opinion
:
in
that
faith
is
a
firme
assent
,
or
,
as
Basil
[
d
](A20741-e88240-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
c
Iohn
3.
33.
speaketh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
undoubted
assent
:
for
he
that
beleeveth
the
truth
of
God
,
hath
(
as
it
were
)
put
his
seale
unto
it
.
But
opinion
is
the
judgement
of
things
contingent
,
which
may
happen
to
bee
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
beliefe
of
Devils
,
and
some
desperate
wicked
men
,
who
beleeve
that
which
they
abhorre
,
or
as
Saint
Iames
speaketh
beleeve
and
tremble
,
Iam.
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
commeth
by
the
hearing
of
the
word
.
So
saith
Saint
[
f
](A20741-e88310-b)
f
Rom.
10.
17.
Basil
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
g
](A20741-e88340-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Faith
therefore
is
an
undoubted
assent
of
things
heard
in
the
assured
perswasion
of
things
preached
by
the
grace
of
God
.
And
that
is
it
which
Bellarmine
citeth
out
of
Augustine
[
h
](A20741-e88390-b)
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
wee
beleeve
,
to
authority
.
All
other
firme
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
sence
,
nor
sounded
by
reason
(
such
as
is
the
mystery
of
the
holy
Trinity
,
and
of
the
incarnation
of
Christ
&c.
)
neither
is
faith
[
i
](A20741-e88410-b)
i
Heb.
11.
1.
of
things
seene
.
Eye
hath
not
seene
[
k
](A20741-e88420-b)
k
1
Cor.
2.
9.
Esai
.
64.
4.
nor
Eare
heard
,
neither
have
entred
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
love
him
.
And
wheras
the
certainty
of
all
other
knowledge
is
grounded
upon
sence
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
](A20741-e88430-b)
l
Tit.
1.
2.
Deut.
32.
4.
Iob.
14.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
cannot
lye
,
a
God
of
truth
,
yea
truth
it selfe
:
whereupon
Clemens
[
m
](A20741-e88460-b)
m
Stromat
.
l.
2.
Alexandrinus
saith
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Therefore
it selfe
is
a
firme
demonstration
,
because
truth
accompanieth
Faith
those
things
which
are
delivered
God
,
and
Basill
[
n
](A20741-e88500-b)
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
what
is
the
property
of
faith
?
an
undoubted
plerophorie
or
full
perswasion
of
the
truth
of
the
words
inspired
of
God
,
which
is
not
shaken
with
any
reasoning
either
induced
from
naturall
necessity
,
or
formed
to
piety
.
And
such
is
the
certainety
of
faith
,
that
the
Apostle
defineth
it
[
o
](A20741-e88530-b)
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
beleefe
as
the
word
is
used
,
2
Cor.
9.
4.
11.
17.
Heb.
3.
14.
)
and
the
evidence
of
things
not
appearing
,
or
not
seene
:
which
the
Greeke
Sholiast
,
[
p
](A20741-e88580-b)
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O●…cum
.
§
That
justifying
faith
is
not
without
knowledge
.
in
mine
opinion
,
very
well
explaneth
.
Faith
it selfe
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
becommeth
the
substance
and
subsistence
of
them
,
making
them
after
a
sort
to
exist
and
to
be
present
,
because
it
doth
beleeve
they
are
.
Faith
also
is
the
evidence
and
demonstration
of
things
not
seene
.
And
faith
sheweth
things
to
be
visible
which
are
not
seene
:
How
?
in
the
minde
and
in
hope
beholding
things
which
doe
not
appeare
.
§
.
III.
But
howsoever
faith
is
an
assent
,
and
is
in
generall
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
speciall
apprehension
and
application
:
for
these
are
three
errors
of
the
Papists
now
in
order
to
be
confuted
.
As
touching
the
first
:
The
Papists
doe
not
onely
hold
,
that
justifying
faith
may
be
without
knowledge
,
but
that
also
it
may
better
bee
defined
by
ignorance
[
q
](A20741-e88620-b)
q
Bellarm.
de
●…ustif
.
l.
●…
.
c.
7.
§.
judicium
.
Of
Implicite
Faith
.
than
by
knowledge
.
This
faith
,
which
is
without
knowledge
,
they
call
implicite
faith
:
because
they
beleeving
some
one
common
principle
,
as
namely
,
I
beleeve
the
b●…ly
Catholicke
Church
,
doe
thereby
beleeve
implicitè
,
whatsoever
is
to
be
beleeved
,
that
is
,
whatsoever
the
Catholicke
Church
beleeveth
and
propoundeth
to
bee
beleeved
.
And
therefore
this
they
call
also
an
entire
faith
;
because
thereby
,
a
man
doth
not
onely
beleeve
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
bee
beleeved
.
Now
they
teach
,
that
not
only
for
Lay
men
it
is
sufficient
to
beleeve
as
the
Church
beleeveth
which
was
the
Colliars
[
r
](A20741-e88660-b)
r
Fides
Carbonarii
.
faith
so
much
commended
by
Cardinall
Hosius
[
s
](A20741-e88680-b)
s
Advers.
prolegom
.
Brentii
.
De
authoritate
Scripturae
.
l.
3.
and
others
(
for
he
being
examined
by
a
learned
man
,
what
he
beleeved
,
answered
:
I
beleeve
that
which
the
Church
beleeveth
;
and
being
asked
what
the
Church
beleiveth
,
answered
againe
,
that
which
I
beleeve
:
and
so
in
a
round
,
that
he
beleeved
what
the
Church
beleeved
;
and
that
the
Church
beleeved
as
he
beleeved
)
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
onely
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
sicke
,
and
being
not
able
to
defend
himselfe
by
Scriptures
,
he
was
faine
to
b●…ake
himselfe
to
the
Colliars
faith
,
which
no
doubt
is
the
readiest
way
for
them
,
who
professe
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
Devill
would
be
able
to
confute
them
.
As
he
did
Luther
(
whiles
hee
was
a
Papist
)
in
the
question
concerning
the
private
Masse
,
which
he
did
,
not
to
teach
him
the
truth
,
but
by
true
accusations
to
bring
him
to
despaire
.
§
.
IV.
This
doctrine
of
the
Papists
concerning
implicite
faith
,
is
[
t
](A20741-e88760-b)
t
Maldonet
in
Ioan.
17.
3.
on
that
place
:
what
is
the
cause
saith
he
,
that
he
seemeth
to
place
eternall
life
in
knowledge
alone
,
that
is
in
faith
onely
?
And
Ianseni●…s
[
u
](A20741-e88780-b)
u
In
Ioan.
17.
3.
vita
aeterna
inchoativè
&
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
justifie
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
Ioh.
2.
3
,
4.
hereby
we
doe
know
,
that
we
doe
know
him
,
that
is
,
beleeve
in
him
,
if
we
doe
keepe
his
Commandements
:
he
that
saith
he
knoweth
him
,
namely
,
by
faith
,
and
keepeth
not
his
Commandements
is
a
lyar
and
the
truth
is
not
in
him
.
Heb.
11.
3.
By
faith
we
understand
or
know
,
that
the
worlds
were
formed
by
the
Word
of
God
:
where
the
act
of
faith
is
expressed
by
this
term
of
understanding
that
which
we
beleeve
,
2
Cor.
5.
1.
we
know
,
(
that
is
,
we
beleeve
,
for
otherwise
it
cannot
be
known
but
by
faith
)
that
after
the
dissolution
of
our
earthly
tabemacle
,
we
have
an
eternall
habitation
in
heaven
.
Thirdly
,
because
in
the
Scriptures
faith
and
knowledge
are
so
linked
together
,
that
what
we
acknowledg
we
beleeve
;
&
what
we
beleeve
we
know
,
Ioh.
6.
69.
we
beleeve
and
know
that
thou
art
that
Christ
,
Ioh.
10.
38.
that
you
may
know
and
beleeve
that
the
Father
is
in
me
,
and
I
in
him
.
Ioh.
17.
8.
they
have
knowen
surely
,
that
I
came
out
from
thee
(
saith
Christ
unto
his
Father
)
and
they
have
beleeved
,
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
bee
received
with
thankesgiving
of
them
which
beleeve
and
know
the
truth
,
1
Ioh.
4.
16.
we
have
knowne
and
beleeved
the
love
that
God
hath
to
us
.
Fourthly
it
is
not
possible
that
a
man
should
beleeve
,
acknowledge
,
or
assent
firmely
to
that
which
he
doth
not
know
so
much
as
by
relation
or
hearesay
,
how
can
they
beleeve
in
him
of
whom
they
have
not
heard
,
and
by
hearing
knowen
,
Rom.
10.
14.
And
who
knoweth
not
,
that
the
assent
of
faith
determineth
the
judgement
to
that
particular
which
is
beleeved
?
As
for
example
,
if
I
beleeve
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
beleeve
it
,
or
actually
assent
unto
it
.
And
therefore
implicite
faith
is
so
farre
from
being
a
justifying
faith
that
it
is
not
so
good
as
the
bare
historicall
faith
,
which
not
onely
wicked
men
but
the
Devils
themselves
have
.
For
historicall
faith
hath
in
it
an
actuall
assent
,
and
implyeth
a
knowledge
(
at
least
by
relation
)
of
that
which
is
beleeved
.
But
implicite
faith
hath
neither
.
Fifthly
,
to
the
implicite
faith
,
the
definition
offaith
:
Heb.
11.
1.
doth
in
no
sort
agree
:
for
as
it
is
so
farre
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
seene
,
which
implyeth
a
certaine
knowledge
of
things
by
relation
which
are
not
seen
or
knowne
by
sence
or
reason
.
Sixthly
,
that
which
implyeth
a
contradiction
is
false
and
absurd
:
but
the
profession
of
the
implicite
faith
made
by
a
simple
man
,
viz.
that
hee
beleeveth
whatsoever
the
Catholicke
Church
beleeveth
,
implyeth
a
contradiction
:
not
onely
because
hee
doth
not
beleeve
every
,
yea
scarce
any
particular
,
but
also
through
his
ignorance
sometimes
doth
actually
beleeve
that
which
the
Church
doth
not
beleeve
;
or
doth
deny
credit
to
that
,
which
the
Church
beleeveth
.
But
here
now
is
the
speciall
priviledge
of
implicite
faith
:
[
*
](A20741-e88950-b)
*
Gabr.
Bicl
.
in
3.
Sentent
.
dist.
25.
art.
1.
not.
2.
coroll
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
Ioan.
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
beleeve
an
errour
,
as
that
God
the
Father
is
greater
than
the
Sonne
,
or
ancienter
than
he
,
or
that
the
persons
of
the
Trinity
are
divided
by
locall
distance
one
from
another
,
it
is
no
offence
,
so
long
as
he
thinketh
,
the
Church
beleeveth
so
:
and
so
saith
Gabriel
himselfe
.
If
any
man
doe
beleeve
thinking
that
the
Church
doth
so
beleeve
;
though
it
bee
erroneous
he
sinneth
not
,
so
that
hee
doe
not
obstinately
adhere
to
his
errour
,
as
was
said
before
,
notab
.
2.
Yea
,
saith
hee
,
that
which
is
more
,
this
faith
is
meritorious
:
for
such
an
one
should
not
onely
not
sinne
,
but
also
by
so
beleeving
that
which
is
false
hee
should
merit
.
Thus
not
onely
hee
is
said
to
beleeve
who
indeed
doth
not
beleeve
,
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
answere
,
it
is
opposed
to
science
,
not
as
a
privation
,
that
it
should
bee
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
sence
nor
reason
,
but
knowne
onely
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
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
to
beleeve
the
relation
to
be
true
,
and
that
whatsoever
God
revealeth
is
infallibly
true
.
And
therfore
by
faith
our
judgements
are
captivated
to
yeeld
assent
to
divine
revelations
,
though
either
they
may
be
above
reason
,
or
may
seeme
to
be
against
sence
or
reason
.
For
though
sence
and
reason
may
bee
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
bee
above
our
reason
;
the
articles
of
the
creation
of
all
things
from
nothing
,
and
of
the
resurrection
of
the
body
seeme
contrary
to
reason
,
the
article
of
eternall
life
contayneth
such
things
,
as
never
eye
did
see
[
x
](A20741-e89150-b)
x
1
Cor.
2.
9.
nor
eare
heare
,
neither
did
they
ever
enter
into
the
heart
of
man
:
and
so
of
other
articles
of
Christian
religion
;
which
notwithstanding
we
doe
firmely
beleeve
,
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
certaine
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
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
the
things
revealed
by
God
are
infallibly
true
by
reason
of
his
authority
,
who
is
Truth
it selfe
;
might
serve
as
a
sufficient
answer
to
so
many
of
Bellarmines
arguments
and
allegations
as
seeme
worth
the
answering
.
But
I
will
briefly
examine
his
proofes
,
which
are
allegation
of
Scriptures
,
reason
,
and
testimonies
of
Fathers
.
Bell.
de
justif
.
l.
1
c.
7.
Bellarmines
proofes
out
of
the
Scriptures
.
The
first
out
of
Esa.
7.
9.
§
.
VI.
As
for
his
allegation
of
Scripture
:
the
first
place
alleadged
out
of
Esa.
7.
9.
is
not
,
as
Bellarmine
alleageth
it
,
unlesse
you
beleeve
you
shall
not
understand
;
but
,
if
you
beleeve
not
,
you
shall
not
be
established
or
as
the
vulgar
Latine
(
which
Bellarmine
ought
to
stand
to
)
non
perm●…nebitis
:
as
contrariwise
,
2
Chron.
20.
20.
if
you
beleeve
in
the
Lord
you
shall
be
established
;
or
,
as
the
Latine
,
securieritis
.
Neither
doth
it
follow
,
that
faith
is
not
knowledge
,
because
without
faith
we
cannot
come
to
the
certaine
intelligence
of
that
which
we
beleeve
.
For
,
as
knowledge
of
the
thing
revealed
goeth
before
faith
;
so
faith
goeth
before
the
exact
[
y
](A20741-e89370-b)
y
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
O●…cum
.
&c.
of
miracles
,
as
I
have
else
where
shewed
.
Neither
doe
wee
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
alwayes
joyned
with
acknowledgement
which
is
faith
:
though
acknowledgement
implyeth
knowledge
alwayes
.
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
answere
,
that
faith
being
onely
notitia
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
giving
firme
assent
to
that
whereof
it
knoweth
no
reason
,
yea
though
perhaps
it
seeme
above
or
against
reason
,
subjecteth
or
captivateth
the
understanding
to
the
authority
of
God
.
The
last
is
obedience
in
beleeving
were
not
needfull
,
if
by
faith
knowledge
were
given
to
men
.
I
answere
,
that
in
those
places
faith
doth
signifie
the
doctrine
of
faith
,
that
is
the
Gospell
,
the
truth
,
which
men
are
then
said
to
obey
,
Rom.
10.
16.
Gal.
3.
1.
Act.
6.
7.
when
they
beleeve
and
professe
it
.
As
contrariwise
those
who
doe
not
beleeve
are
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
disobey
,
and
that
in
opposition
to
beleefe
,
Ioh.
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
seeme
strange
to
Bellarmine
,
that
by
faith
men
attaine
to
knowledge
,
I
meane
to
greater
knowledge
,
when
he
urging
even
now
that
place
,
Esai
.
7.
9.
said
,
faith
is
a
degree
and
way
to
knowledge
.
§
.
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
bee
found
blasphemous
against
God
;
hee
repeateth
the
same
againe
,
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
,
quàm
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
knowne
.
And
wee
doe
confesse
that
a
man
may
and
ought
simply
to
beleeve
God
without
such
knowledge
:
and
secondly
,
that
he
speaketh
by
way
of
comparison
,
that
it
is
better
for
a
man
to
content
himselfe
with
the
knowledge
of
Christ
alone
joyned
with
love
(
which
is
not
to
be
accounted
implicite
faith
,
for
the
Apostle
himselfe
determined
to
know
[
z
](A20741-e89650-b)
z
1
Cor.
2.
z
:
nothing
among
the
Corinthians
,
but
Christ
and
him
crucified
)
than
affecting
the
knowledge
of
subtile
and
curious
questions
,
to
fall
into
impiety
.
§
.
VIII
.
The
place
in
Clemens
Alexandrinus
maketh
wholly
[
a
](A20741-e89730-b)
a
Rom.
10.
17.
faith
commeth
.
§
.
IX
Hilarie
inquiring
how
we
should
so
be
one
in
the
Father
and
Hilari
.
l.
8.
de
Trinitate
.
in
the
Sonne
,
as
the
Father
is
in
the
Sonne
,
and
the
Sonne
in
the
Father
,
saith
;
that
in
such
mysteries
habet
non
tam
veniam
,
quàm
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
beleevest
.
For
,
it
is
the
greatest
stipend
of
faith
to
hope
for
those
things
which
thou
understandest
not
.
For
as
the
Apostle
saith
,
they
never
entred
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
beleeving
that
to
be
true
,
which
God
in
●…he
greatest
mysteries
hath
revealed
though
he
doth
not
comprehend
the
reason
thereof
.
The
thing
r●…vealed
hee
beleeveth
to
bee
true
and
●…o
knoweth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
hee
doe
not
distinctly
,
exactly
and
clearely
comprehend
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
reason
thereof
,
which
hee
findeth
to
be
incomprehensible
.
:
What
then
,
saith
Hilarie
,
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
hee
,
let
faith
professe
this
offic●…
,
that
it
knoweth
that
thing
to
be
incomprehensible
to
it selfe
,
which
it
beleeveth
.
§
.
X.
Out
of
Augustine
he
citeth
five
places
,
wherein
he
teacheth
[
b
](A20741-e89880-b)
b
Epist.
102.
ad
Evodium
.
place
quae
certa
intelligentia
non
possunt
discernere
,
which
by
certaine
intelligence
they
are
not
able
to
discerne
,
which
in
the
second
[
c
](A20741-e89920-b)
c
Lib.
4
contr.
epist.
fundamcap
4.
place
he
calleth
intelligendi
vivacita●…em
,
in
the
third
[
d
](A20741-e89960-b)
d
Tract.
27.
in
Ioan.
intelligentiam
mysteriorum
,
which
in
the
fourth
place
hee
sheweth
not
to
goe
before
,
but
to
follow
after
Faith
.
For
first
by
rel●…tion
wee
know
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
God
revealeth
,
then
wee
assent
thereto
,
and
having
assented
we
come
afterwards
more
dist●…nctly
to
understand
it
.
But
he
who
seeketh
not
onely
to
know
the
thing
but
the
reason
thereof
,
may
as
he
saith
in
the
[
e
](A20741-e90010-b)
e
Serm.
de
Temp.
189.
qui
est
de
Trinitate
.
fifth
plac●…
,
be
called
rationalis
,
that
is
a
quaerist
:
whereas
a
faithfull
man
should
say
Nescio
q●…od
credo
,
I
understand
not
that
which
I
beleeve
.
Vis
scire
▪
saith
hee
,
Naturam
Dei
,
hoc
scito
quod
nescias
,
wilt
thou
know
the
nature
of
God
?
know
this
that
thou
know'st
it
not
.
For
as
elswhere
[
f
](A20741-e90080-b)
f
De
Agone
Christiani
c.
13.
he
saith
,
debemus
credere
,
quod
intelligere
nondum
valeamus
,
quàm
verissimè
dictum
est
per
Prophetam
nisi
credideritis
,
non
intelligetis
.
And
in
the
Sermon
[
g
](A20741-e90100-b)
g
Serm.
de
temp.
189.
even
now
alleaged
.
Nobis
sufficiat
:
Let
it
suffice
us
to
know
concerning
the
Trinity
,
what
God
hath
vouchsafed
to
explaine
—
what
Christ
hath
beene
willing
to
shew
,
that
onely
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
beleeve
,
that
it
is
,
(
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
rashly
seeke
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
cleare
understanding
,
and
men
must
beleeve
,
that
they
may
understand
more
clearely
.
For
,
as
he
truly
citeth
out
of
the
Philosopher
,
addiscentem
oportet
credere
,
the
learner
must
beleeve
:
And
as
Augustine
saith
of
unbeleevers
,
non
possunt
discere
,
quia
nolunt
credere
,
they
cannot
learne
,
because
they
will
not
beleeve
;
and
as
the
Apostle
of
the
unbeleeving
Israelites
,
that
the
hearing
of
the
word
did
not
profit
them
,
because
it
was
not
mingled
[
h
](A20741-e90220-b)
h
Heb.
4.
2.
with
faith
.
All
this
notwithstanding
,
no
man
can
bee
said
to
have
learned
that
,
which
he
did
not
first
conceive
and
in
some
measure
understand
as
it
is
taught
,
(
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
to
learne
,
doth
also
signifie
to
understand
)
and
then
beleeveth
that
it
is
so
:
and
so
beleeving
what
is
taught
,
groweth
more
distinctly
and
clearely
to
understand
what
he
did
beleeve
.
But
they
which
have
but
implicite
faith
,
doe
not
so
much
as
know
the
particulars
of
the
Catholike
faith
,
which
are
to
be
beleeved
;
so
farre
are
they
from
either
learning
or
beleeving
them
.
§
.
XII
.
The
brutish
argument
which
he
borroweth
from
[
i
](A20741-e90250-b)
i
Grègor
.
Mor:
l.
2.
c.
25.
Gregories
allegory
of
the
Oxen
and
Asses
feeding
together
,
Iob
1.
besides
that
it
is
to
no
purpose
,
(
because
allegories
,
specially
such
as
farre
fetcht
,
and
not
intended
by
the
holy
Ghost
,
prove
nothing
)
is
also
depraved
.
For
Gregorie
doth
not
say
that
by
the
Oxen
are
meant
the
learned
,
by
the
Asses
feeding
by
them
,
men
unskilfull
and
unlearned
,
who
simply
beleeving
doe
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
weake
authorities
,
many
pregnant
testimonies
of
the
Fathers
might
be
opposed
,
if
it
were
needfull
.
These
few
may
suffice
.
-
1.
Hilarie
:
[
k
](A20741-e90340-b)
k
De
trinit.
l.
8.
Nec
enim
quisquam
quod
non
sapit
loquitur
,
nec
quod
loqui
non
potest
,
potest
credere
.
Neither
doth
any
man
speake
what
he
doth
not
conceive
,
neither
can
he
beleeve
that
which
he
is
not
able
to
utter
.
-
2.
Hierome
;
[
l
](A20741-e90370-b)
l
Con●…r
.
Luciferian
.
quae
est
ista
simplicitas
,
nescire
quae
credas
?
What
sillinesse
is
this
,
not
to
know
the
things
which
thou
doest
beleeve
?
-
3.
Chrysostome
;
[
m
](A20741-e90410-b)
m
Homil.
de
bapt.
Christi
.
having
recited
very
many
heads
of
Christian
religion
;
all
these
,
saith
hee
,
and
many
more
a
Christian
must
know
,
and
of
all
these
hee
must
bee
able
to
render
a
reason
to
them
that
aske
it
.
-
4.
Augustine
;
[
n
](A20741-e90440-b)
n
August
.
in
Psal.
118.
conc.
18.
although
no
man
can
beleeve
in
God
unlesse
hee
understand
somewhat
concerning
God
,
notwithstanding
by
that
faith
it selfe
whereby
he
doth
beleeve
,
he
is
healed
,
that
hee
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
beleeve
,
and
our
faith
profiteth
to
beleeve
those
things
which
it
may
understand
,
and
that
the
same
things
may
more
and
more
bee
understood
,
in
the
understanding
it selfe
the
minde
profiteth
.
-
5.
Cyril
:
[
o
](A20741-e90500-b)
o
Cyril
.
Alex.
in
Ioan.
l.
11
c.
16.
Faith
,
what
is
it
else
,
but
the
true
knowledge
of
God
?
-
6.
In
the
second
tome
of
Athanasius
[
p
](A20741-e90530-b)
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
](A20741-e90540-b)
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
beleeve
,
if
they
doe
not
hea●…e
?
and
againe
,
fa●…th
is
by
hearing
,
and
hearing
by
the
Word
of
God
:
therefore
he●…
that
forbiddeth
the
Word
[
r
](A20741-e90570-b)
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
;
stoppeth
up
hearing
,
and
expelleth
faith
.
But
,
saith
hee
,
a
little
after
,
they
who
goe
about
to
establish
their
owne
opinions
restraine
men
from
the
Scriptures
,
in
pretence
that
they
would
not
have
them
to
be
so
bold
to
have
accesse
to
them
which
are
unacce
●…ible
,
but
in
very
truth
,
[
s
](A20741-e90590-b)
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
they
may
avoid
the
con●…utation
of
their
wicked
doctrine
out
of
them
.
-
7.
[
t
](A20741-e90620-b)
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
beleeveth
,
although
as
yet
it
is
not
able
to
see
that
which
it
doth
hope
and
beleeve
.
-
8.
The
master
of
the
sentences
:
Fides
non
potest
esse
de
eo
quod
omnino
-
9.
To
these
wee
may
adde
the
authority
of
the
Creed
it selfe
,
that
is
,
as
the
Papists
themselves
doe
teach
,
of
all
the
Apostles
consenting
together
:
wherein
they
thought
it
not
sufficient
to
teach
men
to
professe
their
beleefe
in
that
one
article
;
I
beleeve
the
holy
Catholike
Church
,
but
in
all
necessary
points
that
are
to
bee
beleeved
▪
first
,
concerning
God
,
both
in
Himselfe
,
and
in
his
Works
:
in
Himselfe
;
both
in
respect
of
the
nature
of
the
Deity
,
and
of
the
three
persons
in
Trinity
,
the
Father
,
the
Sonne
and
the
holy
Ghost
:
in
his
Workes
;
of
creation
and
government
,
and
of
redemption
.
Then
,
concerning
the
Church
and
the
severall
prerogatives
thereof
,
viz.
the
Communion
of
Saints
,
the
forgivenesse
of
sinnes
,
the
resurrection
of
the
body
,
and
life
everlasting
And
further
teach
every
particular
Christian
to
say
,
and
that
with
Christian
resolution
,
Credo
I
beleeve
these
particulars
,
which
cannot
be
done
either
with
truth
,
if
indeed
he
doe
not
beleeve
each
particular
;
or
with
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
confidence
which
is
meet
,
unlesse
a
man
doth
not
onely
beleeve
all
those
particulars
,
but
also
knowe
that
hee
doth
beleeve
them
.
And
lastly
,
by
this
forme
of
profession
,
I
beleeve
,
they
teach
and
confirme
that
of
Habac.
2.
4.
that
the
just
shall
live
by
his
owne
faith
,
and
not
by
the
faith
of
others
.
§
.
XIV
.
Now
I
come
to
Bellarmines
reason
,
although
I
have
already
In
him
that
beleeveth
,
saith
he
,
there
are
two
things
,
apprehension
,
and
judgement
or
assent
.
Apprehension
goeth
before
faith
and
is
not
knowledge
,
unlesse
it
be
distinct
and
plaine
,
and
that
is
not
needefull
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
surpasse
reason
,
we
doe
beleeve
,
we
doe
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
concurre
to
faith
,
apprehension
and
assent
,
knowledge
is
required
in
neither
,
&c.
But
I
answere
,
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
eui
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
speciall
under
the
same
generall
,
which
is
notitia
knowledge
.
And
therefore
the
mysteries
of
saith
,
which
surpasse
our
reason
,
though
we
doe
not
understand
them
by
that
knowledge
,
which
is
of
propositions
either
manif●…st
in
themselves
,
or
manifested
by
discourse
:
yet
wee
know
them
to
be
undoubtedly
true
,
because
of
the
authority
of
the
propounder
,
knowing
[
i
](A20741-e90940-b)
i
●…
Tim.
1.
12.
whom
we
doe
beleeve
.
And
therefore
fifthly
,
very
absurd
was
he
who
said
,
that
faith
may
better
be
defined
by
ignorance
,
than
by
knowledge
.
§
XV.
Thus
have
wee
seene
the
salshood
of
the
popish
doctrine
concerning
implicite
faith
:
now
let
us
shew
the
wickednesse
of
it
;
[
k
](A20741-e90990-b)
k
Gordon
.
c●…ntr.
1.
cap.
27.
that
whatsoever
is
to
bee
beleeved
is
reduced
to
this
one
article
of
the
Creed
,
I
beleeve
the
holy
Catholike
Church
,
and
that
this
faith
is
a
more
〈◊〉
faith
,
than
if
a
man
should
say
,
I
beleeve
the
whole
Scriptures
.
For
hee
that
beleeveth
the
Catholike
Church
,
beleev●…th
whatsoever
the
Catholike
Church
propoundeth
to
be
beleeved
.
Now
their
Church
propoundeth
to
be
beleeved
,
not
onely
tho
whole
written
word
,
both
Apocryphall
and
Canonicall
,
but
the
unwritten
also
,
which
are
the
traditions
of
the
Church
.
They
make
the
Church
also
the
formall
object
of
saith
,
not
onely
which
wee
beleeve
;
but
also
for
which
w●…
beleeve
,
whatsoever
is
to
bee
beleeved
,
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
excellencie
they
ascribe
to
the
Catholike
Church
,
that
they
attribute
wholly
and
onely
to
the
Church
of
Rome
,
and
therein
to
the
Pope
.
For
th●…s
they
expound
that
Article
in
their
new
Creed
.
[
l
](A20741-e91030-b)
l
Bulla
Pij
.
4.
super
forma
iuramenti
professionis
fi●…ci
.
I
beleeve
the
holy
,
Catholike
,
Apostolicall
Church
of
Rome
the
Mother
and
Mistris
of
all
other
Churches
,
out
of
which
there
is
no
salvation
.
So
excluding
from
salvation
all
those
that
have
beene
,
are
,
or
shall
bee
who
live
not
in
communion
with
,
and
subjection
to
the
Church
and
Pope
of
Rome
.
This
is
the
principall
N●…t
whereby
the
greatest
number
of
silly
soules
are
cony
●…ch'd
.
§
.
XVI
.
No
doubt
the
Apostle
by
Catholike
understood
the
Vniversall
,
and
not
any
particular
Church
,
fuch
as
the
Church
of
Rome
,
which
was
not
then
extant
,
when
the
Creed
was
made
,
as
themselves
doe
●…each
.
And
there●…ore
the
Apostles
themselves
,
when
they
made
the
Creed
,
were
not
of
that
Church
.
And
by
holy
Vniversall
Church
being
an
object
of
faith
,
and
therefore
not
seene
,
they
understand
the
universall
company
of
the
Elect
:
which
is
the
body
of
Christ
,
containing
not
onely
the
Militant
Church
,
but
also
the
Triumphant
:
and
not
onely
the
Church
after
the
asc●…ion
of
Christ
,
but
also
before
from
the
beginning
of
the
world
.
And
not
onely
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
foure
Patriar●…es
of
Constantinople
,
Alexandria
,
Antioch
,
and
Ierusalem
;
and
such
as
are
the
greatest
part
of
Christ●…
at
this
day
.
But
if
by
Vniversall
must
be
meant
particular
,
and
if
by
Catholike
must
be
understood
Romane
,
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
untill
the
Church
of
Rome
was
plan●…d
,
thirdly
the
foure
〈◊〉
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
,
untill
〈◊〉
,
that
barbarous
Tyra●…t
,
in
the
yeare
of
our
Lord
607.
made
him
Vniversall
Bishop
,
and
Head
of
the
Vniversall
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
Christendome
.
Now
what
a
〈◊〉
is
this
,
to
perswade
men
,
that
there
is
no
salvation
for
those
,
who
doe
not
acknowledge
the
Pope
to
be
their
head
,
that
is
,
who
are
not
limmes
and
members
of
Antichrist●…
especially
when
the
Scriptures
teach
,
that
Antichrist
prevail●…
in
them
§
.
XVII
.
But
although
this
be
a
grand
imposture
,
as
a
right
reverend
learned
man
hath
shewed
,
to
teach
men
to
beleeve
that
the
Church
of
Rome
alone
is
the
Catholike
Church
out
of
which
no●…e
can
be
saved
▪
yet
this
is
but
halfe
of
their
cozenage
.
For
〈◊〉
article
of
the
Church
they
expound
as
if
it
were
not
〈◊〉
〈◊〉
,
I
beleeve
that
there
is
a
Church
;
as
,
when
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
&c.
I
beleeve
the
comm●…ion
of
Saints
,
there
mission
of
●…nnes
,
&c.
but
as
if
it
were
said
eredo
Ecol●…sia
,
o●…
rather
in
Ecclesiam
.
I
beleeve
the
Church
,
or
in
the
Church
as
that
which
cannot
〈◊〉
and
consequently
beleeve
,
whatso●…er
the
Church
teacheth
or
propoundeth
to
be
beleeved
:
making
th●…
Church
〈◊〉
formall
object
of
their
faith
,
and
principall
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
meane
not
the
universall
company
of
Catholikes
,
for
they
are
compared
to
Iobs
[
m
](A20741-e91210-b)
m
Thom.
2.
●…●…
.
●…
9.
2.
6.
Minores
,
qui
significantur
per
asinos
,
de
.
bent
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
generall
or
Oecumenicall
counsell
,
which
is
the
whole
Church
representative
,
they
say
without
the
Pope
may
erre
:
but
the
Pope
himselfe
alone
without
a
councell
cannot
erre
.
And
therefore
the
authority
of
a
generall
councell
and
of
the
Pope
together
[
n
](A20741-e91240-b)
n
Turrecrem
.
sum
.
●…
.
3.
c.
41.
is
no
more
than
of
the
Pope
alone
.
It
is
the
Pope
therefore
alone
that
cannot
erre
,
who
hath
an
heavenly
and
infallible
judgement
,
who
is
the
supreame
Iudge
in
all
controversies
,
the
chiefe
and
onely
authenticall
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
hee
holdeth
:
yea
,
that
a
text
of
Scripture
urged
against
them
in
another
sense
,
than
he
holdeth
,
is
not
the
word
of
God
,
[
o
](A20741-e91270-b)
o
Hosius
de
express
.
Dei
verbo
.
but
rather
of
the
devill
.
By
which
meanes
the
Pope
is
stept
into
the
roome
of
Christ
and
and
is
undoubtedly
become
Antichrist
.
So
that
the
implicite
faith
of
the
Papists
,
whereby
they
professe
themselves
to
beleeve
what
is
propounded
by
the
Church
,
meaning
especially
the
See
of
Rome
,
that
is
to
say
the
Pope
,
to
be
beleeved
;
and
consequently
whereby
they
professe
themselves
to
beleeve
in
the
Pope
as
the
principall
rule
,
principle
and
foundation
of
their
faith
,
is
the
very
character
and
marke
of
the
Beast
,
whereby
men
are
branded
to
destruction
.
§
.
XVIII
.
The
which
doth
also
prove
the
other
point
,
viz.
how
pernicious
the
doctrine
of
implicite
faith
is
,
as
tending
to
the
perdition
of
the
seduced
people
,
which
I
will
also
prove
by
other
reasons
.
For
under
the
name
of
implicite
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
beleeve
what
the
Church
beleeveth
,
though
they
know
little
or
nothing
of
the
Churches
beleefe
.
If
one
[
p
](A20741-e91310-b)
p
Rhemists
in
Luk.
c.
12.
11.
of
them
be
called
before
the
Commissioners
,
hee
shall
say
enough
and
defend
himselfe
sufficiently
when
he
answereth
that
he
is
a
Catholike
,
and
that
he
will
live
and
dye
in
that
faith
which
the
Catholike
Church
doth
teach
,
and
that
this
Church
can
give
them
a
reason
of
all
those
things
which
they
demand
.
And
thus
according
to
Christs
promise
,
Luk.
12.
12.
the
holy
Ghost
(
for
sooth
)
teacheth
[
q
](A20741-e91330-b)
q
Ibid.
in
Marg.
every
unlearned
Catholike
to
give
sufficient
reason
of
his
faith
.
But
it
is
evident
,
that
those
who
live
in
ignorance
,
doe
live
in
a
state
of
damnation
,
or
,
as
the
Scripture
speaketh
,
[
r
](A20741-e91340-b)
r
Luk.
1.
79.
doe
sit
in
darkenesse
and
in
the
shadow
of
death
.
First
,
because
they
live
without
God
,
[
s
](A20741-e91350-b)
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
.
Againe
,
without
faith
there
is
no
saving
grace
,
for
faith
is
the
mother
and
roote
of
all
other
graces
;
and
without
knowledge
there
is
no
faith
,
as
I
have
already
shewed
.
For
how
can
ᵗ
they
beleeve
in
him
of
whom
they
have
[
u
](A20741-e91530-b)
u
Prov
14.
22.
Mat.
22.
29.
qui
operantur
mulum
.
They
erre
that
sinne
,
and
none
erre
but
by
ignorance
as
Augustine
saith
,
Non
erratur
nisi
per
ignorantiam
,
whence
sinners
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
are
ignorant
and
doe
erre
,
Heb.
5.
3.
Ignorance
[
*
](A20741-e91610-b)
*
Concil.
Tolet.
4.
c.
24.
Conc.
Arelat.
4.
can.
3.
is
the
mother
of
all
errours
.
Regnum
ignorantiae
,
saith
Augustine
,
regnum
erroris
.
Ignorance
also
is
a
fearefull
punishment●…
when
God
doth
punish
men
with
blindenesse
of
heart
,
Esai
.
6.
9
,
10.
and
sendeth
upon
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
efficacy
of
errour
,
2
Th●…s
.
2.
11.
It
is
also
the
cause
of
punishment
(
for
the
people
that
understandeth
not
shall
bee
punished
,
Hos.
4.
14.
)
as
of
captivity●…
Esai
..
5.
13.
of
destruction
,
Hos.
4.
6.
it
maketh
men
subject
to
the
curse
of
God
,
Psal.
79.
6.
Ier.
10.
25.
and
to
eternall
damnation
,
2.
Thes.
1.
8.
If
our
Gospell
bee
hid
,
saith
the
Apostle
,
it
is
hid
to
them
that
perish
,
2
Cor.
4.
3.
For
if
it
bee
eternall
life
[
y
](A20741-e91780-b)
y
Iob.
17.
3.
to
know
God
and
Christ
our
Saviour
,
then
not
to
know
God
and
our
Saviour
is
to
misse
of
eternall
life
.
Qui
ea
qu●…
sunt
Domini
nesciunt
a
Domino
nesciuntur
,
saith
Gregory
,
[
z
](A20741-e91800-b)
z
〈◊〉
.
l.
1.
cap.
1.
1
Cor.
14.
38.
vulg.
Paulo
attestante
,
qui
ait
,
si
quis
autem
ignorat
,
ignorabitur
.
The
Councell
of
Rhemes
[
a
](A20741-e91860-b)
a
Can
8.
denyeth
that
they
can
bee
saved
,
who
doe
not
understand
the
Creed
and
the
Lords
Prayer
.
And
againe
,
[
b
](A20741-e91870-b)
b
〈◊〉
chard
.
dec●…et
.
lib.
2.
c.
62
no
man
can
bee
saved
without
faith
,
and
no
man
can
beleeve
that
which
he
doth
not
know
nor
hath
heard
.
Augustine
[
c
](A20741-e91900-b)
c
Ad
Sextum
〈◊〉
pisl
.
105.
ipsa
ignorantia
in
ets
,
qui
intelligere
noluerunt
,
sine
dubitatione
pe●…catum
●…st
:
in
eis
autem
qui
non
potuerunt
p●…na
pec●…ati
.
Ergo
in
utrisque
non
●…st
justa
excusatio
,
sed
justa
damnatio
.
Hierome
:
[
d
](A20741-e91920-b)
d
Pr●…em
ad
Eustoch
.
in
commen●…
.
in
Esai
.
Ignoratio
Scripturarum
,
ignoratio
Christi
.
Origen
[
e
](A20741-e91940-b)
e
In
Num.
hom
.
27.
They
detaine
the
people
in
ignorance
:
and
why
?
●…aith
,
the
Devills
possesse
all
those
that
live
in
ignorance
.
§
.
XIX
.
All
this
notwithstanding
,
the
popish
Impostors
detaine
the
people
in
ignorance
,
they
have
taken
away
the
Key
[
f
](A20741-e91970-b)
f
Luk
11.
52.
of
knowledge
,
and
shut
up
[
g
](A20741-e91980-b)
g
Mat.
23.
23.
the
Kingdome
of
Heaven
against
their
followers
:
for
neither
they
goe
in
themselves
,
neither
suffer
them
,
that
faine
would
enter
,
to
goe
in
.
They
forbid
them
to
reade
the
Scriptures
which
are
able
to
make
them
wise
to
salvation
,
2
Tim.
3.
15.
which
our
Saviour
therefore
commandeth
them
to
search
,
Ioh.
5.
39.
They
suffer
them
not
to
heare
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
errours
and
abominations
should
not
be
seene
;
for
he
that
evill
doeth
hateth
the
light
,
and
(
as
theeves
by
night
)
wish
the
light
of
Gods
Word
to
bee
put
out
,
or
at
least
to
bee
hid
under
a
Bushell
:
and
partly
that
they
may
bee
Lords
over
the
peoples
faith
,
and
may
make
them
beleeve
what
they
list
,
that
they
may
rule
them
at
their
pleasure
,
that
they
may
lead
them
whither
they
please
.
For
hee
that
walketh
in
darkenesse
knoweth
[
h
](A20741-e92020-b)
h
Ioh.
12.
35.
not
whither
he
goeth
,
may
as
easily
bee
led
up
and
downe
,
as
Sampson
[
i
](A20741-e92040-b)
i
Iud.
16.
21.
after
his
eyes
were
put
out
.
But
those
that
are
of
God
doe
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
esteeme
a
great
fault
.
Heb.
5.
11
,
12.
2
Tim.
3.
7.
)
that
the
Word
of
Christ
may
dwell
in
them
richly
in
all
Wisedome
,
Col.
2.
2.
&
3.
16.
that
they
may
bee
able
and
ready
to
give
an
answere
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
doe
professe
,
it
is
a
great
absurdity
,
as
Chrysostome
[
k
](A20741-e92130-b)
k
In
Ioan.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
testifieth
,
for
a
man
professing
himselfe
a
Christian
,
not
to
bee
able
to
give
an
account
of
his
faith
)
that
they
may
trye
all
things
and
hold
fast
that
which
is
good
,
1
Thes.
5.
21.
that
Husbands
may
be
able
to
instruct
their
Wives
,
[
l
](A20741-e92170-b)
l
1
Cor.
14.
35.
1
Pet.
3.
7.
and
housholders
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
[
m
](A20741-e92280-b)
m
Theodoret.
Therapeut
.
serm.
5.
pag.
81.
that
the
points
of
Christian
Religion
were
knowne
not
onely
to
the
Teachers
of
the
Church
,
but
also
to
all
manner
of
artificers
and
handicrafts
[
n
](A20741-e92310-b)
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
men
,
of
women
likewise
,
not
onely
such
as
were
lettered
,
but
those
of
the
meanest
sort
,
even
servants
and
handmaids
:
and
not
onely
Citizens
but
also
Countrey
people
,
as
Husband-men
and
laborers
had
this
knowledge
,
who
might
bee
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
implicite
faith
,
do
bereave
the
faithfull
of
their
chiefe
rejoycing
.
For
thus
saith
the
Lord
:
[
o
](A20741-e92360-b)
o
Ier.
9.
23.
24.
Let
not
the
wise
man
glory
in
his
wisedome
,
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
mee
,
that
I
am
the
Lord
,
which
exercise
loving
kindnesse
,
judgement
and
righteousnesse
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
bee
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
All
that
truly
beleeve
in
Christ
,
or
,
which
is
all
one
,
that
have
a
true
justifying
faith
are
regenerate
and
borne
of
God
.
Therefore
all
that
truely
beleeve
in
Christ
,
have
charity
and
other
graces
of
sanctification
.
The
proposition
is
thus
proved
.
Regeneration
consisteth
in
the
infusion
of
graces
of
sanctification
,
and
therfore
they
,
who
are
regenerate
,
are
indued
with
those
graces
.
Seondly
,
regeneration
is
the
renewing
of
a
man
according
to
the
image
of
God
in
true
holinesse
and
righteousnesse
,
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
doe
teach
,
that
when
men
are
regenerated
in
baptisme
,
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
lesse
is
borne
of
him
.
1
Ioh.
4.
8.
.
The
assumption
:
All
that
have
a
true
justifying
faith
are
regenerate
and
borne
of
God
.
For
first
,
whosoever
beleeveth
,
that
I
●…●…vs
is
the
Christ
,
is
bome
of
God
,
1
Ioh.
.
5.
1.
Secondly
,
as
many
as
receive
Christ
(
by
faith
)
to
them
he
gave
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
priviledge
or
prerogatiye
to
be
the
sonnes
of
God
,
even
to
them
that
beleeve
on
his
name
,
who
are
borne
not
of
bloud
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
Ioh.
1.
12.
13.
Thirdly
,
All
that
doe
truely
beleeve
are
the
children
of
God
by
faith
in
Christ
Iesus
.
Gal.
3.
26.
Fourthly
,
Faith
is
a
grace
of
regeneration
,
which
the
holy
Ghost
doth
ingenerate
and
infuse
,
when
hee
doth
regenerate
as
the
Papists
themselves
confesse
.
Neither
is
it
of
nature
,
or
from
our selves
,
but
it
is
the
speciall
gift
of
God
,
Ephes
2
,
8.
for
no
man
can
truly
say
,
that
is
,
with
a
lively
and
unfained
assent
of
the
heart
,
that
Iesus
is
the
Lord
,
but
by
the
holy
Ghost
,
1
Cor.
12.
3.
To
beleeve
,
that
Iesus
is
the
Christ
,
the
Sonne
of
the
living
God
,
flesh
and
bloud
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
,
beleeve
in
me
,
(
Ioh.
6.
35.
)
except
the
Father
,
who
hath
sent
me
,
draw
him
,
Iohn
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
,
Ioh.
6.
37.
and
so
many
as
are
ordained
to
eternall
life
,
beleeve
,
Act.
13.
48.
§
.
II.
Secondly
,
Whosoever●…have
the
Spirit
of
Christ
,
dwelling
in
them
are
●…udued
with
Charity
and
other
graces
,
which
all
are
the
fruits
[
a
](A20741-e92720-b)
a
Gal.
5.
22.
of
the
Spirit
.
who
is
the
Spirit
of
[
b
](A20741-e92730-b)
b
Heb.
10.
29.
grace
;
and
contrarywise
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
Ioh
4.
16.
but
he
that
loveth
not
,
knoweth
not
God
and
much
lesse
dwelleth
in
him
,
vers.
8.
All
that
have
true
faith
have
the
Spirit
[
c
](A20741-e92780-b)
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
worke
of
the
Spirit
who
is
therefore
called
the
Sp●…rit
of
faith
,
2
Cor.
4.
13.
And
therfore
those
,
who
are
endued
with
true
faith
,
[
d
](A20741-e92850-b)
d
2
Cor.
13.
5.
1
Ioh.
3.
24.
Eph
3.
●…7
.
have
the
Spirit
,
by
both
which
Christ
dwelleth
in
us
.
Againe
,
all
that
are
the
sonnes
of
●…od
have
the
Spirit
of
Christ
,
Gal.
4.
6.
all
that
truly
beleeve
are
the
sonnes
[
e
](A20741-e92900-b)
e
Gal.
3
26.
Ioh.
1.
12.
13.
1
Ioh.
3.
24.
4.
13.
of
God
;
as
hath
been
shewed
.
All
that
be
Christs
they
have
his
Spirit
,
for
those
that
have
not
his
Spirit
are
none
of
his
,
Rom.
8.
9.
All
that
truely
beleeve
are
Christs
,
1
Cor.
3.
23.
both
because
God
hath
given
them
unto
him
,
Iohn
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
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
faithfull
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
oth
of
God
,
whereby
he
hath
promised
in
the
covenant
of
grace
,
[
f
](A20741-e93080-b)
f
Luk.
1.
73
,
74
,
75.
that
to
all
the
faithfull
the
sonnes
of
Abraham
he
will
give
them
redemption
and
justification
,
and
being
redeemed
hee
will
give
them
grace
to
worship
him
in
holinesse
and
righteousnesse
before
him
all
the
dayes
of
their
life
.
Those
therefore
whom
God
doth
justifie
by
faith
,
he
doth
sanctifie
by
his
Spirit
.
But
all
that
have
a
true
justifying
faith
are
justified
,
and
by
their
justification
have
right
,
or
are
entituled
to
the
Kingdome
of
heaven
,
Act.
13.
38
,
39.
yea
the
Gospell
teacheth
,
not
onely
that
they
which
truely
beleeve
shall
bee
saved
,
but
also
that
they
are
translated
from
death
to
life
,
and
that
they
have
eternall
life
.
Ioh.
5.
24.
&
6.
47.
1
Ioh.
5.
11.
13.
§
.
IV.
Fourthly
,
all
true
disciples
of
Christ
are
endued
with
charity
.
Ioh.
13.
35.
All
that
truly
beleeve
in
Christ
are
his
true
disciples
,
therefore
,
&c.
Fifthly
,
that
which
worketh
by
Charity
is
not
without
it
:
True
faith
worketh
by
Charity
,
Gal.
5.
6.
Sixthly
,
The
formed
faith
is
not
severed
from
Charity
as
the
Papists
themselves
teach
.
True
justifying
faith
is
the
formed
faith
,
for
that
which
is
without
forme
is
neither
atrue
nor
justifying
,
but
a
dead
and
counterfeit
faith
.
Seventhly
,
If
faith
without
Charity
doe
not
justifie
,
then
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
Iohn
4.
8.
hee
that
beleeveth
knoweth
God
,
they
that
love
not
know
not
God
,
ergo
,
they
that
love
not
,
beleeve
not
.
§
.
V.
To
these
eight
arguments
wee
will
adde
seven
more
out
of
the
Epistle
of
S.
Iames
,
Chapter
2.
beginning
at
the
14.
verse
:
where
,
he
doth
not
goe
about
to
prove
,
that
a
true
justifying
faith
doth
not
justifie
alone
,
but
that
that
faith
,
which
is
alone
without
Charity
,
without
good
workes
,
doth
neither
justifie
alone
,
nor
at
all
.
And
that
hee
proveth
by
these
reasons
:
First
,
verse
14.
True
faith
doth
justifie
and
save
a
man
,
that
faith
which
is
in
profession
onely
being
void
of
Charity
,
or
,
as
Saint
Iames
speaketh
,
when
a
man
saith
he
hat●…
faith
and
hath
not
workes
,
doth
not
justifie
or
save
a
man
,
and
therefore
is
not
a
true
faith
.
Secondly
,
à
pari
,
verse
15
,
16
,
17.
Charity
which
is
onely
in
words
and
profession
,
and
not
indeed
and
[
g
](A20741-e93390-b)
g
1
Ioh.
3.
18.
truth
,
is
unprofitable
and
vaine
:
so
pari
ratione
,
faith
which
is
onely
in
profession
,
being
alone
,
void
of
Charity
and
of
good
workes
,
is
dead
.
Thirdly
,
verse
18.
True
faith
may
be
demonstrated
by
good
workes
,
but
that
faith
which
is
in
profession
onely
,
and
void
of
Charity
cannot
be
demonstrated
by
good
workes
,
therefore
it
is
not
a
true
faith
.
Fourthly
,
ver.
19.
that
faith
which
is
common
to
devils
is
no
true
justifying
faith
,
for
they
beleeve
that
which
they
abhorre
,
whereupon
Augustine
[
h
](A20741-e93460-b)
h
In
epistolam
Joan.
tract.
10.
saith
,
Fides
▪
Christiani
,
cum
dilectione
est
,
daemonis
autem
sine
dilectione
.
Fifthly
,
vers.
20.
the
dead
faith
of
a
vaine
man
is
not
a
justifying
faith
:
that
faith
which
is
without
charity
is
the
dead
faith
of
a
vaine
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
,
fruitfull
of
good
workes
:
but
that
which
is
without
Charity
and
without
good
workes
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
workes
is
dead
.
Vpon
these
arguments
of
Saint
Iames
it
doth
inevitably
follow
,
that
seeing
that
faith
which
is
severed
from
Charity
,
and
destitute
of
good
workes
is
not
a
true
justifying
faith
,
therefore
a
true
justifying
faith
is
not
severed
from
Charity
,
nor
destitute
of
good
workes
.
§
.
VI.
These
fifteene
Arguments
,
are
,
as
I
suppose
,
without
exception
.
For
want
of
Charity
,
yea
,
for
want
of
one
branch
thereof
,
which
is
to
provide
for
a
mans
owne
,
especially
,
those
of
his
owne
house
,
whom
the
very
insidels
are
wont
to
provide
for
,
a
man
declareth
himselfe
to
be
without
true
faith
,
that
is
,
in
Saint
Paules
phrase
,
hath
denyed
the
faith
and
is
worse
than
an
infidell
in
that
particular
:
therefore
Charity
cannot
be
separated
from
true
faith
.
To
this
Bellarmine
frameth
an
answere
,
against
himselfe
,
that
,
as
Chrysostome
,
and
other
interpreters
doe
witnesse
,
the
Apostle
speaketh
of
such
,
who
are
said
to
deny
the
faith
,
because
they
doe
not
live
,
as
faith
doth
teach
men
to
live
,
(
as
none
doe
,
who
have
not
Charity
,
and
therefore
those
who
have
not
Charity
,
have
not
faith
)
who
,
as
the
same
Apostle
saith
,
[
i
](A20741-e93710-b)
i
Tit.
1
,
16.
professe
themselves
to
know
God
,
but
in
deeds
deny
him
:
which
also
is
against
himselfe
:
for
how
,
saith
Chrysostome
,
can
such
a
man
be
said
to
beleeve
,
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
alleageth
directly
against
himselfe
,
[
k
](A20741-e93750-b)
k
Homil.
29.
in
Evang.
Eos
non
veraciter
credere
,
&
non
habere
veram
fidem
,
quinon
bene
operantur
:
that
they
doe
not
truely
beleeve
,
nor
have
a
true
faith
,
who
doe
not
worke
well
.
And
therefore
those
that
worke
ill
,
as
those
doe
who
are
without
Charity
,
and
namely
those
who
provide
not
for
their
domesticks
,
shew
that
they
have
no
true
faith
.
But
this
he
salveth
with
another
testimony
of
the
same
Gregory
[
l
](A20741-e93780-b)
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
righteousnesse
,
as
I
have
shewed
heretofore
,
put
on
by
a
true
and
lively
faith
:
for
he
that
was
without
the
wedding
garment
,
wanted
faith
,
as
well
as
charity
.
The
Authour
of
the
unfinished
Worke
in
Chrysostome
faith
[
m
](A20741-e93800-b)
m
I●…
Matth.
22
hom.
41.
Nuptiale
vestimentum
est
fides
vera
,
quae
est
per
Iesum
Christum
&
justitiam
ejus
:
the
wedding
garment
is
the
true
faith
,
which
is
by
Iesus
Christ
,
and
his
righteousnesse
.
But
will
you
heare
one
of
their
owne
Writers
,
upon
Matth.
22.
what
is
,
saith
he
,
[
n
](A20741-e93830-b)
n
1.
Ferus
in
Matib
.
22.
that
wedding
garment
▪
to
wit
,
that
whereof
Paul
speaketh
,
when
he
saith
,
[
o
](A20741-e93850-b)
o
Rom.
13.
14.
Gal.
3.
27.
put
on
the
Lord
Iesus
Christ
.
This
garment
is
inwardly
,
put
on
by
faith
,
when
thou
puttest
on
[
p
](A20741-e93880-b)
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
Iohn
.
6.
64.
Christs
righteousnesse
to
cover
thy
sinnes
,
&c.
§
.
VII
.
The
second
out
of
Ioh.
6.
64.
Iudas
,
though
he
professed
the
faith
,
is
yet
said
not
to
have
beleeved
,
because
he
wanted
Charity
,
and
therefore
they
who
want
Charity
want
faith
.
Bellarmine
answereth
,
that
he
is
said
not
to
beleeve
,
because
at
that
time
he
had
lost
his
faith
.
I
reply
:
Iudas
,
though
he
professed
the
faith
,
yet
he
never
had
true
faith
,
and
therefore
never
lost
it
.
For
from
the
beginning
Iesus
knew
who
they
were
that
beleeved
not
,
and
who
should
betray
him
:
for
this
cause
saith
he
in
the
next
verse
,
[
q
](A20741-e93960-b)
q
Vers.
6●…
.
I
said
unto
you
that
no
man
can
come
to
me
(
that
is
beleeve
in
me
,
vers.
35.
and
64.
)
unlesse
it
be
given
unto
him
of
my
Father
which
hee
insinuateth
had
not
been
given
to
Iudas
,
whom
from
the
beginning
he
knew
to
be
no
beleever
.
§
.
VIII
.
Hee
that
saith
hee
knoweth
God
,
namely
by
faith
,
and
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
speake
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
alleage
the
Lords
not
knowing
of
the
wicked
,
to
prove
the
meaning
of
our
knowing
of
him
.
If
he
speake
not
of
the
knowledge
of
faith
,
the
argument
is
the
stronger
,
for
if
he
be
a
lyar
,
that
only
saith
that
he
knoweth
God
and
keepeth
not
his
commandements
,
then
much
more
is
hee
a
lyar
,
that
saith
hee
knoweth
God
by
faith
,
and
keepeth
not
his
commandements
.
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
](A20741-e94070-b)
r
In
Ezek.
hom.
22.
Gregory
speaking
of
this
place
,
notitia
quipp●…
Dei
ad
fide●…
pertinet
.
Oecumenius
maketh
this
verse
to
bee
of
the
same
signification
with
the
sixth
verse
of
the
first
Chapter
.
If
we
say
,
that
we
have
fellowship
with
him
,
and
walke
in
darkenesse
,
we
are
lyars
:
and
that
which
Saint
Iohn
there
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Communion
,
here
hee
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commixtion
or
conjunction
.
Thus
therefore
hee
saith
;
Saint
Iohn
having
said
before
that
those
which
[
s
](A20741-e94180-b)
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
beleeve
in
the
Lord
have
communion
or
fellowship
with
him
:
here
hee
setteth
downe
evidences
of
our
communion
with
him
.
In
this
wee
know
,
that
wee
know
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
that
which
hee
had
said
before
,
[
t
](A20741-e94210-b)
t
C.
1.
v.
6.
that
wee
have
conjunction
or
communion
with
him
,
if
wee
keepe
his
Commandements
.
And
this
,
saith
hee
,
hee
more
fully
sheweth
by
the
contrary
:
but
hee
that
saith
,
I
know
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
I
have
communion
with
him
,
and
keepeth
not
his
Commandements
,
he
is
a
lyar
.
This
then
is
●…is
meaning
,
he
that
saith
I
know
God
,
that
is
,
I
have
Communion
with
him
by
faith
,
and
doth
not
keepe
his
Commandements
,
hee
is
a
lyar
.
But
whether
wee
understand
the
words
of
communion
by
faith
,
or
of
faith
,
according
to
the
usuall
p●…rase
of
the
Scriptures
puting
knowledge
for
faith
,
as
I
noted
before
,
[
u
](A20741-e94230-b)
u
Cap.
1.
S.
4.
or
of
knowledge
it selfe
,
the
argument
is
unanswerable
.
For
if
wee
cannot
truely
bee
said
to
know
Christ
,
that
is
,
to
beleeve
in
him
,
unlesse
wee
keepe
his
Commandements
,
then
it
is
evident
,
that
true
faith
cannot
be
severed
from
Charity
.
For
this
is
love
,
if
we
keep
his
Commandements
,
1
Ioh.
5.
3.
againe
,
if
hee
that
saith
hee
knoweth
God
and
keepeth
not
his
Commandemenes
bee
a
lyar
,
much
more
he
that
saith
hee
beleeveth
in
God
and
keepeth
not
his
Commandements
is
a
lyar
,
as
I
said
before
.
To
this
adde
Tit.
1.
●…6
.
which
Bellarmine
cited
against
himselfe
,
those
that
professe
themselves
to
know
God
,
but
in
workes
deny
him
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unbeleevers
,
Ioh.
3.
36.
or
as
the
vulgar
Latine
incredibiles
,
or
,
as
Thomas
Aquinas
,
non
apti
ad
credendum
.
§
.
IX
.
Fourthly
,
1
Ioh.
5.
1.
Every
one
that
b●…leeveth
that
Iesus
is
that
he
speaketh
,
de
fide
formata
,
as
Saint
Augustine
[
*
](A20741-e94390-b)
*
Tract.
10.
in
epist.
Ioan.
expoundeth
,
and
so
doe
wee
,
for
whosoever
truely
beleeveth
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
iustifying
faith
is
borne
of
God
,
or
regenerated
by
the
Spirit
of
sanctification
,
and
therefore
is
undoubtedly
endued
with
charity
.
§
.
Fifthly
,
Iam.
2.
That
faith
which
i●…
without
workes
is
dead
:
[
x
](A20741-e94480-b)
x
Respons
ad
obiect
.
4.
that
faith
is
said
to
be
dead
,
not
as
a
m●…
is
said
to
bee
dead
,
who
after
death
is
not
:
but
as
a
body
is
said
to
bee
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
bee
dead
,
whe●…
it
worketh
not
.
Even
as
water
is
said
to
bee
living
,
which
continually
floweth
;
as
in
Fo●…ntaines
and
Rivers
;
d●…d
,
which
moveth
not
,
as
in
standing
pooles
,
and
yet
both
is
truely
and
properly
water
.
Whereunto
I
reply
,
that
the
body
of
a
man
being
dead
is
a
true
body
in
respect
of
the
generall
nature
of
a
body
,
both
because
it
consisteth
of
three
dimensions
,
as
all
true
bodies
doe
,
and
because
it
consisteth
of
all
the
Elements
,
as
all
perfectly
compounded
bodies
doe
.
But
wheras
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
severall
parts
thereof
,
as
the
eye
,
the
care
,
&c.
because
it
is
deprived
of
his
forme
,
which
is
the
anima
thereof
according
to
his
kind
.
So
faith
which
is
dead
,
may
in
respect
of
the
generall
nature
of
faith
bee
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
legall
,
●…or
to
the
Gospell
which
is
the
Evangelicall
faith
,
and
this
,
either
unfained
,
lively
,
and
effectuall
,
or
counterfeit
,
idle
,
and
uneffectuall
:
therefore
the
dead
faith
being
either
not
voluntary
,
such
as
is
in
the
Devils
and
some
wicked
men
,
who
beleeve
that
which
they
abhorre
;
or
not
Evangelicall
,
as
in
the
Iewes
,
or
not
unfained
,
lively
,
and
effectuall
as
in
hypocrites
and
unsound
Christians
,
is
not
a
true
justifying
faith
,
because
it
wanteth
the
forme
and
as
it
were
the
anima
of
a
true
justifying
faith
,
which
is
the
inward
integrity
:
for
that
is
actus
primus
the
inward
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
efficacie
thereof
,
whereby
it
doth
effectually
receive
,
that
is
,
apprehend
and
apply
Christ
to
the
beleever
.
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
onely
said
to
be
dead
not
because
it
ever
had
lived
,
but
because
it
is
without
life
,
as
many
things
also
are
by
a
metaphore
said
to
bee
dead
,
blind
,
or
dumbe
,
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
alwaies
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
workes
bee
said
to
bee
dead
,
then
a
true
lively
justifying
faith
,
cannot
be
without
charity
or
good
workes
;
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
truely
,
but
〈◊〉
.
§
.
XI
.
That
faith
by
which
a
righteous
man
shall
live
is
not
without
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
wayes
.
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
himselfe
in
expectation
of
eternall
life
.
To
which
I
reply
,
that
the
words
are
,
the
just
shall
live
,
and
that
the
Apostle
more
than
once
alleadgeth
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
entituled
to
eternall
life
.
Secondly
,
hee
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
,
doe
live
a
spirituall
life
:
which
answere
maketh
wholly
for
us
.
For
if
the
true
faith
,
whereby
the
just
man
shall
live
,
is
formed
by
charity
,
as
the
Papists
speake
,
and
worketh
by
charity
as
Saint
Paul
saith
:
then
it
followeth
,
that
the
true
justifying
faith
is
never
severed
from
Charity
.
§
.
XII
.
To
these
arguments
grounded
on
the
holy
Scriptures
,
I
[
y
](A20741-e94770-b)
y
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
de
side
&
lege
.
t.
6.
838.
1
De
side
&
operib
.
c.
23.
so
soone
as
you
beleeved
,
you
brought
forth
good
workes
—
for
faith
in
it
owne
nature
is
full
of
good
wor●…s
:
and
so
Cle●…ens
Alex.
strom
.
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
,
mo
verò
●…a
ipsaest
bona
vita
a
good
life
cannot
be
severed
from
faith
,
which
worketh
by
love
:
yea
it selfe
is
a
good
life
.
2
Fides
Christiani
,
saith
he
,
cum
dilectione
est
,
d●…monis
autem
si●…e
dilectione
,
Ille
e●…im
credit
in
Christ●…m
,
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
](A20741-e94930-b)
a
Lib.
3.
epist.
73.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Neither
doe
thou
thinke
that
faith
(
if
that
ought
to
be
called
faith
which
is
convinced
or
reproved
by
thine
own
work●…
)
c●…n
save
thee
.
Oecumenius
:
[
b
](A20741-e94970-b)
b
In
Jac.
2.
that
faith
accreweth
not
to
an
uncleane
person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
meane
a
true
faith
,
who
will
deny
?
for
neither
may
ointment
bee
put
up
into
a
vessell
full
of
filth
,
neither
[
c
](A20741-e94990-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
can
the
faith
of
God
bee
ingendred
in
an
uncleane
man
.
Gregory
[
d
](A20741-e95030-b)
d
In
evangel.
hom.
29.
as
we
heard
before
,
denyeth
them
truely
to
beleeve
or
to
have
a
true
faith
,
who
doe
not
live
well
.
For
th●…t
is
true
faith
,
saith
[
e
](A20741-e95040-b)
e
Ibid.
●…e
,
which
that
which
it
saith
in
words
,
it
doth
not
gainesay
in
manners
,
Hence
it
is
,
that
Paul
speaketh
of
certaine
falsis
fidelib●…s
falsly
called
faithfull
men
,
who
confesse
[
f
](A20741-e95070-b)
f
Tit.
1.
16.
that
they
know
God
,
but
in
deeds
deny
him
.
Hence
,
Iohn
saith
,
he
that
saith
hee
knoweth
God
,
and
doth
not
,
&c.
the
which
,
seeing
it
is
so
,
wee
ought
to
acknowledge
the
truth
of
our
faith
in
consideration
of
our
life
.
For
then
are
we
truely
faithfull
,
if
what
wee
promise
in
words
,
wee
performe
in
deeds
—
if
a
man
after
Baptisme
keepe
●…hat
which
he
promised
before
baptisme
,
let
him
now
,
being
certaine
that
he
is
faithfull
,
r●…joyce
:
where
observe
,
that
those
are
faithfull
(
not
that
are
baptized
,
but
that
keep
their
vow
of
Baptism
,
and
that
those
that
live
wickedly
are
falsi
fideles
falsly
called
faithfull
.
[
g
](A20741-e95100-b)
g
Hom.
22.
sup.
Ezek.
Sent.
dist.
25.
C.
Againe
q●…antum
credi●…s
,
tantum
amamus
.
[
h
](A20741-e95130-b)
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
Divels
not
of
Christians
.
And
againe
:
[
i
](A20741-e95150-b)
i
Ibid.
fides
sine
operibus
no●…
est
vera
fides
.
Bernard
[
k
](A20741-e95190-b)
k
Serm.
ad
past●…res
in
syn●…do
.
De
iustif
.
l.
1.
c.
15.
:
faith
maketh
a
true
Catholike
not
that
which
i●…
common
to
Devils
and
men
,
but
that
which
is
common
to
men
and
Angelicall
Spirits
:
and
which
is
that
?
that
which
worketh
by
love
.
CHAP.
III.
Bellarmines
proofes
,
that
true
faith
may
bee
severed
from
Charity
,
first
,
from
the
Scriptures
,
and
then
from
Fathers
.
§
.
I.
NOw
let
us
examine
Bellarmines
proofes
.
And
first
the
Evangelist
testifieth
,
that
in
these
Princes
,
there
was
Faith
without
Charity
.
His
reason
is
thus
to
be
framed
.
The
Princes
,
which
did
not
confesse
Christ
,
were
void
of
Charity
:
The
same
Princes
beleeve
in
Christ
.
Therefore
some
that
beleeve
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
preferre
the
glory
of
men
before
the
glory
of
God
,
then
h●…d
they
neither
love
of
God
,
nor
faith
in
Christ
,
see
Ioh.
5.
42
,
44.
But
if
by
force
of
temptation
or
by
humane
frailty
,
as
fe●…refulnesse
,
[
a
](A20741-e95390-b)
a
Ioh.
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
beleeved
in
him
,
did
deny
him
;
which
was
worse
than
not
confessing
him
.
And
it
may
be
,
that
among
those
rulers
were
reckoned
,
Nicodemus
,
and
Ioseph
of
Arimath●…a
;
who
,
though
they
had
not
for
●…
time
openly
professed
Christ
:
yet
when
there
was
greatest
cause
of
feare
and
of
doubt
,
and
least
encouragement
to
professe
him
,
they
express●…
their
love
towards
him
,
Ioh.
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
beleeve
,
Ioh.
5.
42
,
44.
Neither
did
all
they
truely
beleeve
in
Christ
,
who
in
the
Scriptures
are
said
after
a
sort
to
have
beleeved
in
him
,
For
Ioh.
2.
23.
many
are
said
to
have
bel●…ved
in
his
name
,
to
whom
our
Saviour
would
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
concredit
himselfe
,
because
hee
knew
what
was
in
them
,
vers.
24.
25.
§
.
II.
His
second
proofe
is
out
of
1
Cor.
13.
2.
If
I
had
all
faith
,
so
[
b
](A20741-e95570-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
morsels
to
free
the
poore
,
and
though
I
gave
my
body
to
be
burnt
and
have
not
Charity
)
and
yet
those
suppositions
,
whether
improbable
or
incredible
,
are
of
no
lesse
force
in
arguing
,
than
if
they
were
absolutely
true
.
Indeed
if
the
adversary
could
from
this
hypotheticall
proposition
truly
assume
the
antecedent
(
as
he
cannot
)
then
might
hee
urge
this
place
to
some
purpose
:
but
if
it
may
more
truely
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
replyeth
,
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
hyperbolicall
speech
,
as
Bellarmine
maketh
him
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
if
I
had
,
which
I
have
not
,
but
this
supposall
or
fiction
of
a
condition
incredible
doth
no
lesse
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
universall
but
integrall
,
as
if
it
had
beene
said
,
the
whole
faith
including
all
the
degrees
of
it
(
which
is
very
probable
,
not
onely
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
hee
doth
instance
in
a
high
degree
of
that
particular
,
so
that
I
could
remove
mountaines
,
)
then
this
alegation
is
impertinent
.
For
the
question
is
not
of
the
faith
of
miracles
,
whether
it
may
be
severed
from
Charity
,
which
we
confesse
:
but
of
the
true
justifying
faith
:
which
not
all
they
have
,
who
have
the
faith
of
miracles
.
For
that
hath
beene
bestowed
upon
Iudas
and
other
reprobates
,
Matth.
10.
1.
&
7.
22
,
23.
which
plainely
overthroweth
Bellarmines
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
beene
endued
with
justifying
faith
,
and
that
all
,
who
have
excelled
in
the
greatest
measure
and
degree
of
justifying
faith
,
should
have
beene
adorned
with
the
faith
of
miracles
.
Both
which
are
untrue
.
Secondly
,
the
Schoole
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
ranke
,
1
Corinthians
.
12.
8
,
9
,
10.
§
.
III.
Yea
,
but
it
is
promised
,
Mark
.
16.
17.
that
signes
should
follow
them
that
beleeve
,
namely
by
a
justifying
faith
whereof
is
mention
,
vers.
16.
But
not
,
say
I
,
that
all
beleevers
should
be
workers
of
miracles
,
but
some
for
all
.
From
whence
nothing
can
be
proved
,
but
that
to
some
,
which
did
beleeve
,
the
gift
of
working
miracles
should
bee
granted
for
the
confirmation
of
the
faith
.
Yea
,
but
by
saith
in
for●…r
times
the
faithfull
stopped
the
mouths
of
Lyons
,
quenched
the
violence
of
fire
,
Heb.
11.
33.
34.
Answ.
These
examples
recorded
in
the
Scriptures
were
not
wrought
by
the
faithfull
themselves
:
but
the
Lord
because
they
●…id
beleeve
and
trust
in
him
,
sent
his
Angell
to
stoppe
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
graine
of
mustard
seed
,
hee
should
be
able
to
remoove
mountaines
:
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
parallell
,
Matth.
17.
20.
it
will
appeare
that
both
our
Saviour
and
his
Apostle
speake
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
Lunaticke
,
who
notwithstanding
were
endued
with
justifying
faith
,
as
many
others
are
,
who
though
they
have
a
strong
faith
,
yet
are
not
able
to
worke
such
a
cu●…e
:
they
desire
our
Saviour
to
increase
,
or
,
as
the
word
is
[
c
](A20741-e95900-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
adde
unto
them
faith
:
Whereupon
our
Saviour
returneth
this
answeare
,
if
you
had
faith
as
a
graine
of
mustard
seed
,
&c.
doth
hee
meane
justifying
faith
?
God
forbid
!
for
then
no
man
living
could
bee
said
to
have
so
much
of
justifying
faith
,
as
is
a
graine
of
mustard
seed
.
§
.
IV.
And
whereas
in
the
last
place
hee
would
prove
by
the
conjunction
verse
13.
that
hee
speaketh
of
the
same
faith
whereof
he
had
spoken
,
verse
2.
I
answere
,
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
doe
cease
in
the
life
to
come
,
faith
being
swallowed
up
in
vision
,
and
hope
in
fruition
:
love
neverthelesse
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
alwayes
goe
together
;
insomuch
that
whosoever
hath
any
one
of
them
,
hath
al●…o
the
other
two
.
No
man
can
have
love
or
hope
,
unlesse
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
](A20741-e95980-b)
d
Sup.
Ezek.
bom.
22.
Gregory
is
most
true
,
quantum
credimus
,
●…antum
amamus
;
so
it
is
no
lesse
true
,
quantum
credimus
,
tantum
speramus
.
As
for
his
allegation
out
of
Augustine
,
[
e
](A20741-e96030-b)
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
bee
a
justifying
faith
and
not
profit
?
§
.
V.
His
third
testimony
is
Ia●…
.
2.
14.
&c.
Where
,
saith
he
,
Saint
Iames
not
onely
teacheth
,
but
also
proveth
,
that
faith
without
workes
doth
not
justific
,
and
that
it
may
be
without
workes
.
We
answer
,
that
hee
doth
not
speake
of
a
true
justifying
faith
,
but
of
faith
professed
onely
,
or
of
the
profession
of
faith
,
which
I
proved
before
[
f
](A20741-e96130-b)
f
Cap.
2
,
●…
.
5
▪
And
this
appeareth
vers.
14.
where
the
question
,
disputed
in
that
discourse
,
is
propounded
.
What
doth
it
profit
,
my
brethren
,
if
a
man
shall
say
,
that
hee
hath
faith
,
or
professeth
himselfe
to
beleeve
,
and
hath
not
workes
,
can
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
faith
of
his
,
which
is
in
profession
onely
and
without
workes
,
save
him
,
or
justifie
him
?
No
,
by
no
meanes
,
for
this
affirmative
interrogation
is
a
most
emphaticall
negation
.
This
place
therfore
prooveth
the
contrary
,
viz.
that
faith
which
is
wi●…hout
workes
is
not
a
true
justifying
faith
,
and
therefore
a
true
justifying
faith
cannot
be
without
workes
.
But
that
Saint
Iames
speaketh
of
a
true
faith
,
Bellarmine
endevoureth
to
prove
by
five
reasons
against
the
maine
drift
of
the
Apostle
in
that
place
,
which
,
as
I
shewed
before
,
was
to
prove
,
that
such
a
faith
,
as
is
without
workes
,
is
not
a
true
justifying
faith
.
His
first
reason
is
,
because
Saint
Iames
calleth
it
absolutely
faith
,
which
name
in
the
Scriptures
alw●…yes
signifieth
the
true
faith
,
that
is
,
(
or
else
hee
speaketh
to
no
purpose
)
the
true
justifying
faith
.
First
,
I
answer
,
that
Saint
Iames
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
hee
hath
faith
,
can
that
faith
which
is
in
profession
only
,
save
him
?
And
so
in
the
verses
following
,
the
faith
which
hee
impleadeth
,
doth
not
signifie
the
habi●…
of
true
faith
,
but
the
bare
profession
of
faith
.
But
doth
this
word
faith
alwaies
in
the
Scriptures
fignifie
the
true
justifying
faith
?
Nothing
lesse
:
for
many
times
in
the
New
Testament
,
and
almost
alwayes
in
the
Old
,
faith
is
taken
for
fidel●…ty
,
or
faithfulnesse
,
as
Tit.
2.
10.
sometimes
for
the
doctrine
of
faith
,
which
is
beleeved
,
which
the
Papists
themselves
call
the
Catholike
faith
.
As
Act.
6.
5.
they
obeyed
the
faith
,
Act.
14.
27
,
the
doore
of
faith
,
Rom.
12.
6.
the
analogie
of
faith
,
&c.
sometimes
the
profession
of
faith
,
as
Act.
14.
22.
Rom.
1.
8.
and
so
as
hereafter
I
am
to
shew
,
Iam.
2.
14.
24.
And
in
this
sence
many
are
said
to
beleeve
,
that
is
,
to
have
faith
,
and
are
called
fideles
,
that
is
beleevers
,
who
onely
professe
the
faith
,
and
are
in
their
owne
profession
,
or
opinion
of
others
,
beleevers
.
So
Ioh.
2.
23.
&
8.
30
,
31.
33.
Act.
8.
13.
21.
and
in
this
sence
all
that
professe
the
name
of
Christ
,
are
called
after
his
name
Christians
,
and
are
termed
Fideles
the
faithfull
;
not
that
all
who
are
so
called
have
the
true
justifying
faith
,
which
is
not
of
all
,
[
g
](A20741-e96350-b)
g
2
Thes.
3
,
2.
nor
yet
of
all
that
are
called
,
but
onely
of
the
[
h
](A20741-e96370-b)
h
Tit.
●…
.
1.
elect
.
For
among
those
,
who
are
called
the
Faithfull
,
there
are
many
falsi
fideles
,
who
are
so
falsly
called
,
as
wee
heard
before
out
of
[
i
](A20741-e96400-b)
i
In
evang.
hom.
29.
Gregory
:
sometimes
,
for
the
faith
of
miracles
,
[
k
](A20741-e96420-b)
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
,
hee
saith
,
that
Saint
Iames
in
the
same
chapter
,
speaking
of
the
s●…me
faith
,
saith
that
Abrahams
faith
wrought
with
his
workes
,
Ans.
this
is
also
contrary
to
the
drift
of
Saint
Iames
,
who
by
this
argument
proveth
the
faith
,
which
is
without
workes
to
bee
no
true
justifying
faith
:
because
it
is
not
the
faith
of
Abraham
,
nor
yet
of
Raba●…
.
Thirdly
,
Saint
Iames
there
concludeth
:
yee
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
declarativè
.
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
workes
to
declare
a
man
to
bee
justified
.
For
neither
works
alone
without
the
profession
of
the
faith
will
doe
it
,
for
workes
without
faith
are
dead
,
[
l
](A20741-e96570-b)
l
Chrysoft
.
de
fide
&
lege
.
nor
the
profession
of
the
faith
without
workes
;
for
such
a
profession
is
also
dead
;
but
both
must
goe
together
.
Fourthly
,
saith
he
,
this
is
proved
by
two
comparisons
,
which
hee
calleth
examples
.
The
former
vers.
15.
16.
which
hee
doth
very
sorrily
expresse
:
first
,
saith
he
,
he
compareth
a
man
having
faith
without
workes
,
to
him
,
who
seeing
the
poore
wanting
food
and
rayment
,
is
content
with
that
knowledge
,
and
giveth
them
no
almes
.
For
even
as
it
profiteth
nothing
the
poore
that
the
rich
know
their
want
,
although
it
be
a
most
true
knowledge
,
unlesse
,
according
to
that
knowledge
,
they
bestow
upon
them
necessaries
:
so
true
faith
〈◊〉
nothing
,
unlesse
a
man
doe
study
and
endeavour
to
live
according
to
it
.
Frigidè
admodum
&
dilutè
.
For
where
doth
Saint
Iames
compare
true
faith
to
these
rich
mens
idle
knowledge
?
But
the
comparison
plainely
standeth
thus
.
As
the
profession
of
charity
in
giving
good
words
to
the
poore
that
want
food
and
raiment
(
depart
in
peace
,
be
ye
warmed
and
filled
)
is
vaine
and
unprofitable
,
if
men
do
not
accordingly
give
them
somewhat
to
supply
their
necessities
:
so
the
profession
of
faith
without
workes
is
dead
.
As
therefore
that
charity
which
is
in
word
and
not
in
deed
,
as
Saint
Iohn
speaketh
,
[
m
](A20741-e96640-b)
m
1
Io●…
.
3.
18.
is
counterfeit
,
so
that
faith
,
which
is
in
profession
only
severed
from
good
workes
is
counterfeit
and
dead
.
Secondly
,
saith
he
,
Saint
Iames
compareth
faith
without
works
to
a
body
without
Spirit
,
which
certainely
is
a
true
body
,
though
it
be
dead
.
Answ.
this
also
is
contrary
to
the
intendment
of
Saint
Iames
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
workes
is
like
to
a
mans
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
answere
as
before
.
A
dead
carcase
though
it
bee
a
true
body
in
respect
of
his
three
dimensions
,
and
of
his
composition
of
the
Elements
,
yet
it
is
not
the
true
originall
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
.
§
.
VI.
His
fourth
argument
is
taken
from
those
testimonies
which
teach
that
in
the
Church
there
are
both
good
and
bad
;
in
the
floore
,
both
Wheate
and
chaffe
;
in
the
net
,
fishes
both
good
and
bad
;
in
the
flocke
,
sheepe
and
goats
,
&c.
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
professe
faith
who
from
thence
are
called
fideles
in
opposition
to
Infidels
,
are
endued
with
true
justifying
faith
,
which
is
not
of
all
,
[
n
](A20741-e96790-b)
n
2
Th●…s
.
3.
2.
Tit.
1.
1.
but
of
the
Elect
,
neither
be
all
of
the
Church
that
be
in
it
.
1
Ioh.
2.
19.
Non
existimo
quenquam
ita
desipere
,
saith
Augustine
,
[
o
](A20741-e96850-b)
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
bee
reprehended
for
their
unbeleefe
,
but
they
are
reprehended
non
de
amissione
fidei
sed
de
omissione
operum
,
not
for
the
amission
or
losse
of
faith
,
but
for
the
omission
of
good
workes
.
Ans.
when
their
want
of
faith
doth
appeare
,
[
p
](A20741-e96920-b)
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
judg
them
faithfull
who
professe
the
faith
,
untill
the
contrary
appeare
:
therfore
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
pharisaicall
Papists
,
who
hold
themselves
,
being
after
their
fashion
as
namely
by
Baptisme
,
or
absolution
justified
,
to
be
no
sinners
;
professing
that
there
is
no
sin
in
them
,
nor
any
thing
that
God
can
hate
.
And
wheras
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
soules
are
nuzzled
in
ignorance
,
infidelity
and
impenitencio
to
their
utter
ruine
and
perdition
.
For
they
teach
,
that
all
that
are
baptized
are
ex
opere
operato
justified
by
infusion
of
Faith
Hope
and
Charity
;
in
which
estate
they
remaine
,
untill
they
commit
some
mortall
sinne
,
then
indeed
they
lose
their
charity
and
their
justification
,
but
they
retaine
their
faith
,
which
was
infused
in
Baptisme
,
and
still
are
to
be
accounted
faithfull
men
and
women
;
though
they
know
nothing
,
nor
actually
beleeve
any
thing
;
unlesse
to
their
Baptisme
be
added
popish
education
,
by
which
,
for
the
most
part
,
they
are
taught
to
beleeve
as
their
Church
beleeveth
,
that
being
the
safest
course
:
which
faith
disposeth
them
to
justification
,
directing
them
after
the
losse
of
their
charity
,
wherein
their
justification
consisted
,
to
seeke
to
the
Sacrament
of
penance
,
that
thereby
they
may
recover
their
justification
.
Once
a
yeere
therefore
they
goe
to
their
priest
,
to
him
they
formally
confesse
their
grosser
sinnes
;
formally
they
professe
themselves
sorry
for
them
:
the
priest
absolveth
them
from
eternall
punishment
,
enjoyning
them
some
petite
penance
,
whereby
they
are
to
satisfie
for
the
temporall
penalty
,
which
remaineth
after
their
absolution
from
the
eternall
:
by
the
priests
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
sacramentall
justifications
(
and
other
they
have
none
)
they
live
and
die
in
a
most
wofull
state
of
damnation
.
§
.
VII
.
His
fifth
argument
is
taken
from
the
proper
nature
of
faith
and
if
faith
and
charitie
cannot
be
disjoyned
,
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
;
therfore
faith
and
charitie
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-Catholike
:
the
latter
;
that
the
one
doth
not
necessarily
spring
from
the
other
,
by
the
true
Catholikes
.
For
the
Papists
hold
,
that
charitie
is
the
forme
of
justifying
faith
,
without
which
it
neither
doth
,
nor
can
justifie
.
And
therefore
they
,
of
all
men
,
ought
to
hold
,
that
justifying
faith
cannot
be
severed
from
charitie
.
For
whereas
Bellarmine
saith
,
that
charitie
is
but
the
outward
forme
of
faith
,
by
which
it
worketh
;
I
acknowledge
no
outward
forme
,
but
of
artificiall
bodies
.
As
for
that
which
is
principium
motus
,
by
which
any
thing
worketh
,
it
is
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
actus
primus
,
the
proper
forme
,
whereby
any
thing
as
it
is
that
which
it
is
;
so
it
worketh
and
produceth
his
proper
and
naturall
effects
.
And
such
is
the
unseparable
coexistence
of
the
forme
and
the
thing
formed
,
that
posita
forma
,
res
ipsa
ponatur
;
sublata
forma
,
res
ipsa
〈◊〉
.
The
Papists
therefore
hold
things
repugnant
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
they
teach
,
that
charitie
is
the
forme
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
encline
the
beleever
to
love
God
and
his
neighbour
for
Gods
sake
.
For
that
faith
,
whereby
we
are
perswaded
of
Gods
love
to
us
in
Christ
,
cannot
but
move
and
encline
us
to
love
God
:
neither
can
we
love
God
as
good
,
if
we
doe
not
first
beleeve
,
that
hee
is
good
.
And
such
as
is
the
measure
of
our
faith
concerning
Gods
goodnesse
to
us
,
such
is
the
measure
of
our
love
to
him
.
Bellarmine
consesseth
that
saith
enclineth
and
disposeth
a
man
to
love
;
but
saith
,
a
disposition
and
inclination
non
cogit
,
doth
not
compell
a
man
,
but
leaveth
him
free
.
As
though
there
were
no
necessitie
,
but
of
coaction
or
constraint
.
§
.
VIII
.
That
charitie
doth
necessarily
follow
faith
,
as
an
unseparable
we
have
no
sound
proofes
;
and
therefore
are
faine
to
illustrate
it
by
certaine
similitudes
,
which
he
calleth
examples
.
Answ.
Whether
we
have
any
sound
proofes
or
not
,
I
referre
the
Christian
reader
to
the
fifteene
arguments
which
Bellarmine
tooke
no
notice
of
,
besides
those
sixe
I
vindicated
from
his
cavils
.
As
for
similitudes
,
they
were
not
brought
to
prove
the
point
,
but
to
illustrate
,
and
to
make
it
more
plaine
.
As
if
I
should
compare
a
regenerate
soule
to
fire
as
Christ
did
Iohn
Baptist
[
q
](A20741-e97190-b)
q
Ioh.
5.
35.
Luthers
similitude
.
to
a
burning
and
shining
lampe
;
I
might
say
(
which
was
Luthers
[
r
](A20741-e97230-b)
r
Prafat
.
in
Ep.
ad
Rom.
similitude
)
as
in
fire
,
or
rather
if
you
please
,
in
the
Sunne-beames
two
things
concurre
,
light
and
heate
,
and
neither
is
without
the
other
;
the
beames
of
the
Sunne
alwaies
by
their
light
producing
heat
:
so
in
the
regenerate
soule
,
there
are
faith
,
as
the
light
,
and
charitie
as
the
heate
,
and
neither
is
without
other
;
because
the
spirit
of
regeneration
as
it
were
the
Sunne
,
by
shedding
abroad
the
beames
of
Gods
love
into
our
hearts
,
that
is
,
by
working
in
us
faith
,
by
which
we
are
perswaded
of
Gods
love
towards
us
in
Christ
,
inflameth
our
hearts
with
the
love
of
God
;
the
beames
of
Gods
love
reflecting
from
our
soules
some
warmth
of
love
towards
God
.
To
this
Bellarmin●…
answereth
,
that
charitie
in
the
Scriptures
is
compared
to
fire
,
&c.
Answ.
So
it
may
in
respect
of
the
heate
,
as
faith
also
may
in
respect
of
the
light
:
as
therefore
in
the
fire
concurreth
both
light
and
heate
,
which
cannot
be
severed
,
so
in
the
regenerate
soule
faith
and
love
.
Bucers
similitude
was
of
a
sicke
man
,
[
s
](A20741-e97290-b)
s
1
Ioh.
4.
19.
because
he
first
loved
us
.
To
this
Bellarmine
answereth
,
that
hee
which
beleeveth
is
inclined
to
love
him
in
whom
hee
beleeveth
,
but
is
not
forced
thereunto
,
which
no
man
averreth
.
§
.
IX
.
A
third
similitude
he
would
seeme
to
produce
out
of
Calvins
Institutions
,
[
t
](A20741-e97330-b)
t
Lib.
3.
c.
2.
§.
8.
〈◊〉
〈◊〉
Christ
and
his
spirit
cannot
be
separated
,
so
faith
and
charitie
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
bee
severed
from
a
godly
affection
,
because
true
faith
embraceth
Christ
,
as
he
is
offered
unto
us
of
his
Father
:
now
of
his
Father
hee
is
made
unto
us
,
not
onely
righteousnesse
,
to
bee
received
by
faith
unto
justification
[
u
](A20741-e97410-b)
u
1
Cor.
1.
30.
;
but
holinesse
also
to
bee
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
beleeving
,
that
is
,
he
beleeveth
,
that
Christ
hath
aspirit
of
sanctification
;
but
from
hence
it
doth
not
follow
,
that
the
spirit
of
sanctification
is
alwaies
with
faith
in
a
man
,
unlesse
it
be
objectively
,
even
as
health
is
in
a
sicke
man
(
that
hath
it
not
)
when
he
thinketh
of
it
,
and
desireth
it
.
Thus
,
in
popish
divinitie
,
to
receive
the
spirit
of
Christ
,
is
to
beleeve
,
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
truely
beleeve
in
Christ
.
For
all
that
truely
beleeve
are
the
sonnes
[
*
](A20741-e97450-b)
*
Gal.
3.
26.
Ioh.
1.
12.
1
Ioh.
5.
1.
of
God
,
as
I
have
shewed
,
and
to
so
many
as
be
his
sonnes
God
doth
send
the
[
x
](A20741-e97490-b)
x
Gal.
4.
6.
Rom.
8.
11.
spirit
of
his
sonne
into
their
hearts
;
his
spirit
dwelleth
in
them
,
and
he
by
his
spirit
.
And
if
any
man
have
not
the
spirit
of
Christ
,
[
y
](A20741-e97520-b)
y
Rom.
8.
9.
hee
is
none
of
his
.
If
therefore
all
that
receive
Christ
,
receive
also
his
spirit
,
then
all
that
truely
beleeve
,
are
also
endued
with
charitie
,
as
I
have
proved
before
[
z
](A20741-e97530-b)
z
Cap.
2.
§.
2.
.
§
.
X.
His
sixth
argument
is
taken
from
an
absurditie
which
,
he
saith
,
followeth
upon
our
doctrine
.
For
,
saith
he
,
they
doe
therefore
contend
,
that
a
man
is
justified
by
faith
onely
,
because
if
justification
depended
upon
the
condition
of
works
or
our
obedience
of
the
Law
,
no
man
could
be
certaine
of
his
justification
:
(
to
which
effect
the
Apostle
argueth
,
Rom.
4.
16.
)
And
because
they
beleeve
,
that
justification
consisteth
in
this
certaintie
,
therefore
it
wo●…ld
follow
,
that
justification
is
impossible
.
But
if
faith
necessarily
must
bee
joyned
with
charitie
and
good
workes
,
so
that
otherwise
it
is
not
faith
,
but
a
shadow
or
counterfeit
of
it
:
then
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
Lawe
;
and
consequently
,
that
no
man
can
be
certaine
of
his
justification
,
but
that
justification
is
a
thing
altogether
impossible
.
And
in
this
argument
he
doth
so
please
himselfe
,
that
he
concludeth
with
this
Epiphonema
:
forsooth
so
stable
is
the
dogmaticall
building
of
heretikes
,
that
on
each
side
it
threatneth
ruine
.
I
answere
briefly
by
distinction
;
that
justification
is
either
before
God
in
foro
coelesti
,
or
in
the
Court
of
our
owne
Conscience
.
Before
God
,
when
the
Lord
imputing
the
perfect
righteousnesse
of
Christ
to
a
beleeving
sinner
,
absolveth
him
from
the
guilt
of
his
finne
and
from
damnation
,
and
accepteth
of
him
as
righteous
in
Christ
,
and
as
an
heire
of
eternall
life
,
and
this
properly
is
the
justification
of
a
sinner
.
That
justification
,
which
is
in
the
Court
of
Conscience
,
is
not
justification
it selfe
,
but
the
assurance
of
it
.
Howbeit
,
commonly
,
men
are
then
said
to
bee
justified
,
and
to
have
pardon
of
sinne
,
when
the
pardon
is
sealed
to
their
owne
Conscience
.
I
deny
therefore
that
our
justification
before
God
consisteth
in
the
assurance
thereof
in
our
owne
conscience
(
for
those
which
truely
beleeve
,
are
justified
and
blessed
,
whether
they
be
assured
thereof
or
not
)
or
that
it
dependeth
upon
our
charitie
or
our
owne
good
works
,
but
that
without
respect
of
our
charitie
,
or
any
worthinesse
in
us
,
the
Lord
doth
freely
[
a
](A20741-e97640-b)
a
Rom.
3.
24.
and
of
his
meere
grace
,
even
when
wee
deserve
the
contrary
,
justifie
us
so
soone
as
wee
truely
beleeve
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
owne
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
owne
conscience
is
not
impossible
,
but
is
ordinarily
obtained
by
the
children
of
God
,
by
some
more
,
by
some
lesse
;
because
it
doth
not
depend
upon
the
perfection
,
but
upon
the
uprightnesse
of
our
obedience
.
If
wee
have
a
true
desire
,
an
unfained
purpose
,
a
sincere
endevour
to
walke
before
God
in
the
obedience
of
his
commandements
,
though
wee
faile
,
contrary
to
our
desire
and
purpose
,
in
many
particulars
,
wee
may
thereby
make
our
election
,
our
calling
,
our
justification
sure
unto
us
.
For
by
our
works
our
faith
is
demonstrated
,
and
our
justification
knowne
to
our selves
and
others
:
in
which
sence
Saint
Iames
saith
we
are
justified
by
works
.
§
.
XI
.
In
the
seventh
place
Bellarmine
addeth
the
consent
of
the
Fathers
,
into
whose
minde
,
hee
saith
,
[
b
](A20741-e97690-b)
b
De
justis
.
l.
1.
cap.
15.
§.
Accedat
septimò
.
this
absurditie
never
entred
,
that
faith
cannot
be
where
charitie
is
not
.
And
yet
,
for
all
this
bragge
,
he
is
not
able
to
produce
any
one
pregnant
testimony
plainely
affirming
,
that
true
faith
,
or
justifying
faith
may
bee
without
charitie
:
wee
doe
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
charitie
and
from
all
other
graces
of
sanctification
.
And
such
is
the
faith
,
which
the
Fathers
say
may
bee
severed
from
charitie
.
But
though
hee
hath
not
cited
any
one
pregnant
testimony
against
us
,
yet
one
hee
hath
cited
for
us
in
plaine
CAP.
IV.
Whether
justifying
faith
may
be
without
speciall
apprehension
of
Christ
.
§
.
I.
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
speciall
apprehension
or
application
of
Christ
to
the
beleever
.
But
the
Scriptures
unto
justification
require
,
that
wee
should
beleeve
in
Christ
.
For
howsoever
by
that
faith
,
which
justifieth
wee
doe
beleeve
whatsoever
[
a
](A20741-e97820-b)
a
Heb.
11.
3
,
&c.
God
hath
revealed
in
his
Word
:
neither
hath
any
man
a
justifying
faith
,
who
denyeth
credit
to
any
thing
which
hee
findeth
to
bee
revealed
by
God
:
notwithstanding
as
it
justifyeth
,
it
onely
respecteth
Christ
,
either
directly
and
expressely
,
or
indirectly
and
by
consequence
;
Christ
himselfe
being
,
as
I
shall
hereafter
shew
,
the
proper
object
of
justifying
faith
.
For
the
promise
of
justification
and
salvation
in
the
Gospell
is
not
made
to
the
beliefe
of
other
things
,
but
onely
to
true
faith
in
Christ
.
[
b
](A20741-e97840-b)
b
Ioh.
3.
16
,
18.
36.
&
6.
29
,
40
,
47.
Act.
8.
37.
16.
30
,
31.
For
God
so
loved
the
world
that
hee
gave
his
onely
begotten
Son
,
that
whosoever
beleeveth
in
him
should
not
perish
,
but
have
everlasting
life
.
And
as
Moses
lifted
up
the
serpent
[
c
](A20741-e97900-b)
c
Ioh.
3.
14
,
15.
in
the
wildernesse
,
that
they
who
were
bitten
of
the
fiery
serpents
,
by
looking
on
the
brasen
Serpent
,
which
was
a
figure
of
Christ
,
should
bee
healed
:
even
so
the
Sonne
of
man
was
to
be
lifted
up
upon
the
Crosse
,
that
whosoever
being
stung
by
the
old
serpent
the
Devill
,
looketh
[
d
](A20741-e97910-b)
d
Ioh.
6.
40.
upon
him
with
the
ei●…
of
a
true
faith
,
that
is
beleeueth
in
him
,
should
not
perish
,
but
have
eternall
life
,
which
truth
is
acknowledged
by
the
[
e
](A20741-e97920-b)
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
brasen
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
wee
by
the
same
eye
of
the
soule
,
which
is
faith
,
doe
beleeve
all
other
things
,
which
God
hath
propounded
to
bee
beleeved
;
his
Word
being
the
objectum
ad●…quatum
of
our
faith
:
but
we
are
justifyed
and
saved
by
beleeving
in
Christ
,
and
not
by
beleeving
of
any
other
thing
.
In
so
much
that
if
we
should
beleeve
all
other
things
and
did
not
beleeve
in
Christ
,
our
faith
would
not
justifie
us
.
And
therefore
,
in
the
Scriptures
,
justifying
faith
is
ordinarily
called
faith
in
[
f
](A20741-e97980-b)
f
Act.
20
21.
24.
24
&
26.
18.
G●…l
3.
26.
Christ
,
and
sometimes
the
faith
[
g
](A20741-e98020-b)
g
Rom.
3.
22.
16.
Gol.
2.
16.
20.
&
3.
22.
Phil.
3
9.
of
Christ
and
sometimes
his
knowledge
:
[
h
](A20741-e98070-b)
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
beleeve
in
Christ
,
and
,
by
beleeving
in
him
,
doe
hope
to
bee
saved
by
him
.
§
.
II.
Now
to
beleeve
in
Christ
is
to
receive
him
,
Ioh.
1.
12.
and
[
i
](A20741-e98120-b)
i
August
in
Ioan
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
,
wee
receive
Christ
in
our
minde
and
judgement
by
assent
,
which
if
it
bee
a
bare●…
and
as
it
were
a
literall
and
uneffectuall
assent
,
wee
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
bee
a
spirituall
,
lively
,
and
effectuall
assent
,
it
worketh
upon
the
heart
,
that
is
,
both
the
affections
and
the
will
,
so
that
hee
which
in
his
judgement
truely
and
effectually
assenteth
to
the
truth
of
the
Gospell
,
that
Iesus
the
Sonne
of
the
Blessed
Virgin
,
is
the
eternall
Sonne
of
God
,
the
Messias
and
Saviour
of
all
that
truely
beleeve
in
him
,
doth
also
in
his
heart
embrace
him
,
heartily
desiring
to
bee
made
partaker
of
him
,
and
in
his
will
unfainedly
purposing
and
resolving
to
acknowledge
him
to
bee
our
Lord
and
Saviour
,
and
to
rest
upon
him
alone
for
salvation
.
By
the
former
,
which
is
onely
a
bare
assent
,
we
doe
after
a
sort
credere
Christum
,
acknowledging
him
to
bee
the
Saviour
of
those
that
beleeve
in
him
:
by
the
latter
,
which
is
the
lively
and
effectuall
assent
working
upon
the
heart
,
we
doe
credere
in
Christum
,
and
receive
him
to
bee
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
wee
expresse
by
hearty
prayer
)
and
in
our
will●…
resolving
to
acknowledge
and
professe
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
worke
of
the
whole
soule
,
that
is
to
say
,
as
well
of
the
heart
as
of
the
minde
:
for
which
cause
the
Apostle
saith
,
corde
creditur
adjustitiam
with
the
heart
man
beleeveth
to
righteousnesse
,
Rom.
10.
10.
and
Saint
Luke
that
the
Lord
opened
the
heart
of
Lydia
,
to
assent
to
the
Gospell
,
Act.
16.
14.
And
Philip
requireth
the
Eunuch
to
beleeve
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
beleeve
,
are
born
of
God
,
Ioh.
●…
.
12
,
13.
1
Ioh.
5.
1.
The
former
is
a
literall
,
a
dead
,
a
counterfeit
,
a
not
justifying
faith
;
the
latter
is
a
lively
,
true
,
and
justifying
faith
.
This
distinction
Augustine
[
k
](A20741-e98280-b)
k
In
epist.
Ioan.
tract
.
●…0
.
maketh
betweene
Saint
Peters
faith
,
and
that
of
the
Devils
,
though
their
confessions
were
alike
.
Thou
art
the
Sonne
of
the
living
God
.
Hoc
dicebat
Petrus
,
ut
Christum
amplecteretur
,
hoc
dicebant
.
Daemones
,
ut
Christus
ab
eis
recederet
.
This
said
Peter
,
that
hee
might
embrace
Christ
:
this
spake
the
Devils
that
Christ
might
depart
from
them
.
Oecumenius
[
l
](A20741-e98340-b)
l
In
Iam.
2.
endeavouring
to
reconcile
the
seeming
differences
betweene
the
two
Apostles
Paul
and
Iames
,
saith
there
are
two
significations
of
the
word
Faith
,
the
one
,
as
it
signifieth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
simple
and
bare
assent
,
in
which
sence
the
Devils
are
said
to
beleeve
,
that
there
is
one
God
;
the
other
,
as
it
importeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
accompanying
of
the
disposition
or
affection
with
the
firme
assent
.
Of
the
former
Saint
Iames
speaketh
,
and
saith
,
that
the
simple
and
bare
assent
is
a
dead
faith
:
but
Paul
of
the
latter
,
which
is
not
destitute
of
good
workes
,
which
after
hee
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
which
is
faith
indeed
.
§
.
III.
Of
this
faith
,
whereby
wee
receive
Christ
to
bee
our
Saviour
,
whosoever
beleeveth
in
Christ
,
shall
bee
saved
.
The
other
is
fides
conclusionum
,
necessarily
deduced
from
the
Word
by
application
,
in
a
practicall
syllogisme
,
after
this
manner
:
whosoever
beleeveth
in
Christ
shall
be
saved
,
which
generall
is
true
in
every
particular
,
as
the
Apostle
teacheth
,
Rom.
10.
9.
〈◊〉
therefore
thou
doest
beleeve
in
Christ
,
thou
shalt
bee
saved
:
but
I
,
saith
the
faithfull
man
,
doe
beleeve
in
Christ
;
therefore
I
shall
be
saved
:
which
conclusion
cannot
be
false
,
the
premisses
being
true
.
To
the
former
all
men
are
necessarily
tied
under
paine
of
damnation
,
Iohn
3.
18.
Mark
.
16.
16.
to
the
latter
none
are
tied
,
but
they
onely
,
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
himselfe
,
unlesse
hee
will
perniciously
deceive
himselfe
.
By
the
former
wee
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
sinne
,
the
latter
followes
after
.
The
former
is
the
worke
of
Gods
Spirit
,
as
he
doth
[
l
](A20741-e98510-b)
l
1
Ioh.
5.
1.
Ioh.
1.
12
,
13.
regenerate
us
in
our
first
effectuall
calling
;
the
latter
as
hee
is
the
spirit
of
adoption
sealing
us
after
wee
[
m
](A20741-e98550-b)
m
Eph.
1.
13.
have
beleeved
.
The
former
is
ordinarily
wrought
by
the
hearing
of
the
Word
,
the
holy
Ghost
opening
the
[
n
](A20741-e98570-b)
n
Act.
16.
14.
heart
of
the
hearer
to
assent
thereto
,
and
not
by
the
ministry
of
the
Sacraments
,
which
being
the
seales
[
o
](A20741-e98580-b)
o
Rom.
4.
11.
of
that
righteousnesse
which
is
by
faith
,
were
ordained
to
this
purpose
to
confirme
our
faith
in
the
application
of
the
promise
in
particularunto
our selves
,
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
doest
truely
beleeve
,
that
Christ
is
the
Saviour
:
thou
art
bound
to
beleeve
,
that
hee
is
thy
Saviour
;
otherwise
thou
[
p
](A20741-e98590-b)
p
Ioh.
5.
10.
makest
God
a
lyar
.
That
therefore
thou
mayest
learne
to
apply
Christ
unto
thy selfe
,
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
signe
:
so
the
Lord
doth
communicate
unto
thee
that
beleevest
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
,
[
q
](A20741-e98620-b)
q
Covenant
of
grace
.
cap.
8.
I
have
shewed
;
for
having
the
first
degree
,
which
is
the
condition
of
the
promise
,
thou
maiest
apply
the
promise
to
thy selfe
,
and
by
application
attaine
to
assurance
:
so
it
is
most
true
,
and
most
necessary
to
bee
held
.
And
first
as
touching
the
former
degree
,
§
.
V.
As
touching
the
second
,
which
by
some
is
called
speciall
faith
,
This
speciall
apprehension
&
application
of
Christ
,
though
scorn'd
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
speciall
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
Gods
sake
,
how
can
we
hope
and
trust
in
him
,
how
can
we
rejoyce
in
him
,
or
be
thankefull
to
him
,
if
we
be
not
perswaded
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
shewed
.
For
if
the
love
of
God
bee
shed
abroad
in
thy
heart
by
the
Holy
Ghost
,
that
is
,
if
by
faith
thou
art
perswaded
of
Gods
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
rejoyce
in
him
,
and
bee
thankefull
unto
him
,
and
so
forth
.
And
the
greater
thy
perswasion
is
of
his
love
and
goodnesse
towards
thee
,
so
much
the
greater
will
be
thy
love
,
thy
hope
,
thy
trust
,
thy
thankefulnesse
,
thy
rejoycing
in
him
,
&c.
When
as
therefore
the
Papists
detest
and
scorne
our
Doctrine
concerning
speciall
faith
,
they
doe
plainely
bewray
themselves
to
have
no
saving
grace
,
nor
any
truth
or
power
of
Religion
in
them
.
§
.
VI.
But
that
this
speciall
receiving
and
embracing
of
Christ
by
By
Christ
wee
are
justified
,
Esai
.
53.
11.
Wee
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
accesse
to
God
by
Christ
,
Eph.
2.
18.
3.
12.
Heb.
10.
19.
We
have
free
accesse
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
,
Ioh.
16.
33.
We
overcome
the
world
by
Faith
,
1
Ioh.
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
attaine
to
Eternall
life
by
Christ
,
1
Ioh.
5.
11
,
12.
We
attaine
to
Eternall
life
by
Faith
,
Ioh.
3.
16.
&
5.
24.
&
6.
47.
We
are
saved
by
Christ
,
Ioh.
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
,
Ioh.
14.
6.
Col.
3.
6.
our
righteousnesse
,
Ier.
23.
6.
1
Corinth.
1.
30.
our
propitiation
,
Rom.
3.
25.
1
Ioh.
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
eternall
Life
,
1
Ioh.
5.
20.
whom
whosoever
hath
,
he
hath
eternall
life
,
1
Ioh.
5.
11
,
12.
§
.
VII
.
But
if
we
doe
not
receive
and
embrace
Christ
by
a
lively
§
.
VIII
.
Now
let
us
see
what
the
Papists
can
object
against
this
[
r
](A20741-e99470-b)
r
Rom.
5.
5.
the
love
of
God
in
our
hearts
,
sealeth
us
after
wee
have
beleeved
,
Eph.
1.
13.
How
be
it
,
the
former
degree
of
faith
is
also
truely
called
speciall
,
both
in
respect
of
the
speciall
object
which
is
Christ
,
and
in
regard
of
the
speciall
effect
,
which
is
the
speciall
apprehension
or
embracing
of
Christ
,
not
onely
in
the
judgement
by
a
lively
assent
,
but
also
in
the
heart
that
is
the
will
and
affections
,
by
a
desire
to
bee
made
partaker
of
him
and
his
merits
,
and
by
a
setled
will
and
resolution
to
acknowledge
him
to
bee
our
Saviour
,
and
to
rely
upon
him
alone
for
salvation
.
And
in
this
sence
that
faith
by
which
we
are
justified
before
God
is
a
speciall
faith
.
But
if
that
onely
be
called
speciall
faith
by
which
we
are
justified
in
our
owne
Consciences
,
that
is
,
assured
of
our
justification
,
that
assurance
arising
from
the
actuall
application
of
the
promise
to
our selves
:
then
I
say
and
avouch
,
that
this
speciall
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
wee
must
bee
justified
before
God
,
before
wee
can
have
any
assurance
thereof
in
our
owne
Consciences
:
when
as
therefore
the
Papists
dispute
against
t●…is
speciall
faith
,
proving
that
by
it
we
are
not
●…ustified
before
God
,
they
plead
besides
the
purpose
.
And
yet
,
for
all
their
proofes
,
it
is
truely
called
a
justifying
faith
,
because
by
it
we
are
justified
in
the
Court
of
our
owne
Conscience
.
§
.
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
divers
of
their
owne
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
meane
assurance
,
which
is
the
plerophorie
of
faith
:
unproperly
,
I
confesse
,
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
speciall
faith
,
in
so
much
that
sometimes
it
seemeth
to
be
implyed
in
the
signification
of
beleeving
in
Christ
:
For
hee
that
doth
beleeve
in
Christ
,
doth
first
by
a
lively
assent
acknowledge
him
to
bee
the
Saviour
of
all
that
truely
beleeve
in
him
:
and
secondly
,
so
beleeving
hee
is
perswaded
that
he
is
a
Saviour
to
him
;
and
thirdly
,
beleeving
Christ
to
be
his
Saviour
,
doth
therefore
repose
his
affiance
and
trust
in
him
for
salvation
.
But
howsoever
so
much
sometimes
is
implyed
in
the
phrase
of
beleeving
in
Christ
,
yet
in
the
most
ordinary
and
usuall
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
beleeved
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
,
Ioh.
2.
23.
who
are
said
to
have
beleeved
on
his
name
,
when
they
saw
the
miracles
which
hee
did
:
to
whom
notwithstanding
our
Saviour
would
give
no
credit
because
hee
knew
what
was
in
them
.
Such
a
beleever
was
Sim●…
Magus
,
who
being
convinced
by
the
evidence
of
truth
confirmed
by
miracles
,
assented
in
his
judgement
but
beleeved
not
with
his
heart
:
for
his
heart
was
not
right
within
him
,
Act.
8.
13.
21.
And
such
a
one
was
Iudas
,
Ioh.
6.
64.
who
,
though
he
beleeved
,
as
being
a
Disciple
,
yea
an
Apostle
of
Christ
,
yet
beleeved
not
in
deed
and
in
truth
.
§
.
X.
But
that
the
phrase
is
used
ordinarily
of
those
which
received
[
s
](A20741-e99670-b)
s
Act.
8.
37
,
38.
when
Philip
told
him
,
that
hee
might
bee
baptized
,
if
hee
beleeved
with
his
whole
heart
,
maketh
this
profession
of
his
faith
;
I
beleeve
that
Iesus
Christ
is
the
Sonne
of
God
.
§
.
XI
.
Now
that
affiance
is
not
faith
,
I
briefely
shew
thus
.
First
,
[
t
](A20741-e99750-b)
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
,
[
a
](A20741-e99840-b)
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
soule
,
wherein
justifying
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
onely
by
some
of
the
ancient
Fathers
,
but
also
by
the
ancient
Philosophers
,
who
as
Thcodore●…
[
b
](A20741-e99950-b)
b
Therapent
.
li.
1.
pag.
18.
reporteth
doe
define
it
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
willing
assent
of
the
soule
.
Th●…refore
,
to
beleeve
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
seate
it
in
two
divers
parts
of
the
soule
,
but
onely
in
the
mind
,
that
is
the
reasonable
or
intellectuall
part
,
though
it
worketh
upon
the
affections
also
.
For
the
better
understanding
whereof
,
wee
are
to
know
,
that
when
the
holy
Ghost
is
pleased
to
worke
the
grace
of
faith
in
the
soules
of
any
of
the
elect
,
which
ordinarily
he
doth
[
c
](A20741-e100020-b)
c
Rom
10.
14
,
17
by
the
ministery
of
the
Gospell
,
he
openeth
their
hearts
as
he
did
the
heart
of
Lydia
[
d
](A20741-e100040-b)
d
Act.
16.
14.
to
assent
to
the
Gospell
:
which
he
doth
,
first
,
by
illuminating
their
understanding
;
and
opening
the
eyes
of
their
minde
,
that
they
may
rightly
conceive
and
judge
of
the
doctrine
of
salvation
:
and
secondly
,
by
opening
,
as
it
were
,
the
eares
of
the
mind
,
and
enclining
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
practick
understanding
)
embracing
the
doctrine
of
the
Gospell
,
which
promiseth
salvation
by
Christ
to
all
that
beleeve
:
the
mind
,
which
containeth
both
these
faculties
,
being
thus
opened
by
the
holy
Ghost
,
doth
williugly
assent
to
the
doctrin●…
of
the
Gospell
concerning
salvation
by
Christ
.
Faith
therefore
is
a
voluntary
assent
of
the
mind
to
the
promise
of
the
Gospell
;
unto
which
,
the
acts
of
both
the
faculties
of
the
mind
concurre
;
of
the
understanding
,
to
judge
,
that
the
thing
propounded
to
be
beleeved
,
is
true
and
good
.
I
meane
,
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
minde
,
which
wee
call
faith
.
This
faith
thus
wrought
by
the
holy
Ghost
,
(
the
Spirit
of
regeneration
)
being
lively
and
effectuall
,
worketh
upon
the
heart
and
affections
;
which
also
being
renewed
by
the
holy
Ghost
,
readily
follow
the
willing
assent
of
the
minde
,
both
to
affect
Christ
,
to
desire
to
bee
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
chiefe
whereof
is
Sinne.
§
.
III.
Now
that
the
act
of
the
will
doth
concurre
to
faith
,
and
[
e
](A20741-e100080-b)
e
Stromat
.
lib.
5.
p●…g.
251.
Clemens
Alexandrinus
,
saith
,
that
faith
it
the
willing
assent
of
the
soule
,
and
so
Theodoret
doth
define
it
,
[
f
](A20741-e100130-b)
f
Therapeu●…
.
l.
1.
pag.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ambrose
,
[
g
](A20741-e100180-b)
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
wee
domineere
over
your
faith
,
for
dominion
is
cause
of
necessity
:
and
againe
,
●…
to
beleeve
,
or
not
to
beleeve
,
it
is
an
act
of
the
Will
.
Augustine
[
i
](A20741-e100250-b)
i
De
bono
persever
.
l.
2.
cap.
16.
Grace
therfore
preventeth
or
goeth
before
faith
:
otherwise
if
faith
prevent
it
,
then
also
the
will
preven●…eth
it
,
quia
fides
sine
volu●…late
●…on
potest
esse
,
because
faith
cannot
be
without
Will.
Againe
,
[
k
](A20741-e100300-b)
k
De
Spirit
.
&
litera
cap.
31.
what
is
it
to
beleeve
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
](A20741-e100320-b)
l
Ibid.
c.
3●…
.
man
when
he
willeth
,
beleeveth
;
&
cum
credit
,
volens
credit
,
and
when
he
doth
beleeve
,
hee
doth
willingly
beleeve
.
Voluntate
[
m
](A20741-e100370-b)
m
Ibid.
c.
33.
utique
credimus
,
verily
we
beleeve
with
our
will
.
[
n
](A20741-e100400-b)
n
Epist.
23
de
Baptism
.
parvulorum
.
Fides
in
credentium
voluntate
consistit
,
faith
standeth
in
the
will
of
the
beleevers
.
And
writing
upon
Ioh.
6.
44.
[
o
](A20741-e100460-b)
o
In
Ioan.
tract.
26.
What
say
we
here
brethren
,
if
we
be
drawne
unto
Christ
,
then
wee
beleeve
against
our
wills
.
No
,
saith
hee
▪
A
man
may
enter
into
the
Church
,
nolens
,
against
his
will
,
hee
may
come
to
the
Altar
nilling
,
hee
may
receive
the
Sacrament
,
nilling
,
credere
non
potest
,
nisi
volens
,
hee
cannot
beleeve
unlesse
hee
bee
willing
.
And
lastly
,
[
p
](A20741-e100500-b)
p
De
predestin
.
sanct.
lib.
1.
c.
5.
in
sine
.
Schoole-men
.
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
](A20741-e100570-b)
q
In
Sent.
3.
dist.
23.
art
,
1.
q.
2.
in
res●…l
.
it
were
not
virtuovs
to
beleeve
,
if
it
were
not
voluntary
ipsum
velle
credere
est
essentiale
ipsi
fidei
,
to
beleeve
willingly
is
essentiall
to
faith
it selfe
.
Vnto
the
being
of
the
vertue
of
faith
,
with
the
act
of
reason
or
understanding
concurreth
the
act
of
the
Will
.
Faith
[
r
](A20741-e100650-b)
r
Ibid.
never
should
be
a
vertue
,
though
it
did
enlighten
the
understanding
never
so
much
,
if
it
did
not
also
rectifie
the
will
.
Thomas
Aquinas
[
s
](A20741-e100680-b)
s
In
Rom.
10.
lect.
2.
writing
on
Rom.
10.
10.
Signanter
autem
dicit
,
corde
creditur
,
id
est
,
voluntate
,
he
●…peaketh
remarkeably
,
men
beleeve
with
the
hearr
,
that
is
,
with
the
Will.
For
all
other
things
which
appertaine
to
the
outward
worship
of
God
,
〈◊〉
potest
,
a
man
may
doe
them
nilling
:
sed
credere
non
potest
nisi
volens
,
but
none
can
beleeve
that
is
not
willing
:
for
the
understanding
of
him
that
beleeveth
is
not
determined
to
assent
unto
the
truth
by
necessity
of
reason
,
as
of
him
that
hath
science
,
but
by
the
Will
.
Againe
,
[
t
](A20741-e100760-b)
t
2.
2.
q.
2.
art.
1.
ad.
3
um
.
Intellectus
cred●…ntis
determinatur
ad
unum
,
non
per
ratione●…
,
sed
per
voluntatem
.
Credere
[
u
](A20741-e100830-b)
u
Ibid.
art.
9.
c.
est
actus
intellectus
assentientis
veritati
divinae
ex
imperio
voluntatis
à
Deo
motae
per
gratiam
.
Credere
[
*
](A20741-e100890-b)
*
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
](A20741-e100960-b)
x
Ibid.
art.
2.
ad●…
●…
um
.
fidei
dicitur
consistere
in
credentium
voluntate
:
in
quantum
ex
imperio
voluntatis
▪
intellectus
credibilibus
assentit
.
Gabriel
Biel
,
[
y
](A20741-e101020-b)
y
I●…
Sent.
3.
dist
23.
q.
2.
art.
1.
the
act
of
faith
is
to
beleeve
,
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
beleeveth
that
is
not
willing
▪
as
Saint
August●…e
[
z
](A20741-e101090-b)
z
In
I●…an
.
Doctors
of
the
Rom.
Church
.
teacheth
.
§
.
V.
Cardin
all
Contarenus
[
a
](A20741-e101120-b)
a
De
justif
.
actus
fidei
quam
vis
sit
elicitus
ab
intellectu
,
est
tamen
imperatus
à
〈◊〉
.
Salmeron
[
b
](A20741-e101160-b)
b
In
Rom.
10.
10.
Paul
saith
,
men
beleeve
with
the
heart
,
to
exclude
fayning
,
with
which
many
come
to
baptisme
;
and
to
shew
,
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
beleeved
in
Christ
,
compelled
by
the
miracles
,
but
Christ
[
c
](A20741-e101180-b)
c
Ioh.
2.
23.
did
not
concredit
himselfe
to
them
,
for
such
a
faith
doth
not
justifie
.
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
Ioan.
other
things
saith
hee
a
man
may
doe
against
his
will
,
but
none
can
beleeve
,
but
he
that
is
willing
.
§
.
VI.
Thus
have
I
proved
against
Bellarmine
,
that
to
beleeve
is
an
credere
ex
imperio
voluntatis
.
For
I
doe
not
conceive
,
how
the
will
,
which
is
intellectus
extensus
and
followeth
the
judgement
of
the
practike
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
satisfie
;
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
surpasse
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
seene
.
And
therefore
,
say
they
,
there
can
no
assent
bee
given
,
unlesse
the
understanding
be
commanded
by
the
will
to
assent
.
But
I
answere
,
as
the
ground
of
knowing
things
by
Science
is
the
evidence
of
the
thing
or
necessity
of
reason
:
so
the
ground
of
beleeving
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
bee
evident
,
and
of
necessary
truth
,
the
will
doth
readily
embrace
them
,
following
therin
the
judgment
of
the
understanding
:
and
so
the
mind
which
containeth
both
faculties
,
doth
willingly
,
and
yet
necessarily
,
assent
therto
,
moved
therunto
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
truthes
;
the
Will
,
as
I
conceive
,
being
captivated
by
the
understanding
,
and
submitting
it selfe
to
the
judgement
thereof
;
the
mind
doth
willingly
,
and
yet
necessarily
assent
to
such
truthes
revealed
by
God
,
moved
thereunto
by
the
infallible
authority
of
God
speaking
in
his
Word
.
Which
in
certainty
of
truth
doth
farre
surmount
all
grounds
of
science
:
and
doth
captivate
the
understanding
;
and
it
the
Will.
Why
therefore
the
assent
to
divine
truthes
which
are
grounded
upon
a
most
certaine
and
in●…allible
soundation
,
which
perswadeth
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
wee
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
doe
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
beleeve
whatsoever
is
contained
in
the
word
;
but
what
is
not
contained
in
the
word
of
God
,
we
are
not
to
beleeve
it
as
a
matter
of
●…aith
.
)
And
that
therefore
by
the
●…ame
faith
by
which
we
are
justified
,
we
beleeve
whatsoever
is
contained
in
the
written
word
of
God
,
whether
expressely
,
or
by
necessary
consequence
.
So
that
Bellarmine
[
a
](A20741-e101330-b)
a
De
justif
.
l.
1.
c.
8.
&
9.
might
have
saved
a
great
deale
of
labour
idlely
spent
in
proving
that
,
which
we
confesse
,
that
by
faith
we
beleeve
the
creation
[
b
](A20741-e101340-b)
b
Heb.
1●…3
.
,
and
all
other
truths
revealed
in
the
word
:
yea
,
we
professe
him
to
have
no
true
justifying
faith
,
who
denieth
credit
to
any
thing
,
which
hee
findeth
revealed
by
God
.
Howbeit
the
Papi●…
extend
this
object
,
not
onely
to
the
Cano●…icall
Scriptures
,
but
also
to
those
which
we
,
according
to
all
(
almost
)
antiquitie●…
call
Apocryphall
:
and
not
onely
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
doe
not
onely
match
,
but
also
preferre
them
before
the
written
word
,
doe
evidently
prove
the
Pope
,
who
by
their
doctrine
is
above
the
Church
,
and
the
Church
above
the
Scriptures
,
to
bee
Antichrist
.
But
this
is
another
controversie
whereinto
I
may
not
now
make
an
excu●…sion
.
Onely
I
desire
the
Reader
to
take
notice
of
this
marke
among
others
of
the
Catholike
Aposta●…ie
of
the
Romane
Church
,
which
hath
not
onely
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
](A20741-e101370-b)
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
](A20741-e101410-b)
d
Ethic.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
80.
The
proper
object
of
justifying
faith
.
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
that
is
without
the
Scripture
inspired
of
God
,
being
not
of
faith
is
sinne
.
§
.
II.
But
howsoever
by
that
faith
,
which
justifieth
,
wee
beleeve
all
and
every
truth
revealed
by
God
;
yet
the
proper
and
formall
Object
of
justifying
faith
,
quat●…nus
justificat
,
and
by
beleeving
whereof
it
doth
justifie
,
is
not
every
truth
,
but
that
onely
,
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
called
the
Truth
,
that
is
Christ
with
all
his
merits
,
Ioh.
14.
6.
or
the
Doctrine
of
Salvation
by
Christ
,
or
the
Promises
of
the
Gospell
concerning
justification
and
salvation
by
Christ
,
which
often
times
in
the
Scripture
is
called
the
Truth
,
as
Ioh.
1.
17.
&
5.
33.
&
8.
31
,
32.
and
as
some
thinke
,
Ioh.
8.
44.
and
by
Christ●…
owne
Exposition
,
Ioh.
17.
17.
so
Ioh.
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
Ioh.
2.
21.
2
Iob.
1.
2.
Sometimes
,
the
word
of
Truth
,
or
of
the
truth
,
Eph.
1.
13.
2
Tim.
2.
15.
Iam.
1.
18.
sometimes
the
truth
of
the
Gospell
,
Gal.
2.
5.
14.
or
the
word
of
the
truth
of
the
Gospell
,
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
Iesus
,
2
Ti●…
.
3.
15.
sometimes
the
faith
of
the
Gospell
,
Phil.
1.
27.
and
which
is
all
one
,
the
faith
of
the
truth
,
2
Thess.
2.
13.
Thus
therfore
I
reason
:
That
,
to
the
beli●…e
whereof
alone
and
not
of
other
things
,
remission
of
sinnes
,
justification
and
salvation
is
promised
,
that
,
I
say
is
the
proper
object
of
justifying
faith
.
But
to
the
beliefe
in
Christ
,
or
in
the
Doctrine
and
promises
of
the
Gospell
,
concerning
salvation
by
Christ
,
remission
of
sins
,
justification
and
salvation
is
promised
,
and
not
to
the
beliefe
of
other
things
:
Therefore
that
is
the
proper
object
of
justifying
faith
.
That
the
Promise
is
made
to
beliefe
in
Christ
,
and
in
the
Gospell
,
the
Scriptures
every
wh●…re
●…each
,
as
Ioh.
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.
&c.
But
not
to
the
beliefe
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
concerne
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
beleeving
of
them
,
but
by
beleeving
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
,
[
e
](A20741-e101840-b)
e
Gen.
3.
15.
concerning
the
promised
seed
,
so
was
it
after
renewed
to
Isaac
,
Gen.
26.
4.
and
to
Iacob
,
Gen.
28.
14.
and
,
in
effect
,
to
David
[
f
](A20741-e101880-b)
f
Psal.
72.
17.
,
whose
sonne
according
to
the
flesh
Messias
was
to
be
:
who
is
therefore
called
the
sonne
of
David
,
and
the
branch
of
David
.
In
this
promised
seed
Abraham
and
all
other
the
faithfull
beleeved
,
and
by
beleeving
in
Him
were
justified
.
§
.
IV.
The
other
promises
concerning
his
seed
are
two
.
The
former
,
Vatablus
i●…
Gen.
15.
6.
Rom.
4.
10.
as
a
seale
of
that
righteousnesse
which
is
by
faith
,
Rom.
4.
11.
And
that
in
this
promise
of
the
multiplication
of
his
seed
,
the
promise
of
the
Gospell
was
included
,
appeareth
,
because
his
faith
in
this
promise
was
imputed
to
him
for
righteousnesse
,
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
denie
.
The
chiefe
thing
which
Abraham
apprehended
in
the
promise
concerning
his
seed
was
,
that
although
he
were
an
hundred
yeere
old
,
and
Sarah
past
child-bearing
,
yet
he
should
have
seed
by
her
,
and
in
that
seed
himselfe
,
and
all
the
faithfull
of
all
Nations
should
be
blessed
.
§
.
V.
The
latter
is
,
that
they
should
possesse
the
land
of
promise
,
by
[
g
](A20741-e102120-b)
g
Heb.
4.
9.
Iesus
,
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
implyed
concerning
the
promised
seed
and
blessednesse
by
him
,
as
the
principall
object
of
Abrahams
faith
,
for
which
chiefly
hee
did
so
much
affect
and
desire
seed
.
Insomuch
that
when
the
Lord
had
promised
him
to
bee
his
buckler
and
his
exceeding
great
reward
,
Abraham
replied
,
Lord
God
what
wilt
thou
give
mee
seeing
I
goe
childlesse
.
As
Abraham
therefore
who
rejoyced
[
h
](A20741-e102130-b)
h
Ioh.
8.
56.
to
see
our
Saviour
Christs
day
;
and
as
he
,
and
the
rest
of
the
faithfull
having
not
received
the
promises
concerning
the
promised
seed
;
but
having
seene
them
a
farre
off
,
were
perswaded
of
them
,
that
is
,
beleeved
them
,
and
[
i
](A20741-e102140-b)
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
maine
promise
of
the
Gospell
,
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
](A20741-e102180-b)
k
Heb.
11.
8
,
9
,
14
,
16.
leaving
his
owne
countrey
,
and
,
by
the
same
faith
,
sojourning
in
the
land
of
promise
as
a
Pilgrime
,
sought
a
better
countrey
,
that
is
,
an
heavenly
.
Therefore
as
S.
Iames
saith
,
when
Abraham
in
his
great
triall
Gen.
Chap.
12
,
13
,
14.
but
that
by
this
new
act
of
beleeving
the
Promises
renewed
(
which
the
Apostle
amplifieth
Rom.
4.
18.
)
the
truth
of
his
faith
was
manifested
.
And
thus
Bellarmine
[
m
](A20741-e102300-b)
m
De
justi●…
.
l.
4.
ca.
18.
Possunt
enim
illa
verba
applicari
adomne●…
insignes
actus
fidei
ejusdem
Patriarchae
.
himselfe
expoundeth
those
words
,
Gen.
15.
6.
affirming
,
that
as
S.
Iames
applieth
them
to
that
act
,
●…en
.
22.
so
they
may
be
applied
to
all
notable
acts
of
the
faith
of
Abraham
.
Againe
,
justification
or
imputation
of
righteousnesse
is
actus
contin●…us
,
which
is
not
to
be
restrained
to
the
instant
of
our
first
conversion
and
justification
,
but
continued
to
them
that
beleeve
.
And
therefore
,
so
long
as
they
have
faith
,
God
imputeth
righteousnesse
unto
them
.
§
.
VI.
But
for
the
better
clearing
of
this
point
,
we
are
to
take
notice
,
Peter
,
Math.
16.
16.
and
of
the
rest
of
the
Apostles
,
Ioh.
6.
69.
Of
Nathaniel
,
Ioh.
1.
49.
Of
Martha
,
Ioh.
11.
27.
Of
the
Samaritanes
,
Ioh.
4.
42.
Of
the
Eunuch
Act.
8.
37.
With
which
whosoever
are
endued
,
are
borne
of
God
,
1
Ioh.
5.
1.
they
dwell
in
God
,
and
God
in
them
.
1
Ioh.
4.
14.
15.
they
overcome
the
world
,
1
Ioh.
5.
5.
and
unto
them
blessednesse
,
Mat.
16.
17.
Ioh.
20.
29.
justification
,
Rom.
10.
9.
10.
and
salvation
is
promised
,
Ioh.
20.
31.
Act.
16.
31.
In
the
Court
of
our
owne
Conscience
it
doth
justifie
,
when
wee
finding
,
that
wee
have
the
former
degree
,
which
is
the
condition
of
the
promise
,
doe
soundly
apply
the
promise
to
our selves
.
For
hee
who
knoweth
,
that
hee
hath
the
condition
;
not
onely
may
,
but
must
apply
the
promise
of
the
Gospell
to
himselfe
,
otherwise
he
maketh
God
a
lyar
,
1
Ioh.
5.
10.
This
application
,
as
hath
been
●…aid
is
made
by
a
practicall
syllogisme
,
the
proposition
whereof
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
this
:
whosoever
doth
truely
beleeve
in
Christ
hee
shall
be
saved
:
the
assumption
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
I
,
saith
the
faithfull
man
,
do
beleeve
in
Christ
:
the
conclusion
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
therefore
I
shall
be
saved
.
This
conclusion
is
the
voice
of
speciall
faith
.
Such
was
the
fa●…th
of
Iob
chap.
19.
25.
Of
David
,
Psal.
103
,
3.
Of
Thomas
,
Ioh.
20.
28.
Of
Saint
Paul
,
Gal.
2.
20.
and
of
all
the
faithfull
in
the
Scriptures
:
who
in
many
places
have
applyed
,
and
,
as
it
were
,
appropriated
to
themselves
the
mercies
of
God
in
Christ
.
And
such
is
and
ought
to
be
the
faith
of
all
that
truely
beleeve
.
For
the
generall
alwaies
includeth
the
particular
.
If
therefore
thou
doest
truely
beleeve
,
that
Iesus
is
the
Saviour
of
all
that
truely
beleeve
in
him
,
thou
art
then
bound
to
beleeve
that
he
is
thy
Saviour
.
Of
this
point
,
I
have
treated
elsewhere
,
[
n
](A20741-e102640-b)
n
Covenant
of
grace
.
Bellarmines
objections
.
De
iustif.
l
1●…
c.
8
,
&c.
The
first
,
that
the
obiect
of
faith
is
whatsoever
is
revealed
by
God
.
and
have
answered
the
objections
,
so
many
as
I
thought
worth
the
answearing
.
§
.
VII
.
Now
I
come
to
Bellarmines
dispute
concerning
the
object
of
faith
,
wherein
hee
endevoureth
to
prove
and
to
maintaine
three
things
:
First
,
that
the
object
of
faith
is
not
Gods
speciall
favour
in
Christ
,
but
whatsoever
God
hath
reve●…led
.
Secondly
,
that
men
may
be
justified
without
speciall
faith
.
Thirdly
,
that
men
are
not
justified
by
speciall
faith
.
As
touching
the
first
,
wee
doe
freely
confesse
,
that
by
the
justifying
faith
we
doe
beleeve
,
whatsoever
wee
understand
to
bee
revealed
by
God
.
And
further
we
professe
,
that
by
the
virtue
of
justifying
faith
all
articles
of
Christian
Religion
become
,
after
a
sort
,
the
objects
of
speciall
faith
.
For
as
he
who
hath
the
Philosophers
stone
is
said
by
virtue
thereof
to
turne
other
metals
into
Gold
:
so
it
may
more
truely
be
said
of
him
who
is
indued
with
that
faith
,
whereby
we
are
justified
before
God
,
that
he
may
and
ought
to
make
all
the
Articles
of
the
catholike
or
dogmaticall
faith
,
the
precious
objects
of
speciall
faith
by
applying
them
to
his
owne
good
and
comfort
,
which
being
a
matter
of
singular
use
and
comfort
,
I
will
a
little
insist
upon
it
.
Doest
thou
then
beleeve
by
a
true
and
a
lively
assent
,
as
hath
been
said
,
that
Iesus
the
Sonne
of
the
Blessed
Virgin
is
the
erernall
Sonne
of
God
,
and
the
Saviour
of
all
those
that
truely
beleeve
in
him
?
Thou
art
then
bound
to
beleeve
,
that
hee
is
thy
Saviour
.
Doest
thou
beleeve
that
Christ
is
thy
Saviour
?
then
must
thou
beleeve
that
God
the
Father
is
thy
gracious
[
n
](A20741-e102700-b)
n
Deut.
33.
26.
Eternall
.
for
thy
helpe
;
and
so
of
the
other
attributes
;
that
hee
is
eternall
to
Crowne
thee
with
everlasting
happinesse
,
that
he
is
immutable
in
his
love
towards
thee
;
that
[
o
](A20741-e102750-b)
o
Psal.
119.
75.
faithfulnesse
he
hath
caused
thee
to
be
afflicted
;
that
he
tryeth
and
proveth
thee
to
do
thee
good
[
p
](A20741-e102760-b)
p
Deut.
8.
16.
in
the
end
that
Christ
our
Saviour
in
whom
thou
doest
beleeve
,
is
both
God
and
§
.
VIII
.
Whereas
therfore
this
question
is
usually
made
,
whether
every
man
be
bound
to
beleeve
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
,
&c.
I
answere
,
that
not
every
man
is
bound
so
to
beleeve
,
for
then
the
greater
part
of
men
should
bee
bound
to
beleeve
untruthes
.
But
this
I
say
,
that
every
man
is
bound
upon
paine
of
damnation
to
beleeve
in
Christ
according
to
the
first
degree
of
faith
(
for
he
that
beleeveth
not
shall
be
condemned
)
that
is
,
§
.
IX
.
For
the
second
:
where
Bellarmine
proveth
that
a
man
may
fidei
falsum
subesse
non
potest
.
I
answere
,
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
presupposall
of
the
premisses
,
they
are
so
true
,
that
it
is
impossible
the
conclusion
should
bee
false
,
where
the
premisses
are
true
:
so
there
is
a
faith
of
principles
contained
in
Gods
Word
,
which
is
the
dogmaticall
or
catholike
faith
,
which
are
absolutely
true
;
and
there
is
a
faith
of
conclusions
,
by
necessary
consequence
deducted
from
those
principles
,
by
application
of
the
generall
to
the
particular
:
which
though
they
be
not
absolutely
true
▪
yet
they
are
necessarily
true
;
neither
can
they
possibly
be
false
,
the
premisses
being
true
,
and
of
such
conclusions
is
the
speciall
faith
.
And
so
much
of
the
second
.
§
.
X.
Now
for
the
third
,
where
Bellarmine
disputeth
,
that
we
are
not
[
r
](A20741-e102920-b)
r
2
Pet.
1.
10.
Give
diligence
to
make
your
calling
and
election
sure
▪
But
this
speciall
faith
the
Papists
above
all
things
derid●…
and
detes●…
▪
●…thereby
discovering
themselves
to
bee
▪
as
I
have
elsewhere
shewed
,
voide
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
,
untill
●…e
have
●…tained
unto
it
in
some
measure
.
And
when
hee
〈◊〉
attained
to
some
measure
,
he
must
endevour
more
and
mo●…e
to
increase
it
.
But
hereof
I
have
treated
in
another
place
[
s
](A20741-e102930-b)
s
Covenant
of
Grace
.
,
wher●…unto
I
referre
the
Christian
Reader
.
CAP.
VII
.
Of
the
acts
or
effects
of
faith
:
and
first
,
whether
faith
doth
justifie
,
or
only
dispose
to
justification
.
Secondly
,
whether
it
doth
justifie
formally
.
§
.
I.
THe
next
controversie
is
concerning
that
act
or
effect
ex
〈◊〉
〈◊〉
,
and
therefore
without
necessity
of
any
foregoing
dispositions
.
For
if
any
virtuous
or
good
disposition
were
required
,
then
should
their
Sacraments
justifie
,
not
ex
〈◊〉
〈◊〉
,
but
ex
〈◊〉
〈◊〉
.
Onely
they
require
,
that
he
who
is
by
the
Sacrament
to
be
justified
,
doe
not
〈◊〉
〈◊〉
●…lis
〈◊〉
,
that
is
,
interpose
the
obstacls
of
some
mortall
sinne
.
And
what
be
these
dispositions
which
must
goe
before
justification
?
§
.
II.
Forsooth
,
there
are
seven
,
which
according
to
the
decree
[
a
](A20741-e103050-b)
a
Sess.
6.
c.
6.
Seven
.
dispositions
required
before
justification
,
of
which
vide
infra
ca.
10
,
11
,
12.
of
the
Councell
of
Trent
,
Bellarmine
reckoneth
,
De
justif
.
lib.
1.
ca.
13.
to
prove
,
that
faith
doth
not
justifie
alone
,
because
the
other
sixe
also
doe
dispose
men
thereunto
.
The
seven
are
,
faith
,
feare
,
hope
,
love
,
penitencie
,
a
purpose
and
desire
to
receive
the
Sacrament
,
a
purpose
of
amendment
of
life
.
All
which
doe
but
prepare
and
dispose
a
man
.
But
it
is
the
Sacrament
,
as
,
namely
,
of
Baptisme
[
b
](A20741-e103120-b)
b
Conc.
Trid.
Sess.
6.
cap.
7.
,
that
doth
actually
justifie
,
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
Iustification
:
What
then
?
they
are
the
fruits
of
nature
holpen
,
I
wot
not
,
by
what
grace
:
which
if
it
were
true
would
not
onely
prove
the
maine
assertion
of
the
Pelagians
,
Gratiam
secundùm
merita
dari
,
or
as
in
other
words
it
is
expressed
in
the
Councell
of
[
c
](A20741-e103160-b)
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
bee
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
,
&c.
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
certaine
,
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
soone
as
a
man
beleeveth
he
is
justified
,
as
Hierome
saith
[
d
](A20741-e103210-b)
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
hee
that
beleeveth
in
Christ
,
the
very
day
that
hee
beleeveth
,
as
hee
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
plaine
,
that
in
Christ
whosoever
beleeveth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
justified
,
Act.
13.
39.
He
that
beleeveth
in
Christ
is
passed
from
death
to
life
,
Ioh.
5.
24.
&
6.
54.
which
passage
from
death
to
life
is
justification
;
whereby
,
as
themselves
[
e
](A20741-e103270-b)
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
onely
to
justification
.
§
.
III.
The
other
question
is
,
whether
faith
doth
justifie
formally
,
[
f
](A20741-e103320-b)
f
Lib.
4.
by
many
undeniable
arguments
demonstrated
:
then
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
righteousnesse
of
Christ
onely
,
which
being
out
of
us
in
him
is
imputed
to
those
who
receive
it
by
faith
,
which
also
before
[
g
](A20741-e103330-b)
g
Lib.
4.
&
5.
I
invincibly
proved
:
then
also
it
followeth
by
necessary
consequence
,
that
wee
are
justified
by
faith
,
onely
as
it
is
the
instrument
or
hand
to
apprehend
or
receive
Christ
,
who
is
our
righteousnesse
.
Wherefore
where
faith
is
said
to
justifie
,
or
to
bee
imputed
to
righteousnesse
,
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
shewed
[
h
](A20741-e103360-b)
h
Supr.
cap.
4.
§.
6.
before
.
Not
that
faith
it selfe
worketh
these
things
,
but
because
by
it
wee
receive
Christ
,
and
with
him
all
his
merits
and
benefits
.
And
for
the
same
cause
the
faith
of
all
the
faithfull
,
though
unequall
in
degrees
,
in
some
greater
,
in
some
lesse
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a-like
precious
in
the
righteousnesse
of
God
,
and
our
Saviour
Iesus
Christ
,
2
Pet.
1.
1.
which
is
an
evidence
,
that
faith
doth
not
justifie
in
respect
of
its
owne
dignity
or
worthinesse
,
but
in
respect
of
the
object
,
which
it
doth
receive
;
which
being
the
most
perfect
righteousnesse
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
wee
deny
faith
to
justifie
in
[
i
](A20741-e103440-b)
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
cavill
.
For
first
§
.
V.
But
howsoever
here
the
Papists
would
seeme
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
retaine
the
name
,
yet
in
their
doctrine
there
is
no
such
thing
.
For
first
,
to
faith
they
doe
not
ascribe
the
power
to
justifie
,
but
only
to
be
a
disposition
,
one
among
seven
,
even
such
a
one
as
servile
feare
is
,
of
a
man
unto
inherent
righteousnesse
,
or
to
the
grace
of
Sanctification
,
it selfe
being
not
as
yet
a
justifying
or
sanctifying
grace
.
Secondly
,
that
faith
,
being
infused
,
becommeth
the
beginning
,
and
a
part
of
formall
inherent
righteousnesse
.
But
so
small
a
part
they
assigne
unto
it
,
that
they
say
,
that
the
habit
of
formall
righteousnesse
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
Charitie
:
to
faith
,
and
not
to
workes
:
but
the
Papists
ascribe
the
first
justification
to
charitie
,
which
they
make
to
be
the
onely
formall
cause
of
justification
,
which
,
as
themselves
teach
,
is
but
one
;
and
the
second
justification
they
assigne
to
workes
.
CHAP.
VIII
.
Whether
we
be
justified
by
Faith
alone
:
The
state
of
the
Controversie
,
and
some
reasons
on
our
part
.
§
.
I.
NOw
I
come
to
the
third
question
,
which
is
the
§
.
II.
Now
for
the
word
justifie
:
shall
I
need
to
tell
you
,
that
by
§
.
III.
But
the
word
sela
alone
doth
most
displease
the
Papists
,
who
§
.
IV
,
Secondly
,
whereas
faith
it selfe
doth
not
justifie
properly
,
§
.
V.
Thirdly
,
where
wee
say
,
that
Christs
righteousnesse
alone
,
§
.
VI.
For
the
demonstration
of
our
assertion
,
I
shall
not
need
to
§
.
VII
.
First
,
therefore
,
Rom.
3.
24.
the
word
gratis
freely
,
being
an
exclusive
particle
,
doth
import
,
that
we
are
justified
by
the
grace
of
God
and
merits
of
Christ
through
faith
without
righteousnesse
in
us
;
and
therefore
by
faith
alone
.
Secondly
,
Gal.
2.
16.
We
know
that
by
the
workes
of
the
Law
(
that
is
,
the
righteousnesse
and
obedience
prescribed
in
the
Law
,
in
which
all
inherent
righteousnesse
is
fully
and
perfectly
described
)
a
man
is
not
iustified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
no
otherwise
but
by
faith
,
non
nisi
per
fidem
,
as
Bishop
Iustinian
,
[
a
](A20741-e103900-b)
a
In
Gal.
2.
16.
or
by
faith
onely
,
as
Henry
Steven
,
who
well
understood
the
Greek
,
translateth
it
,
sed
tantùm
per
fidem
.
Thirdly
,
Rom.
4.
5.
the
exclusive
is
implyed
.
To
him
that
worketh
nor
,
but
hath
beleeved
,
that
is
,
hath
onely
beleeved
in
him
who
justifieth
sinners
,
his
faith
is
imputed
unto
righteousnesse
,
and
so
the
Syriack
Paraphrast
readeth
;
but
hath
onely
beleeved
.
Fourthly
.
Mar.
5.
36.
Luk.
8.
50.
Onely
beleeve
.
To
this
Bellarmine
[
b
](A20741-e104010-b)
b
De
justif
.
l
1.
cap.
20.
answeareth
,
That
Christ
speaketh
of
the
miraculous
raising
of
a
dead
body
,
and
not
of
the
justification
of
a
sinner
,
for
,
as
for
the
obtaining
of
a
miraculous
cure
,
he
confesseth
,
that
faith
doth
suffice
alone
.
Thus
Bellarmine
in
that
place
,
to
serve
his
present
tume
.
But
in
the
seventeenth
[
c
](A20741-e104030-b)
c
§.
Consirmat
.
Chapter
of
the
same
booke
,
where
hee
would
prove
,
that
faith
doth
justifie
,
not
relatively
in
respect
of
the
Object
,
but
by
its
owne
efficacie
:
hee
alleageth
,
that
the
woman
of
[
d
](A20741-e104050-b)
d
Mat.
15.
28.
Mar.
7.
29.
Canaan
procured
her
daughters
health
by
the
efficacie
of
her
faith
;
and
rejecteth
his
owne
answere
in
the
other
place
.
Neither
may
it
bee
answered
,
saith
he
,
that
it
is
one
thing
to
speake
of
justification
,
and
another
of
the
curing
of
a
bodily
disease
.
For
our
Lord
by
the
very
same
words
attributeth
Vtramque
sanitatem
,
the
health
both
of
the
body
and
the
soule
to
faith
.
For
as
he
said
to
the
woman
who
was
a
sinner
,
Luk.
7.
50.
thy
faith
hath
saved
thee
:
so
to
the
woman
which
had
the
bloudy
issue
,
Mat.
9.
22.
thy
faith
hath
saved
thee
:
and
to
the
blinde
man
whom
he
restored
to
sight
,
Mar.
10.
52.
thy
faith
hath
saved
thee
.
And
further
it
is
to
bee
thought
that
our
Saviour
,
when
he
telleth
them
,
whom
he
cured
,
that
their
faith
had
saved
them
,
that
is
,
himselfe
[
e
](A20741-e104110-b)
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.
sonne
,
be
of
good
cheere
thy
sinnes
are
forgiven
thee
:
for
sinne
being
the
cause
of
their
maladies
,
the
Lord
to
cure
them
tooke
away
the
cause
thereof
,
which
was
the
guilt
of
sinne
.
§
.
VIII
.
All
those
places
,
which
exclude
workes
from
justification
,
§
.
IX
.
That
,
by
which
alone
the
promise
of
justification
,
by
which
alone
justification
,
by
which
alone
Christ
himselfe
who
is
our
righteousnesse
is
received
,
that
alone
justifieth
.
By
faith
alone
the
promise
,
by
it
alone
justification
,
by
it
alone
Christ
himselfe
is
received
.
For
that
is
the
proper
office
of
faith
.
For
if
faith
receive
the
Promise
,
and
justification
,
and
Christ
himselfe
,
which
no
other
grace
in
us
can
doe
,
then
it
is
the
proper
office
of
faith
.
But
faith
receiveth
the
promise
wherein
justification
is
offered
,
Gal.
3.
22.
it
receiveth
remission
of
sinnes
or
justification
,
Act.
10.
43.
&
26.
18.
&
13.
39.
it
receiveth
Christ
himselfe
Ioh.
1.
12.
which
no
other
grace
can
doe
,
as
it
is
evident
:
therefore
faith
alone
doth
justifie
.
§
.
X.
That
which
is
the
onely
condition
of
the
Covenant
of
Grace
,
by
that
alone
we
are
justified
,
because
to
that
alone
justification
is
promised
.
Faith
is
the
onely
condition
[
f
](A20741-e104300-b)
f
Ioh.
3
16.
Act.
10.
43.
Gal.
3.
9.
of
the
Covenant
of
grace
,
which
is
therefore
called
lex
[
g
](A20741-e104320-b)
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
answere
,
that
these
are
not
the
conditions
of
the
Covenant
,
but
the
things
by
Covenant
promised
to
them
that
beleeve
.
If
we
beleeve
,
God
hath
promised
to
justifie
us
;
and
being
justified
,
or
redeemed
,
to
sanctifie
and
to
save
us
.
See
Luk.
1.
73
,
74
,
75.
Ier.
31.
33
,
34.
Heb.
8.
10
,
11
,
12.
Gal.
3.
9.
&
14.
22.
Charity
,
obedience
,
&c.
are
the
conditions
of
the
Covenant
of
workes
,
Doe
this
,
and
thou
shalt
live
:
but
the
condition
of
the
Covenant
of
grace
is
,
Beleeve
,
and
thou
shalt
bee
inabled
to
walke
in
the
obedience
of
the
law
,
thou
shalt
receive
the
gift
of
the
Spirit
,
and
finally
,
thou
shalt
bee
saved
.
For
being
by
faith
freed
from
sinne
,
and
become
Servants
to
God
,
you
have
your
fruit
unto
holinesse
,
and
the
end
everlasting
life
,
Rom.
6.
22.
§
.
XI
.
The
holy
Scriptures
wheresoever
they
speake
of
that
by
doth
not
follow
,
that
because
faith
onely
is
mentioned
,
therefore
it
justifieth
alone
.
For
sometimes
,
other
things
,
as
not
only
other
virtues
,
but
the
Sacraments
also
are
mentioned
,
which
notwithstanding
doe
not
justifie
alone
.
Whereunto
I
answere
,
first
,
that
,
in
the
point
of
justification
,
faith
is
mentioned
alone
,
and
no
other
grace
with
it
,
even
where
the
holy
Ghost
treateth
ex
professo
of
justification
,
and
of
the
causes
thereof
.
Secondly
,
that
to
no
other
grace
mentioned
,
either
alone
,
or
with
others
,
is
justification
any
where
ascribed
.
Neither
are
the
Papists
able
to
produce
any
testimony
out
of
the
holy
Scriptures
to
prove
it
.
As
for
those
which
Bellarmine
[
h
](A20741-e104480-b)
h
De
justif
.
l.
1.
c.
20.
§.
Quod
attinet
.
alleageth
out
of
Tit.
3.
5.
Ephes.
5.
26.
they
are
not
to
the
purpose
,
as
speaking
of
the
outward
meanes
;
which
we
deny
not
to
concurre
with
faith
.
That
out
of
Luk.
7.
47.
hath
already
beene
cleared
,
[
i
](A20741-e104550-b)
i
L.
6.
c.
lz
.
§
2
,
●…
.
that
love
there
noteth
not
the
cause
,
but
the
signe
of
forgivenesse
.
That
out
of
Rom.
8.
24.
sheweth
that
in
this
life
we
are
not
saved
re
,
but
spe
,
not
in
fruition
,
but
in
expectation
.
Which
hope
or
expectation
as
it
is
termed
,
vers.
23.
is
no
cause
,
either
of
justification
,
or
of
salvation
.
Thirdly
,
that
the
justification
attributed
to
Sacraments
doth
not
hinder
justification
by
faith
alone
.
For
when
wee
say
,
that
faith
doth
justifie
alone
,
we
meane
,
that
nothing
in
us
doth
concurre
to
the
act
of
justification
,
as
any
cause
thereof
;
but
faith
onely
,
as
hath
beene
shewed
.
As
for
the
Sacraments
,
we
acknowledge
them
to
be
externall
meanes
,
and
as
it
were
manus
offerentis
,
as
faith
is
manus
recipientis
.
And
that
the
Sacraments
bee
so
farre
from
hindering
justification
by
faith
alone
,
as
that
they
doe
confirme
it
,
as
being
the
seal●…s
of
that
righteousnesse
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.
Iustin
Martyr
,
[
a
](A20741-e104700-b)
a
AdDiogNetum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
see
God
,
it
is
granted
men
,
by
faith
alone
.
And
by
what
alone
wee
see
God
,
by
that
alone
wee
are
justified
.
Againe
,
[
b
](A20741-e104750-b)
b
Ibid.
what
other
thing
could
cover
our
sinnes
,
but
his
righteousnesse
?
In
whom
could
we
being
sinners
and
impious
bee
justified
,
but
in
the
onely
Sonne
of
God
.
By
the
righteousnesse
therefore
of
Christ
onely
,
which
is
received
and
put
on
by
faith
onely
,
are
our
sinnes
covered
.
In
Christ
alone
those
,
that
are
sinners
in
themselves
,
are
justified
;
therefore
not
by
righteousnesse
inherent
,
but
onely
by
the
righteousnesse
of
faith
.
II.
Irenaeus
,
whom
I
finde
cited
and
approved
by
Augustine
,
[
c
](A20741-e104800-b)
c
Advers.
Iulian.
lib.
1.
c.
2.
Men
can
no
otherwise
be
saved
from
the
stroke
of
the
old
serpent
,
but
by
beleeving
in
Christ
:
Even
as
the
Israelites
,
who
were
bitten
by
the
fiery
serpents
,
could
no
otherwise
be
healed
,
but
by
looking
on
the
brasen
serpent
.
III.
Clemens
Alex.
[
d
](A20741-e104870-b)
d
Paedag.
l.
1.
c.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Faith
alone
is
the
Catholike
salvation
of
mankinde
.
Againe
,
[
e
](A20741-e104890-b)
e
Stromat
.
l.
5.
the
power
of
God
alone
without
demonstrations
is
able
to
save
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
faith
alone
.
IV.
Origen
more
plainely
:
[
f
](A20741-e104940-b)
f
In
Rom.
3.
l.
3.
The
Apostle
saith
that
the
justification
which
is
by
faith
alone
,
is
sufficient
:
so
that
a
man
beleeving
only
,
is
justified
,
and
instanceth
in
the
examples
of
the
penitent
theefe
,
Luk.
23.
and
of
the
penitent
woman
,
Luk.
7.
both
which
were
justified
by
faith
alone
.
And
in
that
place
,
as
hath
beene
observed
by
others
,
Origen
useth
the
exclusive
particle
sola
seven
times
.
Bellarmine
answereth
,
[
g
](A20741-e105000-b)
g
De
justif
.
lib.
1.
cap.
25.
that
Origen
only
excludeth
externall
workes
,
when
power
and
occasion
is
wanting
,
as
in
the
theefe
upon
the
crosse
.
Repl.
But
it
evident
,
that
as
S.
Paul
,
so
also
Origen
speaketh
of
workes
in
generall
,
and
that
in
the
penitent
theese
,
and
in
that
penitent
woman
good
workes
were
not
wanting
.
For
the
thee●…e
[
h
](A20741-e105040-b)
h
Luk.
23.
40
,
41
,
42.
repro●…eth
his
fellow
,
confesseth
his
sinne
,
acknowledgeth
Christs
innocencie
,
professeth
Christ
in
his
most
despicable
e●…ate
,
when
his
owne
Disciples
●…ed
,
prayeth
unto
Christ
to
remember
him
,
when
he
should
come
to
his
Kingdome
.
The
woman
[
i
](A20741-e105060-b)
i
Luk.
7.
37.
brought
an
Alabaster
box
of
ointment
,
stood
behinde
Christ
weeping
,
washed
his
fee●…
with
her
teares
,
wiped
them
with
the
haires
of
her
head
,
kissed
his
feet
,
and
anointed
them
with
the
ointment
;
by
which
actions
shee
t●…tified
her
faith
in
Christ
,
her
repentance
for
her
●…innes
,
her
love
to
her
Saviour
,
acknowledged
by
Christ
himselfe
to
have
beene
great
.
Yet
not
by
these
good
workes
,
but
onely
by
their
faith
,
were
those
two
persons
justified
.
And
no
marvell
.
For
even
Abraham
himselfe
,
though
he
abounded
with
good
workes
,
yet
he
was
not
justified
by
them
,
but
by
faith
onely
.
Yea
,
but
saith
Bellarmine
,
Origen
doth
not
exclude
love
and
repen●…nce
.
Repl.
No
m●…re
doe
we
from
the
subject
,
that
is
,
the
partie
justified
,
but
from
the
act
of
justification
.
For
,
although
they
doe
not
concurre
with
faith
to
the
act
of
justification
,
as
any
cause
thereof
:
yet
they
must
eoncurre
in
the
subject
,
that
is
,
the
partie
justified
,
as
necessary
fruits
of
faith
,
and
unseparable
companions
of
justification
.
V.
Cyprian
:
[
k
](A20741-e105120-b)
k
Ad
Quirinum
.
l.
3.
c.
42.
Fidem
tantùm
prodesse
,
or
,
as
Pamelius
will
have
it
,
i●…
〈◊〉
,
faith
onely
or
wh●…lly
profitet●…
.
VI.
Eusebius
Casariensis
.
[
l
](A20741-e105190-b)
l
De
eccl.
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
onely
begotten
Sonne
is
the
Saviour
.
VII
.
Hilari●…
:
it
〈◊〉
[
m
](A20741-e105230-b)
m
Hilar.
An.
360
the
Scribes
,
that
sinne
should
be
forgiven
by
a
man
(
for
they
saw
no
more
in
Christ
but
a
man
)
and
that
to
[
n
](A20741-e105250-b)
n
Can.
21.
Q●…ia
〈◊〉
sola
justificat
:
and
yet
againe
,
[
o
](A20741-e105270-b)
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
Sonne
of
God
,
obtained
in
Peter
the
glory
of
all
blessednesse
.
To
the
first
B●…llarmine
answereth
,
that
the
particle
(
alone
)
excludeth
onely
the
law
,
which
〈◊〉
hath
no
place
in
the
other
two
.
But
if
the
law
be
excluded
,
which
i●…
the
rule
of
all
inherent
righteousnesse
,
it
proveth
justification
only
by
faith
.
For
if
men
be
justified
either
by
the
legall
righteousnesse
,
or
by
th●…
Evangelicall
,
and
a
third
cannot
be
named
;
then
it
followeth
,
that
if
men
have
not
,
nor
can
have
remission
of
sinnes
and
justification
by
the
law
,
that
is
by
inherent
righteousnesse
,
which
is
prescribed
in
the
law
;
th●…n
they
must
have
it
according
to
the
Gospell
,
that
is
by
the
righteousnesse
of
Christ
received
by
faith
onely
:
but
the
former
is
true
,
Act.
13.
38
,
39.
therefore
the
latter
.
VIII
.
S.
●…asill
:
This
is
perfect
[
p
](A20741-e105360-b)
p
Serm.
De
humilita●…e
.
and
entire
glorying
in
God
,
when
a
m●…n
being
not
lifted
up
for
his
own●…
righteousnesse
,
knoweth
indeed
himselfe
to
want
true
justice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
to
bee
justified
by
faith
alon●…
in
Christ
.
〈◊〉
answereth
,
that
Basil
excludeth
onely
workes
done
without
faith
,
or
the
grace
▪
of
God
.
Reply
.
But
Basill
mentioneth
not
workes
going
before
Grace
,
but
speaketh
of
a
man
already
justified
,
who
then
doth
intirely
glory
in
God
,
when
being
not
lifted
up
with
a
conceit
of
that
righteousnesse
which
is
in
himselfe
,
but
being
conscious
to
himselfe
of
his
defectivenesse
in
respect
of
inherent
righteousnesse
,
acknowledgeth
himselfe
to
be
justified
onely
by
faith
in
Christ
.
IX
.
Gregory
Nazianzene
speaking
[
q
](A20741-e105440-b)
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A●…brosc
.
A.
370.
of
those
words
,
Rom.
10.
9.
10.
X.
Saint
Ambrose
,
or
whosoever
else
(
as
ancient
as
he
)
was
the
Authour
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
](A20741-e105560-b)
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
workes
of
the
cerem●…niall
Law
,
or
the
necessity
of
externall
workes
:
which
may
serve
perhaps
for
a
poore
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
workes
either
going
before
or
following
after
,
they
are
,
through
the
gift
of
God
,
justified
by
faith
only
.
-
Secondly
,
In
Rom.
4.
how
can
the
Iewes
,
who
looke
to
be
justified
by
the
workes
of
the
Law
,
thinke
,
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
beene
justified
,
not
by
the
workes
of
the
Law
,
but
onely
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
Latine
,
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
onely
that
th●…y
beleeve
.
-
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
beleeveth
in
Christ
,
be
safe
or
saved
sine
oper●…
sol●…
fide
gratis
recipiens
remissionem
peccatorum
,
without
worke
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
onely
.
-
Tenthly
.
In
Gal.
3.
18.
he
noteth
the
improvident
presumption
of
the
Iewes
,
who
thought
that
men
cannot
be
justified
without
the
workes
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
patterne
or
samplar
of
that
matter
,
to
have
been
justified
by
faith
alone
without
the
workes
of
the
Law
.
-
Eleventhly
,
In
Gal.
3.
22.
that
hee
comming
who
was
promised
to
Abraham
fidem
solam
ab
ijs
posceret
should
require
of
them
faith
onely
.
-
Twelfthly
,
In
his
fortie
five
sermon
,
which
by
some
is
attributed
to
Maximus
who
lived
after
him
forty
yeares
;
to
the
penetent
thiefe
it
sufficeth
ad
innocentiam
,
Domino
credidisse
to
make
him
innocent
,
that
he
beleeved
in
the
Lord
.
-
Thirteenthly
,
Another
testimony
of
Ambrose
recorded
by
Gratian
:
that
the
grace
of
God
in
baptisme
requireth
neither
mourning
nor
any
worke
,
sed
solam
fidem
&
omnia
gratis
condonat
,
but
faith
alone
and
forgiveth
all
freely
.
XI
.
Hierome
,
or
what
other
Writer
no
lesse
ancient
,
was
the
Authour
[
s
](A20741-e106070-b)
s
De
scriptorib
.
in
Hieronymo
.
saith
,
that
Pelagius
was
the
Authour
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
booke
,
De
peccatorum
meritis
&
remissione
.
I
deny
not
,
but
that
divers
sentences
are
found
in
those
Commentaries
rankely
savouring
of
the
Pelegian
heresie
,
as
well
as
in
the
writings
of
other
ancient
Fathers
,
either
because
before
the
Pelagian
her●…sie
was
spred
,
they
wrote
more
caresly
of
those
points
;
or
rather
because
the
Pelagian
hereticks
did
corrupt
their
writings
:
which
Possevin
himselfe
suspecteth
might
have
happened
to
this
author
.
These
Commentaries
doe
seeme
to
have
been
in
great
account
in
the
Church
,
above
1100
yeares
agoe
,
in
that
Sed●…lius
in
his
Collectanea
,
and
sometimes
by
name
[
t
](A20741-e106140-b)
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
appeare
by
collation
of
those
,
which
I
shall
cite
out
of
them
.
The
Author
of
the
ordinary
glosse
,
who
lived
eight
hundred
yeers
ago
,
every
where
citeth
them
under
the
name
of
Hierome
.
For
my
part
I
suspect
,
that
B●…llarmine
and
other
Papists
doe
not
so
much
distaste
this
Writer
for
comming
too
neere
the
Pelagians
,
as
for
his
too
much
departing
from
themselves
;
I
meane
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
beene
interpolated
by
the
Pelagian
hereticks
,
yet
those
testimonies
which
I
shall
alleage
for
Iustification
by
faith
alone
,
the
Papists
themselves
will
free
from
suspicion
of
Pelagianisme
.
Thus
therefore
he
writeth
.
-
First
,
in
Ro.
1.
16.
on
those
words
,
Iudaeo
&c.
]
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
Latine
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
Iudaeum
&
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
Pelagianisme
)
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
&
Iudaei
&
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
,
&c.
]
sed
illam
quae
à
Deo
propriè
&
sola
fide
collata
est
Christianis
.
XII
.
Chrysostome
,
In
Rom.
1.
17.
thou
obtainest
righteousnesse
,
not
[
u
](A20741-e107090-b)
u
Homil.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bringing
one
thing
onely
from
within
,
viz.
to
beleeve
,
nothing
therefore
in
us
doth
concurre
to
the
act
of
justification
,
but
onely
faith
.
-
Secondly
,
In
Rom.
3.
27.
[
*
](A20741-e107150-b)
*
Homil.
7.
What
is
the
Law
of
faith
?
to
save
by
grace
:
here
he
sheweth
the
power
of
God
,
that
he
hath
not
onely
saved
,
but
also
justified
,
and
brought
into
glorying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
that
,
not
requiring
workes
,
but
seeking
faith
onely
.
-
Thirdly
,
In
Rom.
4.
1.
[
x
](A20741-e107190-b)
x
Homil.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
it
is
not
possible
to
be
saved
otherwise
than
by
faith
.
-
Fourthly
,
In
Rom.
8.
24.
[
y
](A20741-e107230-b)
y
Homil.
14.
This
one
gift
have
wee
brought
to
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
beleeve
him
promising
things
to
come
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
by
this
onely
way
we
are
saved
.
-
Fifthly
,
In
Gal.
3.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
faith
sufficed
Abraham
to
righteousnesse
.
-
Sixthly
,
In
Gal.
3.
8.
They
(
the
justitiaries
)
said
,
he
that
adhereth
to
faith
alone
is
accursed
,
but
Paul
sheweth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
he
which
adhereth
to
faith
alone
is
blessed
.
-
Seventhly
,
In
Ephes.
2.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
faith
alone
hee
saved
.
-
Eightly
,
In
Col.
1.
27.
[
z
](A20741-e107390-b)
z
Homil
5.
For
at
once
to
bring
men
more
senselesse
than
stones
to
the
dignity
of
Angels
simply
by
bare
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
by
faith
alone
,
without
[
a
](A20741-e107410-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
all
difficulty
,
it
is
indeed
the
glory
and
riches
of
the
mystery
.
-
Ninthly
,
In
Tit.
1.
13.
[
b
](A20741-e107450-b)
b
Homil.
3.
For
if
thou
doest
give
credit
to
thy
faith
,
why
doest
thou
bring
in
other
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
if
faith
were
not
sufficient
to
justifie
?
Bellarmine
by
other
things
understandeth
the
ceremonies
of
the
Law
.
When
Chrysostome
indeed
rejecteth
al
other
things
,
because
faith
it selfe
is
sufficient
to
justifie
.
-
Tenthly
,
There
is
a
notable
testimony
cited
by
Bishop
[
c
](A20741-e107500-b)
c
In
Rom.
3.
28.
Iustinian
out
of
Chrysostome
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
onely
is
required
.
Iustitia
conflatur
ex
multis
virtutibus
&
●…na
virtus
activa
non
facit
justitia●…
quemadmodum
nec
una
tabula
perficit
navigium
,
nec
unus
lapis
domum
.
Vna
sola
virtus
justificat
fides
,
quae
est
virtutum
fastigium
,
Righteousnesse
is
compounded
of
many
virtues
,
and
one
active
virtue
maketh
not
righteousnesse
.
Even
as
one
planke
doth
not
make
a
ship
nor
one
stone
an
house
,
onely
virtue
justifieth
namely
faith
which
is
the
top
of
all
virtues
.
-
11.
Serm.
de
fide
&
lege
naturae
.
[
d
](A20741-e107570-b)
d
Tom.
6.
p.
838.
Without
faith
no
man
hath
a●…tained
to
life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
thiefe
on
the
Crosse
beleeving
onely
,
was
justified
and
afterwards
twice
he
affirmeth
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
faith
by
it selfe
saved
.
Bellarmine
answereth
that
Chrysostome
teacheth
,
that
sometimes
faith
alone
,
that
is
without
externall
workes
doth
suffice
:
which
cannot
be
applyed
to
the
penitent
thiefe
,
who
,
as
I
shewed
before
,
wanted
not
for
the
time
externall
workes
;
and
yet
not
by
them
,
but
by
faith
alone
he
was
justified
.
XIII
.
Hesychius
in
Leviticum
:
[
c
](A20741-e107640-b)
c
Lib.
4.
●…n
c.
14.
Grace
is
given
out
of
mercie
and
faith
alone
&
fide
comprehenditur
sol●…
,
not
out
of
works
,
as
the
Apostle
saith
,
for
then
grace
shall
not
be
grace
.
XIV
.
Augustine
.
[
f
](A20741-e107680-b)
f
De
civit
.
D.
Nam
sine
bonorum
operum
meritis
per
sidem
justificatur
-
2.
Apud
Gratianum
:
[
g
](A20741-e107750-b)
g
Grat
de
poeniten●…iâ
dist.
c.
14.
this
is
the
faith
which
worketh
by
love
,
huic
duntaxat
remissio
delictorum
promittitur
to
this
onely
remission
of
sins
is
promised
—
cui
soli
venia
promitoitu
:
,
to
which
alone
par●…on
is
promised
,
—
quâ
solâ
peccata
relaxantur
by
which
alone
sinnes
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
](A20741-e107830-b)
h
Initio
.
Abraham
beleeved
God
,
and
it
was
accounted
to
him
for
righteousnesse
.
Ecce
sine
opere
justificatur
exfide
,
&
quicquid
illi
legali
posset
observatione
conferri
,
totum
credulitas
sola
d●…navit
.
Behold
,
without
workes
he
is
justified
by
faith
,
and
whatsoever
might
bee
conferred
upon
him
by
the
observation
of
the
Law
,
all
that
faith
alone
bestowed
.
-
5.
In
Ioan.
8.
[
i
](A20741-e107890-b)
i
Tract.
42.
On
those
words
,
you
heare
not
,
because
you
are
not
of
God
:
this
was
spoken
to
them
who
where
not
onely
vicious
by
sinne
,
but
also
foreknowne
,
that
they
were
not
to
beleeve
ea
fide
,
qua
solâ
possent
à
peccatorum
obligatione
liberari
,
with
that
faith
by
which
alone
they
might
be
delivered
from
the
bond
of
their
sinnes
.
-
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
soule
and
the
onely
propitiation
for
all
sinnes
,
is
to
beleeve
in
Christ
.
-
7.
Ad
duas
Epistolas
Pelag.
[
k
](A20741-e107960-b)
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
onely
Nature
and
the
Law
of
Moses
.
Reply
,
But
the
place
is
plaine
,
that
though
the
virtue
of
the
ancient
Fathers
were
never
so
great
,
yet
neither
it
,
nor
any
thing
else
could
save
them
,
but
onely
faith
in
Christ
.
-
8.
Lib.
83.
quaest
.
[
l
](A20741-e108010-b)
l
Qu●…st
.
76.
If
any
when
hee
hath
beleeved
,
shall
presently
depart
out
of
this
life
,
the
justification
of
faith
abideth
with
him
,
neither
for
his
precedent
good
workes
,
because
not
by
merit
but
by
grace
hee
came
unto
it
;
nor
for
the
subsequent
,
because
he
is
not
suffered
to
remaine
in
this
life
.
And
therefore
,
say
we
,
by
faith
alone
.
To
this
B●…llrrmine
answereth
,
that
Augustine
speaketh
of
a
lively
faith
(
as
though
wee
spake
of
any
other
)
for
Augustine
there
saith
,
that
a
man
is
justified
without
workes
,
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
justifie
alone
.
As
for
that
which
is
not
lively
,
nor
accompanied
with
charity
;
we
teach
,
that
it
justifieth
neither
alone
,
nor
at
all
.
Thus
hath
hee
indevoured
in
vaine
to
answere
some
allegations
out
of
six
of
the
Fathers
.
The
rest
,
either
of
the
same
Authors
,
or
of
others
,
either
before
named
,
or
now
to
bee
cited
,
remaine
unanswered
,
saving
foure
others
,
which
because
he
would
have
men
thinke
we
want
Testimonies
of
Antiquity
,
hee
hath
afforded
us
out
of
his
owne
store
.
Which
wee
will
examine
in
their
due
place
.
And
in
stead
of
the
first
which
hee
cit●…th
out
of
XV
Cyrill
of
Alexandria
,
[
m
](A20741-e108080-b)
m
in
●…oan
.
l.
10.
c.
18.
being
to
no
purpose
,
[
n
](A20741-e108150-b)
n
Lib.
9.
c.
30.
Ye
beleeve
in
God
,
beleeve
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
Cyrill
we
adjoyne
[
o
](A20741-e108200-b)
o
Sedulius
in
Collectanes
.
Sedulius
,
as
being
of
the
same
time
,
as
Bellarmine
,
following
Trithemius
,
supposeth
hee
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
appeare
that
those
Commentaries
in
the
time
of
Sedulius
were
of
good
esteeme
:
for
out
of
those
very
Commentaries
of
Hierome
,
he
hath
collected
many
briefe
passages
,
as
in
other
matters
,
so
in
this
particular
.
As
Hierome
therefore
had
said
in
Rom.
1.
16.
so
saith
hee
almost
in
the
same
words
:
justi●…ia
Dei
est
,
[
p
](A20741-e108350-b)
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
Latine
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
blessednesse
of
man
he
calleth
remission
of
sins
by
faith
.
It
is
a
great
blessednesse
without
the
labour
of
the
Law
and
penitence
to
obtaine
the
Grace
of
God
by
faith
alone
.
Which
words
are
in
part
taken
out
of
S.
Ierome
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
beleeve
,
whom
also
he
freely
called
to
salvation
:
Which
word
for
word
are
taken
out
of
Ierome
.
-
5.
In
Rom.
10.
5.
Moses
put
a
difference
betweene
either
justice
,
to
wit
,
of
faith
and
of
workes
:
because
the
one
,
by
workes
;
the
other
,
sola
credulitate
justificet
accedentem
,
by
faith
alone
justifieth
him
that
commeth
:
and
so
Ierome
on
the
same
place
,
out
of
whom
also
hee
reciteth
word
for
word
,
that
which
before
I
cited
out
of
him
in
Rom.
10.
16.
Ergo
si
fides
sufficit
adjustitiam
,
&c.
-
7.
In
Gal.
2.
20.
In
fide
vero
filii
Dei
]
i.
in
sola
fide
,
quia
nihil
debeo
legi
:
so
Ierome
.
-
8.
In
Gal.
3.
14.
ex
fide
.
i.
ut
sola
fide
salvarentur
credentes
,
&c.
XVII
.
Theodoret
in
Rom.
3.
24.
sola
enim
fide
allata
peccatorum
remissionem
-
2.
In
Rom.
3.
25.
Our
Lord
Christ
,
is
both
God
,
and
the
propitiatory
,
and
the
high
Priest
,
and
the
Lambe
,
and
by
his
bloud
he
procured
our
salvation
,
Solam
à
nobis
fidem
exigens
,
requiring
of
us
faith
alone
.
-
3.
In
Eph.
2.
8.
By
grace
,
&c.
for
we
brought
onely
faith
.
Neither
did
we
of
our
owne
accord
beleeve
,
but
being
called
we
came
,
and
when
we
were
come
hee
did
not
exact
of
us
the
purity
and
innocencie
of
life
,
sed
sola
fide
suscepta
condona
vit
peccata
,
but
hee
forgave
our
sinnes
accepting
of
our
faith
alone
.
-
4.
And
in
the
seventh
of
his
[
q
](A20741-e108740-b)
q
De
Curand
.
Grac
,
affectib
.
lib.
7.
Therapeutickes
,
after
he
had
cited
that
of
Esai
.
45.
23.
I
blot
out
your
iniquities
,
&c.
he
addeth
,
for
not
by
any
praise-worthy
workes
of
ours
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
by
faith
alone
wee
have
obtained
the
mysticall
or
spirituall
good
things
.
XVIII
.
Prosper
Aquitanicus
in
his
Epigrammes
.
[
r
](A20741-e108790-b)
r
Epigram
.
8.
De
doctrina
Evangelica
.
[
r
](A20741-e108800-b)
r
In
Gen.
lib.
3.
Inde
(
i.
ex
doctrina
Apostolica
)
capit
(
quisque
)
vitam
,
quam
parit
una
fides
.
From
the
Doctrine
XIX
.
Claudius
Marius
Victor
s
—
At
ille
(
Abraham
)
Credidit
,
&
nuda
fidei
confessio
sola
Plenam
adjustitiae
et
meriti
reputata
coronam
est
.
XX.
Petrus
Chrysologus
:
[
t
](A20741-e108940-b)
t
Pet.
Chrys.
An
440.
s●…rm
.
34.
Christus
mulieris
(
haemarrhoissae
)
docuit
exemplo
,
quàm
fides
sola
totam
proficiat
ad
salutem
.
The
Testimonies
which
Bellarmine
in
the
second
place
out
of
his
owne
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●…
-
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
Ierome
.
-
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
,
&c.
ita
&
vobis
fides
sola
sufficit
adjustitiam
.
Hier.
-
12.
In
Gal.
3.
14.
Vt
in
Ge●…tib
.
benedictio
Abrahae
fieret
in
Christo
Iesu
]
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
Iesu
]
●…nes
enim
●…qualiter
&
Iudai
&
Gentes
per
fidem
solam
,
quae
〈◊〉
Dei
creditis
Christo.
Hierome
.
XXII
.
Theodulus
Caelo-Syriae
presbyter
,
in
Rom.
4.
13.
Lex
ob
quam
2.
In
Rom.
5.
2.
ad
i●…narrabilia
dona
&
beneficia
Dei
in
nos
collata
,
nos
XXIII
.
Gen●…dius
apud
Oecumen
.
in
Rom.
3.
24.
freely
,
that
is
without
any
good
workes
of
thine
thou
art
saved
.
And
againe
,
as
having
brought
with
thee
nothing
but
faith
—
Wherefore
all
that
beleeve
in
Christ
are
justified
freely
,
bringing
with
them
onely
to
beleeve
.
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
.
XXVI
.
Haymo
in
Gal.
3.
12.
Lex
non
complebatur
fide
sed
opere
:
-
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
,
-
2.
In
Gal.
3.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wherefore
by
faith
alone
they
are
able
to
obtaine
the
promises
.
XXVIII
.
Smaragdus
In
Gal.
3.
Necesse
est
sola
fide
Christi
salvari
XXIX
.
Oecumenius
in
Gal.
3.
11.
Because
the
righteous
shall
live
-
2.
In
Col.
2.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
it
is
fufficient
,
saith
he
,
to
beleeve
onely
.
XXX
.
Theophylact
in
Rom.
4.
5.
Doth
he
that
is
to
be
justified
bring
-
2.
In
Rom.
9.
ult.
Fides
itaque
sola
est
:
faith
therefore
is
alone
,
and
not
workes
with
it
,
it
worketh
all
things
,
and
it
justifyeth
.
-
3.
In
Gal.
3.
11.
Now
hee
doth
plainely
demonstrate
,
that
faith
it selfe
alone
hath
in
it
the
power
of
justifying
.
Bellarmine
answereth
,
for
this
is
the
third
place
which
hee
would
seeme
to
afford
us
out
of
his
owne
store
,
that
his
meaning
is
,
that
without
faith
nothing
doth
just●…fie
.
But
the
meaning
is
plaine
,
not
,
that
other
things
cannot
justifie
without
faith
,
but
that
faith
alone
without
the
helpe
of
other
things
is
able
to
justifie
.
-
4.
In
2
Thes.
2.
17.
that
God
pro
sola
fide
,
for
faith
alone
will
give
yea
those
eternall
good
things
.
XXXI
.
Anselmus
Cantuariensis
in
Rom.
4.
5.
but
to
him
that
doth
not
sufficit
ipsa
fides
adjustitiam
,
faith
it selfe
sufficeth
unto
righteousnesse
.
-
2.
In
1
Cor.
1.
4.
For
grace
is
given
in
Christ
,
because
this
is
ordained
of
God
,
that
he
which
beleeveth
in
Christ
should
be
saved
without
worke
,
sola
fide
&
gratis
by
faith
alone
and
freely
receiving
remission
of
sinnes
.
XXXII
.
Rupertus
Tuitiensis
lib.
2.
in
libros
Regum
cap.
39.
The
obstinate
qua
sola
justificare
potest
,
which
alone
can
justifie
,
arrogateth
to
himselfe
numerous
justice
out
of
his
workes
.
XXXIII
.
Bernard
,
out
of
whom
Bellarmine
in
the
fourth
place
Canticles
,
serm
.
22.
Whosoever
hauing
compunction
for
his
sinnes
doth
hunger
and
thirst
after
righteousnesse
,
let
him
beleeve
in
Thee
who
dost
justifie
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
repeate
,
but
he
that
is
not
baptized
,
shall
bee
condemned
:
but
onely
,
he
that
beleeveth
not
,
intimating
;
that
faith
sometimes
alone
is
sufficient
to
salvation
,
but
without
it
nothing
doth
suffice
.
To
the
former
hee
answereth
that
Bernard
speaketh
de
viva
fide
of
a
lively
faith
,
&c.
as
though
we
spake
of
any
other
.
If
hee
confesse
,
that
a
lively
faith
doth
justifie
alone
,
it
is
all
that
wee
seeke
.
For
as
for
the
dead
faith
,
wee
confesse
,
that
it
justifieth
neither
alone
nor
at
all
.
And
therfore
attribute
lesse
unto
it
,
than
the
Papists
themselves
.
To
the
other
hee
answereth
,
that
the
word
solam
,
excludeth
onely
the
necessity
of
Baptisme
in
the
case
of
necessity
.
Reply
,
if
sometimes
it
doth
suffice
alone
to
salvation
,
then
much
more
to
justification
,
and
if
baptisme
which
is
manus
dantis
bee
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
sed
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
sonnes
of
God
by
adoption
,
that
alone
doth
justifie
them
.
XXXV
.
Bo●…aventure
in
4.
Sent.
dist.
15.
part.
1.
q.
1.
because
man
XXXVI
.
Nicholas
Gorrham
in
Rom.
4.
If
hee
beleeve
onely
in
Christ
,
though
he
doe
not
worke
his
faith
alone
is
reputed
for
sufficient
justice
.
XXXVII
.
Couradus
Clingius
loc.
commun
.
lib.
5.
cap.
42.
Deu●…
justos
nos
XXXVIII
.
The
judgement
of
Cardinall
Contarenus
we
heard
before
,
Thus
in
all
ages
of
the
Church
justification
by
faith
alone
was
a
received
Doctrine
,
untill
the
accursed
Councell
of
Trent
which
denounceth
a
[
u
](A20741-e110490-b)
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
Councell
the
force
of
this
truth
hath
expressed
from
the
professed
enemies
of
the
Gospell
a
confession
thereof
.
Ben.
Iustinianus
in
his
paraphrase
on
Gal.
2.
16.
hee
rendreth
it
thus
.
And
yet
wee
are
not
ignorant
that
a
man
is
not
justified
by
the
workes
of
the
Law
,
sed
per
unum
Iesu
Christi
fidem
but
by
the
only
faith
in
Christ
and
in
his
explanation
he
giveth
this
sence
,
because
we
who
are
by
nature
Iewes
cannot
be
justified
by
the
Law
sed
per
solam
fidem
but
by
faith
alone
,
it
followeth
that
no
mortall
man
can
obtaine
righteousnesse
by
the
workes
of
the
Law
,
sed
sol●…m
ex
Iesu
Christi
fide
,
but
only
by
the
faith
of
Iesus
Christ
.
Yea
,
Bellarmine
himselfe
,
[
*
](A20741-e110570-b)
*
De
Sacrament
lib.
2.
cap.
3.
in
fine
.
saith
,
that
to
us
the
merits
of
Christ
are
applyed
by
the
Sacraments
;
Hebr●…is
per
solum
fidem
,
to
the
Hebrewes
by
faith
alone
.
But
the
faithfull
among
the
Hebrewes
were
justified
no
otherwise
than
Abraham
was
justified
.
And
as
Abraham
[
x
](A20741-e110610-b)
x
Rom.
4.
23
,
24.
the
Father
of
all
the
faithfull
[
y
](A20741-e110620-b)
y
Ambrose
in
Gal.
3.
18.
qui
sorma
jus
rei
est
.
who
was
the
forme
,
and
samplar
of
this
thing
was
justified
,
so
are
wee
.
But
Abraham
was
justified
by
faith
alone
,
therefore
wee
also
are
justified
by
faith
onely
.
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
onely
.
For
being
justified
by
faith
alone
,
as
Abraham
was
,
the
Sacraments
are
added
,
as
circumcision
was
to
him
,
as
seales
[
z
](A20741-e110660-b)
z
Rom.
4.
11
of
that
righteousnesse
which
we
have
by
faith
.
So
that
faith
onely
justifieth
before
God
as
the
hand
of
the
receiver
:
but
the
Sacraments
serve
to
justifie
the
faithfull
in
the
court
of
their
Conscience
by
sealing
and
assuring
unto
them
their
justification
.
CHAP.
X.
Bellarmines
arguments
,
that
faith
doth
not
justifie
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
De
justis
.
l.
1.
c.
12
disputed
three
wayes
,
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
justifie
alone
by
way
of
disposing
unto
justification
.
In
respect
of
the
second
,
whether
faith
be
the
onely
formall
cause
of
our
justification
.
In
respect
of
the
third
,
whether
for
the
retaining
and
preserving
of
righteousnesse
good
workes
be
not
required
,
but
faith
onely
sufficeth
.
The
first
he
disputeth
De
justif
.
l.
1.
c.
12.
and
in
the
twelve
chapters
following
to
the
end
of
that
booke
.
The
second
,
that
faith
is
not
the
onely
and
entire
formall
cause
of
justification
,
he
disputeth
in
the
second
booke
.
The
third
he
disputeth
in
the
fourth
booke
,
Chap.
18.
&
19.
where
he
endevoureth
to
prove
that
good
workes
doe
justifie
.
But
in
mine
opinion
hee
should
rather
have
disputed
this
question
,
whether
faith
doth
justifie
at
all
or
not
.
For
whereas
they
make
two
justifications
,
the
first
habituall
;
whereby
of
a
sinner
a
man
is
made
just
:
the
second
actuall
,
whereby
a
man
of
just
is
made
more
just
;
by
their
doctrine
,
faith
doth
not
justifie
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
formall
cause
of
their
first
justification
,
which
they
say
truely
is
but
one
,
to
be
charity
;
and
the
meritorious
cause
of
the
second
to
be
good
workes
.
Onely
,
that
charity
,
and
those
good
workes
,
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
doe
we
deny
,
but
that
true
faith
is
the
beginning
and
the
root
of
sanctification
,
and
of
all
inherent
righteousnesse
;
insomuch
that
from
it
both
charity
it
selfe
,
1
Tim.
1.
5.
and
all
other
both
internall
graces
,
and
externall
obedience
doe
spring
:
but
the
act
of
justification
,
neither
in
the
first
,
nor
second
doe
they
ascribe
to
faith
.
Onely
unto
the
first
justification
they
require
it
as
a
preparative
disposition
for
the
habit
of
grace
to
bee
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
workes
doe
not
justifie
.
§
.
II.
But
to
come
to
Bellarmines
large
discourse
:
the
greatest
part
§
.
III.
And
that
faith
doth
not
justifie
alone
,
by
way
of
disposing
,
he
§
.
IV.
But
some
will
say
,
doe
you
require
no
preparative
dispositions
in
adult
is
we
doe
:
but
that
no
way
hindereth
the
truth
of
our
assertion
concerning
justification
by
faith
alone
:
wee
doe
confesse
,
that
to
the
begetting
of
justifying
faith
preparative
dispositions
are
ordinarily
required
in
adultis
,
in
those
who
be
of
yeares
,
wrought
partly
by
private
education
and
use
of
other
private
meanes
,
as
reading
,
meditation
,
conference
,
&c.
and
partly
,
by
the
publicke
ministery
both
of
the
Law
and
of
the
Gospell
,
by
which
,
first
,
our
minds
are
illuminated
to
know
God
and
our selves
,
and
what
wee
shall
bee
in
Christ
if
wee
beleeve
in
him
.
Secondly
hee
mollifieth
our
hearts
and
humbleth
our
soules
ordinarily
by
the
ministery
of
the
Law
and
extraordinarily
by
afflictions
,
either
outward
or
inward
,
which
are
the
terrours
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
auditours
of
the
Gospell
,
In
which
the
Lord
to
the
humbled
and
prepared
soule
revealeth
his
unspeakeable
mercies
in
Christ
,
stirreth
us
up
,
by
the
ministers
of
reconciliation
,
to
accept
of
his
mercie
in
Christ
,
intreating
and
perswading
us
in
the
name
of
God
,
and
in
Christs
stead
,
that
wee
would
be
reconciled
unto
God
.
The
holy
Ghost
,
having
thus
knocked
at
the
doore
of
our
hearts
,
at
length
in
his
good
time
he
himselfe
openeth
our
hearts
to
receive
Christ
by
faith
,
working
in
our
judgments
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
wils
a
setled
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
beliefe
,
and
so
having
the
condition
of
the
promise
,
which
is
faith
;
in
the
next
place
wee
proceed
to
actuall
application
by
speciall
faith
;
which
is
farther
to
be
confirmed
by
the
Sacraments
,
which
are
the
seales
of
that
righteousnesse
which
is
by
faith
;
and
by
the
practise
of
piety
or
leading
of
a
godly
life
;
whereby
wee
are
to
make
,
as
our
election
,
and
calling
,
so
also
our
justification
sure
unto
us
.
§
.
V.
But
come
we
to
his
argument
drawne
from
the
seven
preparative
not
need
to
prove
,
that
it
doth
justifie
,
because
we
confesse
it
;
but
that
it
doth
not
justifie
alone
.
Answ.
That
justifying
saith
,
which
is
a
grace
infused
in
our
regeneration
,
we
deny
to
justifie
by
way
of
disposing
:
that
faith
,
which
goeth
before
regeneration
,
and
is
not
infused
,
we
deny
to
justifie
at
all
.
And
such
is
that
faith
whereof
he
speaketh
;
and
therefore
hee
reckoneth
without
his
host
.
From
our
assertion
he
should
rather
have
concluded
thus
.
That
,
which
is
but
a
preparative
disposition
to
justification
,
doth
not
justifie
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
justifie
at
all
.
Or
thus
:
a
preparative
disposition
to
justification
doth
not
justifie
:
but
faith
,
as
all
confesse
,
doth
justifie
:
therefore
it
is
not
a
preparative
disposition
to
justification
.
§
.
VI.
Yea
but
he
will
prove
by
authority
of
Scriptures
,
by
testimonies
of
Fathers
,
and
by
reason
,
that
faith
doth
not
justifie
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
justifie
alone
.
Neither
doth
faith
justifie
,
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
shewed
before
out
of
divers
of
the
Fathers
sufficeth
.
I
say
,
sufficeth
to
justification
:
and
therefore
is
not
the
beginning
onely
,
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
](A20741-e111140-b)
a
Rom
5.
2.
stand
,
and
by
it
we
live
[
b
](A20741-e111150-b)
b
Hab.
2.
4.
Gal.
2.
20.
,
and
so
long
as
we
have
faith
,
it
is
imputed
unto
us
for
righteousnesse
even
from
faith
to
faith
[
c
](A20741-e111180-b)
c
Rom.
1.
17.
,
as
it
was
to
[
d
](A20741-e111190-b)
d
Gen.
15
6.
Abraham
,
after
he
had
long
continued
in
the
faith
.
§
.
VII
.
His
first
proofe
is
Heb.
11.
6.
Hee
that
commeth
to
God
,
Therefore
faith
is
the
first
motion
of
comming
to
God
,
which
wee
willingly
confesse
.
But
he
should
have
done
well
,
to
have
told
us
,
what
is
meant
by
comming
unto
God
.
For
to
come
unto
Christ
is
to
beleeve
in
him
,
Ioh.
6.
35
,
37
,
44
,
65.
And
if
that
bee
the
meaning
of
the
holy
Ghost
in
this
place
,
then
to
come
unto
God
is
to
beleeve
in
him
by
speciall
faith
,
otherwise
the
Apostle
should
enunciate
idem
per
idem
.
And
then
the
meaning
is
this
,
hee
that
would
beleeve
that
God
is
his
God
,
and
that
he
will
be
gracious
unto
him
,
must
first
beleeve
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
seeke
him
.
Or
thus
,
wouldest
thou
beleeve
that
Christ
is
thy
Saviour
,
then
must
thou
first
beleeve
that
hee
is
the
Saviour
of
all
that
truely
beleeve
in
him
.
Or
,
it
may
be
,
that
the
word
come
,
in
this
place
is
to
bee
expounded
by
the
word
seeking
.
He
that
will
come
unto
God
,
that
is
,
hee
that
will
seeke
God
,
must
beleeve
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
seeke
him
.
For
these
words
,
comming
,
returning
,
seeking
,
which
properly
betoken
the
actions
of
the
body
,
are
by
a
Metaphore
[
c
](A20741-e111310-b)
c
Esa.
21.
12.
translated
to
the
actions
of
the
soule
,
whereby
is
meant
,
sometimes
our
conversion
and
turning
unto
God
,
Deut.
4.
29.
30.
2
Chron.
15.
4.
Esa.
9.
13.
Hos.
3.
5.
&
5.
15.
cum
6.
1.
&
7.
10.
And
if
that
bee
the
meaning
of
this
place
,
then
nothing
else
can
bee
gathered
from
it
;
but
,
that
faith
is
the
beginning
of
our
repentance
and
turning
unto
God
.
Sometimes
the
whole
study
of
piety
,
whereby
wee
endevour
to
know
God
,
and
to
serve
him
.
1
Chro.
28.
9.
If
thou
seeke
him
,
that
is
,
if
thou
endevour
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
bee
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
wee
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.
Ier.
29.
12
,
13.
Zach.
8.
21.
22.
2
Chron.
2.
3
,
4.
and
thus
faith
is
the
cause
of
prayer
:
which
if
it
bee
effectuall
,
is
called
the
prayer
of
faith
.
Iam.
5.
16.
And
this
is
●…ignified
in
.
§
.
VIII
.
The
next
place
which
Bellarmine
alleageth
,
viz.
Rom.
10.
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
soule
from
the
disease
of
sinne
.
Of
these
,
saith
he
,
sending
and
preaching
are
without
us
,
therfore
the
first
beginning
of
justification
,
within
us
,
is
faith
,
which
invocation
doth
follow
,
and
the
rest
in
their
order
.
I
answere
,
first
,
that
the
Apostle
setteth
downe
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
commeth
.
The
second
is
justification
by
faith
.
Thirdly
,
sanctification
,
whereof
one
principall
duety
is
mentioned
,
viz.
invocation
,
which
seemeth
to
bee
put
,
as
sometimes
it
is
,
[
f
](A20741-e111730-b)
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
implicite
faith
.
For
where
the
Apostle
saith
,
how
shall
they
callupon
him
,
in
whom
they
have
not
beleeved
,
how
shall
they
beleeve
in
him
of
whom
they
have
not
heard
,
and
consequently
by
hearing
knowne
,
this
degree
he
leaveth
out
;
which
proveth
,
that
men
cannot
beleeve
in
God
,
who
have
not
heard
of
him
,
nor
by
hearing
knowne
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
justifie
,
or
as
the
Apostle
speaketh
in
other
words
,
Rom.
8.
30
,
whom
the
Lord
doth
call
,
them
he
doth
justifie
:
so
faith
begetteth
invocation
and
all
other
dueties
of
sanctification
,
for
whom
God
doth
justifie
,
hee
doth
sanctifie
.
Now
sanctification
is
the
beginning
of
glorification
in
this
life
:
for
by
it
the
Lord
beginneth
in
us
a
spirituall
and
eternall
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.
wee
may
be
bold
to
set
dowue
the
degrees
of
salvation
in
this
order
,
Election
,
Vocation
,
Iustification
,
Glorification
,
and
that
either
begun
in
this
life
,
which
is
sanctification
,
or
consummate
in
the
life
to
come
,
which
is
our
eternall
salvation
.
§
.
IX
.
His
third
testimony
,
is
Ioh.
1.
12.
So
many
as
received
him
,
to
them
hee
gave
power
to
be
made
the
sonnes
of
God
,
to
them
which
beleeve
in
his
name
.
Where
,
saith
he
,
Saint
Iohn
plainly
teacheth
,
that
these
who
receive
Christ
by
faith
,
are
not
yet
the
Sonnes
of
God
,
but
may
bee
made
the
Sonnes
of
God
,
if
they
goe
on
further
,
so
that
they
begin
also
to
hope
and
to
love
;
for
love
properly
maketh
men
the
Sonnes
of
God
.
Answ.
The
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Where
Bellarmine
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
the
vulgar
Latine
readeth
potestatem
,
understandeth
possibility
,
as
if
he
had
said
,
potentiam
;
and
the
Verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
the
aorist
,
hee
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
Sonnes
of
God
,
if
to
their
faith
they
shall
adde
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
priviledge
,
or
as
Iansenius
[
g
](A20741-e111920-b)
g
Concord
.
Evang.
cap●…
.
interpreteth
,
authoritatem
,
dignitat●…m
,
jus
.
And
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signifie
,
not
that
they
may
be
made
hereafter
,
but
that
so
soone
as
men
beleeve
they
are
already
the
Sonnes
of
God
:
hee
gave
them
this
right
,
or
priviledge
,
this
prerogative
,
dignity
or
preheminence
,
to
bee
the
Sonnes
of
God
.
And
so
Iansenius
;
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
bee
rendred
not
onely
fieri
to
bee
made
,
but
also
esse
to
be
,
that
is
now
,
saith
hee
,
may
bee
the
sense
,
hee
gave
them
that
authority
,
right
,
and
dignity
,
ut
sint
Dei
filii
:
that
they
are
the
Sonnes
of
God
not
onely
after
,
but
when
they
doe
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
Ioh.
5.
1.
Whosoever
beleeveth
,
that
Iesus
is
Christ
,
is
borne
of
God
:
hee
doth
not
say
,
is
in
possibility
to
bee
hereafter
;
but
hee
speaketh
in
the
time
past
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hee
is
already
borne
of
God
:
and
in
this
very
place
Ioh.
1.
12
,
13.
they
that
beleeve
in
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
borne
of
God
.
For
indeed
regeneration
in
order
of
nature
,
though
not
in
time
,
goeth
before
faith
,
which
the
Spirit
,
when
hee
doth
regenerate
us
,
worketh
in
us
.
Iansenius
well
observeth
,
that
the
parts
of
this
text
understood
according
to
Bellarmines
sence
,
cannot
well
stand
together
:
that
those
who
are
said
to
have
received
Christ
should
have
power
given
them
wherby
they
may
be
made
the
Sonnes
of
God
.
For
if
they
have
received
him
,
they
are
already
the
Sonnes
of
God
,
and
need
not
to
bee
made
Sonnes
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
Sonnes
,
then
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
beleeve
.
The
place
to
which
he
referreth
us
,
is
1
Ioh.
2.
19.
Ye
know
,
that
hee
,
who
worketh
righteousnesse
,
is
borne
of
God
:
from
whence
this
may
be
gathered
,
that
working
of
righteousnesse
is
an
evident
signe
or
marke
of
him
that
is
borne
of
God
:
not
that
working
righteousnesse
is
the
cause
to
make
a
man
Gods
child
,
but
an
evidence
to
declare
that
hee
is
the
child
of
God
.
For
he
that
is
borne
of
God
committeth
not
sinne
1
Ioh.
3.
9.
as
a
servant
of
sinne
,
Ioh.
8.
34.
and
hereby
we
doe
know
that
we
are
passed
from
death
to
life
,
that
is
,
that
wee
are
justified
,
because
wee
love
the
brethren
,
1
Ioh.
3.
14.
Hereby
the
sonnes
of
God
are
manifest
and
the
sonnes
of
the
Devill
;
hee
that
worketh
not
righteousnesse
is
not
of
God
,
nor
hee
that
loveth
not
his
brother
,
vers.
10.
Hereby
,
saith
our
Saviour
,
shall
men
know
you
to
be
my
disciples
,
if
you
love
one
another
Ioh.
13.
35.
I
conclude
with
Saint
Paul
,
Gal.
3.
26.
By
faith
in
Iesus
Christ
,
(
hee
doth
not
say
by
love
,
but
by
faith
;
)
yee
are
,
(
hee
doth
not
say
,
yee
may
bee
,
but
yee
are
)
all
,
that
beleeve
,
the
Sonnes
of
God
,
upon
which
words
,
as
I
noted
before
,
Thomas
Aquinas
observeth
,
Faith
alone
maketh
men
the
adoptive
Sonnes
of
God
.
§
.
X.
To
these
places
of
Scripture
Bellarmine
addeth
the
testimonies
of
the
Fathers
;
who
,
if
they
speake
as
Bellarmine
citeth
them
,
they
say
nothing
but
what
wee
willingly
confesse
;
to
wit
,
that
faith
is
,
as
Clemens
Alexandrinus
speaketh
,
[
h
](A20741-e112180-b)
h
Strom.
lib.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
first
propension
or
inclination
to
salvation
;
that
it
is
,
as
it
were
,
the
eye
of
the
soule
,
and
the
Lampe
[
i
](A20741-e112200-b)
i
Catech.
1.
to
finde
the
way
to
salvation
,
as
Cyrill
of
Hierusalem
,
that
it
is
the
light
of
the
soule
,
the
dore
of
life
,
the
foundation
of
salvation
,
as
[
k
](A20741-e112220-b)
k
Homil.
2.
de
symb
.
E●…sebius
Emissemus
:
that
it
is
the
beginning
of
righteousnesse
inherent
,
as
[
l
](A20741-e112240-b)
l
De
fide
spe
&
charit
.
Chrysostome
,
that
it
is
the
gate
and
the
way
unto
life
as
[
m
](A20741-e112260-b)
m
Lib.
4.
in
Ioan.
cap.
9.
Cyrill
of
Alexandria
that
it
is
the
first
grace
in
a
Christian
,
as
Ambrose
[
n
](A20741-e112290-b)
n
De
sacramentis
lib.
1
,
that
it
is
the
beginning
and
originall
of
as●…iance
and
accesse
to
God
,
as
[
o
](A20741-e112310-b)
o
In
Eph.
3.
Ierome
,
that
wee
are
made
the
sonnes
of
Wisedome
,
the
faith
[
p
](A20741-e112330-b)
p
August
.
in
Gal.
3.
of
the
Mediatour
preparing
and
working
it
,
that
it
is
first
given
,
[
q
](A20741-e112340-b)
q
De
praedestin
.
S.
c.
7.
and
by
it
the
rest
,
that
to
a
Christian
the
true
beginning
[
r
](A20741-e112350-b)
r
De
bono
persever
.
c
2.
is
to
beleeve
in
Christ
,
that
by
faith
wee
obtaine
grace
,
[
s
](A20741-e112360-b)
s
De
spiritu
&
litera
c.
30.
and
by
grace
the
health
of
the
soule
,
that
the
house
of
God
[
t
](A20741-e112370-b)
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
righteousnesse
,
[
u
](A20741-e112390-b)
u
Prosper
,
de
vita
contempl
.
l.
3.
c.
21.
which
no
good
workes
precede
,
and
from
which
all
proceede
,
that
it
is
the
foundation
[
*
](A20741-e112400-b)
*
Respons.
ad
dub
.
8.
Gen.
of
all
vertues
as
Prosper
.
That
if
faith
bee
not
first
begotten
in
the
heart
,
the
rest
cannot
bee
good
,
as
[
x
](A20741-e112420-b)
x
Moral
.
l.
2.
c.
33
Gregory
.
All
this
and
more
wee
affirme
concerning
faith
,
But
although
many
other
graces
besides
faith
are
required
unto
sanctification
,
as
forerunners
fitting
us
unto
salvation
:
yet
none
concurre
with
it
to
the
act
of
justification
.
And
although
it
be
the
beginning
of
sanctification
and
of
all
other
graces
:
yet
it
is
not
onely
the
beginner
,
but
the
continuer
also
of
sanctification
,
purifying
still
the
heart
,
and
working
by
love
;
by
which
we
stand
,
by
which
wee
live
,
being
by
the
power
[
y
](A20741-e112440-b)
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
righteousnesse
;
yet
it
alone
,
as
I
shewed
before
by
diuers
testimonies
of
the
Fathers
,
sufficeth
to
justification
.
And
therefore
by
it
wee
have
not
a
partiall
or
inchoated
,
but
a
perfect
and
plenary
justification
.
§
.
XI
.
To
these
testimonies
saith
he
,
naturall
reason
may
be
added
;
and
because
faith
is
the
foundation
of
hope
and
charity
:
but
neither
hope
nor
charity
is
the
foundation
of
faith
.
For
a
man
may
beleeve
that
which
hee
neither
hopeth
for
,
nor
loveth
,
but
hee
cannot
hope
for
,
or
love
that
,
which
hee
doth
not
beleeve
.
And
what
then
?
therfore
faith
is
the
beginning
of
other
graces
.
And
what
then
?
therefore
it
followeth
,
that
it
doth
not
sanctifie
alone
,
for
it
is
but
one
among
many
:
but
it
doth
not
follow
,
that
therfore
it
doth
not
justifie
alone
.
And
where
hee
saith
that
faith
is
the
foundation
of
hope
,
and
that
a
man
cannot
hope
for
that
which
he
doth
not
beleeve
;
this
overthroweth
a
maine
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
speciall
revelation
he
may
not
beleeve
it
.
His
second
reason
hath
no
soundnesse
in
it
.
In
bodily
diseases
,
saith
hee
,
the
beginning
of
health
is
,
for
a
man
to
beleeve
,
that
hee
is
sicke
,
and
to
beleeve
the
Physitian
,
that
taketh
upon
him
to
cure
him
,
and
yet
not
that
faith
alone
is
entire
health
.
Where
Bellarmine
compareth
justification
to
health
recovered
from
sicknesse
to
which
not
justification
may
bee
compared
,
but
sanctification
.
For
the
disease
of
the
soule
,
as
well
as
of
the
body
,
is
not
onely
a
privation
or
absence
of
health
,
but
also
an
evill
disposition
or
habit
:
which
is
cured
by
the
contrary
disposition
or
habit
:
for
as
the
whole
body
of
sinne
is
cured
in
some
measure
by
the
grace
of
regeneration
or
sanctification
:
so
the
severall
members
thereof
:
as
infidelity
by
faith
,
despaire
by
hope
,
hatred
by
charity
,
pride
by
humility
,
uncleannesse
by
chastitie
,
drunkennesse
by
sobriety
,
&c.
Secondly
,
he
compareth
the
beleefe
of
a
sicke
man
beleeving
that
the
Physitian
will
cure
him
,
which
is
no
health
at
all
,
nor
meanes
of
health
,
but
in
conceit
,
for
many
times
it
proveth
otherwise
,
(
the
promise
of
the
Physitian
being
deceiveable
and
the
event
uncertaine
)
to
the
faith
of
an
humbled
sinner
grounded
on
the
infallible
promises
of
God
,
which
are
alwayes
performed
,
to
them
that
beleeve
.
CAP.
XI
.
Of
Feare
,
and
Hope
,
being
his
second
and
third
dispositions
,
HIs
second
disposition
is
feare
:
which
he
proveth
to
dispose
unto
justification
,
and
to
concurre
thereuntn
in
the
same
manner
almost
as
faith
doth
.
But
first
this
discourse
is
impertinent
.
For
we
deny
,
and
our
deniall
we
have
made
good
,
that
just●…ying
faith
doth
not
justifie
by
way
of
disposing
.
And
therefore
if
it
be
proved
,
that
feare
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
feare
is
one
.
But
these
preparatives
doe
not
justifie
:
and
therefore
,
for
all
them
,
faith
may
,
and
indeed
doth
justifie
alone
.
Secondly
,
you
are
to
understand
,
that
this
feare
,
which
goeth
before
grace
,
is
no
grace
:
neither
is
it
that
sonne-like
feare
,
which
is
the
daughter
of
faith
and
love
,
but
the
servile
feare
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
feare
of
the
whippe
.
Neither
is
it
properly
timor
Dei
the
feare
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
feare
him
,
but
to
be
affraid
of
him
.
From
which
our
Saviour
hath
redeemed
those
that
beleeve
,
that
they
may
worship
God
in
some
measure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
this
feare
.
Neither
doth
it
per
se
,
and
in
its
owne
nature
tend
to
justification
,
which
is
the
exaltation
[
a
](A20741-e112680-b)
a
Luk.
18.
14.
of
a
sinner
,
but
rather
to
despaire
,
which
is
the
lowest
dejection
of
a
sinner
.
Notwithstanding
as
the
Law
by
working
this
feare
is
a
Schoolemaster
unto
Christ
(
for
when
〈◊〉
by
the
paedagogie
of
the
Law
have
learned
to
know
their
〈◊〉
damnable
estate
in
themselves
,
for
feare
of
damnation
they
are
forced
to
seeke
for
salvation
out
of
themselves
:
)
so
this
feare
which
in
it selfe
tendeth
to
despaire
,
and
in
it
owne
nature
affrighteth
men
from
God
(
as
we
see
in
the
example
of
our
first
parents
,
Gen.
3.
10.
)
is
by
God
made
a
meanes
to
draw
them
unto
him
.
But
to
say
that
feare
doth
concurre
unto
justification
in
the
same
manner
as
faith
doth
,
is
against
reason
and
against
common
sence
,
unlesse
hee
speaketh
onely
of
the
legall
faith
,
which
as
it
is
wrought
by
the
Law
,
so
it
worketh
feare
.
For
feare
driveth
to
the
humiliation
,
faith
tendeth
to
the
exaltation
of
the
humbled
soule
,
and
by
it
indeed
the
soule
is
exalted
.
Therefore
as
humiliation
goeth
before
exaltation
;
so
feare
before
faith
.
Againe
,
as
feare
goeth
before
faith
,
so
sinne
goeth
before
feare
.
For
sinne
maketh
a
man
guilty
,
the
Conscience
being
by
the
Law
convicted
of
guilt
,
terrifieth
the
soule
;
the
soule
terrified
,
either
sinketh
in
despaire
,
being
left
to
it selfe
:
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
sinne
it selfe
may
bee
said
to
bee
a
necessary
forerunner
of
justification
,
disposing
a
man
to
●…feare
,
more
than
feare
doth
to
justification
,
for
that
is
a
cause
,
this
but
an
occasion
.
§
.
II.
But
as
this
discourse
proving
that
feare
is
a
disposition
to
justification
is
impertinent
;
and
affirming
that
feare
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
feare
which
goeth
before
faith
and
and
justification
,
but
to
the
Sonne-like
feare
,
which
is
a
fruit
both
of
faith
and
love
and
a
consequent
of
justification
.
As
namely
,
his
first
place
i●…
it
were
rightly
alleaged
,
Eccl.
[
b
](A20741-e112770-b)
b
Eccl.
1.
14.
16
,
1●…
.
Crowne
and
fulnesse
of
Wisedome
.
But
the
place
is
not
rightly
translated
in
the
Latine
,
which
Bellarmine
doth
follow
.
For
the
Greeke
text
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
wrathfull
man
cannot
be
justified
,
or
as
some
editions
doe
read
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unjust
wrath
cannot
be
justified
,
according
to
that
of
S.
Iames
,
the
wrath
[
c
](A20741-e112830-b)
c
Iam.
1
,
20
,
of
man
doth
not
worke
the
righteousnesse
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
ruine
,
and
by
the
words
going
before
:
where
the
feare
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
feare
of
the
Lord
is
the
beginning
of
Wisedome
,
and
by
Wisedome
saith
Bellarmine
is
meant
perfect
justification
,
hee
should
say
sanctification
or
godlinesse
.
For
as
the
wicked
man
is
Salomons
foole
:
so
the
godly
man
is
the
onely
wise
man
.
And
in
this
sense
Moses
prayeth
,
Psal.
90.
12.
Teach
us
O
Lord
so
to
number
our
daies
that
wee
may
apply
our
hearts
to
Wisedome
,
that
is
,
to
true
godlinesse
,
and
to
the
same
purpose
Iob
speaketh
,
c.
28.
28.
the
feare
of
the
Lord
it selfe
,
is
Wisedome
,
and
so
Eccl.
1.
27.
Now
in
these
places
the
Hebrew
word
Reshith
which
is
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
beginning
,
may
fitly
,
as
in
many
other
places
,
bee
translated
the
head
,
that
is
a
chiefe
or
principall
part
,
or
the
top
:
and
the
meaning
is
,
that
the
feare
of
God
is
a
principall
part
of
godlinesse
,
and
as
you
heard
even
now
,
Eccl.
2.
18.
the
Crowne
of
Wisedome
.
Otherwise
I
cannot
conceive
how
feare
,
which
is
a
fruit
both
of
faith
and
of
love
,
should
truely
be
said
to
bee
the
beginning
of
godlinesse
;
which
by
consent
of
all
is
the
prerogative
of
faith
.
And
yet
faith
it selfe
doth
not
justifie
,
as
it
is
the
beginning
of
inherent
righteousnesse
,
and
much
lesse
feare
which
concurreth
with
it
not
to
justification
,
but
onely
to
sanctification
.
Now
that
servile
feare
is
not
meant
in
these
places
,
it
is
evident
,
not
onely
because
such
commendations
are
given
unto
it
,
as
belong
not
to
servile
feare
;
but
also
because
they
that
are
indued
with
this
feare
are
pronounced
blessed
,
Psalm
.
112.
1.
&
128.
1.
Prov.
28.
14.
whereas
those
who
have
the
greatest
measure
of
servile
feare
are
accursed
;
and
contrariewise
they
are
happy
who
are
most
freed
from
it
.
The
blessednesse
promised
to
Abraham
and
all
the
faithfull
in
his
seed
,
is
by
Zachary
expounded
,
Luk.
1.
73
,
74
,
75.
to
be
this
,
that
being
redeemed
from
the
hand
of
our
enemies
wee
should
worship
the
Lord
without
feare
.
And
Saint
Iohn
testifieth
that
there
is
no
feare
in
love
,
but
perfect
love
casteth
out
feare
,
1
Iohn
4.
18.
Fourthly
,
the
feare
mentioned
,
Prov.
14.
27.
where
it
is
said
,
The
feare
of
the
Lord
is
a
well-spring
of
life
to
avoid
the
snares
of
death
,
is
the
sonne-like
feare
of
which
Salomon
speaketh
in
the
words
next
going
before
.
In
the
feare
of
the
Lord
[
d
](A20741-e113090-b)
d
Prov.
14.
26.
there
is
strong
confidence
.
Fifthly
,
the
feare
of
the
Lord
mentioned
;
Eccl.
1.
21.
is
the
son-like
feare
,
which
in
that
Chapter
from
the
tenth
verse
is
highly
commended
.
Of
this
feare
it
is
said
among
other
things
,
that
it
is
gladnesse
,
and
a
crowne
of
rejoycing
,
that
it
maketh
a
merry
heart
,
and
giveth
joy
and
gladnesse
,
verse
11
,
12.
which
are
things
repugnant
to
servile
feare
.
§
.
IV.
But
let
us
see
how
he
proveth
his
unlike
likenesse
,
that
servile
First
,
because
as
it
is
said
of
faith
,
Heb.
11.
6.
so
without
feare
we
cannot
please
God
.
Answ.
This
is
true
of
the
sonne-like
feare
,
which
is
an
unseparable
companion
of
justification
:
though
Bellarmines
allegation
of
Eccles.
1.
22.
proveth
it
not
,
as
I
have
shewed
.
But
of
the
servile
feare
it
may
be
truly
said
,
that
they
who
please
God
most
,
have
the
least
of
it
.
For
the
greater
a
mans
love
is
,
the
lesse
is
his
feare
,
and
perfect
love
expelleth
this
feare
,
1
Iohn
4.
18.
But
though
without
the
true
feare
of
God
we
cannot
please
him
;
yet
that
doth
not
prove
that
feare
doth
justifie
.
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
justifie
,
because
without
it
no
man
can
please
God
,
but
because
by
it
alone
wee
receive
Christ
,
in
whom
God
is
well
pleased
and
reconciled
unto
us
,
that
is
,
because
by
it
alone
wee
are
justified
.
Secondly
,
because
as
faith
is
the
beginning
of
justice
,
so
seare
is
the
beginning
of
wisedome
.
Answ.
of
this
comparison
neither
part
is
to
be
understood
of
justification
,
but
of
sanctification
or
righteousnesse
inherent
.
For
as
faith
is
the
mother
of
grace
;
of
all
both
internall
graces
and
also
of
externall
obedience
:
so
the
true
sonne-like
feare
of
God
is
a
principall
part
of
true
piety
.
But
what
doth
this
make
for
servile
feare
,
which
is
found
in
them
who
have
no
grace
?
Thirdly
,
because
as
faith
doth
justifie
by
making
us
seeke
God
and
to
come
unto
him
:
so
also
feare
.
Answ.
If
by
seeking
of
God
be
meant
the
worship
of
God
:
then
that
which
causeth
it
,
is
the
cause
of
sanctification
.
But
servile
feare
in
it selfe
serveth
rather
to
drive
men
from
God
:
though
in
the
gracious
dispensation
of
Gods
providence
it
be
made
sometimes
a
meanes
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
seeke
thy
name
,
and
Ion.
3.
5.
from
the
example
of
the
Ninivit●…s
.
The
thing
I
consesse
,
that
by
servile
feare
men
are
often
times
forced
to
seeke
God
:
how
be
it
that
which
is
forced
,
many
times
is
fained
:
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
stedfast
in
his
covenant
,
vers.
37.
But
his
proofes
I
allow
not
.
For
the
first
place
speaketh
of
Gods
judgments
:
the
second
,
of
shame
:
the
third
,
of
the
faith
of
the
Ninivites
,
none
of
feare
.
Fourthly
,
because
as
by
faith
Christ
is
formed
in
us
,
so
by
feare
:
the
protasis
he
proveth
,
because
Paul
saith
Gal.
4.
19.
my
little
children
of
whom
I
travell
in
birth
againe
,
untill
Christ
be
formed
in
you
.
But
Christ
is
not
formed
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
feare
we
have
conceived
,
and
have
brought
forth
the
Spirit
of
Salvation
.
But
why
doth
hee
flee
from
the
Latine
translation
,
unto
which
hee
is
bound
?
which
maketh
no
mention
of
feare
:
but
onely
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
Greeke
,
nor
in
the
true
editions
of
the
Latine
,
but
divided
by
a
note
of
distinction
:
peperimus
Spiritum
:
salutes
non
fecimns
.
Thus
Bellarmine
for
his
owne
advantage
eiteth
the
fomer
part
out
of
the
Septuagint
,
and
the
later
out
of
the
vulgar
Latine
,
and
that
corrupted
,
when
neither
of
both
agreeth
with
the
originall
.
From
which
,
if
Bellarmine
would
argue
,
he
should
make
himselfe
very
ridiculous
.
The
words
are
,
we
have
conceived
,
we
have
travailed
,
we
have
,
as
it
were
,
brought
forth
wind
(
so
Pagninus
,
Vatablus
,
Tremellius
,
&c.
)
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
feare
of
God
(
which
is
not
here
mentioned
)
brought
forth
the
Spirit
of
salvation
.
So
farre
is
this
place
from
proving
that
Christ
by
feare
is
formed
in
us
.
Fifthly
,
as
faith
doth
justifie
,
because
the
just
man
shall
live
by
his
faith
,
Hab.
2.
4.
so
of
feare
it
is
written
,
that
the
feare
of
the
Lord
is
the
fountaine
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
wee
are
intitled
by
faith
.
The
latter
,
as
I
have
shewed
,
speaketh
of
sonne-like
feare
,
which
,
as
all
other
habits
of
grace
,
may
bee
called
fountaines
of
living
well
,
which
all
arise
from
one
common
spring
,
which
is
faith
,
and
are
all
not
causes
and
much
lesse
preparations
,
but
fruits
of
faith
and
consequents
of
justification
.
Sixthly
,
as
faith
doth
justifie
by
purging
of
sinnes
,
so
feare
.
Answ.
To
the
proposition
.
Faith
doth
justifie
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
feare
which
expelleth
sinne
Eccles.
1.
is
as
I
have
shewed
the
feare
of
sonnes
and
not
of
slaves
:
neither
doth
it
concurre
to
justification
,
but
to
sanctification
.
§
.
V.
To
the
testimonies
of
the
Fathers
affirming
(
some
of
them
)
that
it
is
the
nature
osfeare
to
flee
from
evill
,
and
to
seeke
remedies
whereby
evill
may
be
avoided
,
I
willingly
subscribe
.
But
though
feare
be
one
meanes
among
many
to
dispose
or
prepare
men
for
sanctification
,
or
yet
for
justification
:
yet
neither
it
nor
any
of
the
rest
doth
justifie
,
and
therefore
doth
not
disprove
justification
by
faith
alone
.
Legall
faith
working
feare
is
a
preparative
to
the
Evangelicall
justifying
faith
:
but
is
so
farre
it selfe
from
justifying
,
that
it
pronounceth
accursed
those
that
are
endued
therewith
.
§
.
VI.
His
third
disposition
is
Hope
,
which
he
saith
ariseth
of
faith
no
otherwise
than
feare
doth
.
But
yet
,
by
his
leave
,
with
this
difference
:
that
servile
feare
is
the
fruit
of
a
legall
faith
,
applying
the
threatnings
of
the
Law
to
a
mans
selfe
:
but
hope
of
salvation
is
the
fruit
of
Evangelicall
faith
apprehending
the
promises
of
the
Gospell
,
and
is
therefore
called
the
hope
of
the
Gospell
,
Col.
1.
23.
Neither
can
there
be
any
sound
hope
of
eternall
life
untill
a
man
doth
truely
beleeve
,
that
the
promise
of
salvation
doth
belong
unto
him
:
and
that
he
cannot
beleeve
untill
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
justifie
;
neither
is
it
an
habit
of
grace
infused
,
but
a
naturall
affection
,
such
as
is
in
all
men
who
attempt
any
thing
.
As
the
Apostle
saith
,
[
e
](A20741-e113680-b)
e
1
Cor.
9.
10.
he
that
ploweth
,
ploweth
in
hope
:
and
hee
that
thresheth
,
thresheth
in
hope
.
Although
therefore
this
hope
doe
dispose
men
to
justification
and
sanctification
,
as
after
a
sort
it
doth
in
animating
of
men
to
use
the
meanes
of
grace
and
salvation
,
in
hope
that
their
labour
shall
not
bee
in
vaine
:
yet
for
all
this
hope
which
doth
not
justifie
at
all
,
faith
doth
justifie
alone
.
§
.
VII
.
But
let
us
examine
his
proofes
,
which
are
a
few
testimonies
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
,
doe
speake
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
alleaged
?
The
first
[
f
](A20741-e113780-b)
f
Prov.
28.
25.
place
according
to
the
originall
is
,
but
he
that
trusteth
in
the
Lord
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
shall
be
made
fat
.
The
Latine
in
the
next
verse
[
g
](A20741-e113800-b)
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
](A20741-e113880-b)
h
Psal.
2.
ult.
confidere
,
to
trust
;
sometimes
,
and
as
I
take
it
in
that
place
onely
,
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
beene
alleaged
for
love
,
than
for
hope
,
both
which
are
consequents
of
justifying
faith
.
The
words
then
are
,
because
he
hath
set
his
love
upon
me
,
therefore
I
will
deliver
him
:
he
doth
not
say
,
I
will
justifie
him
.
But
let
us
heare
Bellarmines
[
i
](A20741-e114000-b)
i
Bellarmine
in
Psal.
90.
14.
commenting
upon
this
place
:
the
Hebrew
word
,
saith
he
,
doth
signifie
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
filiall
adhering
to
God
,
doth
deliver
a
man
,
&c.
§
.
VIII
.
His
fourth
testimony
,
Matth.
9.
2.
confide
fili
,
have
a
good
heart
sonne
(
so
the
Rhemists
translate
)
thy
sinnes
are
forgiven
thee
.
For
our
Lord
faith
Bellarmine
did
not
as
some
falsely
teach
justifie
the
man
who
had
the
palsey
,
before
he
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
of
good
courage
my
sonne
:
but
contrariwise
as
the
Councell
of
Trent
(
very
learnedly
)
signifieth
;
first
,
he
saith
be
confident
my
sonne
:
and
when
he
saw
him
raised
up
in
hope
of
health
,
hee
added
,
thy
sinnes
remittuntur
tibi
are
forgiven
thee
.
Whereby
Bellarmine
would
signifie
,
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
Verbe
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
time
past
,
and
ought
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
hee
should
be
cured
,
because
his
sinnes
which
were
the
meritorious
cause
of
his
sicknesse
were
forgiven
.
By
which
glad
tydings
hee
would
have
him
to
be
assured
by
speciall
saith
of
the
remission
of
his
sinnes
,
and
in
that
assurance
to
be
confident
.
So
that
although
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
confident
were
uttered
first
;
yet
the
words
following
containe
the
cause
of
that
confidence
.
And
therefore
not
onely
remission
of
sinnes
,
but
assurance
thereof
by
speciall
revelation
went
before
his
confidence
,
which
therefore
could
be
no
preparative
disposition
thereunto
.
And
this
is
usuall
in
such
consolations
:
first
,
to
bid
the
party
to
be
confident
,
or
not
to
feare
,
and
then
to
set
downe
the
cause
thereof
,
as
Genes.
15.
1.
Feare
not
Abraham
I
am
thy
shield
and
thy
exceeding
great
reward
.
Esai
.
43.
1.
Feare
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.
Feare
not
Mary
,
for
thou
hast
found
grace
or
favour
with
God
.
Luk.
2.
10.
Feare
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
releefe
.
§
.
IX
.
Let
us
see
what
helpe
the
Fathers
will
afford
him
.
No
man
[
k
](A20741-e114330-b)
k
Ambros.
de
poenit
.
l.
1.
c.
1.
Ambrose
,
can
well
repent
him
of
his
sinnes
,
who
doth
not
hope
for
pardon
.
Answ.
Hope
of
pardon
is
a
motive
to
repentance
,
and
to
the
use
of
other
good
meanes
,
whereby
wee
may
through
Gods
grace
attaine
both
to
justification
and
to
sanctification
.
Howbeit
repentance
belongeth
to
sanctification
,
and
not
to
justification
.
[
l
](A20741-e114390-b)
l
De
catechiz
.
rudil
.
c.
4.
Augustine
,
whatsoever
thou
declarest
,
so
declare
it
,
that
hee
to
whom
thou
speakest
by
hearing
may
beleeve
,
by
beleeving
may
hope
,
by
hoping
may
love
.
From
whence
nothing
can
be
gathered
,
but
that
as
faith
,
by
which
we
are
justified
,
commeth
by
the
hearing
of
the
word
,
as
the
Apostle
also
[
m
](A20741-e114410-b)
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
](A20741-e114430-b)
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.
untill
they
had
truely
repented
thereof
:
which
was
indeed
wholesome
counsell
.
For
no
man
can
be
assured
of
the
pardon
of
any
crime
,
untill
he
have
truly
repented
of
it
:
Vpon
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
despaire
of
Gods
mercy
:
yet
as
a
notable
bragger
he
insulteth
over
us
,
as
if
he
had
us
at
some
advantage
;
when
,
God
knoweth
,
hee
hath
scarce
brought
any
thing
worth
the
answering
.
By
which
words
,
saith
he
,
our
adversaries
are
plainely
refuted
,
who
begin
not
to
repent
before
they
are
fully
assured
that
they
are
highly
in
Gods
favour
,
and
are
confident
,
that
they
are
to
be
ranked
with
the
Cherubin
and
Seraphin
:
which
is
an
impudent
and
yet
a
witlesse
slander
,
as
though
wee
were
either
so
arrogant
as
the
Papists
who
assume
to
themselves
perfection
,
which
we
doe
not
;
or
so
senselesse
,
that
we
should
teach
,
that
men
are
tyed
to
begin
their
repentance
when
they
have
attained
to
perfection
,
and
not
till
then
.
If
it
be
said
,
that
wee
make
repentance
to
be
the
fruit
of
faith
,
which
we
define
to
be
a
full
assurance
of
Gods
favour
,
&c.
I
answere
that
that
definition
agreeth
onely
to
speciall
faith
.
Not
that
all
speciall
faith
is
a
full
assurance
,
but
that
every
virtue
is
to
be
defined
according
to
the
perfection
of
it
,
and
as
it
is
in
it selfe
considered
in
the
abstract
.
Otherwise
we
acknowledge
degrees
of
assurance
.
And
if
any
of
our
Divines
have
held
the
speciall
faith
to
be
the
onely
justifying
faith
,
they
are
to
be
understood
as
speaking
of
justification
in
the
court
of
conscience
,
and
as
judging
them
onely
to
be
justified
and
to
have
remission
of
sinnes
,
who
are
in
their
owne
consciences
perswaded
,
and
in
some
measure
assured
thereof
.
But
besides
and
before
the
speciall
faith
,
whereby
wee
are
justified
in
our
owne
conscience
applying
the
promise
of
the
Gospell
to
our selves
,
a
formall
degree
of
faith
is
to
bee
acknowledged
being
the
condition
of
the
Evangelicall
promises
,
by
which
we
aprehend
,
receive
,
and
embrace
Christ
,
as
hath
been
shewed
,
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
goe
before
faith
,
as
being
sooner
discerned
.
But
in
order
of
nature
,
as
well
as
of
time
,
repentance
goeth
before
speciall
faith
.
Because
no
man
can
be
assured
of
Gods
favour
in
remitting
his
sinnes
,
who
hath
not
repented
thereof
.
CAP.
XII
.
Of
foure
other
dispositions
:
viz.
love
,
penitencie
,
a
purpose
and
desire
to
receive
the
Sacrament
,
the
purpose
of
a
new
life
.
§
.
I.
HIs
fourth
disposition
is
Love
,
for
so
soone
as
a
man
doth
hope
for
a
benefit
from
another
,
as
namely
justificacation
from
God
,
hee
beginneth
to
love
him
from
whom
hee
doth
expect
it
.
In
which
words
there
is
some
shew
,
that
hope
disposeth
to
love
;
but
that
love
doth
dispose
to
justification
,
not
so
much
as
a
shew
.
But
that
some
love
goeth
before
justification
,
and
disposeth
thereto
,
he
endeavoureth
to
prove
,
which
if
he
could
performe
,
were
to
little
purpose
:
●…or
so
long
as
this
love
doth
not
justifie
,
his
assertion
doth
not
disprove
justification
by
faith
alone
,
but
indeed
he
proveth
it
not
,
though
to
that
purpose
hee
produceth
,
besides
foure
testimonies
of
Scripture
,
the
authority
of
the
Councell
of
Aurenge
.
His
first
testimony
is
a
supposititious
senrence
of
§
.
II.
His
second
testimony
,
Luk.
7.
47.
Many
sinnes
are
forgiven
her
,
because
she
loved
much
,
therefore
love
is
the
cause
of
forgivenesse
.
I
answer
by
denying
the
consequence
.
For
here
in
the
Papists
are
many
times
grossely
mistaken
:
who
thinke
,
that
in
every
aetiologie
,
the
reason
which
is
rendred
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
onely
fignifie
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
it selfe
,
but
of
the
reasoning
or
conclusion
;
or
as
wee
use
to
say
,
cons●…quentiae
,
non
consequentis
,
of
the
consequence
not
of
the
consequent
.
Thus
it
is
called
the
fallacie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
rendring
of
any
reason
from
any
argument
whatsoever
.
For
in
any
syllogism
,
that
which
is
the
medium
,
though
it
bee
the
effect
of
the
thing
,
is
the
cause
of
the
conclusion
;
because
it
is
the
reason
which
proveth
it
,
and
in
this
sense
[
a
](A20741-e114740-b)
a
2
Tim.
1.
6.
12.
〈◊〉
13.
Heb.
2
,
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
which
cause
,
and
wherefore
,
is
all
one
.
Thus
the
Papists
prove
Christs
humiliation
to
have
beene
the
cause
of
his
exaltation
,
as
wee
heard
before
,
[
b
](A20741-e114810-b)
b
Lib.
1.
Cap.
4.
§.
11.
because
●…he
Apostle
saith
,
therefore
God
exalted
him
&c
thus
they
prove
the
workes
of
mercie
to
bee
the
cause
of
salvation
,
because
our
Saiour
saith
,
for
I
was
hungry
,
&c:
so
here
,
that
love
is
the
cause
of
forgivenesse
,
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
creditour
who
having
two
debtors
,
whereof
the
one
owed
him
five
hundred
pence
,
the
other
fiftie
,
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
debtours
would
love
the
creditour
most
;
the
Pharisee
truely
answered
,
I
suppose
he
,
to
whom
he
forgave
most
:
which
answer
,
approved
by
our
Saviour
,
plainely
proveth
that
love
was
not
the
cause
of
forgivenesse
,
but
forgivenesse
of
love
,
and
the
forgiveing
of
more
the
cause
of
greater
love
,
and
the
forgivenesse
of
lesse
the
cause
of
lesse
love
:
and
consequently
,
that
the
greater
love
was
not
the
cause
of
greater
forgivenesse
,
but
the
effect
of
it
.
This
parable
our
Saviour
applying
to
the
Pharisee
that
invited
him
as
the
lesse
debtour
,
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
,
sheweth
,
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
,
hee
loveth
but
a
little
.
It
is
therefore
plaine
that
the
forgivenesse
is
the
cause
of
love
,
and
the
forgiving
of
more
,
of
more
love
,
and
the
forgiving
of
lesse
,
of
lesse
love
.
And
as
lesse
love
is
a
token
of
the
lesse
debt
forgiven
,
so
greater
love
of
more
forgiven
:
hee
speaketh
therefore
of
her
love
,
not
as
the
cause
going
before
,
but
as
the
effect
following
after
justification
.
§
.
III.
And
such
is
Bellarmines
argument
out
of
1
Ioh.
3.
14.
we
are
4.
As
for
his
allegation
out
of
Gal.
5.
6
,
that
faith
worketh
by
love
:
it
hath
no
colour
of
proofe
that
love
disposeth
unto
justification
,
but
rather
the
contrary
.
For
he
that
is
indued
with
faith
working
by
love
,
is
already
justified
.
§
.
IV.
The
Councell
of
Aurenge
hee
alleageth
against
himselfe
.
Obiect
.
But
you
will
say
,
if
a
man
must
be
justified
before
he
receive
the
Sacrament
,
to
what
end
doth
hee
then
receive
it
?
Answ.
that
hee
who
is
justified
before
God
by
the
former
degree
of
faith
,
may
by
speciall
faith
,
confirmed
by
the
Sacrament
,
bee
justified
in
his
owne
conscience
,
that
is
,
that
hee
may
in
some
measure
be
assured
thereof
.
§
.
V.
Bellarmine
,
having
produced
his
owne
arguments
,
hee
commeth
that
God
indeed
loveth
men
first
,
and
by
loving
them
maketh
them
just
but
by
little
and
little
and
by
certaine
meanes
.
For
whom
hee
loveth
,
hee
first
calleth
to
faith
,
then
he
inspireth
into
them
hope
and
feare
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
bee
knowne
,
whether
this
beginning
of
charity
,
which
he
saith
goeth
before
justification
,
bee
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
bee
the
same
,
then
gratia
gratum
faciens
is
inspired
before
regeneration
,
before
which
wee
are
nothing
but
flesh
,
and
in
our
flesh
there
is
no
good
thing
.
And
by
this
reason
justification
shall
bee
nothing
else
but
the
perfecting
of
that
charity
which
before
was
begun
:
neither
can
a
man
bee
truely
said
to
bee
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
lesse
in
incipients
)
nor
ever
doth
so
expell
sinne
,
but
that
allwayes
whiles
wee
are
in
our
mortall
bodies
sinne
remaineth
in
us
.
Wherefore
the
Papists
doe
never
attaine
to
that
which
they
call
justification
,
which
indeed
is
not
justification
,
but
the
perfection
of
sanctification
.
Or
if
they
say
they
doe
attaine
unto
it
,
and
that
they
have
no
sinne
,
they
are
lyars
,
and
there
is
no
truth
in
them
.
§
.
VI.
Our
second
argument
:
no
man
can
love
God
in
any
acceptable
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
Gods
speciall
helpe
.
Which
words
discover
unto
us
one
of
the
depthes
of
Satan
in
the
mystery
of
iniquity
.
For
the
Papists
,
as
they
doe
wonderfully
extenuate
originall
sinne
,
so
doe
they
use
to
magnifie
the
strength
of
nature
corrupted
.
They
doe
not
acknowledge
that
,
which
the
Scriptures
plainely
teach
,
that
by
nature
[
c
](A20741-e115240-b)
c
Eph.
2.
1
,
5.
Joh.
5.
25.
Col.
2.
13.
Rom.
8.
6
wee
are
dead
in
sinne
:
onely
they
say
that
we
are
diseased
with
sinne
,
and
entangled
and
bound
with
the
chaines
of
sinne
,
so
that
if
wee
bee
not
holpen
of
God
,
wee
are
not
able
to
doe
that
which
is
good
.
But
if
God
doe
afford
u●…
his
speciall
helpe
,
then
we
can
have
faith
,
and
feare
,
and
hope
,
and
love
,
and
the
other
preparations
.
And
further
the
privative
corruption
which
they
cannot
deny
to
be
in
originall
sinne
,
they
confesse
by
the
halves
,
or
not
so
much
:
for
the
privation
which
is
in
originall
sinne
is
not
onely
of
the
act
,
which
they
doe
not
wholly
confesse
but
of
the
power
and
the
habit
it selfe
.
So
that
in
us
by
nature
there
is
a
meere
impotencie
to
that
which
is
spiritually
good
,
in
respect
whereof
wee
have
lost
bonum
possibilitatis
as
Augustine
teacheth
.
Wherefore
that
wee
may
bee
enabled
to
beleeve
,
to
hope
,
to
love
,
to
feare
God
,
to
purpose
amendment
of
life
,
&c.
it
is
necessary
that
wee
should
bee
not
holpen
,
or
loosed
,
but
renewed
,
regenerated
,
created
a
new
,
and
raised
from
the
grave
of
sinne
.
§
.
VII
.
And
here
I
am
to
mention
two
things
,
both
for
the
comfort
[
d
](A20741-e115330-b)
d
Mat.
12.
20.
smoaking
flaxe
,
nor
breake
the
bruised
reed
.
And
surely
,
if
the
Spirit
of
God
bee
the
author
of
no
charity
,
but
that
which
is
perfect
,
then
is
he
author
of
none
in
this
life
,
wherein
wee
receive
but
the
first
[
c
](A20741-e115340-b)
c
Rom.
8.
23.
fruits
of
the
Spirit
.
2.
The
Papists
doe
not
hold
themselves
to
bee
justified
untill
perfect
charity
bee
infused
into
them
,
by
infusion
whereof
all
sinne
is
expelled
.
So
that
in
any
one
of
them
being
justified
no
sinne
remaineth
.
And
therefore
whiles
sinne
remaineth
in
them
(
as
it
doth
alwayes
even
in
the
best
,
during
this
life
)
they
are
not
justified
.
No
marvell
then
that
Papists
cannot
be
assured
of
their
justification
,
seeing
they
may
bee
assured
that
they
are
never
justified
because
they
never
attaine
to
perfect
righteousnesse
in
this
life
,
and
because
sinne
doth
alwayes
remaine
in
them
.
§
.
VIII
.
Our
third
argument
I
propound
thus
:
None
that
is
a
child
of
wrath
and
an
enemy
to
God
can
love
God
whiles
he
continueth
in
that
estate
.
But
untill
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
Gods
children
,
who
are
justified
and
reconciled
unto
him
;
but
the
question
is
,
whether
those
that
are
not
yet
reconciled
and
justified
,
can
love
God
:
wee
know
that
Gods
anger
may
stand
with
reconciliation
.
For
God
is
angry
with
his
dearest
Children
when
they
sinne
[
f
](A20741-e115460-b)
f
Esai
.
64.
5.
2
Sam.
11.
27.
c.
12.
10
,
14.
against
him
,
and
in
his
anger
hee
doth
also
correct
them
,
with
whom
notwithstanding
he
is
reconciled
for
he
doth
correct
them
in
love
and
for
their
good
.
Gods
children
therefore
may
love
God
,
where
they
know
him
to
be
justly
angry
with
them
:
but
they
that
are
enemies
,
as
all
are
untill
they
be
reconciled
,
doe
not
love
God
:
but
the
very
disposition
of
their
corrupt
nature
is
[
g
](A20741-e115500-b)
g
Rom.
8.
7.
enmity
against
God
.
§
.
IX
.
His
fifth
disposition
is
Penitencie
,
which
,
as
he
saith
,
is
a
sorow
[
h
](A20741-e115550-b)
h
Mat.
27.
3
,
5.
Iudas
;
yet
God
is
pleased
sometimes
to
use
it
as
a
meanes
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
justifie
:
and
therefore
,
for
all
them
,
faith
alone
doth
justifie
.
§
.
X.
But
let
us
examine
his
proofes
:
wherein
,
though
his
premisses
What
can
be
more
cleare
?
if
penance
be
given
of
God
unto
life
,
that
is
,
to
obtaine
life
,
if
sorrow
for
sinne
undertaken
for
God
worke
penance
to
salvation
,
if
he
which
doth
penance
doth
quicken
his
owne
soule
:
how
doth
faith
alone
justifie
,
or
how
doth
penance
not
justifie
?
Answ.
When
I
consider
your
arguments
,
I
wonder
at
your
confidence
.
The
word
which
in
the
vulgar
latine
is
in
the
two
first
places
translated
poenitentia
,
and
by
the
Rhemists
penance
,
in
the
originall
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
not
sorrow
for
sin
,
but
repentance
it selfe
,
which
importeth
a
change
of
a
mans
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
bee
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
faithfull
not
to
bee
repented
of
.
The
third
Bellarmine
readeth
thus
:
when
a
wicked
man
shall
turne
himselfe
from
his
wickednesse
,
hee
shall
make
alive
his
soule
,
as
if
a
wicked
man
could
either
turne
himselfe
from
his
wickednesse
,
or
quicken
his
owne
soule
,
or
as
if
a
dead
man
could
restore
himselfe
to
life
.
But
then
is
the
wicked
turned
,
when
God
doth
turne
him
:
and
then
is
his
soule
quickned
,
when
God
doth
quicken
him
.
The
words
are
,
when
the
wicked
turneth
from
his
wickednesse
,
hee
shall
preserve
his
soule
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
it selfe
,
which
in
order
of
nature
never
goeth
before
justification
,
though
many
times
it
be
discerned
before
it
,
as
the
cause
many
times
is
knowne
by
the
effect
.
But
not
whatsoever
is
necessary
to
salvation
,
doth
justifie
.
All
the
graces
of
sanctification
,
and
namely
repentance
,
have
their
necessary
use
:
But
justification
is
ascribed
onely
to
faith
,
because
it
is
the
onely
instrument
ordained
of
God
to
receive
Christ
,
who
onely
is
our
righteousnesse
.
§
.
XI
.
His
sixth
disposition
is
a
purpose
and
desire
to
receive
the
§
.
XII
.
His
seventh
disposition
,
is
the
purpose
of
a
new
life
,
and
of
CHAP.
XIII
.
Bellarmines
second
principall
argument
,
that
faith
doth
not
justifie
alone
,
because
being
severed
from
Love
,
&c.
it
cannot
justifie
.
BELLARMIN●…
second
principall
argument
is
this
:
If
the
whole
force
of
justifying
were
in
faith
alone
,
insomuch
that
other
virtues
though
present
,
conferre
nothing
to
justification
:
then
faith
might
justifie
as
well
in
the
absence
,
as
in
the
presence
of
the
rest
:
but
that
it
cannot
doe
:
therefore
the
force
of
justifying
is
not
wholly
in
faith
,
but
partly
in
it
,
and
partly
in
the
rest
.
Answ.
This
consequence
also
I
doe
deny
,
and
doe
referre
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
,
conferre
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
doe
not
concurre
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
organicall
eye
and
instrument
of
sight
,
that
hath
not
union
with
the
other
parts
,
and
is
not
animated
by
the
same
soule
.
Even
so
I
answere
concerning
faith
:
that
although
to
the
act
of
justifying
other
graces
doe
not
concurre
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
effectuall
by
the
Spirit
of
regeneration
.
§
.
II.
Now
he
commeth
to
prove
the
antecedent
of
his
argument
,
viz.
that
conditionall
proposition
:
if
faith
may
be
separated
from
hope
and
love
and
the
other
virtues
,
witho●…t
doubt
it
cannot
justifie
.
But
he
unskilfully
troubleth
both
himselfe
and
his
reader
with
his
conditionall
proposition
,
which
as
it
is
not
fitly
made
the
antecedent
of
an
Enthymeme
:
so
is
it
not
easily
concluded
.
An
Enthymeme
is
an
unperfect
Syllogisme
,
which
is
to
be
made
up
or
perfected
by
adding
that
part
of
the
Syllogisme
which
is
wanting
.
In
this
Enthymeme
,
though
the
antecedent
be
a
conditionall
proposition
;
yet
the
proposition
or
Major
of
the
Syllogisme
,
which
also
is
conditionall
,
is
wanting
,
and
ought
thus
to
be
supplyed
:
If
faith
alone
doth
justifie
,
then
it
may
justifie
being
severed
from
hope
and
love
and
other
virtues
.
But
it
cannot
justifie
being
severed
from
hope
and
love
and
other
virtues
:
Therefore
faith
doth
not
justifie
alone
:
In
stead
of
this
simple
or
categoricall
assumption
,
he
assumeth
hypothetically
,
if
faith
be
severed
from
hope
and
love
and
other
virtues
then
without
doubt
it
cannot
justifie
.
This
assumption
he
endevoureth
to
prove
by
three
arguments
,
but
to
no
purpose
.
For
though
w●…e
doe
constantly
hold
,
that
faith
doth
justifie
alone
:
yet
wee
deny
that
faith
being
alone
and
severed
from
all
other
virtues
,
doth
justifie
either
alone
or
●…t
all
:
and
therefore
to
that
faith
,
which
is
alone
,
we
attribute
lesse
than
the
Papists
themselves
.
But
he
will
needs
prove
it
:
first
,
because
faith
according
to
our
doctrine
doth
justifie
relatively
,
and
consequently
faith
and
justice
are
relatives
:
ther
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
doe
indeed
teach
that
faith
doth
not
justifie
,
Secondly
,
againe
,
saith
he
,
if
faith
doth
justifie
relatively
,
then
it
cannot
be
in
a
mans
minde
,
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
doe
justifie
alone
,
then
it
may
also
justifie
being
accompanied
with
those
vices
which
are
contrary
to
those
virtues
.
But
this
cannot
be
imagined
,
that
a
man
should
be
justified
,
and
yet
remaine
a
wicked
man
.
Answ.
If
by
vices
he
understand
certaine
vicious
dispositions
,
which
though
they
doe
not
reigne
in
the
faithfull
,
yet
remaine
in
them
as
their
infirmities
:
I
confesse
,
that
justifying
faith
may
and
doth
stand
with
such
.
But
if
he
meane
the
contrary
habits
of
sinne
,
which
reigne
in
the
hearts
of
the
wicked
and
impenitent
sinners
;
I
professe
,
that
justifying
faith
cannot
stand
with
such
.
For
where
these
doe
reigne
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
soule
unregenerate
.
§
.
IV.
To
this
argument
he
saith
we
answere
,
that
they
assume
that
[
a
](A20741-e116210-b)
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
](A20741-e116270-b)
b
In
Gal.
2.
Luther
saith
,
that
faith
justifieth
both
before
and
without
Charity
.
I
rejoyne
:
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
eare
be
with
it
,
yet
seeth
without
it
.
Secondly
,
[
c
](A20741-e116290-b)
c
Antidot
.
ad
conc
.
trid
.
sess.
6.
can.
28.
Calvin
saith
,
that
the
seed
of
faith
remaineth
in
the
greatest
falles
of
the
faithfull
,
and
therefore
without
Charity
.
I
rejoyne
:
Calvin
saith
no
more
than
S.
Iohn
doth
,
[
d
](A20741-e116350-b)
d
1
Ioh.
●…●…
▪
that
the
seed
of
God
doth
alwaies
remaine
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
remaine
in
the
greatest
fals
of
Gods
children
;
as
wee
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
remaine
,
as
I
have
proved
[
e
](A20741-e116380-b)
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
justifie
alone
,
it
would
doe
so
though
it
were
alon●…
:
this
reason
doth
not
confute
our
assertion
,
that
faith
cannot
be
alone
,
but
taketh
away
that
answere
which
he
falsely
,
I
thinke
,
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
bee
true
,
saith
he
,
that
true
faith
is
never
alone
,
then
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
goe
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
,
&c.
Answ.
The
relatives
that
we
meane
,
are
Christs
righteousnesse
imputed
of
God
,
and
faith
apprehending
,
or
receiving
it
,
which
though
they
bee
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
righteousnesse
without
charity
,
then
(
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
goe
together
.
Neither
is
that
such
an
absurdity
as
he
imagineth
,
that
the
same
man
,
at
the
same
time
,
should
be
a
sinner
in
himselfe
,
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
](A20741-e116500-b)
f
Rom.
10.
4.
to
every
one
that
beleeveth
:
Insomuch
that
every
one
that
beleeveth
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
](A20741-e116510-b)
g
De
justif
.
l.
1.
cap.
15.
Chapter
:
unto
which
I
have
fully
[
h
](A20741-e116550-b)
h
Lib.
6.
cap.
2.
&
3.
answered
in
the
second
question
concerning
the
nature
of
faith
.
CHAP.
XIV
.
Bellarmines
third
principall
argument
,
from
the
removall
of
those
causes
which
may
be
given
,
why
faith
doth
justifie
alone
.
HHis
third
principall
argument
is
taken
from
the
removall
of
those
causes
(
he
meaneth
reasons
)
which
may
be
given
why
faith
alone
doth
justifie
.
All
which
,
as
he
saith
,
may
be
reduced
to
three
heads
.
The
first
,
is
the
authority
of
Gods
word
.
For
if
the
Scriptures
any
where
expresly
say
,
that
faith
alone
doth
justifie
,
it
must
he
beleeved
,
though
no
other
cause
could
be
rendred
.
The
second
is
the
will
of
God
justifying
:
namely
because
it
hath
pleased
God
to
grant
justification
upon
the
onely
condition
of
faith
.
The
third
is
the
nature
of
faith
it selfe
,
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
rendred
other
causes
;
the
chiefe
and
principall
whereof
is
this
:
because
we
are
justified
not
by
any
righteousnesse
inherent
in
our selves
,
but
onely
by
the
righteousnesse
of
Christ
which
being
out
of
us
in
him
is
imputed
onely
to
them
that
beleeve
,
and
is
received
onely
by
faith
.
§
.
II.
But
these
three
causes
or
reasons
which
he
mentioneth
,
will
not
Bellarmine
)
it
is
no
where
said
in
expresse
termes
that
faith
alone
doth
justifie
when
we
,
saith
he
,
have
expresse
termes
,
that
a
man
is
justified
by
workes
,
and
not
by
faith
onely
,
Iam.
2.
24.
Answ.
To
the
place
in
the
Epistle
of
Iames
,
I
shall
answere
fully
in
his
due
[
a
](A20741-e116810-b)
a
Lib.
7.
c.
8.
place
.
Onely
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
knowne
both
to
himselfe
and
others
to
be
just
.
And
that
the
Apostle
Iames
speaketh
not
,
either
of
workes
as
causes
,
but
as
signes
of
justification
;
or
of
the
habit
of
true
faith
:
but
of
the
profession
of
faith
,
or
faith
professed
onely
:
and
concludeth
,
that
a
man
is
justified
,
that
is
,
knowne
and
approved
to
be
just
,
not
onely
by
the
profession
of
the
true
faith
,
but
by
workes
also
:
a
godly
conversation
being
,
as
it
were
,
the
life
and
soule
of
the
profession
,
and
without
which
it
is
dead
.
But
though
in
expresse
tearmes
it
be
not
said
in
so
many
words
and
Syllables
,
that
faith
doth
justifie
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
confesse
.
Wherunto
may
be
added
,
that
the
Fathers
so
conceived
of
the
doctrine
of
the
scriptures
,
who
with
one
consent
,
as
you
have
heard
[
b
](A20741-e116860-b)
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
[
c
](A20741-e116890-b)
c
Supr.
cap.
8.
and
something
here
shall
bee
added
.
There
are
but
two
righteousnesses
onely
mentioned
in
the
Scriptures
,
by
which
wee
can
bee
justified
,
either
that
which
is
prescribed
in
the
Law
,
which
is
a
righteousnesse
inherent
in
our selves
,
and
performed
by
our selves
;
or
that
which
is
taught
in
the
Gospell
,
which
is
the
righteousnesse
of
Christ
inherent
in
him
and
performed
for
us
.
The
former
is
the
righteousnesse
of
the
Law
,
or
of
workes
:
the
latter
,
is
the
righteousnesse
of
faith
.
A
third
righteousnesse
by
which
wee
should
bee
justified
cannot
be
named
.
And
betweene
these
two
there
is
such
an
opposition
made
in
the
Scriptures
,
that
if
wee
bee
justified
by
the
one
,
we
cannot
by
the
other
.
If
therefore
the
Scriptures
teach
that
wee
are
justified
,
by
faith
and
not
by
workes
,
it
is
all
one
,
as
if
they
said
,
that
wee
are
justified
by
faith
alone
.
If
it
bee
all
one
to
say
,
by
faith
and
not
by
the
workes
of
the
Law
,
or
by
faith
alone
:
then
saith
Bellarmine
,
I
demand
,
whether
all
workes
and
every
Law
be
excluded
,
or
not
.
For
if
all
workes
be
excluded
,
then
faith
it selfe
,
which
Ioh.
6.
29.
is
the
worke
of
God
,
and
if
every
Law
,
then
the
Law
of
faith
,
and
consequently
faith
it selfe
;
and
so
to
be
iustified
by
faith
,
shal
be
nothing
else
,
but
to
be
justified
without
faith
.
Answ.
it
is
plaine
,
that
by
the
Law
is
meant
the
Law
of
workes
,
and
by
the
workes
of
the
Law
all
that
obedience
which
is
prescribed
in
the
Law
.
Now
in
the
Law
,
which
is
the
perfect
rule
of
righteousnesse
,
all
inherent
righteousnesse
is
prescribed
.
Then
,
saith
Bellarmine
,
faith
it selfe
and
the
act
of
faith
is
excluded
from
the
act
of
justification
.
I
answere
,
first
in
this
question
the
Apostle
opposeth
faith
to
workes
,
[
d
](A20741-e116970-b)
d
Ro.
3.
28.
&
4.
5
and
therefore
faith
is
not
included
under
workes
.
Secondly
,
faith
,
as
it
is
either
an
habit
or
an
act
,
and
so
part
of
inherent
righteousnesse
,
doth
not
justifie
,
but
,
as
hath
beene
said
,
relatively
,
in
respect
of
the
object
,
which
being
received
by
faith
doth
justifie
,
as
it
was
the
br●…sen
serpent
apprehended
by
the
eye
which
did
heale
,
and
not
the
eye
properly
.
§
.
IV.
Againe
the
Scriptures
teach
,
that
we
are
justified
,
gratis
gratiâ
gratis
,
Bellarmine
answereth
,
that
it
excludeth
our
owne
merits
,
(
which
indeed
can
be
none
)
but
not
the
free
gifts
of
God
,
as
love
,
and
penitencie
,
and
the
like
:
for
then
faith
also
should
be
excluded
.
That
followeth
not
;
for
when
wee
are
justified
by
faith
onely
,
we
are
justified
gratis
:
gratis
saith
the
Apostle
,
freely
,
by
his
grace
through
the
merits
of
Christ
by
faith
bringing
onely
faith
to
justification
as
the
Fathers
have
taught
,
and
that
not
to
bee
any
essentiall
cause
of
our
justification
,
but
onely
to
be
the
instrument
and
hand
to
receive
Christ
,
who
is
our
righteousnes
and
therfore
it
is
the
condition
required
on
our
part
in
the
covenant
of
grace
.
The
rest
,
as
love
,
and
hope
,
and
repentance
,
&c.
being
not
the
conditions
of
the
covenant
,
but
the
things
by
covenant
promised
to
them
that
beleeve
.
Vpon
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
](A20741-e117090-b)
e
L●…
.
1.
73
,
74
,
75.
Heb
8.
10.
Ier.
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
workes
,
non
precedunt
justificandum
,
sequuntur
justificatum
,
and
therefore
wee
are
justified
by
faith
alone
.
§
.
V.
And
by
this
the
second
head
is
also
proved
:
namely
,
that
it
is
the
[
*
](A20741-e117230-b)
*
Esa.
53.
11.
my
righteous
servant
shall
justifie
many
.
Yea
,
but
the
Scriptures
(
saith
Bellarmine
)
much
more
plainely
exact
the
condition
of
Penance
,
and
of
the
Sacraments
to
justification
,
than
beatitudo
patri●…
)
is
oftentimes
attributed
to
those
things
which
are
not
the
causes
of
happines
,
but
the
notes
and
markes
of
them
that
be
happy
.
There
is
but
one
happinesse
properly
,
and
that
is
to
be
in
Christ
,
who
is
eternall
[
f
](A20741-e117350-b)
f
Ioh.
5.
12.
20.
Ioh.
6.
●…7
.
life
,
whom
whosoever
hath
,
hath
eternall
life
.
Of
this
happinesse
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
signes
and
markes
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
happinesse
.
It
is
true
,
that
if
we
be
sorry
for
our
sinnes
,
because
by
them
we
have
displeased
him
who
hath
been
so
gracious
a
God
unto
us
,
if
we
confesse
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
owne
conscience
.
By
faith
we
obtaine
remission
of
sinnes
,
and
by
these
duties
of
repentance
which
are
the
fruits
of
justifying
faith
we
attaine
to
the
assurance
of
it
.
That
prayer
which
somuch
prevaileth
with
God
,
is
the
prayer
of
faith
.
[
g
](A20741-e117380-b)
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
beleeve
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
onely
,
but
serveth
to
seale
and
to
assure
it
.
§
.
VI.
The
third
cause
or
reason
proving
that
faith
doth
justifie
To
this
argument
Bellarmine
shapeth
two
answeres
,
the
former
§
.
VII
.
This
is
the
apprehension
whereof
we
speake
,
and
which
is
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
onely
that
it
is
in
the
minde
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
sheweth
himselfe
to
be
a
diviner
rather
than
a
divine
:
we
doe
not
say
that
in
our
justification
before
God
,
justification
is
apprehended
by
faith
,
but
the
righteousnesse
of
Christ
unto
justification
.
And
that
this
righteousnesse
of
Christ
,
though
not
inherent
in
us
,
is
as
truely
and
really
made
ours
by
imputation
;
as
our
sinnes
,
though
not
inherent
in
him
,
were
made
his
,
when
he
truely
and
really
suffered
for
them
.
By
this
hand
of
faith
we
receive
Christ
,
Ioh.
1.
12.
by
it
we
receive
and
embrace
the
promises
,
Heb.
11.
16.
by
it
we
receive
remission
of
sinnes
,
Act.
10.
43.
&
26.
18.
By
this
mouth
,
as
it
were
,
[
h
](A20741-e117610-b)
h
Ioh.
6.
54.
of
the
soule
we
eate
the
body
of
Christ
and
drinke
his
bloud
.
That
,
which
hee
speaketh
of
justification
being
in
the
minde
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
speciall
faith
,
applying
justification
to
the
beleever
.
But
to
say
,
that
after
this
manner
love
and
joy
apprehend
it
,
is
against
sense
.
For
faith
apprehendeth
it
by
a
perswasion
,
yea
,
by
a
firme
perswasion
,
upon
which
follow
,
love
and
joy
,
not
apprehending
,
but
loving
and
rejoycing
at
that
,
which
faith
doth
apprehend
.
But
these
two
are
not
incident
unto
a
Papist
,
who
renounceth
speciall
faith
.
For
canst
thou
love
Christ
,
and
rejoyce
in
him
as
thy
Saviour
,
if
thou
be
not
by
speciall
faith
perswaded
,
that
thou
shalt
be
saved
by
him
?
Seeing
then
unto
our
justification
before
God
we
are
to
receive
Christ
,
as
hath
beene
said
,
by
a
true
and
lively
assent
:
and
unto
justification
in
the
court
of
our
owne
conscience
,
by
a
plerophory
or
assured
perswasion
we
are
to
apply
the
promises
to
our selves
;
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
cavill
is
taken
from
the
Sacraments
,
which
by
our
confession
,
as
he
saith
,
doe
apply
the
promises
,
and
justification
it selfe
to
the
receiver
:
therefore
saith
he
,
faith
doth
not
justifie
alone
,
after
the
manner
of
an
instrument
applying
.
In
this
argument
he
greatly
pleaseth
himselfe
,
but
without
cause
.
For
first
,
when
we
say
,
that
faith
alone
doth
justifie
,
we
meane
,
that
in
us
nothing
concurreth
to
the
act
of
justification
with
faith
;
but
without
us
,
we
acknowledge
many
things
to
justifie
.
Secondly
,
faith
justifieth
alone
,
ut
manus
accipientis
;
the
Sacraments
,
ut
manus
dantis
.
Thirdly
,
faith
,
doth
actually
justifie
before
God
;
the
Sacraments
doe
not
justifie
before
God
,
but
serve
to
seale
our
justification
to
our
owne
consciences
,
neither
doe
they
actually
conferre
grace
,
but
confirme
it
,
as
the
seales
[
i
](A20741-e117700-b)
i
Rom.
4
:
11.
of
that
righteousnesse
which
is
by
faith
.
When
as
therefore
the
termes
of
washing
,
cleansing
,
sanctifying
,
saving
,
are
attributed
to
Sacraments
,
these
phrases
are
to
be
understood
Sacramentally
.
And
this
is
our
answere
:
as
for
those
,
which
Bellarmine
frameth
for
us
,
hee
hath
good
leave
to
make
or
to
marre
them
at
his
pleasure
.
CHAP.
XV.
Bellarmines
fourth
principall
argument
,
taken
from
the
manner
how
faith
doth
justifie
:
and
the
fifth
from
the
formall
cause
of
justification
.
doth
justifie
,
as
a
cause
,
as
the
beginning
,
as
the
merit
of
justification
,
then
faith
doth
not
justifie
alone
,
for
love
and
penance
and
other
good
acts
doe
the
like
:
but
the
antecedent
is
true
,
therefore
the
consequent
.
I
deny
first
the
consequence
of
the
proposition
and
the
proofe
thereof
.
For
neither
love
,
or
penance
,
nor
other
good
acts
,
doe
either
cause
,
begin
,
or
merit
justification
.
And
therefore
though
faith
did
justifie
,
as
a
cause
,
as
the
beginning
,
as
the
merit
whereby
justification
is
obtained
,
it
might
,
for
all
them
,
justifie
alone
.
This
were
sufficient
to
overthrow
his
whole
Dispute
.
But
all
his
care
is
to
prove
the
assumption
,
which
hee
endeavoureth
in
all
the
parts
thereof
.
And
first
,
that
faith
is
a
cause
of
justificatition
;
which
we
doe
not
deny
:
yea
,
we
affirme
,
that
nothing
in
us
doth
concurre
to
the
act
of
justification
,
as
a
cause
thereof
,
but
faith
onely
.
But
you
will
aske
,
what
cause
?
We
say
the
instrumentall
onely
.
If
Bellarmine
meane
any
other
cause
,
as
no
doubt
but
he
doth
;
he
should
have
done
well
to
have
named
it
,
and
to
have
proved
it
.
§
.
II.
He
proveth
faith
to
be
a
cause
by
the
prepositions
ex
and
per
,
by
and
through
,
attributed
to
faith
:
whereto
I
answere
,
that
these
particles
sometimes
are
used
to
signifie
the
instrumentall
cause
.
As
namely
,
when
we
are
said
to
be
justified
or
saved
,
through
or
by
the
word
or
the
Sacraments
,
Rom.
6.
4.
Tit.
3.
5.
Ioh.
17.
20.
1
Cor.
1.
21.
&
15.
2.
Faith
commeth
by
hearing
,
Rom.
10.
17.
Preachers
are
Ministers
by
whom
you
doe
beleeve
,
1
Cor.
3.
5.
Ephes.
3.
6.
And
first
for
those
plàces
wherein
it
is
said
,
that
we
are
justified
by
faith
or
saved
by
faith
,
Rom.
3.
28.
30.
&
5.
1.
Ephes.
2.
8.
In
these
and
the
like
places
saith
he
,
the
preposition
by
or
through
,
doth
signifie
a
true
cause
.
But
he
should
have
done
well
to
have
set
downe
what
cause
;
for
an
instrumentall
cause
is
also
a
true
cause
.
The
preposition
per
,
saith
[
a
](A20741-e118030-b)
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
instrumentall
,
cause
as
per
fidem
&
Sacramenta
:
where
you
see
,
by
Bellarmines
confession
,
per
is
attributed
to
faith
as
to
the
instrumentall
cause
.
It
is
also
attributed
to
the
matter
and
merit
,
as
Rom.
5.
10
,
19.
When
as
therefore
it
is
also
attributed
to
faith
,
it
cannot
be
attributed
in
the
same
sense
,
as
to
the
death
and
obedience
of
Christ
in
propriety
of
speech
;
but
of
necessity
it
is
to
bee
understood
by
a
metonymy
,
faith
being
put
for
the
object
of
faith
,
which
is
Christs
righteousnesse
.
And
this
manifestly
appeareth
,
when
justification
by
the
preposition
is
attributed
both
to
Christ
and
to
faith
,
as
Rom.
3.
24.
25.
wee
are
justified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
redemption
which
is
in
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
faith
in
his
blood
,
by
Christ
we
have
accesse
to
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
faith
in
him
,
Eph.
3.
12.
By
the
name
of
Christ
we
have
remission
of
sinnes
,
by
faith
in
his
name
Act.
10.
43.
&
26.
18.
As
it
is
said
of
the
cure
of
the
creeple
,
Act.
3.
16.
that
the
name
of
Christ
,
by
faith
in
his
name
had
healed
him
.
Thus
I
have
shewed
before
,
that
the
same
benefits
of
justification
and
salvation
,
which
properly
we
receive
from
the
death
and
obedience
of
Christ
are
attributed
to
faith
,
not
properly
,
but
relatively
and
metonymically
.
Not
that
faith
it selfe
worketh
them
,
but
the
object
,
which
it
,
as
the
instrument
,
apprehendeth
.
§
.
III.
But
Bellarmine
will
prove
,
that
in
these
,
and
such
like
places
first
by
the
contrary
.
For
when
the
Apostle
,
Rom.
3.
&
.
4.
Gal.
2.
&
3.
and
elsewhere
doth
prove
,
that
a
man
is
not
justified
by
workes
,
nor
by
the
Law
:
without
doubt
he
excludeth
the
force
and
efficacie
of
workes
and
of
the
Law
in
justifying
,
and
not
a
relative
apprehension
alone
.
For
no
man
could
doubt
,
but
that
the
Law
and
works
did
not
justifie
by
apprehending
righteousnes
relatively
.
And
therfore
the
saying
of
the
Apostle
had
been
very
foolish
,
if
his
meaning
had
beene
,
that
justice
is
apprehended
by
faith
,
and
not
by
the
Law
or
workes
.
Even
as
a
man
should
speake
foolishly
,
who
should
say
,
that
the
almes
is
received
by
the
hand
and
not
by
the
heele
.
Neither
did
they
,
whom
the
Apostle
confuteth
,
looke
to
be
justified
by
their
workes
relatively
,
but
by
the
merit
of
them
.
And
therefore
that
which
the
Apostle
denyeth
to
works
,
he
ascribeth
to
faith
.
Answ.
This
manifestly
proveth
that
the
question
of
justification
by
faith
or
by
workes
,
is
thus
to
bee
understood
,
whether
wee
are
justified
by
the
righteousnesse
of
Christ
alone
apprehended
by
faith
(
which
is
the
righteousnesse
of
the
Gospell
,
the
righteousnesse
of
faith
)
or
by
a
righteousnesse
inherent
in
our selves
which
is
the
righteousnesse
of
the
Law
,
or
of
workes
.
For
if
the
question
should
bee
understood
of
faith
it selfe
,
there
would
be
no
more
opposition
betweene
faith
and
workes
,
than
is
betweene
the
first
and
second
justification
of
the
Papists
which
are
so
farre
from
opposition
,
that
they
are
sub-alternall
,
the
one
proving
the
other
.
For
if
we
be
justified
by
righteousnesse
inherent
,
wee
must
bee
justified
both
by
habituall
and
actuall
righteousnesse
,
neither
of
them
alone
sufficing
in
adultis
:
and
therefore
if
by
the
one
,
then
by
the
other
also
.
Againe
,
Faith
being
but
one
grace
among
many
,
cannot
as
it
is
an
habit
inherent
in
us
,
by
it
owne
worthinesse
or
merit
justifie
or
sanctifie
alone
;
but
there
must
be
a
concurrence
of
charity
and
of
other
graces
,
neither
can
the
habits
of
grace
suffice
to
the
sanctification
of
one
come
to
yeares
,
unlesse
they
bring
forth
the
fruits
of
obedience
:
neither
are
the
fruits
of
obedience
(
called
good
works
)
of
any
account
before
God
,
unlesse
they
proceed
from
the
inward
habits
of
faith
and
love
.
But
faith
considered
relatively
,
as
the
instrument
apprehending
Christs
righteousnesse
,
it self
alone
sufficeth
to
justification
,
as
the
Fathers
before
have
testified
.
This
is
the
worke
[
b
](A20741-e118280-b)
b
Joh.
6.
29.
of
God
,
which
with
God
is
in
stead
of
all
workes
,
that
wee
beleeve
on
his
Sonne
.
For
hee
that
truely
beleeveth
is
reputed
as
if
he
had
fulfilled
the
whole
Law
,
[
c
](A20741-e118290-b)
c
Rom.
10.
4.
Christ
being
the
end
of
the
Law
for
righteousnesse
to
every
one
that
beleeveth
,
Rom.
10.
4.
[
d
](A20741-e118310-b)
d
Photius
apud
Oecumen
.
in
Rom.
10
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
therefore
,
saith
the
Apostle
,
that
beleeveth
in
Christ
fulfilleth
the
Law
,
because
Christ
hath
fulfilled
it
for
him
,
Christs
obedience
being
imputed
to
him
,
and
accepted
of
God
in
his
behalfe
,
as
if
hee
had
performed
the
same
in
his
owne
person
.
§
.
IV.
Secondly
Bellarmine
,
by
other
places
where
the
preposition
is
used
,
indevoureth
to
prove
,
that
faith
is
deciphered
as
a
true
cause
.
For
if
,
saith
he
,
in
all
other
places
the
preposition
by
or
through
doth
signifie
a
cause
,
why
should
it
not
betoken
a
cause
,
when
a
man
is
said
to
be
iustified
by
or
through
faith
?
I
answer
,
first
,
that
the
preposition
is
often
used
to
signifie
no
cause
at
all
,
as
where
it
is
attributed
to
wayes
and
meanes
occasions
and
times
,
waies
:
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat.
2.
12.
by
another
way
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat.
12.
1.
through
the
corne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
through
dry
places
vers.
43.
so
through
windowes
,
Gen.
26.
8.
2
Cor.
11.
33.
dores
,
Mat.
7.
13.
Ioh.
10.
1.
walls
as
Act.
9.
25.
tiles
Luk.
5.
19.
Sea
,
1
Cor.
10.
1.
afflictions
,
Act.
14.
22.
meanes
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
word
Act.
15.
27.
32.
by
parable
Luk.
8.
4.
by
vision
,
Act.
18.
9.
through
a
glasse
1
Cor.
13.
12.
by
Epistle
,
2
Th●…s
.
2.
15.
by
faith
and
not
by
sight
,
2
Cor.
5.
7.
Occasion
,
as
our
corruption
by
the
Law
worketh
sinne
,
Rom.
7.
5
,
13.
for
so
it
is
said
,
verse
8
,
11.
it
tooke
occasion
by
the
Commandement
,
&c.
infirmity
laid
upon
Lazarus
,
that
by
it
the
Sonne
of
God
might
be
glorified
.
Ioh.
11.
4.
Time
,
whether
all
time
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Act.
18.
10.
&
2.
25.
Or
set
times
,
as
three
dayes
,
Mat.
26.
61.
fortie
dayes
,
Act.
1.
3.
by
night
,
Luk.
5.
5.
Mat.
5.
19.
Secondly
,
that
the
preposition
is
often
used
to
signifie
the
instrumentall
cause
:
as
in
that
Hebrew
phrase
,
by
the
hand
of
his
servants
,
Gen.
32
,
16.
as
God
commanded
by
the
hand
of
Moses
,
Exod.
9.
35.
&
35.
29.
Levit.
8.
36.
&
10.
11.
&
26.
45.
Numb.
4.
37
,
45
,
&c.
By
the
hand
of
Moses
and
Aaron
.
Psal.
77.
20.
1
Sam.
16.
20.
Iesse
sent
by
the
hand
of
his
sonne
David
.
So
God
speaketh
by
the
hand
of
his
Prophets
,
1
Sam.
28.
15.
2
Sam.
12.
25.
2
Chr.
29.
25.
By
the
mouth
of
his
Prophets
,
Luk.
1.
70.
So
by
his
Prophets
,
viz.
as
his
instruments
.
Mat.
1.
22.
&
2.
15.
Thus
God
wrought
miracles
by
the
hands
of
Paul
.
Act.
19.
11.
or
as
himselfe
speaketh
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
his
ministery
,
Act.
21.
19.
Rom.
15.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
me
.
Thirdly
,
that
faith
is
no
such
cause
of
justification
,
as
is
usually
meant
by
the
preposition
,
joyned
either
with
other
causes
of
justification
,
or
with
faith
upon
other
occasions
.
And
first
to
mention
those
which
Bellarmine
saith
he
will
here
omit
,
as
that
we
are
justified
by
Christ
,
by
his
blood
,
by
his
death
,
by
his
obedience
:
it
may
not
be
thought
,
that
when
it
is
said
that
wee
are
justified
by
or
through
Christ
,
and
by
or
through
faith
:
or
by
or
through
the
bloud
,
the
death
,
the
obedience
of
Christ
and
by
or
through
faith
:
that
faith
,
though
the
same
preposition
be
prefixed
before
it
,
should
signifie
the
same
kind
of
cause
.
When
the
Apostle
saith
Rom.
3.
24.
that
we
are
justified
by
the
grace
of
God
;
there
Bellar.
noteth
the
formall
cause
of
our
justification
,
confounding
Gods
grace
and
our
charity
:
freely
,
that
is
,
saith
he
,
by
the
bounty
of
God
,
noting
the
efficient
by
the
redemption
wrought
by
Christ
Iesus
,
which
noteth
the
meritorious
cause
,
by
faith
in
his
blood
:
we
must
needs
conceive
that
faith
is
a
distinct
cause
from
the
rest
.
For
neither
is
it
the
formall
,
for
there
is
but
one
,
and
that
one
is
charity
,
as
they
teach
;
nor
the
efficient
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
that
is
Gods
bounty
and
justice
,
nor
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
meritorious
cause
,
for
thath
onely
is
the
merit
of
Christ
.
It
remaineth
then
,
that
it
is
the
instrumentall
,
which
is
plainely
signified
,
when
it
is
said
,
that
we
are
justified
through
the
redemption
or
satisfaction
of
Ghrist
,
by
faith
,
or
when
the
preposition
is
attributed
both
to
Christ
and
to
faith
,
as
I
noted
before
§.
2.
§
.
V.
Bellarmine
saith
.
that
in
that
place
,
Rom.
3.
24.
faith
is
there
noted
[
e
](A20741-e119050-b)
e
Bellarm.
de
grati●…
&
lib.
arb.
l.
1.
c.
6.
that
there
is
but
one
formall
cause
of
justification
,
and
that
is
charity
,
which
being
lost
,
justification
is
lost
,
though
faith
remaineth
.
The
habit
of
faith
infused
●…s
indeed
a
chiefe
part
of
our
sanctification
,
as
a
mother
grace
and
root
of
the
rest
;
but
of
justification
it
is
no
part
,
but
an
instrument
.
For
justification
consisteth
wholly
upon
imputation
of
Christs
righteousnesse
which
faith
,
as
the
hand
doth
receive
.
§
.
VI.
For
the
better
understanding
the
manner
how
faith
doth
But
in
the
duties
of
sanctification
and
in
all
morall
duties
,
the
faithfull
man
is
the
efficient
of
them
,
and
his
faith
(
as
it
is
said
of
arts
&
other
habits
)
is
the
principium
agendi
,
the
principle
wherby
he
worketh
and
of
them
faith
under
God
is
the
prime
cause
,
and
as
some
call
[
f
](A20741-e119160-b)
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
efficiencie
of
faith
,
in
Greeke
and
Latine
is
oftner
signified
without
the
prepositions
,
than
with
,
(
As
Heb.
11.
)
though
the
sence
be
the
same
.
Of
justification
therefore
faith
is
but
the
instrumentall
cause
,
justifying
relatively
,
that
is
in
respect
of
the
object
which
it
doth
receive
;
being
the
onely
instrument
to
receive
that
object
which
alone
doth
justifie
.
But
of
the
dueties
of
sanctification
and
other
morall
actions
,
such
as
for
the
most
part
are
mentioned
,
Heb.
11.
whereof
the
faithfull
man
is
the
efficient
;
justifying
faith
,
which
purifieth
the
heart
and
worketh
by
love
,
and
other
virtues
,
as
affiance
,
&c.
is
the
prime
cause
,
working
them
not
relatively
,
by
apprehending
the
object
,
but
effectually
producing
them
as
principium
agendi
,
wherby
Bellarmines
dispute
out
of
Heb.
11.
is
confuted
.
For
there
it
is
said
,
saith
hee
,
that
by
faith
the
Saints
overcame
Kingdomes
,
wrought
righteousnesse
,
obtained
the
promises
,
stopped
the
mouths
of
Lyons
,
&c.
Where
the
particle
by
doth
not
signifie
apprehension
,
but
the
true
cause
.
For
faith
was
the
cause
of
Abels
religious
offering
,
of
Noahs
preparing
the
Arke
,
of
Abrahams
obedience
,
&c.
All
this
I
confesse
:
but
that
which
he
would
inferre
therupon
,
that
faith
therefore
doth
not
justifie
relatively
by
way
of
apprehending
the
object
,
I
have
already
answered
,
for
that
which
hee
spake
before
of
apprehending
relatively
,
was
idle
and
frivolus
.
§
.
VII
.
The
second
part
of
his
assumption
was
,
that
saith
is
the
beginning
of
justice
and
consequently
the
inchoated
formall
cause
of
justification
.
So
that
now
belike
the
seven
dispositions
shall
be
the
inchoated
formes
of
justification
,
the
entire
forme
being
but
one
,
viz.
charity
;
and
consequently
,
the
disposing
faith
,
and
the
disposing
feare
,
and
so
of
the
rest
,
shall
be
inchoated
charity
,
which
is
ridiculous
.
Bellarmine
in
this
argument
as
allwayes
,
by
justification
understandeth
sanctification
;
whereof
and
of
all
inherent
righteousnesse
,
wee
acknowledge
faith
to
bee
the
beginning
,
and
consequently
the
beginning
of
that
righteousnesse
,
by
which
we
are
formally
just
.
But
of
justification
,
not
the
beginning
only
but
the
accomplishment
and
perfection
is
to
be
attributed
unto
faith
because
no
sooner
doe
we
by
faith
lay
hold
upon
the
righteousnesse
of
Christ
,
which
is
most
perfect
,
but
wee
are
perfectly
justified
thereby
.
And
therefore
the
Fathers
,
as
you
heard
before
,
●…
acknowledge
faith
alone
to
suffice
unto
justification
.
So
Origen
in
Rom.
3.
lib.
3.
Hierome
and
Sedulius
in
Rom.
10.
10.
&
in
Gal.
3.
6.
Chrysost.
in
Gal.
3.
6.
in
Tit.
1.
13.
Augustin
.
de
tempore
Serm.
68.
Chrys●…log
.
ser●…
.
34.
Primasius
in
Gal.
2.
Oecumen
,
in
Col.
2.
Theophylact
in
Gal.
3.
Anselm
.
in
Rom.
4.
If
faith
alone
sufficeth
unto
justification
,
then
doth
it
not
onely
begin
,
but
also
perfect
and
accomplish
it
.
For
Rom.
5.
1.
Being
justified
by
faith
wee
have
peace
with
God
.
But
Bellarmine
endeavoureth
to
prove
his
assertion
,
by
authority
of
Scriptures
,
and
testimonies
of
Fathers
.
His
first
testimony
faith
it selfe
is
counted
righteousnesse
:
and
consequently
,
faith
doth
not
apprehend
the
righteousnesse
of
Christ
,
but
faith
in
Christ
is
it selfe
justice
.
And
if
it
be
lively
and
perfected
by
Charity
,
it
shall
be
perfect
justice
:
if
not
,
it
shall
at
the
least
be
unperfect
and
inchoated
justice
.
Answ.
If
the
question
were
concerning
the
approbation
or
justification
of
the
act
of
faith
,
or
the
habit
,
I
would
acknowledge
that
the
Lord
doth
accept
the
same
,
though
unperfect
in
it selfe
,
as
righteous
.
As
the
zealous
act
of
[
h
](A20741-e119610-b)
h
Psal.
106.
30
,
31.
Phinehas
was
counted
unto
him
for
righteousnesse
throughout
all
generations
.
But
the
Apostle
speaketh
of
the
justification
of
the
person
,
who
cannot
by
one
habit
,
and
much
lesse
by
one
act
of
faith
be
formally
just
.
But
forasmuch
as
by
faith
in
Christ
the
beleever
receiveth
the
perfect
righteousnesse
of
Christ
:
this
faith
,
in
respect
of
the
object
doth
fully
justifie
the
beleever
;
and
is
therefore
counted
to
him
for
righteousnesse
,
not
that
it selfe
is
his
righteousnesse
,
nor
that
he
is
righteous
in
himselfe
,
(
who
still
in
himselfe
remaineth
a
sinner
)
but
in
Christ
.
And
such
was
the
faith
of
Abraham
,
and
of
all
the
faithfull
,
that
,
not
in
themselves
,
but
in
the
promised
seed
,
all
that
beleeve
in
him
should
be
blessed
,
that
is
,
justified
.
The
Greeke
word
used
sometimes
by
the
Septuagint
,
as
Gen.
18.
18.
&
28.
14.
and
retained
by
the
Apostle
,
Gal.
3.
8.
is
very
significant
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
signifie
,
that
not
in
themselves
,
but
in
the
promised
seed
they
should
be
justified
and
blessed
,
for
so
the
Apostle
,
Rom.
4.
5
,
6
,
7.
useth
these
words
promiscuously
,
as
also
Gal.
3.
8.
The
Scripture
foreseeing
,
that
God
would
justifie
the
heathen
through
faith
,
preached
before
the
Gospell
unto
Abraham
:
saying
,
in
thee
(
that
is
in
thy
seed
)
shall
all
nations
be
blessed
.
This
blessednesse
therefore
,
this
justification
is
obtained
by
faith
:
and
therefore
is
faith
counted
righteousnesse
,
because
it
receiveth
it
.
As
for
faith
it selfe
,
absolutely
considered
without
relation
to
its
object
,
we
,
according
to
the
Popish
doctrine
,
are
justified
by
it
neither
in
the
act
of
justification
,
nor
before
.
Not
before
,
for
untill
it
be
,
as
they
speake
,
formed
with
Charity
it
cannot
justifie
:
nor
in
the
act
,
for
charity
alone
is
the
formall
cause
of
justification
,
and
then
only
are
we
formally
justified
when
Charity
is
infused
;
or
else
there
are
more
formall
causes
of
justification
than
one
:
which
Bellarmine
according
to
the
doctrine
of
the
Councill
of
Trent
,
doth
utterly
deny
.
§
.
VIII
.
His
second
testimony
,
1
Corinthians
.
3.
11.
another
By
foundation
,
saith
hee
,
Augustine
and
other
interpreters
understand
faith
in
CHRIST
.
But
Paul
himselfe
(
say
I
)
in
expresse
termes
saith
,
that
this
foundation
is
Christ
himselfe
;
who
most
properly
is
called
the
foundation
of
his
Church
.
If
therefore
saith
bee
but
the
beginning
and
a
part
of
justification
,
because
in
Bellarmines
conceit
it
is
called
the
foundation
;
then
Christ
himselfe
the
author
and
finisher
of
our
faith
,
and
our
perfect
Saviour
,
who
most
properly
is
the
foundation
,
[
i
](A20741-e119820-b)
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
thinke
,
that
it
is
called
the
foundation
relatively
,
because
Christ
,
whom
it
apprehendeth
,
is
the
foundation
,
than
that
Christ
should
bee
called
the
foundation
,
because
faith
is
.
Sometimes
faith
is
put
for
the
object
of
it
,
and
so
is
hope
:
and
thus
some
understand
,
Gal.
3.
23
,
25.
But
that
Christ
should
bee
put
for
faith
,
I
suppose
is
not
usuall
.
But
whereof
is
it
the
foundation
?
it
is
the
foundation
,
the
beginning
,
the
root
,
the
fountaine
of
Sanctification
,
and
of
all
inherent
righteousnesse
:
yet
of
justification
it
is
not
,
but
Christ
onely
,
who
alone
is
the
foundation
of
all
our
happinesse
.
Augustine
indeed
by
foundation
understandeth
[
k
](A20741-e119870-b)
k
De
fide
&
operibus
c.
16.
not
onely
Christ
himselfe
,
but
faith
also
working
by
love
;
which
as
Bellarmine
said
in
the
last
argument
,
is
not
(
as
here
he
speaketh
)
the
beginning
,
but
the
perfection
of
justice
.
Chrysostome
and
Theophylact
,
whom
hee
quoteth
speake
not
of
faith
but
of
Christ
onely
.
Howbeit
if
faith
must
be
held
to
be
this
foundation
,
I
doubt
not
,
but
that
according
to
the
Scriptures
,
[
l
](A20741-e119910-b)
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
hee
preached
the
Gospell
,
and
whereupon
other
preachers
are
to
build
.
This
argument
therefore
was
farre
fetched
,
and
cannot
be
brought
to
conclude
the
point
.
The
foundation
is
Christ
,
and
not
faith
.
Or
if
faith
,
then
either
the
habit
of
faith
working
by
love
,
which
is
not
the
beginning
or
foundation
of
justification
,
but
of
sanctification
:
or
the
doctrine
of
faith
,
of
which
the
question
is
not
understood
.
§
.
IX
.
His
third
testimony
is
Act.
15.
9.
purifying
their
hearts
by
faith
:
The
testimonies
of
the
Fathers
serve
all
to
prove
,
that
saith
is
the
foundation
and
beginning
of
a
godly
life
,
which
because
we
doe
freely
confesse
he
might
have
forborne
to
prove
.
§
.
X.
The
third
part
of
his
assumption
was
,
that
faith
doth
obtaine
[
l
](A20741-e120010-b)
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
goe
before
justification
,
whether
faith
,
or
workes
,
doe
merit
the
grace
of
justification
.
But
here
Bellarmine
ought
to
have
proved
three
things
,
which
because
he
could
not
prove
,
he
taketh
for
granted
.
The
first
is
,
that
by
other
things
,
besides
faith
,
we
doe
merit
justification
:
which
notwithstanding
God
doth
grant
us
gratis
,
that
is
freely
,
and
without
merit
.
For
if
faith
did
merit
it
,
which
nothing
else
in
us
can
doe
,
it
would
follow
,
that
faith
doth
justifie
alon●…
.
The
second
,
that
faith
doth
not
obtaine
remission
of
sinnes
by
receiving
and
apprehending
the
object
which
is
Christ
.
But
the
Scriptures
say
plainely
,
[
m
](A20741-e120070-b)
m
Act.
10
43
Act.
13.
38
,
39.
that
by
beleeving
in
Christ
,
that
is
by
receiving
of
him
,
we
receive
remission
of
sinne
.
The
third
,
that
impetrare
est
quodammodò
mereri
,
to
impetrate
,
is
after
a
sort
to
merit
:
for
then
,
what
by
faithfull
prayer
we
begge
of
God
,
we
should
be
said
to
merit
:
and
in
like
manner
the
beggar
,
should
by
begging
merit
his
almes
.
But
what
saith
Bellarmine
elsewhere
?
[
n
](A20741-e120120-b)
n
De
bo●…is
ope●…
〈◊〉
〈◊〉
l.
●…
.
c.
9.
§
sciendum
.
Multum
inte●…esse
inter
meritum
&
impetrationem
,
that
there
is
great
difference
betweene
merit
and
impetration
:
and
[
o
](A20741-e120170-b)
o
1.
●…
.
2.ae
.
q.
114.
art.
9.
Thomas
,
Impetramus
ea
qu●…
non
meremur
.
Meritum
nititur
justitia
Dei
,
impetratio
benignitate
;
wee
impetrate
those
things
which
we
doe
not
merit
.
Merit
relieth
upon
Gods
justice
;
Impetration
on
his
bounty
.
But
let
us
examine
his
proofes
.
§
.
XI
.
The
first
,
out
of
Luk.
7.
50.
where
our
Saviour
telleth
the
it
could
not
wel
be
said
,
that
her
faith
had
saved
her
from
her
sinnes
,
that
is
,
justified
her
,
if
it
conduced
no
more
to
justification
,
than
onely
to
receive
the
pardon
.
For
who
would
say
to
a
poore
man
,
who
onely
put
forth
his
hand
to
receive
the
almes
,
thine
hand
hath
releeved
thee
:
or
to
a
sicke
man
,
who
received
a
medicine
with
his
hand
,
thy
hand
hath
cured
thee
.
Answ.
Bellarmine
before
,
Chap.
13.
alleaged
this
place
to
prove
,
that
the
great
love
of
this
Woman
towards
Christ
had
procured
the
remission
of
sinnes
,
which
,
if
it
had
beene
true
,
would
have
proved
,
that
not
her
faith
,
but
her
love
had
saved
her
.
Secondly
,
when
our
Saviour
saith
,
thy
faith
,
namely
in
me
,
hath
saved
thee
;
his
meaning
is
,
that
himselfe
being
received
by
faith
had
saved
her
.
As
for
the
similitude
of
the
hand
:
I
say
thus
,
that
if
releefe
by
almes
,
or
cure
by
Phy●…cke
were
promised
upon
this
condition
onely
,
that
whosoever
would
but
put
forth
his
hand
to
receive
the
almes
,
or
the
Physicke
,
should
be
releeved
or
cured
;
it
might
truely
be
said
,
that
by
the
hand
,
as
the
instrument
,
●…elatively
,
the
party
is
releeved
,
or
cured
.
For
such
gracious
promises
hath
God
made
to
us
,
that
if
we
shall
but
put
foorth
the
hand
of
faith
to
receive
Christ
,
wee
shall
bee
justified
and
saved
from
our
sinnes
.
And
such
is
the
accompt
that
he
maketh
of
this
instrument
by
which
onely
we
receive
Christ
,
that
for
our
comfort
he
may
say
unto
any
true
beleever
,
as
hee
did
to
the
woman
,
thy
faith
hath
saved
thee
.
For
as
when
the
people
of
Israell
[
p
](A20741-e120290-b)
p
Ioh.
3.
i4
,
15.
were
bitten
by
the
fiery
Serpents
,
the
Lord
having
promised
safely
to
all
that
should
but
li●…t
up
their
eyes
to
behold
the
brasen
Serpent
,
which
Moses
had
set
on
high
to
that
purpose
:
it
might
then
have
beene
said
of
those
that
were
saved
,
that
their
eye
had
cured
them
:
So
our
Saviour
was
lift
up
,
upon
the
crosse
,
that
whosoever
doth
but
looke
upon
him
with
the
eye
of
faith
,
shall
be
saved
.
Not
that
the
hand
absolutely
doth
releeve
or
cure
,
but
relatively
in
respect
of
the
almes
,
or
of
the
medicine
,
which
it
doth
receive
.
Nor
that
the
eye
of
the
body
did
cure
those
who
were
stung
,
but
the
brasen
Serpent
which
was
a
figure
of
Christ
,
beheld
with
the
eye
:
Nor
the
eye
of
the
soule
,
which
is
faith
,
doth
absolutely
and
by
it selfe
justifie
or
save
,
but
relatively
in
respect
of
the
object
,
which
it
doth
behold
,
that
is
to
say
,
the
Lord
Iesus
,
whom
God
hath
propounded
to
be
a
Saviour
to
all
that
see
[
q
](A20741-e120320-b)
q
Ioh.
6.
40.
His
second
proofe
out
of
Mat.
15.
28.
Mark
7.
29.
him
,
and
receive
him
by
faith
.
§
.
XII
.
His
second
proofe
is
from
the
speech
of
Christ
to
the
woman
of
Canaan
,
who
had
earnestly
prayed
unto
him
,
and
would
take
no
repulse
,
Matth.
15.
28.
O
woman
great
is
thy
faith
,
and
Mar.
7.
29.
for
this
saying
,
goe
thy
way
,
the
Devill
is
gone
out
of
thy
daughter
,
for
here
plainely
,
saith
he
,
the
efficacie
of
obtayning
health
is
attributed
to
faith
.
Neither
may
it
be
answered
,
that
it
is
one
thing
to
speake
of
justification
,
and
another
to
speake
of
the
cure
of
a
bodily
disease
.
For
our
Lord
in
the
very
same
words
attributeth
to
faith
both
the
one
and
the
other
.
For
as
hee
said
to
the
woman
,
which
was
a
sinner
,
Luk.
7.
50.
thy
faith
hath
saved
thee
;
so
in
like
manner
,
to
the
woman
,
whom
hee
cured
of
a
bloudy
issue
.
Matth.
9.
2●…
.
and
to
the
blind
man
,
whom
hee
restored
to
sight
.
Mark
.
10.
52.
Answer
.
Though
the
woman
of
Canaan
,
and
the
blind
man
by
prayer
obtained
their
desires
;
yet
it
was
the
prayer
of
faith
,
as
Saint
Iames
calleth
it
,
which
was
effectuall
and
prevailed
with
Christ
,
Iam.
5.
16.
and
therefore
to
faith
,
I
confesse
,
the
efficacie
is
to
be
ascribed
.
And
although
it
may
well
be
thought
,
that
our
Saviour
,
when
hee
used
the
same
words
,
thy
faith
hath
saved
thee
,
to
the
woman
which
had
the
issue
of
bloud
,
and
to
the
blind
man
,
which
hee
used
to
the
sinner
,
whose
sins
he
had
forgiven
:
that
he
,
being
the
Physitian
of
the
soule
,
used
them
in
the
same
sence
,
to
assure
them
of
a
greater
blessing
,
than
the
bodily
cure
:
Matth.
9.
2.
yet
I
doe
not
deny
,
but
that
by
faith
and
by
the
prayer
of
faith
,
the
health
both
of
the
body
and
soule
is
obtained
,
for
as
by
beleeving
,
or
apprehending
by
faith
the
righteousnesse
of
Christ
,
which
hee
had
and
performed
for
us
,
wee
are
justified
:
so
by
beleeving
the
divine
power
and
goodnesse
of
Christ
many
were
cured
of
their
bodily
diseases
.
And
yet
as
it
was
not
their
faith
apprehending
the
power
and
goodnes
of
Christ
,
which
did
heale
them
,
but
the
power
and
goodnesse
of
Christ
which
by
faith
they
apprehended
,
as
it
is
said
Act.
3.
16.
his
Name
,
by
faith
in
his
name
,
hath
made
this
man
strong
:
so
is
it
not
our
faith
absolutely
,
whereby
wee
apprehend
the
righteousnesse
of
Christ
,
which
doth
justifie
us
,
but
the
righteousnesse
of
Christ
apprehended
by
faith
.
And
whereas
Bellarmine
will
have
the
like
efficacie
to
be
ascribed
in
justifying
unto
faith
,
as
in
obtaining
bodily
health
,
I
take
him
at
his
word
,
for
hereby
it
is
evidently
proved
,
that
faith
alone
doth
justifie
,
for
our
Saviour
for
the
obtaining
of
bodily
health
required
faith
onely
.
Luk.
8.
50.
Mar.
5.
36.
Bee
not
affraid
,
Only
beleeve
:
and
the
like
may
bee
gathered
out
of
Matth.
9.
28
,
29.
Mark
.
9.
23.
Iohn
11.
40.
§
.
XIII
.
His
third
proofe
is
from
the
example
of
Abraham
;
Rom.
[
r
](A20741-e120570-b)
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
or
being
fully
perswaded
)
that
whatsoever
he
promi●…ed
he
also
is
able
to
performe
,
therefore
it
was
also
reputed
to
him
for
righteousnesse
.
Here
,
saith
Bellarmine
,
the
Apostle
rendreth
t●…e
cause
,
why
faith
was
reputed
to
Abraham
for
righteousnesse
,
because
by
beleeving
he
gave
glory
to
God
.
Therefore
that
faith
pleased
God
,
by
which
he
was
glorified
,
and
therefore
by
the
m●…rit
of
that
faith
which
notwithstanding
was
the
gift
and
grace
of
God
,
hee
justified
Abraham
.
His
reason
may
thus
be
framed
.
Whatsoever
pleaseth
God
meriteth
justification
.
Abrahams
faith
pleased
God
,
because
he
was
glorified
thereby
.
Therefore
Abrahams
faith
merited
justification
.
The
proposition
is
to
bee
denyed
,
for
before
men
can
please
God
,
they
must
bee
reconciled
unto
him
and
justified
by
faith
,
therefore
our
pleasing
of
God
is
not
a
cause
,
but
a
fruit
of
our
justification
,
and
it
is
evident
,
that
before
that
promise
was
either
made
to
him
by
God
,
or
beleeved
by
him
,
Abraham
was
justified
,
and
therefore
not
by
the
merit
of
that
beleefe
.
Againe
,
where
men
or
their
actions
doe
please
God
,
not
in
and
for
themselves
,
but
in
and
for
Christ
in
whom
alone
hee
is
well
pleased
,
there
mercie
is
to
bee
ascribed
unto
God
,
but
not
merit
to
them
.
Yea
,
but
the
Apostle
inferreth
,
therefore
it
was
reputed
to
him
for
righteousnesse
.
That
argueth
Gods
acceptation
,
not
his
merit
.
Howbeit
that
place
may
bee
understood
,
as
that
Iam.
2.
23.
that
this
was
an
evidence
of
the
true
faith
of
Abraham
which
was
imputed
to
him
for
righteousnesse
,
not
that
Abraham
did
then
first
beleeve
,
or
was
then
first
justified
,
and
much
lesse
that
he
merited
by
that
act
of
faith
his
justification
,
which
he
had
long
before
.
§
.
XIV
.
His
fourth
proofe
is
out
of
Rom.
10.
13
,
14.
to
which
I
answered
[
s
](A20741-e120790-b)
s
Cap.
10.
§.
8.
the
thing
which
here
hee
would
,
but
doth
not
prove
,
though
indeed
it
needs
no
proofe
.
is
,
that
faith
by
invocation
obtaineth
justification
.
Howbeit
the
Apostle
doth
not
there
set
downe
the
order
of
our
justification
,
but
the
series
and
order
of
the
degrees
of
salvation
beginning
at
our
vocation
,
unto
which
three
degrees
are
referred
,
viz.
hearing
of
the
word
,
which
presupposeth
preaching
,
and
that
sending
,
upon
which
followeth
faith
and
justification
thereby
,
faith
bringeth
forth
the
dueties
of
●…anctification
,
and
namely
invocation
,
which
sometimes
,
and
namely
in
that
place
of
Ioel
[
t
](A20741-e120840-b)
t
Ioel
2.
32.
is
put
for
the
whole
worship
of
God
,
which
is
the
forerunner
of
salvation
,
but
here
is
no
snch
thing
,
▪
either
mentioned
or
meant
,
that
by
invocation
faith
obtaineth
justification
,
and
therefore
little
reason
had
he
from
thence
to
inferre
,
that
therfore
faith
doth
not
justifie
relatively
by
receiving
for
sooth
justification
offered
,
but
by
seeking
,
knocking
,
as●…ing
,
and
finally
by
invocating
and
impe●…rating
it
,
doth
justifie
.
but
passing
by
the
weakenesse
of
his
argument
,
I
answere
to
that
which
hee
inferreth
,
that
faith
beggeth
justification
,
no
otherwise
,
but
with
relation
to
Christ
and
his
merits
by
it
received
.
For
as
God
forgiveth
no
sinnes
,
for
which
Christ
hath
not
satisfied
,
nor
accepteth
any
man
to
life
,
for
whom
Christ
hath
not
merited
it
:
so
are
not
we
to
beg
justification
at
the
hands
of
God
,
but
in
the
name
and
mediation
of
Christ
beseeching
God
for
Christ
his
sake
,
that
forasmuch
as
Christ
hath
satisfied
the
justice
of
God
for
the
sinnes
of
all
that
beleeve
in
him
,
and
hath
merited
salvation
and
all
spirituall
blessings
in
heavenly
things
for
them
:
that
it
would
therefore
please
God
to
accept
of
Christs
satisfaction
and
merits
in
our
behalfe
,
imputing
unto
us
both
his
sufferings
for
the
remission
of
sinnes
,
and
his
obedience
for
the
acceptation
unto
life
,
of
us
who
receiving
him
by
faith
,
desire
to
be
made
partakers
of
his
merits
to
our
justification
.
For
as
in
our
mindes
we
receive
Christ
by
a
lively
assent
or
beleefe
,
as
hath
beene
shewed
:
so
in
our
hearts
we
receive
him
by
an
earnest
desire
,
expressed
in
our
prayers
to
be
made
partakers
of
him
and
his
merits
.
Neither
doth
it
follow
,
that
if
by
faith
we
imp●…trate
or
obtaine
remission
of
sinnes
,
that
therefore
faith
is
the
meritorious
cause
of
justification
,
unlesse
it
bee
understood
relatively
,
in
respect
of
Christ
:
who
is
the
onely
meritorious
cause
,
both
of
our
justification
,
and
salvation
,
whom
faith
,
as
the
instrument
,
doth
apprehend
.
§
.
XV.
His
fifth
and
last
reason
is
out
of
Heb.
11.
Where
the
Apostle
by
many
examples
teacheth
,
that
by
faith
men
doe
please
God
:
and
consequently
,
that
faith
is
of
great
price
and
merit
with
God
.
Answ.
That
faith
doth
please
God
and
is
of
high
account
with
God
,
I
meane
a
true
lively
justifying
faith
(
not
the
faith
of
Papists
hypocrites
and
Devils
)
wee
freely
acknowledge
to
the
honour
of
God
the
giver
of
it
,
and
to
the
shame
of
the
Papists
,
who
,
for
all
their
saire
pretences
here
,
doe
much
vilifie
it
.
Howbeit
merit
wee
ascribe
none
to
it
,
unlesse
it
be
relatively
,
by
apprehending
Christs
merits
to
our
justification
and
salvation
.
That
Abel
,
Henoch
,
and
others
mentioned
Heb.
11.
did
please
God
by
faith
,
doth
not
disprove
our
justification
relatively
,
but
proves
it
.
For
God
is
pleased
with
none
but
in
Christ
,
in
whom
he
is
well
pleased
.
He
is
pleased
with
none
in
Christ
,
but
with
them
only
,
that
by
faith
receive
him
.
§
.
XVI
.
To
these
places
of
Scripture
,
Bellarmine
addeth
tenne
testimonies
out
of
Augustine
,
nine
whereof
doe
testifie
,
that
by
faith
[
1
](A20741-e121000-b)
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
](A20741-e121040-b)
2
Epist.
106.
ad
Paulinum
.
that
faith
doth
merit
that
is
obtaine
the
grace
of
working
well
.
[
3
](A20741-e121070-b)
3
Epist.
144.
ad
Anastasium
.
Lex
adducit
ad
fidem
,
fides
impetrat
Spiritum
largiorem
,
diffundit
Spiritus
charitatem
,
charitas
implet
legem
.
[
4
](A20741-e121110-b)
4
De
Spiritu
&
litera
,
c.
13.
Quod
factorum
lex
minando
imperat
hoc
fidei
lex
credendo
impetrat
.
[
5
](A20741-e121130-b)
5
Ibid.
●…
.
30.
Per
legem
cognitio
peccati
,
per
fidem
impetratio
gratiae
contra
peccatum
,
per
gratiam
sanatio
animae
.
[
6
](A20741-e121160-b)
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
](A20741-e121190-b)
7
Depr●…destin
.
ss.
c.
7.
In
nov●…
testamento
fides
impetrat
charitatem
.
[
8
](A20741-e121210-b)
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
](A20741-e121230-b)
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
sinnes
it selfe
without
any
merit
,
if
faith
doe
obtaine
it
.
Neither
is
there
no
merit
of
faith
,
by
which
faith
hee
said
,
[
u
](A20741-e121290-b)
u
Luk.
18.
13.
O
God
bee
mercifull
to
mee
a
sinner
:
and
worthily
did
that
faithfull
man
being
humbled
goe
home
justified
,
because
hee
that
humbleth
himselfe
shall
be
exalted
.
Where
Augustine
abusively
useth
,
as
other
Latine
Fathers
often
doe
,
the
word
merit
in
the
sence
of
obtaining
and
that
by
request
:
and
that
appeareth
by
[
*
](A20741-e121310-b)
*
Bellar.
deg●…atia
&
lib.
arbitr
.
lib.
1.
cap.
14.
§.
hanc
esse
Solet
Augustinus
meritum
appellare
quemlibet
actum
bo
▪
num
,
ratione
cu
ius
aliquid
aliud
accipimus
.
Bellarmines
owne
confession
,
that
Augustine
doth
use
to
call
merit
any
good
worke
,
in
respect
whereof
we
obtaine
some
other
thing
:
and
by
the
place
it selfe
.
In
which
sence
,
hee
saith
,
the
Publican
by
his
humble
and
faithfull
prayer
,
having
obtained
remission
of
sinnes
,
went
home
justified
.
For
if
merit
,
properly
so
called
,
did
goe
before
remission
of
siune
,
then
men
should
merit
before
they
bee
in
state
of
grace
,
which
Bellarmine
denyeth
;
then
should
wee
not
bee
justified
,
either
gratis
,
that
is
,
as
all
,
even
Bellarmine
himselfe
,
expound
it
,
sine
meritis
,
or
by
the
grace
,
that
is
,
the
gracious
and
undeserved
favour
of
God
,
when
wee
deserved
the
contrary
.
Againe
,
be●…ore
remission
of
sinnes
and
justification
all
men
bee
sinners
and
unjust
.
Now
,
as
Augustine
saith
in
the
very
next
words
going
before
,
quid
habere
boni
meriti
possunt
peccatores
?
What
good
merit
can
sinners
have
?
and
a
little
before
that
,
meritis
impii
non
grattam
,
sed
poena
debetur
:
To
the
merits
of
a
wicked
man
not
grace
,
but
punishment
is
due
.
Finally
,
the
Papists
themselves
ordinarily
confesse
,
that
their
first
justification
cannot
be
merited
which
is
grace
onely
,
and
not
reward
.
Though
some
of
them
sometimes
doe
talke
of
merits
of
congruity
,
which
properly
are
no
merits
:
or
if
they
be
,
Pelagius
his
maine
errour
must
take
place
,
gratiam
secundum
merita
dari
,
that
grace
is
given
according
to
merits
.
Bellarmine
here
saith
that
hee
hath
proved
[
x
](A20741-e121440-b)
x
De
poenit
.
l.
2.
c.
12.
elsewhere
,
that
faith
,
and
contrition
,
and
other
dispositions
doe
merit
the
grace
of
justification
:
which
the
Councill
of
[
y
](A20741-e121470-b)
y
Joss
.
6.
cap.
8.
Trent
expressely
denieth
.
§
.
XVII
.
His
fifth
principall
argument
to
prove
that
faith
alone
The
one
is
from
the
formall
cause
of
justification
:
the
other
,
from
the
necessity
of
good
workes
unto
salvation
.
For
if
the
formall
cause
of
our
justification
bee
a
righteonsness●…
infused
,
and
really
inherent
in
us
,
and
not
the
righteousnesse
of
Christ
apprehended
by
faith
;
then
faith
alone
doth
not
justifie
:
but
the
former
is
true
:
therefore
the
latter
.
The
consequence
of
the
proposition
we
grant
,
for
unto
sanctification
faith
alone
doth
not
suffice
:
but
there
must
be
a
concurrence
,
not
onely
of
other
habituall
graces
thereunto
,
but
also
of
actuall
obedience
.
But
justification
is
not
to
be
confounded
with
sanctification
.
Neither
doe
we
say
,
that
the
righteousnesse
of
Christ
is
the
formall
cause
of
justification
,
but
the
matter
,
by
imputation
whereof
we
are
justified
.
The
assumption
,
namely
,
that
we
are
justified
by
a
righteousnesse
infused
,
and
really
inherent
in
us
,
he
saith
,
hee
will
fully
prove
in
the
next
booke
[
z
](A20741-e121550-b)
z
De
justif
.
l.
2.
But
all
his
proofes
I
have
already
fully
answered
and
confuted
[
*
](A20741-e121560-b)
*
Lib.
4.
&
5.
in
the
third
and
fourth
controversies
concerning
the
matter
and
forme
of
justification
,
and
have
by
necessary
arguments
,
both
disproved
the
negative
,
to
wit
,
that
wee
are
not
justified
by
any
righteousnesse
inherent
in
us
,
or
infused
into
us
:
and
proved
the
affirmative
,
viz.
that
we
are
justified
onely
by
the
righteousnesse
of
Christ
imputed
unto
us
.
From
whence
I
have
also
demonstrated
the
truth
of
this
assertion
,
that
we
are
justified
by
faith
alone
,
that
is
,
by
the
righteousnesse
of
Christ
alone
,
apprehended
onely
by
Faith
.
A
TREATISE
OF
IVSTIFICATION
.
THE
SEVENTH
BOOKE
:
Concerning
good
Workes
.
CAHP.
I.
To
avoid
Popish
calumniations
,
it
is
shewed
,
that
we
doe
hold
the
necessity
of
good
works
,
and
doe
urge
the
same
by
better
arguments
,
than
the
Popish
religion
doth
afford
.
§
.
I.
AS
touching
his
last
argument
,
which
he
I
answere
,
that
we
doe
not
deny
the
necessity
of
good
workes
,
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
doe
.
For
to
teach
men
to
do
good
works
with
an
opinion
either
of
satisfaction
,
propitiation
,
or
of
merits
,
which
are
the
three
chiefe
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
al-sufficient
merit
and
satisfaction
of
Christ
.
Neither
can
they
encourage
men
to
well
doing
by
these
arguments
,
that
by
their
good
workes
they
are
justified
,
and
for
them
shall
be
saved
;
whiles
t●…eir
conscience
must
needs
tell
them
,
that
besides
the
guilt
of
their
manifold
sinnes
,
their
good
workes
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
despaire
of
justification
by
their
workes
,
and
of
salvation
by
their
merits
;
cannot
by
these
arguments
receive
true
encouragement
to
well
doing
,
but
rather
discouragement
there
from
.
But
although
wee
deny
good
workes
to
be
either
causes
of
justification
,
or
merits
of
Salvation
:
yet
we
affirme
them
to
be
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
and
[
a
](A20741-e121720-b)
a
Tit.
3.
8
,
14.
profitable
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
necessary
.
The
which
I
will
shew
to
prevent
both
the
malitious
slanders
of
the
Papists
,
and
also
the
prophane
abuse
of
carnall
Gospellers
,
who
turne
[
b
](A20741-e121740-b)
b
Iude
4.
the
grace
of
God
into
wantonnesse
.
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
](A20741-e121790-b)
c
1
Tim.
6.
6.
with
the
blessednesse
of
this
life
,
and
beatitudine
patriae
with
the
blessednesse
[
d
](A20741-e121810-b)
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
[
e
](A20741-e121880-b)
e
Jam.
2.
14.
20.
26.
and
counter●…eit
,
justifying
neither
alone
nor
at
all
.
Hurtfull
,
because
being
planted
in
the
vineyard
of
God
,
that
wee
might
become
trees
[
f
](A20741-e121900-b)
f
Esai
.
61.
3.
of
righteousnesse
;
if
we
bring
not
foorth
good
fruit
,
wee
must
looke
to
be
[
g
](A20741-e121910-b)
g
Matth.
3.
10.
cut
downe
,
or
stocked
[
h
](A20741-e121920-b)
h
Luk.
13.
6.
up
;
or
like
the
figtree
which
having
greene
leaves
,
but
no
fruit
[
i
](A20741-e121930-b)
i
Mat.
21.
19.
Christ
accursed
.
Such
professours
are
like
the
barren
ground
,
[
k
](A20741-e121940-b)
k
Heb.
6.
8.
which
receiving
the
raine
often
falling
upon
it
,
and
bringi●…g
forth
thornes
and
bryars
,
is
rejected
,
and
nigh
unto
cursing
,
whose
end
is
to
be
burned
.
Like
to
the
foolish
[
l
](A20741-e121950-b)
l
Mat.
25.
3
,
12.
Virgins
,
who
having
a
lampe
of
an
externall
profession
,
but
wanting
the
oyle
of
saving
grace
,
when
the
Bridegroome
commeth
,
are
to
be
shut
out
.
Like
the
chaffe
[
m
](A20741-e121960-b)
m
Mat.
3.
12.
in
the
floore
,
which
is
to
be
winnowed
from
the
wheat
.
Like
goates
[
n
](A20741-e121970-b)
n
Mat.
25.
32
,
33.
in
Christs
flocke
,
which
are
to
bee
separated
from
the
sheepe
.
Like
bondservants
in
Gods
house
[
o
](A20741-e121980-b)
o
Iohn
8.
34.
which
are
not
there
to
abide
,
but
with
the
bondwoman
and
her
[
p
](A20741-e121990-b)
p
Gal.
4.
30.
sonne
are
to
bee
cast
out
:
who
having
a
formall
profession
of
religion
[
q
](A20741-e122000-b)
q
2
Tim.
3.
5.
,
but
denying
the
power
of
it
,
which
is
the
faith
of
hypocrits
,
must
looke
to
have
their
portion
with
hypocrits
,
[
r
](A20741-e122010-b)
r
Mat.
24.
51.
Necessary
,
by
a
positive
necessity
;
and
so
of
infallibility
:
first
,
in
respect
of
Gods
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
Gods
-
Decree
,
-
Word
,
-
Oath
.
In
respect
of
of
his
decree
.
For
whom
God
hath
predestinated
to
salvation
,
hee
hath
predestinated
unto
[
s
](A20741-e122090-b)
s
Ephes.
1.
4.
2
Thes.
2.
13.
sanctification
;
that
they
may
be
conformable
to
the
[
t
](A20741-e122120-b)
t
Rom
8.
29.
image
of
his
Sonne
.
And
therefore
whosoever
doth
hope
[
u
](A20741-e122130-b)
u
1
Iohn
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
doe
not
abase
the
doctrine
of
predestination
,
with
those
who
were
called
predestinatiani
,
as
to
thinke
,
that
either
because
they
suppose
they
are
elected
,
they
shall
be
saved
,
howsoever
they
live
:
or
because
they
thinke
,
that
they
are
not
elected
,
they
cannot
be
saved
,
though
they
should
live
never
so
godly
:
as
if
godlinesse
,
if
they
be
elect
,
were
needlesse
,
or
if
not
,
bootlesse
.
But
forbearing
to
prye
into
Gods
secret
counsels
,
(
which
are
to
be
adored
and
not
searched
into
)
to
have
recourse
to
Gods
word
.
For
the
[
*
](A20741-e122150-b)
*
Deut.
29.
29.
secret
things
belong
unto
the
Lord
our
God
;
but
the
revealed
things
to
us
,
that
wee
may
doe
them
.
For
there
we
shall
finde
these
two
things
:
first
,
that
where
God
hath
ordained
the
end
,
hee
hath
also
ordained
the
meanes
.
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
atchieved
by
the
same
meanes
which
God
hath
preordained
.
Now
,
whom
God
hath
elected
,
them
he
calleth
[
x
](A20741-e122160-b)
x
Rom.
8.
30.
,
whom
he
calleth
(
according
to
his
purpose
)
them
he
justifieth
by
faith
,
whom
hee
justifieth
by
faith
,
them
he
sanctifieth
by
his
Spirit
▪
whom
hee
calleth
,
justifieth
,
and
sanctifieth
,
them
,
and
no
other
,
he
glorifieth
.
Therefore
as
it
is
necessary
in
respect
of
Gods
decree
,
that
those
who
are
elected
shall
be
saved
:
so
it
is
as
necess●…ry
in
respect
of
the
same
decree
,
that
they
should
attaine
to
salvation
by
these
degrees
:
that
is
,
first
they
must
be
called
and
converted
unto
God
,
they
must
bee
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
sinne
unrepented
of
[
y
](A20741-e122170-b)
y
1
Cor.
6.
9
,
10.
Gal.
5.
21.
Ephes.
5.
5
,
6.
,
that
there
is
no
inheritance
for
them
in
the
kingdome
of
God
.
As
for
example
,
thou
art
a
drunkard
and
wilt
not
be
reclaimed
from
this
sinne
,
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
kingdome
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
plaine
,
that
whosoever
truely
beleeveth
in
Christ
,
whosoever
unfainedly
repenteth
him
of
his
sinnes
,
whosoever
walketh
uprightly
before
God
making
Conscience
of
his
wayes
,
hee
shall
bee
saved
.
Therefore
whatsoever
thy
conc●…it
may
bee
,
concerning
thine
election
,
or
not
election
,
if
thou
doest
truely
beleeve
in
Christ
,
and
repenting
of
thy
sinnes
doest
endevour
to
lead
a
good
life
,
as
sure
as
God
is
true
,
thou
shalt
be
saved
.
§
.
IV.
Secondly
,
in
respect
of
Gods
Word
which
is
infallibly
true
.
[
a
](A20741-e122230-b)
a
2
Cor.
5.
17.
is
a
new
creature
;
that
those
who
are
in
Christ
,
[
b
](A20741-e122240-b)
b
Rom.
8.
1.
live
not
after
the
flesh
but
after
the
Spirit
:
that
they
who
are
Christs
,
doe
crucifie
[
c
](A20741-e122250-b)
c
Gal.
5.
24.
the
flesh
with
●…he
lusts
thereof
:
that
Christ
was
made
unto
us
,
not
onely
righteousnesse
[
d
](A20741-e122260-b)
d
1
Cor.
●…
.
30.
and
redemption
,
but
also
sanctification
:
that
Christ
came
not
with
water
alone
,
[
e
](A20741-e122280-b)
e
1
Ioh.
5.
6.
Ioh.
19.
34
,
35.
or
bloud
alone
,
but
with
water
and
blood
:
the
bloud
of
redemption
to
cleanse
us
from
the
guilt
of
sinne
:
and
the
water
of
ablution
to
purge
us
from
the
pollution
of
sinne
:
that
in
whom
Christ
dwelleth
by
faith
,
[
f
](A20741-e122310-b)
f
Eph.
3.
17.
hee
dwelleth
in
them
by
his
Spirit
,
and
that
if
any
man
have
not
the
Spirit
[
g
](A20741-e122320-b)
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
bee
where
the
Spirit
of
grace
and
regeneration
is
not
,
and
that
unlesse
men
bee
regenerate
and
borne
a-new
,
[
h
](A20741-e122330-b)
h
Ioh
3.
3.
they
cannot
see
the
Kingdome
of
God
.
§
.
V.
Thirdly
,
in
respect
of
Gods
Oath
,
in
which
it
is
impossible
[
i
](A20741-e122360-b)
i
Heb.
6.
18.
that
he
should
lye
.
Now
God
hath
sworne
,
that
whom
he
redeemeth
from
the
hand
of
their
spirituall
enimies
,
[
k
](A20741-e122370-b)
k
Luk.
1.
73
,
74
,
75.
he
will
give
them
to
worship
him
in
holinesse
and
righteousnesse
before
him
all
the
dayes
of
their
life
.
For
redemption
is
as
well
from
the
dominion
of
sinne
,
as
from
the
guilt
of
it
.
As
for
those
,
who
commit
sinne
,
[
l
](A20741-e122390-b)
l
Ioh.
8.
34.
that
is
,
in
whom
sinne
raigneth
,
they
are
the
servants
of
sinne
,
and
therefore
not
actually
redeemed
by
Christ
;
for
whom
the
Sonne
freeth
,
[
m
](A20741-e122400-b)
m
vers.
36.
they
are
free
indeed
.
Those
that
are
freed
from
sinne
[
n
](A20741-e122410-b)
n
Rom.
6.
18.
become
the
servants
of
righteousnesse
.
Those
that
are
delivered
from
the
hand
,
that
is
,
the
power
of
their
spirituall
enemies
,
are
ipso
facto
made
the
servants
of
God
[
o
](A20741-e122430-b)
o
1
Cor.
6.
19.
Servi
quia
servati
.
whose
service
is
true
freedome
.
Thus
much
of
the
necessity
of
infallibility
.
§
.
VI.
Secondly
,
they
are
necessary
necessitate
pracepti
,
imposing
a
-
God
.
-
Our
Neighbour
.
-
Our Selves
.
Towards
God
:
that
wee
may
bee
not
onely
obedient
,
[
p
](A20741-e122540-b)
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
chiefe
respect
of
all
our
actions
)
that
wee
may
shew
our selves
thankefull
unto
[
q
](A20741-e122590-b)
q
1
Ioh.
4.
19.
For
when
the
love
of
God
is
shed
abroad
in
our
hearts
[
r
](A20741-e122600-b)
r
Rom.
5.
5.
by
his
spirit
,
that
is
,
when
by
faith
wrought
in
us
by
his
spirit
we
are
perswaded
of
Gods
infinite
and
unspeakable
love
towards
us
:
it
cannot
be
,
but
that
our
hearts
should
reflect
some
love
towards
him
;
which
is
to
be
shewed
in
a
willing
observation
[
s
](A20741-e122610-b)
s
1
Ioh.
5.
3.
Ioh.
14.
15.
of
his
Commandements
.
Secondly
in
bringing
forth
those
fruits
,
which
God
expecteth
,
and
in
atchieving
that
end
,
which
God
propoundeth
to
himselfe
in
all
his
benefits
bestowed
upon
us
.
This
is
the
will
of
God
[
t
](A20741-e122640-b)
t
1
Thess
4.
3.
even
our
sanctification
:
that
fruit
,
[
u
](A20741-e122650-b)
u
Rom
6.
22.
which
he
expecteth
,
that
end
,
wh●…ch
hee
aimeth
at
in
all
his
blessings
.
This
is
the
end
of
our
el●…ction
[
*
](A20741-e122660-b)
*
Eph.
1.
4.
that
we
may
bee
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
temporall
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
](A20741-e122750-b)
x
1
Cor.
10.
31.
Esa
61.
3.
unto
us
in
all
things
.
For
herein
God
is
glorified
,
if
we
bring
forth
much
fruit
,
Ioh.
15.
8.
§
.
VII
.
Secondly
,
towards
our
Neighbour
:
first
,
for
avoiding
of
[
y
](A20741-e122830-b)
y
He●…
.
12.
13.
unto
our
feet
,
that
others
treading
in
our
steppes
need
not
stumble
or
fall
,
providing
things
honest
[
z
](A20741-e122840-b)
z
Rom.
12.
17.
in
the
sight
of
all
men
,
labouring
and
endevouring
to
have
a
good
con●…cience
void
of
offence
[
a
](A20741-e122850-b)
a
Act.
24.
16.
towards
God
and
towards
men
.
Secondly
that
wee
may
edifie
our
neighbours
by
a
godly
example
and
provoke
[
b
](A20741-e122860-b)
b
Heb.
10.
24.
2●…
Cor.
9.
2.
them
to
good
workes
,
and
winne
them
unto
Christ
,
1
Pet.
3.
1.
Thirdly
,
that
wee
may
stoppe
[
c
](A20741-e122900-b)
c
Tit.
2.
8.
Rom.
2.
24.
2
Sam.
12.
14.
1
Pet.
2.
12.
the
mouthes
of
the
adversaries
,
which
otherwise
would
bee
open
to
blasphem●…
the
truth
,
Tit.
2.
5.
Fourthly
,
that
wee
may
cause
them
also
to
glorifie
God
,
Matth.
5.
16.
Fifthly
,
that
wee
may
doe
them
good
[
d
](A20741-e122970-b)
d
Gal.
6.
10.
in
exercising
judgment
,
[
e
](A20741-e122980-b)
e
Mic.
6.
8.
and
in
practising
the
dueties
of
charity
and
mercie
towards
them
.
Thirdly
,
towards
our Selves
.
First
,
that
wee
may
avoid
those
judgements
&c.
Matth.
3.
10
&
25.
41
,
42.
Secondly
,
that
wee
may
be
made
partakers
of
those
blessings
which
are
promised
[
f
](A20741-e123040-b)
f
Deu.
28.
15
,
&c.
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
[
g
](A20741-e123120-b)
g
Jam.
2.
18.
to
bee
demonstrated
,
whereby
wee
are
to
make
our
calling
,
and
our
election
[
h
](A20741-e123130-b)
h
2
Pet.
1.
10.
sure
.
Our
election
can
not
bee
knowne
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
Ioh.
3.
7.
(
●…n
respect
wherof
the
faithfull
are
said
to
be
justified
by
their
workes
,
Iam.
2.
21
,
25.
)
being
justified
,
[
i
](A20741-e123180-b)
i
Rom.
8
▪
30.
it
is
certaine
,
that
they
are
called
according
to
his
purpose
:
and
i●…
so
called
,
then
elected
:
are
they
elected
?
then
undoubtedly
they
shall
bee
saved
.
They
are
the
cognizances
of
them
[
k
](A20741-e123200-b)
k
Psal.
15.
Psal.
24.
3
,
4.
that
are
to
bee
saved
;
for
by
faith
wee
receive
the
inheritance
among
them
that
are
[
l
](A20741-e123230-b)
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
](A20741-e123260-b)
m
1
Pet.
1.
17.
Mat.
16.
27.
Rom.
2.
6.
Apoc.
22.
12.
according
to
their
workes
.
For
wee
must
all
appeare
before
the
judgement
seat
of
Christ
,
that
wee
may
receive
according
to
those
things
which
we
have
done
in
the
body
,
[
n
](A20741-e123310-b)
n
2
Cor.
5.
10.
whether
it
bee
good
or
evill
.
Those
that
have
done
good
,
[
o
](A20741-e123320-b)
o
Mat.
25.
46.
Ioh.
5.
29.
shall
goe
into
everlasting
life
:
and
they
that
have
done
evill
,
into
everlasting
punishment
.
For
good
workes
,
though
wee
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
,
mercie
,
for
thou
rewardest
a
man
(
meaning
the
godly
man
)
according
to
his
workes
.
§
.
IX
.
Lastly
,
they
are
necessary
necessitate
medij
,
and
as
that
,
which
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
eternall
,
via
qua
nos
perducturus
est
ad
finem
itsum
quem
promisit
,
[
p
](A20741-e123430-b)
p
Aug.
in
Psal.
109.
the
way
by
which
hee
will
bring
us
unto
that
end
which
he
hath
promised
,
saith
Augustine
.
For
those
that
are
justified
,
and
by
justification
entituled
to
the
Kingdome
of
heaven
,
they
are
to
goe
in
the
way
of
sanctification
towards
their
glorification
,
E●…h
.
2.
10.
good
workes
therefore
though
they
bee
not
the
cause
of
raigning
yet
they
are
the
way
to
the
Kingdome
.
And
so
saith
Bellarmin●…
himsel●…e
,
[
q
](A20741-e123470-b)
q
De
gratia
&
lib.
arbitr
.
lib.
2.
cap.
13.
that
although
God
in
predestination
hath
determined
to
give
the
Kingdome
of
heaven
to
certaine
men
whom
he
loved
without
any
prevision
of
workes
:
notwithstanding
hee
did
withall
ordaine
that
in
respect
of
the
execution
,
the
way
to
come
to
his
Kingdome
,
should
be
good
workes
.
I
say
then
with
the
Prophet
Esay
,
[
r
](A20741-e123510-b)
r
Esa.
30.
21.
this
is
the
way
let
us
walke
in
it
.
Secondly
,
as
necessary
fruits
of
our
election
,
for
wee
are
elected
to
that
end
that
we
should
bee
holy
,
Ephes.
1.
4.
as
necessary
fruits
of
faith
,
without
which
it
is
judged
to
bee
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
wee
are
fitted
for
Gods
Kingdome
,
because
no
uncleane
thing
can
enter
into
the
Kingdome
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
](A20741-e123580-b)
s
De
gratia
&
lib.
arbitr
in
sine●…
that
good
workes
are
occulia
predestinationis
jndicia
,
futur●…
f●…licitatis
presagia
,
via
regni
,
non
ca●…saregnandi
,
tokens
of
our
secret
predestination
,
presages
of
our
future
happinesse
,
the
way
to
the
Kingdome
,
but
not
the
cause
of
our
obtaining
that
Kingdome
.
For
howsoever
good
workes
are
necessary
in
many
respects
,
as
I
have
shewed
,
necessitate
presentiae
;
yet
they
are
not
necessary
necessitate
efficientiae
,
as
causes
of
our
justification
.
§
.
X.
Secondly
,
the
Papists
calumniate
us
,
as
if
wee
taught
that
[
t
](A20741-e123640-b)
t
Esa.
64.
6.
menstruous
clouts
,
as
dung
,
[
u
](A20741-e123650-b)
u
Phil
3
,
8
,
9.
as
losse
.
But
in
the
question
of
sanctification
,
where
they
are
considered
,
both
as
fruits
of
faith
and
the
Spirit
,
as
consequents
of
justification
,
whereby
wee
testifie
our
thankefulnesse
to
God
,
gather
testimonies
to
our selves
of
our
justification
,
benefit
and
edifie
our
brethren●…
and
also
as
necessary
forerunners
of
glorification
,
whereby
we
are
fitted
and
prepared
for
Gods
Kingdome
(
unto
which
by
justification
wee
are
entituled
)
and
as
the
way
wherein
we
are
to
walke
towards
our
heavenly
countrey
,
and
as
the
evidences
according
to
which
our
Saviour
will
judge
us
at
the
last
day
,
&c.
wee
doe
acknowledge
they
are
highly
to
be
esteemed
of
,
as
those
things
wherein
our
sanctification
doth
in
good
part
consist
.
For
wee
doe
teach
,
that
our
sanctification
is
partly
habituall
,
consisting
in
the
habits
of
sanctifying
graces
,
faith
,
hope
,
charity
,
humility
,
the
feare
of
God
,
&c.
which
is
the
first
justification
of
the
Papists
:
and
partly
actuall
consisting
in
our
new
obedience
,
or
,
which
is
all
one
,
in
good
workes
;
which
is
their
second
justification
.
This
then
is
that
which
we
doe
hold
,
that
although
good
works
doe
not
concurre
with
faith
unto
the
act
of
justification
,
as
any
cause
thereof
:
yet
of
necessity
they
must
concurre
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
himselfe
often
citeth
out
of
Augustine
:
Bona
opera
accedunt
justificato
,
non
praecedunt
justificandum
:
or
thus
,
bona
opera
non
praecedunt
justificandum
sed
sequantur
justificatum
,
good
workes
doe
not
goe
before
,
but
follow
after
justification
,
which
is
a
pregnant
proofe
,
that
they
are
no
causes
thereof
.
CAP.
II.
That
we
are
not
justified
by
Workes
.
§
.
I.
HAving
thus
avoided
the
calumniations
of
the
§
.
II.
And
first
I
prove
it
by
all
the
arguments
which
I
used
before
,
to
prove
the
five
severall
points
already
handled
.
For
first
,
if
justification
is
not
to
be
confounded
with
sanctification
,
as
if
it
consisted
in
a
righteousnesse
inherent
in
our selves
,
or
performed
by
our selves
;
then
are
we
not
justified
before
God
by
workes
,
But
the
former
hath
beene
clearely
proved
;
therefore
the
latter
is
to
be
confessed
.
.2
If
wee
bee
justified
by
the
meere
grace
of
God
,
and
that
freely
,
without
respect
of
any
workes
done
by
us
;
then
are
we
not
justified
before
God
by
works
.
For
the
holy
Ghost
maketh
such
an
opposition
[
a
](A20741-e123790-b)
a
Rom.
11.
6.
Ephes.
2.
8
,
9.
betweene
grace
and
workes
,
that
if
we
be
justified
by
the
one
,
we
cannot
be
justified
by
the
other
.
But
the
antecedent
hath
beene
formerly
proved
,
therefore
the
consequent
cannot
be
denyed
.
3.
If
we
be
not
justified
before
God
by
righteousnesse
inherent
in
,
or
performed
by
our selves
,
but
onely
by
the
righteousnesse
of
Christ
through
f●…ith
,
then
are
we
not
justified
by
workes
.
But
the
first
I
have
demonstrated
by
many
undeniable
arguments
:
therefore
the
second
must
be
granted
.
4.
If
we
be
justified
by
imputative
righteousnesse
,
that
is
to
say
by
the
righteousnesse
of
Christ
imputed
to
them
that
beleeve
,
the
Lord
imputing
righteousnesse
unto
them
[
b
](A20741-e123840-b)
b
Rom.
4.
5
,
●…
.
without
workes
;
then
it
is
evident
,
that
wee
are
not
justified
by
workes
,
but
that
is
most
true
,
as
hath
plentifully
beene
proved
;
therefore
this
.
5.
If
we
be
justified
by
faith
alone
,
then
not
by
workes
.
But
we
are
justified
by
faith
alone
,
as
hath
beene
proved
;
therefore
not
by
workes
.
The
arguments
reduced
to
these
five
heads
,
which
were
very
many
,
and
impregnable
,
might
satisfie
any
reasonable
man
,
who
is
not
wilfully
addicted
to
his
owne
erroneous
conceits
,
though
I
should
adde
no
more
:
but
because
wee
have
to
deale
with
men
unreasonable
I
will
adde
some
.
§
.
III.
And
first
out
of
Rom.
4.
4
,
5
,
6.
He
that
worketh
not
,
is
not
But
to
Abraham
his
faith
was
imputed
for
righteousnesse
,
as
the
Apo
stle
teacheth
,
Rom.
4.
3
,
4
,
5.
Therefore
all
the
faithfull
are
justified
without
workes
.
2.
The
true
doctrine
of
justification
is
taught
in
the
Scriptures
:
justification
by
workes
is
not
taught
in
the
Scriptures
:
for
the
justification
taught
in
the
Scriptures
,
is
an
action
of
God
justifying
a
sinner
,
but
this
by
workes
,
is
neither
an
action
of
God
,
neither
is
it
the
justification
of
a
sinner
,
but
the
action
of
the
justitiary
himselfe
,
who
by
the
exercise
and
practise
of
good
workes
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
workes
;
all
the
faithfull
are
justified
by
faith
,
therefore
none
of
the
faithfull
are
justified
by
workes
.
The
proposition
is
evidently
proved
by
that
opposition
which
the
Apostle
constantly
maketh
betweene
faith
and
workes
in
the
question
of
justification
:
asfirming
that
men
though
abounding
with
works
of
grace
,
are
justified
by
faith
without
workes
,
and
saved
by
faith
and
not
by
workes
,
Rom.
3.
28.
&
4.
3
,
4
,
5.
Ephes.
2.
8
,
9.
Tit.
3.
5.
4.
If
any
be
justified
by
workes
,
then
either
the
regenerate
man
or
the
unregenerate
:
but
neither
the
unregenerate
,
as
the
Papists
confesse
:
nor
the
regenerate
,
for
they
are
justified
already
.
Neither
doe
the
Scriptures
acknowledge
any
sorts
or
degrees
of
justification
before
God
.
§
.
IV.
5.
All
that
are
justified
by
workes
,
are
justified
by
that
obedience
The
proposition
is
manifest
.
Because
the
Law
being
a
perfect
rule
of
all
inherent
righteousnes
,
there
neither
are
nor
can
be
any
good
works
,
which
are
not
prescribed
in
the
Law
.
Yea
,
whatsoever
worke
is
not
conmable
to
the
Law
is
sinne
.
The
assump●…ion
may
bee
proved
by
many
undeniable
arguments
.
First
,
by
all
those
places
,
which
plainely
testifie
,
that
by
the
workes
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
workes
of
the
Law
wee
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
bee
justified
,
is
to
bee
blessed
,
Rom.
4.
6.
and
therefore
to
be
justified
,
and
to
be
accursed
,
are
things
repugnant
.
But
all
men
whatsoever
,
even
those
which
seeke
to
bee
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
shewed
before
[
c
](A20741-e124130-b)
c
Lib.
4.
.
All
transgressours
of
the
Law
,
are
by
the
Law
accursed
.
All
men
since
the
fall
are
transgressours
of
the
Law
,
Christ
onely
〈◊〉
excepted
;
this
assumption
the
Apostle
omitteth
,
because
hee
taketh
it
for
granted
,
as
being
a
truth
received
among
the
faithfull
in
those
times
,
though
in
these
dayes
denied
by
the
justitiaries
of
Rome
,
but
elsewhere
it
is
by
the
Apostle
expressed
,
as
Rom.
3.
23.
all
have
sinned
.
Wherefore
as
God
hath
concluded
all
under
sinne
,
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
doe
perfectly
fulfill
it
,
by
a
totall
,
perfect
,
and
perpetuall
obedience
:
for
he
that
doth
not
so
fulfill
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
comming
short
of
his
duety
,
is
a
transgressour
of
the
Law
,
and
therefore
subject
to
the
curse
of
the
Law
,
because
hee
hath
not
continued
in
all
things
which
are
written
in
the
booke
of
the
Law
to
doe
them
.
And
he
that
offendeth
in
one
is
guilty
of
all
,
Iam.
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
bee
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
workes
,
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
,
doe
from
the
act
of
justification
exclude
workes
.
The
places
of
Scripture
which
we
produce
to
this
end
,
Bellarmine
reciteth
(
at
least
some
of
them
)
with
purpose
[
d
](A20741-e124290-b)
d
De
justif
.
li.
cap.
19
to
answere
them
.
Rom.
3.
27.
Where
is
boasting
then
?
It
is
excluded
.
By
what
Law
?
Verse
28.
Therefore
wee
conclude
that
a
man
is
justified
by
faith
without
the
workes
of
the
Law
;
to
which
hee
might
have
added
,
verse
20.
Therefore
by
the
deeds
of
the
Law
there
shall
no
flesh
be
justified
.
Rom.
4.
2.
If
Abraham
were
justified
by
workes
,
he
hath
whereof
to
glory
,
but
not
before
God
.
To
which
he
might
have
added
vers.
5.
&
6.
Gal.
2.
16
Knowing
that
a
man
is
not
justified
by
the
workes
of
the
Ephes.
2.
8
,
9.
By
grace
are
yee
saved
through
faith
,
not
by
workes
,
Phil.
3.
8
,
9.
I
account
all
things
but
losse
,
and
dung
that
I
may
gaine
Christ
,
and
may
be
found
in
him
,
not
having
mine
owne
righteousnesse
which
is
of
the
Law
,
(
as
all
inherent
righteousnesse
is
,
)
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
,
which
is
of
God
by
Faith
.
Tit.
3.
5.
Not
by
workes
of
righteousnesse
,
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
.
§
.
VI.
Bellarmine
,
before
he
maketh
answere
to
these
testimonies
,
[
e
](A20741-e124760-b)
e
Luk.
1.
74.
Jer.
31.
33.
Heb.
8.
10.
to
those
that
beleeve
.
And
therefore
our
new
obedience
is
required
,
as
the
fruit
of
our
redemption
,
and
as
the
way
wherein
wee
being
justified
are
to
walke
towards
our
glorification
,
and
as
the
cognizance
of
them
that
shall
be
saved
.
§
.
VII
.
Bellarmine
having
rejected
our
exposition
,
setteth
downe
[
f
](A20741-e124840-b)
f
De
spir
.
&
lit
.
Augustine
,
is
true
,
but
cannot
bee
applyed
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
workes
signifying
the
Morall
Law
,
which
unto
justification
requireth
workes
:
the
Law
of
faith
,
signifying
the
Gospell
,
which
to
justification
requireth
faith
onely
,
and
is
therefore
called
the
[
g
](A20741-e124880-b)
g
R●…m.
10.
8.
word
of
faith
,
and
the
Law
of
faith
.
For
although
Bellarmine
elsewhere
[
h
](A20741-e124900-b)
h
De
jus●…is
.
l.
4.
cap.
2.
seemeth
to
make
this
to
be
a
principall
difference
betweene
the
Law
and
the
Gospell
:
that
the
Law
is
the
letter
commanding
:
the
Gospell
is
the
Law
of
faith
,
meaning
thereby
the
grace
of
the
New
Testament
,
which
is
the
Law
written
in
our
hearts
,
wherby
we
are
enabled
to
performe
obedience
to
the
Law
:
yet
hee
confesseth
,
that
the
Gospell
in
the
Scriptures
doth
ever
signifie
the
doctrine
of
the
Gospell
,
and
withall
confesseth
,
the
doctrine
of
the
Gospell
,
as
it
commandeth
any
thing
,
to
be
a
Law
of
workes
.
So
that
lex
fidei
(
the
Law
of
faith
)
according
to
this
exposition
,
is
as
well
opposed
to
the
Gospell
,
as
it
signifieth
the
doctrine
thereof
,
as
to
the
Law
.
But
the
difference
betweene
the
Law
of
workes
,
which
is
the
morall
Law
,
and
the
Law
of
faith
which
is
the
Gospell
,
in
the
question
of
justification
,
whereof
the
Apostle
treateth
,
is
to
bee
fetched
from
that
righteousnesse
,
which
either
of
them
requireth
to
justification
.
For
both
of
them
require
righteousnesse
therunto
.
The
Law
requireth
the
righteousnesse
of
workes
:
the
Gospell
,
in
which
without
the
Law
is
revealed
the
righteousnesse
of
God
(
by
which
we
are
justified
)
teacheth
the
righteousnesse
of
faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
[
i
](A20741-e124950-b)
i
In
Rom.
3
27.
homil.
7.
saith
Chrysostome
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
Gospell
,
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
workes
,
that
is
,
that
doctrine
which
teacheth
justification
by
workes
doth
not
exclude
all
boasting
.
See
Rom.
4.
2.
which
the
Law
of
faith
doth
,
teaching
that
wee
are
justified
by
remission
of
sinnes
,
and
saved
by
grace
,
therfore
that
doctrine
,
which
teacheth
justification
by
works
,
is
not
the
true
doctrine
,
but
that
which
teacheth
justification
by
faith
without
workes
.
§
.
VIII
.
As
touching
the
difference
which
hee
putteth
betweene
[
k
](A20741-e125030-b)
k
Lib.
4.
cap.
8.
§.
2
,
3
,
4.
in
the
third
question
of
this
controversie
:
where
I
shewed
,
that
if
it
be
admitted
,
according
to
Augustines
meaning
,
who
was
the
Author
of
it
,
it
maketh
wholly
against
Bellarmine
.
For
though
a
man
could
performe
justitiam
legis
considered
in
the
abstract
,
(
as
it
is
described
in
the
doctrine
of
the
Law
,
and
as
Bellarmine
himselfe
,
De
justif
.
lib.
1.
cap.
1.
doth
consider
it
,
)
would
justifie
him
,
because
it
is
perfect
:
yet
considered
in
the
concrete
for
that
righteousnesse
,
which
men
attaine
unto
in
or
by
the
Law
,
doth
not
justifie
,
because
it
is
unperfect
.
And
therefore
that
righteousnesse
which
men
have
in
or
by
the
Law
,
doth
not
fulfill
the
righteousnes
of
the
Law
,
which
the
Apostle
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
two
distinctions
Bellarmine
hath
devised
to
shift
off
onely
two
of
the
places
cited
,
viz.
Rom.
3.
27.
and
Phil.
3.
8
,
9.
both
which
,
distinctions
being
rightly
understood
,
make
against
himselfe
,
as
I
have
shewed
.
§
.
IX
.
Now
he
commeth
to
the
third
thing
,
viz.
what
is
meant
by
our
adversaries
by
workes
,
which
the
Apostle
excludeth
from
justification
,
understand
all
works
,
whether
done
before
or
after
faith
;
yea
;
faith
it selfe
considered
as
a
work
,
which
opinion
to
be
most
absurd
,
and
proceeding
from
the
ignorance
of
the
Scriptures
,
Augustine
,
saith
hee
,
teacheth
.
[
l
](A20741-e125220-b)
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
workes
of
the
Law
,
have
thought
,
that
hee
had
said
,
that
faith
is
sufficient
to
a
man
,
though
he
live
wickedly
,
and
have
no
good
workes
,
which
,
be
it
farre
from
that
Vessell
of
Election
to
thinke
.
And
farre
bee
it
also
from
us
so
to
thinke
.
But
although
faith
alone
doth
not
suffice
unto
the
perfection
of
a
Christian
who
is
to
bee
saved
,
yet
it
alone
sufficeth
unto
justification
:
wherein
wee
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
thinke
that
by
the
workes
of
the
Law
,
are
excluded
,
not
the
workes
of
the
morall
but
of
the
ceremoniall
Law
:
others
,
that
the
workes
of
the
morall
Law
are
also
excluded
;
not
all
,
but
such
as
goe
before
faith
,
such
as
are
done
by
the
strength
of
nature
without
grace
and
without
faith
.
I
answere
first
to
both
joyntly
,
that
not
onely
the
workes
of
the
Law
are
expressely
excluded
,
but
all
workes
whatsoever
indefinitely
,
Rom.
4.
2
,
6.
&
11.
6.
Eph.
2.
9.
and
more
specially
,
the
workes
which
wee
have
done
in
righteousnesse
,
Tit.
3.
5.
the
workes
which
God
hath
prepared
for
the
regenerate
,
that
they
should
walke
in
them
.
Ephes.
2.
9
,
10.
Againe
,
in
him
that
is
said
not
to
worke
,
workes
are
not
to
bee
distinguished
,
but
all
are
understood
to
be
excluded
:
but
hee
that
is
justified
by
fai●…h
,
is
said
not
to
worke
,
Rom.
4.
4
,
5.
and
to
have
righteousnesse
imputed
to
him
without
workes
,
verse
6.
Therefore
his
workes
are
not
to
bee
distinguished
but
all
are
understood
to
be
excluded
.
§
.
X.
To
the
former
severally
,
I
answere
,
first
,
that
when
the
holy
[
m
](A20741-e125330-b)
m
Deut.
11.
1.
Mishmereth
the
observation
of
the
Lord
or
his
charge
,
containing
three
branches
,
the
morall
;
the
ceremoniall
and
the
judicial
Law
,
or
the
chiefe
part
,
which
is
the
morall
Law
.
And
that
the
Apostle
meaneth
it
especially
,
because
he
speaketh
of
that
Law
,
by
which
commeth
the
knowledge
of
sinne
,
and
which
was
common
both
to
Iewes
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
bee
stopped
,
and
all
the
world
may
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
obnoxious
to
the
judgement
of
God
.
Therefore
by
the
deedes
of
the
Law
there
shall
no
flesh
,
that
is
,
neither
Iew
nor
Gentile
be
justified
in
his
sight
:
for
by
the
Law
commeth
the
knowledge
of
sinne
.
[
n
](A20741-e125370-b)
n
Rom.
7.
7.
Moreover
it
is
evident
,
that
the
Apostle
in
that
place
speaketh
of
that
Law
,
which
forbiddeth
morall
offences
mentioned
[
o
](A20741-e125380-b)
o
Rom.
3.
10
,
&c.
from
the
tenth
verse
to
the
ninteenth
,
and
by
which
all
both
Iewes
and
Gentiles
are
convicted
to
be
under
sin
,
ver.
9.
&
19.
Secondly
,
it
is
unreasonable
to
be
thought
,
that
any
man
,
who
was
a
transgressour
of
the
morall
Law
,
should
looke
to
bee
justified
by
the
observation
of
the
ceremoniall
Law
which
was
but
a
by-law
,
being
but
an
appendice
of
the
first
table
of
the
morall
Law
,
as
the
judiciall
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
ceremoniall
law
,
could
not
be
justified
,
without
the
observation
of
the
morall
law
.
Thirdly
,
this
answer
which
is
given
by
some
of
the
Pontificians
,
is
rejected
by
Bellarmine
[
o
](A20741-e125430-b)
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
,
doe
confesse
that
by
the
workes
of
the
law
,
which
the
Apostle
excludeth
from
justification
,
are
meant
the
§
.
XI
.
But
then
say
I
,
all
good
workes
whatsoever
are
excluded
.
For
in
the
Law
,
which
is
the
perfect
rule
of
all
inherent
righteousnesse
,
all
good
workes
are
prescribed
:
and
therefore
those
which
proceed
from
faith
.
For
if
charity
,
which
is
the
fulfilling
of
the
law
,
proceedeth
from
faith
unfained
,
1
Tim.
1.
5.
[
p
](A20741-e125510-b)
p
Esponc
.
in
1
Tim.
1.
the
end
,
that
is
,
the
fulfilling
and
consummation
of
the
Commandement
,
that
is
by
〈◊〉
doche
of
the
law
,
is
●…ove
both
of
God
and
our
neighbour
,
out
of
a
pure
heart
,
that
is
purisied
by
faith
.
Salmero
,
the
end
,
that
is
,
the
complement
or
fulfilling
of
the
precept
,
that
is
,
of
the
law
,
is
the
love
of
God
and
our
neighbour
proceeding
from
faith
unfained
,
wherby
a
man
beleeveth
in
Christ
from
his
heart
.
then
doe
those
good
workes
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
workes
of
the
law
excluded
from
justification
,
under●…tand
workes
done
before
or
without
faith
by
the
strength
of
nature
,
not
workes
proceeding
from
faith
,
or
workes
of
grace
.
The
absurdity
of
wh●…ch
distinction
being
applyed
to
the
question
in
hand
,
may
further
appeare
.
-
1.
If
workes
going
before
justification
bee
excluded
from
being
any
cause
thereof
;
then
much
more
those
workes
which
follow
justification
:
for
causes
doe
not
use
to
follow
after
,
but
to
goe
before
their
effects
,
at
least
,
in
order
of
nature
.
-
2.
The
question
concerning
justification
by
workes
,
must
of
necessity
be
understood
of
good
workes
:
for
of
those
which
are
not
good
,
no
question
ought
to
be
made
.
But
workes
done
before
or
without
faith
are
not
good
.
For
whatsoever
is
not
of
faith
is
sinne
:
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
bee
justified
by
the
workes
of
the
law
going
before
faith
,
unlesse
it
bee
presupposed
,
that
a
man
without
faith
and
before
grace
,
is
able
to
fulfill
the
law
.
For
hee
that
doth
not
fulfill
the
law
transgresseth
it
,
and
hee
that
transgresseth
it
,
is
cursed
,
not
justified
by
it
.
-
3.
When
the
Apostle
termeth
those
workes
which
hee
excludeth
from
the
act
of
justification
,
the
workes
of
the
Law
,
the
word
Law
is
added
not
by
way
of
extenuation
,
as
if
hee
spake
of
such
as
are
not
good
,
or
devised
by
men
,
but
of
those
good
workes
which
God
himselfe
hath
commanded
,
and
to
the
perfect
performance
whereof
hee
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
workes
,
whether
going
before
faith
,
or
follo●…ing
it
,
that
a
man
,
that
is
,
every
one
,
who
is
justified
,
is
justified
by
faith
without
the
workes
of
the
law
,
Rom.
3.
28.
that
a
man
is
not
justified
(
that
is
,
that
no
man
is
justified
)
by
the
workes
of
the
Law
,
[
q
](A20741-e125670-b)
q
Gal.
2.
16.
but
by
the
faith
of
Iesus
Christ
,
for
by
the
workes
of
the
Law
no
flesh
,
that
is
,
as
the
Psalmist
[
r
](A20741-e125680-b)
r
Psal.
143.
2.
speaketh
,
no
man
living
shall
be
justified
.
Gal.
2.
16.
For
as
in
the
first
act
of
justification
wee
are
justified
by
faith
without
respect
of
workes
;
so
our
justification
is
continued
unto
us
without
respect
of
our
workes
.
And
this
appeareth
most
plainely
in
the
examples
of
Abraham
,
of
Iob
,
of
David
,
of
Paul
,
&c.
as
I
shewed
before
[
s
](A20741-e125740-b)
s
Lib.
4.
c.
8.
§.
15.
who
,
though
they
abounded
with
good
works
which
they
wrought
by
faith
,
[
t
](A20741-e125770-b)
t
Heb.
11.
8
,
9.
●…7
.
yet
were
not
justified
by
them
,
but
by
faith
onely
.
For
that
which
Chrysostome
saith
of
Abraham
,
is
also
verified
of
all
the
godly
:
for
,
saith
hee
,
that
a
man
having
not
workes
should
bee
justified
by
faith
,
it
is
no
unlikely
thing
:
[
u
](A20741-e125810-b)
u
In
Rom.
4.
1.
hom.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
this
,
that
a
man
flourishing
in
good
workes
,
should
not
thereby
be
justified
,
but
by
faith
,
it
was
wonderfull
,
and
very
much
setteth
forth
the
force
of
faith
.
-
5.
When
the
Apostle
excludeth
workes
from
justification
,
hee
cannot
bee
understood
to
exclude
them
from
the
first
justification
only
of
the
Papists
,
for
that
as
themselves
teach
is
meerely
habituall
,
consisting
in
the
habits
of
grace
.
Now
it
is
a
senselesse
thing
to
imagine
,
that
the
Apostle
would
so
seriously
labour
to
prove
,
that
habituall
Iustice
is
not
actuall
,
or
that
good
works
are
no
part
of
habituall
righteousnesse
,
nor
doe
concurre
to
habituall
justification
.
§
.
XII
.
Notwithstanding
Bellarmine
will
prove
that
good
workes
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
hee
,
such
onely
are
those
which
are
wrought
by
the
strength
of
free-will
:
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
bee
by
strength
of
nature
,
or
by
helpe
of
grace
,
if
any
such
were
,
to
him
the
reward
of
justification
and
salvation
would
bee
due
by
Gods
covenant
,
Doe
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
beleeveth
in
him
that
justifieth
the
ungodly
(
such
as
he
doth
judge
himselfe
to
be
in
himself
)
he
is
justified
gratis
,
or
of
grace
,
his
faith
being
imputed
unto
him
for
righteousnesse
without
workes
:
this
place
therefore
proveth
justification
by
faith
without
workes
.
Secondly
,
this
assertion
of
Bellarmine
is
confuted
both
by
other
Papists
,
and
by
himselfe
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
fulfill
the
Law
doth
transgresse
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
fulfill
the
Law
,
is
meere
Pelagianismes
.
Againe
,
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
himselfe
teach
,
that
to
workes
of
grace
proceeding
from
Charity
the
wages
of
eternall
life
is
as
due
,
as
the
promised
hire
to
the
workeman
;
and
that
by
workes
of
Charity
men
doe
merit
,
and
that
condignely
,
not
onely
ratione
pacti
by
reason
of
the
covenant
,
sed
etiam
ipsius
operis
for
the
worth
of
the
worke
it selfe
:
and
yet
forsooth
the
wages
of
their
merit
must
be
counted
grace
when
the
very
place
alleaged
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
perswade
men
,
that
without
the
faith
of
Christ
neither
the
Iewes
by
the
Law
,
nor
the
Gentiles
by
their
Philosophie
could
bee
justified
or
saved
.
Which
is
untrue
.
For
the
Apostle
writeth
not
to
unbeleeving
either
Iewes
or
Gentiles
,
but
to
Christians
,
who
were
already
perswaded
of
that
truth
.
Neither
was
there
ever
any
beleeving
Iew
,
who
held
,
that
they
might
be
justified
by
the
works
of
the
Law
without
faith
,
neither
any
beleeving
Gentiles
,
who
thought
that
by
their
morall
works
they
might
be
saved
without
faith
.
That
question
therefore
the
Apostle
doth
nowhere
dispute
.
But
whereas
many
of
the
beleeving
Iewes
being
zealous
of
the
Law
,
and
many
of
the
beleeving
Gentiles
being
misse-led
by
the
Iewes
were
perswaded
,
that
they
were
to
be
justified
not
onely
by
faith
in
Christ
,
but
also
by
the
observation
of
the
Law
that
is
to
say
by
a
righteousnesse
inherent
in
themselves
,
and
to
bee
performed
by
themselves
:
The
Apostle
therefore
sheweth
,
that
the
righteousnesse
,
whereby
we
are
justified
,
is
the
righteousnesse
of
God
,
[
*
](A20741-e126060-b)
*
Rom.
1.
16
,
17.
3.
21.
and
that
neither
Iewes
nor
Gentiles
are
justified
by
inherent
righteousnesse
wich
is
prescribed
in
the
Law
,
to
which
end
he
proveth
at
large
in
the
three
first
chapters
of
the
Epistle
to
the
Romanes
,
that
both
Iewes
and
Gentiles
were
sinners
,
and
therefore
were
not
to
be
justified
by
inherent
righteousnesse
,
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
righteousnesse
of
Christ
both
active
and
passive
apprehended
by
faith
.
This
righteousnesse
of
Christ
is
that
righteousnesse
of
God
by
which
we
are
justified
which
is
revealed
in
the
[
x
](A20741-e126080-b)
x
Rom.
3.
21.
Gospell
as
being
the
principall
argument
thereof
,
Rom.
1.
17.
for
so
the
Apostle
saith
,
[
y
](A20741-e126100-b)
y
Rom.
3.
24.
that
we
are
justified
through
the
redemption
that
is
in
Christ
:
that
wee
are
justified
by
his
bloud
,
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
speake
.
But
Bellarmine
in
his
whole
disputation
impudently
perverteth
the
Apostles
scope
,
as
if
the
question
,
which
he
disputeth
,
were
not
this
:
Whether
faith
doe
justifie
without
workes
,
which
every
where
he
affirmatively
concludeth
;
but
whether
workes
doe
justifie
without
faith
,
which
the
Apostle
never
mentioned
nor
meant
;
though
Bellarmine
makes
him
to
conclude
it
negatively
,
viz.
that
workes
without
faith
doe
not
justifie
.
And
to
this
scope
hee
maketh
the
whole
discourse
of
the
Apostle
to
aime
.
By
this
Sophisticall
tricke
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
workes
;
but
thus
,
wee
conclude
that
a
man
is
not
justified
by
workes
without
faith
,
neither
the
Iewes
by
the
workes
of
the
Law
,
nor
the
Gentiles
by
their
morall
workes
without
faith
as
if
with
faith
they
did
justifie
.
And
this
he
maketh
to
be
the
Apostles
meaning
,
that
workes
done
before
or
without
faith
doe
not
justifie
;
but
proceeding
from
faith
,
they
doe
justifie
:
and
so
is
not
ashamed
to
make
the
Apostle
to
contradict
himselfe
.
But
the
Apostle
doth
constantly
teach
,
that
a
man
is
justified
by
faith
without
the
workes
of
the
Law
;
by
faith
,
and
not
by
workes
,
and
maketh
such
an
opposition
betweene
faith
and
works
in
the
question
of
justification
,
that
if
we
bee
justified
by
the
one
,
we
are
not
justified
by
the
other
[
z
](A20741-e126180-b)
z
Rom.
4.
3
,
4
,
5.
16.
Rom.
11.
6.
for
if
by
faith
,
then
of
grace
;
and
if
of
grace
,
then
not
by
workes
;
or
if
by
workes
,
then
not
of
grace
.
It
is
therefore
a
most
shamelesse
and
Antichristian
perverting
of
the
Apostles
doctrine
,
to
make
him
teach
that
works
proceeding
from
faith
doe
justifie
,
and
that
we
are
justified
both
by
faith
and
by
workes
:
when
hee
plainely
teacheth
the
contrary
.
CHAP.
III.
Bellarmines
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
bee
easy
to
answere
all
those
places
which
were
alleaged
.
And
first
to
Rom.
3.
27.
he
shapeth
that
not
all
glorying
is
excluded
,
but
only
,
that
which
ariseth
from
such
workes
as
are
only
done
by
the
strength
of
●…
mans
owne
freewill
.
And
that
hee
proveth
,
because
the
Apostle
saith
,
Ubi
est
gloriatio
tua
,
Where
is
thy
boasting
?
that
is
,
that
boasting
whereby
thou
gloriest
in
thy selfe
,
and
not
in
the
Lord
.
Whereunto
I
reply
:
that
the
word
tua
thine
is
not
in
the
originall
.
And
if
it
were
,
yet
that
glorying
whereby
thou
dost
glory
,
though
it
bee
in
the
Lord
,
though
in
the
grace
and
favour
of
God
,
though
in
thy
workes
proceeding
from
grace
,
is
thy
glorying
.
As
the
Apostle
saith
,
this
is
our
glorying
even
the
testimony
of
our
conscience
,
&c.
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
rejoycing
which
I
have
in
Christ
Iesus
our
Lord
.
§
.
II.
The
second
testimony
recited
by
Bellarmin●…
,
was
from
the
Abraham
,
Rom.
4.
For
if
Abraham
,
who
was
a
most
excellent
precedent
of
faith
and
obedience
,
and
is
propounded
as
a
patterne
for
the
matter
and
forme
of
justification
,
was
not
justified
by
his
works
,
which
proceeded
from
his
faith
;
but
notwithstanding
that
he
abounded
with
workes
of
grace
,
hee
was
justified
by
faith
without
workes
:
then
all
the
faithfull
in
like
manner
,
though
abounding
with
workes
of
grace
proceeding
from
faith
,
are
not
justified
by
their
workes
of
grace
,
but
are
justified
by
faith
without
workes
:
but
the
antecedent
is
evident
by
the
testimony
of
the
Apostle
,
therefore
the
consequent
is
a
certaine
truth
.
Bellarmine
answereth
,
that
Abraham
was
justified
by
faith
,
not
by
workes
going
before
faith
,
because
they
could
not
bee
truely
just
,
unlesse
it
were
in
respect
of
externall
righteousnesse
:
and
therefore
if
he
had
beene
justified
by
them
(
which
he
could
not
have
beene
,
unlesse
they
were
truly
just
)
hee
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
workes
,
and
that
righteousnesse
was
imputed
unto
him
without
workes
,
was
a
man
regenerate
excelling
in
the
grace
of
faith
and
abounding
in
good
workes
which
he
wrought
by
faith
:
And
therefore
when
hee
denieth
him
to
bee
justified
by
workes
,
he
plainely
teacheth
,
that
the
faithfull
are
not
justified
by
workes
proceeding
from
faith
,
but
although
they
abound
with
workes
of
grace
proceeding
from
their
faith
,
yet
they
are
justified
by
faith
without
workes
.
To
this
unanswerable
argument
taken
from
the
example
of
Abraham
,
Bellarmine
frameth
two
answeres
,
but
such
as
men
use
to
make
when
they
are
brought
to
a
meere
non-plus
.
First
,
he
saith
,
that
Abraham
indeed
at
that
time
,
whereof
the
Apostle
speaketh
,
was
regenerate
,
and
through
faith
wrought
many
good
workes
:
Notwithstanding
the
Apostle
,
when
hee
saith
that
hee
was
justified
by
faith
and
not
by
workes
,
doth
not
reject
his
workes
wrought
by
faith
;
but
affirmeth
,
that
they
were
not
wrought
without
faith
,
because
if
they
had
beene
such
,
they
would
not
have
justified
him
.
Therefore
he
excludeth
the
workes
which
Abraham
might
have
wrought
not
by
faith
.
§
.
III.
Where
Bellarmine
first
taketh
that
for
granted
,
which
the
Apostle
Secondly
,
he
inverteth
the
question
,
and
perverteth
the
disputation
of
the
Apostle
for
the
mainetenance
of
his
owne
errour
.
As
if
the
question
were
not
,
whether
faith
doe
justifie
without
workes
,
which
the
Apostle
affirmatively
concludeth
:
but
whether
works
doe
justifie
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
doe
justifie
without
faith
;
but
this
,
whethe●…
faith
doth
justifie
without
workes
,
then
are
the
Papists
evidently
confuted
by
the
disputation
of
the
Apostle
.
3.
He
supposeth
that
faithfull
Abraham
endued
with
abundant
grace
,
might
doe
good
workes
without
faith
,
and
without
grace
:
and
that
the
Apostle
excludeth
such
workes
,
not
which
Abraham
did
,
but
such
as
the
might
have
done
,
but
did
not
.
For
it
is
certaine
that
the
faithfull
,
as
when
they
sinne
through
infirmity
,
doing
that
evill
,
which
they
would
not
doe
,
may
say
with
the
Apostle
Rom.
7.
17.
Not
I
,
but
sinne
that
dwelleth
in
me
:
so
when
they
performe
any
good
worke
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
senselesse
when
he
maketh
the
Apostle
to
dispute
that
Abraham
was
not
justified
by
his
sinnes
.
For
how
doth
he
prove
that
they
who
have
faith
may
worke
sometimes
without
faith
?
by
two
instances
,
as
namely
,
first
,
when
they
sinne
.
As
if
the
Apostle
had
said
,
though
Abraham
were
a
faithfull
man
,
yet
some
workes
he
might
doe
not
of
faith
,
as
namely
when
he
sinned
(
for
sinnes
are
not
of
faith
)
and
by
such
workes
hee
was
not
justified
.
And
the
like
is
his
second
instance
,
when
they
doe
workes
purely
morall
without
relation
to
God
,
for
such
,
if
they
be
not
of
faith
,
are
sins
.
But
these
morall
duties
in
the
faithfull
,
because
they
are
not
workes
of
the
flesh
,
must
needs
bee
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
Abrahams
workes
,
as
if
hee
were
justified
by
some
,
and
not
by
others
;
but
in
generall
denieth
him
to
have
beene
justified
by
any
workes
at
all
.
And
that
hee
proveth
because
his
faith
was
imputed
for
righteousnesse
.
As
if
hee
had
said
:
to
whom
faith
is
imputed
for
righteousnesse
,
he
is
not
justified
by
workes
:
to
Abraham
faith
was
imputed
for
righteousnesse
,
therefore
Abraham
was
not
justified
by
workes
.
The
proposition
is
thus
proved
:
to
him
that
worketh
,
that
is
,
to
him
that
fulfilleth
the
Law
,
righteousnesse
is
not
imputed
or
reckoned
of
Grace
,
but
of
debt
.
But
to
him
that
worketh
not
,
that
is
,
that
doth
not
fulfill
the
Law
,
but
beleeveth
on
him
that
justifieth
a
sinner
(
as
all
are
and
as
hee
acknowledgeth
himselfe
to
be
)
who
therefore
can
merit
nothing
but
punishment
,
his
faith
is
counted
or
imputed
for
righteousnesse
.
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
that
the
Apostle
in
the
Epistle
to
the
Romans
speaketh
only
of
the
former
,
wherein
workes
going
before
faith
are
excluded
from
the
act
of
justification
.
So
that
in
Bellarmines
conceit
,
when
the
Apostle
saith
,
that
a
man
is
justified
by
faith
without
workes
,
his
meaning
is
,
without
workes
going
before
justification
.
But
what
the
Apostle
speaketh
of
other
men
,
hee
affirmeth
of
faithfull
Abraham
,
at
what
time
he
was
a
man
regenerate
,
as
Bellarmine
consesseth
,
and
abounded
with
good
workes
,
which
as
the
same
Apostle
testifieth
,
Heb.
11.
8.
&c.
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
righteousnesse
without
workes
;
that
his●…
justification
or
blessednesse
consisted
in
the
remission
of
his
sinnes
,
and
imputation
of
righteousnesse
:
and
being
a
sinner
in
himselfe
,
as
all
mortall
men
are
,
hee
was
in
Christ
the
promised
seed
made
blessed
through
faith
.
By
the
example
of
Abraham
therefore
we
learne
first
,
that
that
distinction
of
justification
is
forged
.
For
Abraham
,
as
when
hee
first
beleeved
was
justified
by
faith
without
workes
:
so
afterwards
,
when
hee
abounded
with
good
workes
hee
was
justified
by
faith
and
not
by
workes
.
And
undoubtedly
if
ever
any
man
attained
to
the
second
justification
which
the
Papists
ascribe
to
workes
,
Abraham
had
it
then
,
when
the
Apostle
affirmeth
that
he
was
justified
without
workes
.
Secondly
,
that
workes
are
excluded
from
justification
,
not
onely
those
which
goe
before
faith
,
but
also
those
that
follow
,
and
are
wrought
by
it
.
§
.
V.
The
second
respect
:
when
Bellarmine
endeavoureth
to
reconcile
Paul
Rom.
3.
&
4.
and
Saint
Iames
Chap.
2.
hee
saith
,
that
Paul
speaking
of
the
first
justification
,
saith
,
that
a
man
is
justified
by
faith
without
workes
,
namely
going
before
justification
:
but
Saint
Iames
speaking
of
the
second
justification
,
saith
,
that
a
man
is
justified
by
workes
and
not
by
faith
onely
.
But
both
the
Apostle
use
the
example
of
Abraham
for
the
proofe
of
their
assertion
:
Paul
proving
that
a
man
is
justified
before
God
by
faith
without
workes
,
demonstrateth
his
assertion
by
the
example
of
Abraham
;
who
,
though
hee
were
most
fruitfull
of
good
workes
,
yet
he
was
justified
by
faith
without
workes
.
And
as
Abraham
was
justified
,
so
are
all
the
faithfull
.
Saint
Iames
,
concluding
that
a
man
is
justified
,
that
is
declared
and
knowne
to
be
just
by
workes
,
and
not
by
profession
of
faith
onely
;
proveth
also
his
assertion
by
the
example
of
Abraham
,
who
demonstrated
his
faith
by
his
workes
.
By
which
though
he
were
declared
and
knowne
to
be
a
just
man
,
as
Saint
Iames
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
speake
of
the
first
justification
which
is
habituall
,
nor
of
workes
onely
going
before
justification
,
for
Abraham
was
a
man
long
before
regenerated
and
justified
,
and
his
workes
were
such
as
hee
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
workes
from
justification
,
speaketh
of
the
first
justification
,
which
they
say
is
meerely
habituall
,
then
the
Apostle
must
bee
thought
to●…
have
taken
all
these
paines
to
prove
,
that
to
habituall
righteousnesse
good
workes
doe
not
concurre
,
or
that
habituall
righteousnesse
is
not
actuall
,
which
needeth
no
proofe
.
And
againe
if
onely
workes
going
before
grace
be
exculded
from
justification
,
then
the
Apostle
must
be
thought
to
have
●…boured
seriously
to
prove
,
that
we
are
not
justified
by
such
workes
,
as
are
not
good
:
which
needeth
no
proofe
,
for
how
should
a
man
be
justified
by
that
which
is
not
just
?
This
example
therefore
of
Abraham
is
as
Chrysostome
speaketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abundant
matter
of
much
victory
,
wherein
we
may
truely
and
seriously
triumph
.
§
.
VI.
Bellarmine
second
answere
is
,
that
the
Apostle
speaketh
with
condition
;
was
justified
by
workes
not
proceeding
from
the
grace
of
faith
,
as
they
thought
who
to
their
owne
strength
attributed
righteousnesse
:
then
surely
he
had
glory
,
but
not
with
God
.
And
because
it
is
evident
enough
,
that
Abraham
had
glory
even
with
God
:
thence
hee
gathereth
,
that
hee
was
not
justified
by
workes
without
faith
,
but
by
faith
from
which
good
workes
truly
proceed
:
hee
should
have
said
,
by
workes
which
proceed
from
faith
,
if
he
meant
to
contradict
us
:
for
we
doe
confesse
,
that
he
was
justified
by
faith
from
which
good
workes
did
proceed
;
but
withall
we
say
,
that
he
was
justified
by
his
faith
and
not
by
his
workes
.
But
in
this
senselesse
answere
of
Bellarmine
,
there
are
many
absurdities
:
for
first
by
incredible
impudencie
hee
taketh
for
granted
,
that
which
the
Apostle
disputeth
against
,
namely
that
Abraham
was
justified
by
workes
,
viz.
such
workes
as
proceeded
from
faith
:
secondly
,
hee
perverteth
the
question
,
as
if
the
Apostle
disputed
,
that
Abraham
was
not
justified
by
workes
without
faith
,
or
not
proceeding
from
the
grace
of
faith
,
as
they
forsooth
thought
,
who
to
their
owne
strength
attributed
righteousnesse
.
As
though
either
Abraham
had
any
good
workes
which
did
not
proceed
from
grace
,
or
the
Apostle
would
busie
himselfe
to
prove
that
he
was
not
justified
by
such
as
he
had
not
,
or
as
if
the
justitiaries
among
the
Iewes
did
attribute
righteousnesse
to
their
owne
strength
,
when
the
Pharisee
himselfe
,
Luk.
18.
11.
gave
thankes
to
God
for
it
,
or
as
if
they
thought
that
Abrahams
righteousnesse
proceeded
from
his
naturall
strength
;
when
they
knew
,
that
God
did
chuse
[
a
](A20741-e127390-b)
a
Nehem.
9.
7.
Abraham
,
and
by
his
preventing
grace
called
him
out
of
Ur
of
the
Caldeans
,
where
[
b
](A20741-e127410-b)
b
Ios.
24.
2.
they
served
other
gods
.
Thirdly
,
hee
doth
againe
contradict
the
Apostle
,
in
saying
that
Abraham
had
glory
with
God
,
which
the
Apostle
plainely
denieth
:
the
word
in
the
originall
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
not
glory
,
but
glorying
or
boasting
.
If
Abraham
,
saith
the
Apostle
,
was
justified
by
works
,
then
had
he
wherof
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
himselfe
.
For
if
Abraham
had
beene
justified
by
workes
done
without
grace
,
hee
had
more
cause
to
glory
and
that
before
God
,
than
if
his
workes
proceeded
from
grace
.
For
in
that
case
it
might
have
beene
said
to
him
:
what
hast
thou
,
which
thou
hast
not
received
?
And
if
[
c
](A20741-e127460-b)
c
1
Cor.
4.
7.
thou
hast
received
it
,
why
dost
thou
glory
or
boast
,
as
if
thou
hadst
not
received
it
?
wheras
therfore
the
Apostle
denyeth
,
that
Abraham
had
whereof
to
glory
before
God
,
he
is
to
be
understood
,
as
speaking
of
his
workes
proceeding
from
grace
;
by
which
if
Abraham
had
beene
justified
,
he
had
whereof
to
glory
,
but
not
before
God
.
But
being
justified
by
faith
without
workes
,
all
matter
of
glorying
was
taken
away
.
By
what
Law
?
of
workes
?
No
,
but
by
the
Law
of
Faith
,
Rom.
3.
27.
For
by
grace
we
are
justified
and
saved
,
not
by
workes
,
lest
any
man
should
boast
,
Ephes.
2.
8
,
9.
And
that
this
contradiction
maketh
against
himselfe
,
appeareth
further
by
that
which
himselfe
saith
[
d
](A20741-e127510-b)
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
workes
which
the
Apostle
excludeth
from
justification
,
he
meaneth
such
workes
,
whereto
not
grace
is
given
but
wages
rendred
.
And
such
are
onely
those
,
saith
hee
,
which
are
wrought
by
the
onely
strength
of
free-will
.
For
to
the
workes
which
are
wrought
by
grace
,
that
which
is
rendred
is
not
simply
merces
wages
,
but
it
is
also
grace
,
yea
grace
rather
than
wages
.
If
therefore
Abraham
had
beene
justified
by
workes
done
by
the
power
of
his
owne
free-will
,
and
not
by
grace
,
hee
might
have
gloried
,
that
he
had
made
God
a
debtour
unto
him
.
But
to
Abraham
his
faith
was
imputed
unto
righteousnesse
,
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
,
Doe
this
and
thou
shalt
live
.
But
to
him
that
worketh
not
,
that
is
,
that
fulfilleth
not
the
Law
,
(
which
the
Apostle
maketh
to
have
beene
Abrahams
case
)
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousnesse
,
Rom.
4.
4
,
5.
§
.
VII
.
And
this
also
confuteth
the
doctrine
of
the
Papists
concerning
§
.
VIII
.
As
to
the
example
of
Abraham
,
so
to
these
three
places
,
Gal.
2.
16.
Ephes.
2.
8
,
9.
Tit.
3.
5.
wherein
all
workes
of
all
men
are
generally
excluded
from
the
act
of
justification
,
Bellarmine
answereth
that
in
them
all
those
workes
onely
are
excluded
,
which
are
done
before
faith
.
But
we
will
speake
of
them
severally
.
And
first
to
that
Gal.
2.
16.
Bellarmine
saith
,
that
in
that
Epistle
there
are
two
questions
handled
:
the
former
speciall
,
whether
the
ceremonies
of
the
Law
doe
belong
to
Christians
,
so
that
without
them
they
cannot
be
saved
.
The
other
generall
,
whether
by
the
Law
and
strength
of
Nature
justification
can
happen
to
any
man
without
grace
and
without
the
faith
of
Iesus
Christ
.
Vnto
both
which
the
Apostle
answereth
negatively
.
And
afterwards
he
saith
,
that
the
state
of
the
Question
in
that
Epistle
is
,
whether
workes
doe
justifie
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
reclaime
the
Galathians
from
their
errour
:
who
thought
that
besides
faith
the
workes
of
the
Law
must
concurre
to
justification
.
For
both
the
false
teachers
,
[
c
](A20741-e127800-b)
c
Act.
15.
5.
who
seduced
them
were
Christians
,
who
,
lest
they
should
suffer
persecution
for
the
Crosse
of
Christ
,
perswaded
them
to
bee
circumcised
,
Gal.
6.
12.
and
the
Galathians
themselves
,
who
were
seduced
,
did
not
cease
to
bee
Christians
,
neither
were
they
perswaded
to
renounce
the
faith
of
Christ
,
but
were
made
to
beleeve
,
that
unto
their
faith
in
Christ
they
were
necessarily
to
joyne
the
workes
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
workes
of
the
Law
.
But
if
he
had
disputed
against
the
other
,
that
workes
without
faith
in
Christ
doe
justifie
,
or
that
workes
done
by
the
knowledge
of
the
Law
only
by
the
strength
of
nature
doe
justifie
without
faith
in
Christ
;
his
disputation
had
beene
to
no
purpose
.
For
the
Galathians
and
their
Teachers
would
in
their
owne
defence
have
answered
,
that
they
did
not
from
justification
exclude
faith
in
Christ
,
(
God
forbid
!
)
but
did
adde
unto
faith
the
observation
of
the
Law
,
desiring
(
as
the
Papists
now
doe
)
to
bee
justified
not
by
faith
alone
,
but
both
by
faith
and
workes
together
.
And
therefore
as
in
the
Epistle
to
the
Romanes
,
so
here
,
the
question
is
not
,
whether
wee
bee
justified
by
workes
without
faith
in
Christ
(
which
asser●…ion
never
any
Christian
held
)
but
whether
by
faith
without
workes
,
which
the
Galathians
and
their
teachers
would
have
with
faith
to
concurre
unto
the
act
of
justification
.
To
which
purpose
call
to
minde
the
words
in
the
very
place
alleadged
.
Wee
saith
the
Apostle
,
speaking
of
himselfe
and
Saint
Peter
knowing
that
a
man
is
not
justified
by
the
workes
of
the
Law
,
but
onely
[
*
](A20741-e127830-b)
*
See
l.
ib.
6.
c.
8.
§.
7.
n.
2.
by
the
faith
of
Iesus
Christ
,
even
we
have
beleeved
in
Iesus
Christ
,
that
we
might
be
justified
by
the
faith
of
Christ
,
and
not
by
the
workes
of
the
Law
.
For
by
the
workes
of
the
Law
shall
no
flesh
be
justified
.
For
if
the
faithfull
,
such
as
Peter
and
Paul
,
bee
justified
by
faith
,
and
not
by
workes
:
then
are
they
justified
without
workes
:
Neither
doe
the
workes
of
the
faithfull
concurre
unto
their
justification
.
§
.
IX
.
But
for
all
this
Bellarmine
will
prove
,
that
in
the
Epistle
to
by
certaine
consequences
,
which
the
Apostle
inferreth
,
which
,
saith
he
,
are
most
strong
against
workes
done
without
faith
but
most
weake
against
workes
wrought
by
faith
.
That
they
are
strong
against
the
workes
of
nature
,
I
doe
confesse
:
but
that
they
be
weake
against
justification
by
workes
of
grace
,
they
being
equally
strong
against
all
,
I
doe
deny
.
For
the
Apostle
when
in
the
question
of
justification
hee
excludeth
workes
,
doth
not
distinguish
of
workes
,
whether
proceeding
from
nature
,
or
from
grace
,
as
if
by
the
one
wee
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
righteousnesse
whatsoever
,
even
charity
it selfe
which
is
the
[
f
](A20741-e128010-b)
f
1
Tim.
1.
5.
end
of
the
Law
,
and
proceedeth
from
faith
unfained
.
For
the
Law
is
a
perfect
rule
of
all
inherent
righteousnesse
,
whencesoever
it
proceedeth
.
Neither
are
the
Papists
able
to
produce
any
one
place
of
Scripture
,
wherein
the
Apostle
,
either
affirmeth
,
that
wee
are
justified
by
workes
proceeding
from
grace
;
or
propoundeth
this
question
to
bee
disputed
,
whether
workes
doe
justifie
without
faith
:
but
even
whether
faith
doth
justifie
without
workes
;
alwaies
concluding
the
affirmative
,
that
wee
are
justified
by
faith
without
workes
;
thereby
,
teaching
,
that
workes
doe
justifie
before
God
,
neither
without
faith
,
nor
yet
with
it
,
§
.
X.
For
the
better
understanding
of
this
needfull
point
worthy
[
g
](A20741-e128050-b)
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
Christs
sacrifice
,
even
from
the
[
h
](A20741-e128060-b)
h
Gen.
4.
9.
beginning
.
And
the
same
was
afterwards
confirmed
by
Sacraments
:
viz.
Circumcision
which
was
ordained
to
bee
a
seale
[
i
](A20741-e128080-b)
i
Rom.
4.
11.
of
that
righteousnesse
which
is
by
faith
:
and
the
passeover
,
which
was
a
type
of
Christ
our
passeover
,
[
k
](A20741-e128090-b)
k
1
Cor.
5.
8.
who
is
immolated
for
us
;
and
prefigured
by
the
propitiatory
,
which
covered
the
Arke
,
in
which
were
the
two
tables
of
the
Law
;
by
the
Scape-goate
,
which
did
beare
away
the
sinnes
of
the
people
,
by
the
high
Priest
,
who
was
a
type
of
Christ
in
many
respects
;
but
most
plainely
by
the
brasen
[
l
](A20741-e128100-b)
l
Ioh.
3.
14
,
15.
Serpent
,
&c.
But
lest
men
should
either
through
ignorance
,
or
pride
neglect
the
benefit
of
the
Messias
,
and
consequently
their
owne
salvation
,
which
is
the
common
corruption
of
all
naturall
men
;
it
pleased
the
Lord
to
renew
the
covenant
of
workes
,
by
publishing
the
Morall
Law
:
not
with
purpose
that
any
should
by
the
obedience
thereof
be
justified
or
saved
which
Bellarmine
himselfe
[
m
](A20741-e128120-b)
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
naturall
and
unregenerate
men
it
should
bee
a
Schoolemaster
unto
Christ
,
discovering
unto
them
their
owne
damnable
estate
in
themselves
,
both
in
respect
of
their
sinnes
,
and
of
the
curse
belonging
unto
them
for
the
same
,
that
so
they
might
be
forced
to
seeke
for
salvation
out
of
themselves
in
Christ
:
and
partly
,
that
to
men
regenerated
and
justified
it
should
bee
a
rule
whereby
to
frame
their
lives
,
and
as
it
were
a
councellour
and
a
guide
to
direct
them
in
the
way
,
which
God
hath
appointed
them
to
walke
in
towards
our
country
in
heaven
.
§
.
XI
.
Those
therefore
which
looked
to
be
justified
by
the
observation
[
n
](A20741-e128210-b)
n
Gal.
3.
17
,
18.
that
if
justification
be
by
the
works
of
the
Law
whatsoever
,
then
the
covenant
of
grace
is
disanulled
and
made
void
,
then
is
the
promise
made
of
none
effect
,
then
Christ
died
in
vaine
,
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
debtours
to
the
whole
Law
,
and
consequently
Christ
is
become
of
none
effect
to
them
.
And
finally
,
they
that
seeke
to
be
justified
by
the
Law
are
fallen
from
grace
,
Gal.
5.
2
,
3
,
4.
according
to
all
the
consequences
alleaged
by
Bellarmine
.
From
when
I
argue
thus
.
To
them
that
are
debtours
to
the
whole
Law
,
Christ
is
become
of
none
effect
,
to
them
the
covenant
of
grace
is
disanulled
,
and
the
promise
made
of
none
effect
,
&c.
They
that
seeke
to
be
justified
by
the
workes
of
the
Law
,
that
is
,
by
righteousnesse
inherent
whatsoever
,
whether
before
or
after
grace
are
debtours
to
the
whole
Law
.
Therefore
to
them
that
seeke
to
bee
justified
by
righteousnesse
inherent
,
Christ
is
become
of
none
effect
,
&c.
The
proposition
is
thus
proved
:
Those
that
are
debtors
to
the
whole
Law
are
subject
to
a
double
yoake
of
most
miserable
bondage
opposite
to
the
liberty
of
justification
:
the
former
,
in
that
they
are
to
be
subject
to
the
fearefull
curse
of
the
Law
,
if
at
any
time
they
transgresse
it
,
though
in
the
least
degree
,
as
wee
doe
very
often
,
and
sometimes
in
an
high
degree
:
the
other
,
to
be
excluded
from
justification
,
if
they
doe
not
●…otally
perfectly
and
perpetually
fulfill
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
,
himselfe
being
made
a
curse
for
us
,
and
performing
all
righteousnesse
in
our
behalfe
,
that
by
the
imputation
of
his
sufferings
and
of
his
obedience
,
wee
might
not
onely
bee
freed
from
the
curse
,
but
also
bee
entituled
to
the
Kingdome
of
heaven
.
And
therefore
to
him
that
remaineth
under
this
double
yoake
of
bondage
,
Christ
profiteth
nothing
.
I
come
to
the
assumption
:
those
that
seeke
to
bee
justified
by
the
workes
of
the
Law
,
that
is
,
by
righteousnesse
inherent
,
are
debtours
to
the
whole
Law
;
for
neither
are
they
free
from
the
curse
,
if
they
breake
it
,
as
all
doe
.
And
therefore
the
Apostle
concludeth
[
o
](A20741-e128320-b)
o
Gal.
3.
10.
them
who
are
of
workes
,
that
is
,
who
seeke
justification
by
righteousnesse
inherent
,
are
under
the
curse
.
Neither
can
they
be
justified
,
unlesse
they
perfectly
keepe
it
.
Therefore
they
,
who
seeke
to
be
justified
by
the
workes
of
the
Law
,
that
is
by
inherent
righteousnesse
whatsoever
,
whether
going
before
,
or
following
grace
,
to
them
Christ
is
become
of
none
effect
,
to
them
he
dyed
in
vaine
,
to
them
the
covenant
of
grace
is
disanulled
,
to
them
the
promise
is
of
none
effect
,
&c.
So
that
whether
you
conceive
of
workes
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
§
.
XIII
.
To
the
fourth
place
which
is
Ephesians
2.
8
,
9.
Bellarmine
that
it
excludeth
onely
workes
done
before
faith
.
But
this
place
ought
not
so
to
bee
sleighted
.
For
it
doth
ex
professo
teach
,
that
salvation
and
all
the
degrees
thereof
,
as
namely
justification
,
are
to
bee
ascribed
wholly
to
the
grace
of
God
in
Christ
through
faith
,
and
not
to
any
workes
or
deserts
of
ours
whether
going
before
or
following
justification
.
For
first
,
it
may
seeme
needlesse
,
that
the
Apostle
should
tell
the
Ephesians
,
whom
before
in
the
same
Chapter
hee
had
convicted
to
have
beene
before
their
conversion
children
of
wrath
as
all
are
by
nature
,
dead
in
sinne
,
bondslaves
of
Satan
,
living
according
to
to
the
course
of
this
world
in
all
manner
of
sinne
,
untill
God
in
his
abundant
mercies
in
Christ
(
by
whose
grace
they
were
saved
)
quickned
them
together
with
Christ
:
that
hee
I
say
should
tell
them
,
that
they
were
not
justified
by
the
workes
which
they
had
wrought
before
their
conversion
.
Secondly
,
when
the
Apostle
saith
,
you
are
saved
by
grace
and
not
by
workes
,
will
they
say
hee
excludeth
onely
workes
going
before
salvation
?
why
then
hee
excludeth
all
.
And
that
distinction
with
which
Bellarmine
contenteth
himfelfe
,
as
a
sufficient
answere
,
cannot
be
fitted
to
this
place
.
If
it
be
said
,
that
the
Apostle
by
Salvation
meaneth
justification
.
I
confesse
that
among
the
degrees
of
Salvation
hee
doth
specially
meane
justification
,
whereby
we
receive
the
right
to
our
inheritance
[
p
](A20741-e128440-b)
p
Tit.
3.
7.
,
and
are
intitled
to
the
kingdome
of
heaven
,
and
saved
in
hope
.
But
from
hence
it
is
inevitably
proved
,
that
by
what
wee
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
workes
of
ours
whatsoever
,
or
whensoever
performed
:
therefore
in
the
like
manner
we
are
justified
.
What
then
?
will
you
say
,
if
we
bee
neither
justified
by
good
workes
nor
saved
for
them
,
are
they
therefore
to
bee
neglected
?
I
answere
in
the
third
place
,
that
good
workes
,
though
they
be
excluded
from
the
act
of
justification
,
or
merit
of
salvation
:
yet
they
are
not
excluded
from
the
conversation
of
the
faithfull
,
but
are
therein
required
,
as
necessary
fruits
of
our
regeneration
and
consequents
of
our
justification
,
as
also
being
the
way
,
wherein
wee
are
to
walke
towards
our
glorification
.
As
the
Apostle
sheweth
in
the
next
words
,
vers.
10.
for
wee
are
,
saith
he
,
Gods
wo●…kemanship
created
in
Christ
Iesus
unto
good
workes
,
which
God
hath
preordained
,
not
that
wee
should
bee
justified
by
them
,
or
saved
for
them
,
but
that
wee
should
walke
in
them
,
as
the
way
to
eternall
life
:
where
we
are
to
observe
that
those
words
being
a
prevention
of
a
secret
objection
,
viz.
if
wee
be
not
justified
by
good
workes
nor
saved
for
them
,
are
they
therefore
to
be
neglected
?
No
,
saith
the
Apostle
,
they
that
are
justified
are
the
workemanship
of
God
created
unto
good
workes
,
which
God
hath
prepared
,
that
we
being
justified
and
regenerated
should
walke
in
them
.
And
therefore
the
Apostle
speaketh
manifestly
not
of
workes
going
before
grace
,
but
of
such
good
workes
as
are
consequents
of
our
justification
and
fruits
of
our
regeneration
,
wherein
we
being
regenerated
and
justified
are
to
walke
,
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
answere
,
that
it
speaketh
of
workes
going
before
faith
.
But
hee
may
not
carry
it
so
.
For
the
Apostle
having
(
as
hee
had
done
,
Eph.
2.
)
signified
,
that
all
of
us
before
our
conversion
lived
in
all
manner
of
sinne
:
But
after
that
the
kindnesse
and
love
of
God
our
Saviour
to
man
appeared
:
not
by
the
workes
of
righteousnesse
which
wee
have
done
,
but
according
to
his
mercie
hee
saved
us
,
&c.
Where
as
in
the
former
place
he
useth
the
phrase
of
saving
,
unto
which
,
as
I
said
,
Bellarmines
distinction
cannot
bee
fitted
.
And
secondly
,
the
workes
which
he
excludeth
,
hee
doth
expressely
call
the
works
of
righteousnesse
:
which
terme
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
by
the
righteousnesse
which
is
of
the
Law
are
meant
workes
done
through
the
knowledge
of
the
Law
by
the
onely
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
Pharisaicall
pro●…ession
of
righteousnesse
,
hee
doth
confesse
,
that
he
was
a
blasphemer
and
injurious
,
and
of
all
sinners
the
chiefe
1
Tim.
1.
13
,
15.
And
whereas
Chemnitius
objecteth
that
Paul
rejecteth
,
not
onely
his
workes
before
his
conversion
,
which
he
si●…nifieth
speaking
in
the
time
past
,
ver.
7.
(
but
what
things
were
gaine
unto
me
I
counted
losse
for
Christ
but
also
the
workes
of
his
present
condition
,
which
hee
noteth
,
speaking
in
the
present
tence
,
and
using
particles
of
amplification
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yea
,
doubtlesse
,
and
●…
doe
count
all
things
but
losse
,
&c.
As
if
he
should
have
said
,
nay
,
more
than
that
,
I
even
now
doe
count
all
things
as
losse
,
—
and
I
doe
count
all
but
as
dung
&c.
Bellarmine
answereth
,
that
as
the
Apostle
in
the
beginning
of
his
conversion
had
counted
them
losse
,
so
hee
did
still
.
But
if
the
Apostle
had
spoken
of
the
same
workes
,
whereof
he
spake
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
](A20741-e128720-b)
p
In
locum
.
Chrysostome
.
The
Apostle
,
saith
hee
,
having
said
,
these
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
counted
losse
for
Christ
,
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
yea
,
that
which
is
more
I
doe
count
all
things
losse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
said
all
,
both
past
long
since
and
also
present
.
§
.
XVI
.
But
here
Bellarmine
thinketh
he
hath
Chemnitius
at
a
great
advantage
,
as
if
hee
had
spoken
blasphemy
,
for
saying
that
the
Apostle
calleth
his
workes
done
after
his
calling
(
which
were
the
fruits
of
the
Spirit
,
and
for
which
he
expected
a
reward
2
Tim.
4.
7.
even
a
Crowne
of
righteousnesse
,
&c.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dung
.
Whereunto
I
reply
:
in
the
question
of
sanctification
wee
doe
highly
esteeme
of
good
workes
:
but
in
the
question
of
justification
,
if
they
shall
be
obtruded
as
the
matter
,
by
which
wee
stand
just
before
God
,
by
which
we
are
both
freed
from
hell
and
entituled
to
heaven
:
if
affiance
or
trust
be
put
in
them
for
our
justification
before
God
,
then
,
seeme
they
never
so
glorious
,
they
are
to
bee
esteemed
as
things
of
no
worth
,
yea
,
as
losse
.
And
in
the
like
cause
,
as
hath
beene
shewed
,
the
godly
[
q
](A20741-e128840-b)
q
Esa.
●…4
.
6.
have
compared
their
most
righteous
works
to
menst●…uous
clouts
.
And
in
this
sense
Chemnitius
[
r
](A20741-e128870-b)
r
Exam.
concil
.
Trid.
part.
1.
de
jus●…if
.
pag.
135.
speaketh
,
that
the
Apostle
quod
attinet
ad
articulum
justificationis
did
thus
speake
of
his
workes
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
Latine
stercora
offend
Bellarmine
,
hee
may
translate
it
quisquilias
,
as
Hierome
[
s
](A20741-e128980-b)
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
Dogges
,
or
▪
Swine
,
according
to
the
notation
of
the
word
.
For
as
Suidas
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
as
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
t
](A20741-e129040-b)
t
I.
Scapula
.
that
which
is
cast
to
swine
.
And
from
hence
is
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
[
u
](A20741-e129060-b)
u
Hesyc●…ius
.
to
bee
rejected
as
a
thing
of
no
worth
.
Chrysostome
and
Theophylact
upon
the
place
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
understand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chaffe
.
Photius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
straw
or
stubble
.
But
He●…ychius
expoundeth
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dung
.
I
conclude
,
as
Bellarmine
doth
against
Chemnitius
;
Eat
nunc
Bellarminus
&
queratur
,
&c.
Let
him
complaine
that
wee
are
enemies
to
good
workes
,
because
in
the
question
of
justification
,
when
men
trust
to
them
to
bee
justified
before
God
by
them
,
and
so
make
Idols
of
them
,
which
the
holy
Ghost
calleth
Deos
stercoreos
;
[
*
](A20741-e129180-b)
*
Gill●…lim
.
Deut.
29.
17.
Ezek.
22.
3.
wee
esteeme
them
not
onely
as
things
of
no
●…alew
but
also
as
losse
.
§
.
XVII
.
To
these
testimonies
I
added
others
out
of
the
same
Those
that
are
justified
freely
(
gratis
)
are
justified
without
workes
.
All
the
faithfull
are
justified
gratis
,
freely
.
Therefore
all
the
faithfull
are
justified
without
workes
.
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
shewed
heretofore
[
x
](A20741-e129350-b)
x
Lib.
3
de
gratia
.
Gratis
,
saith
〈◊〉
,
quia
nihil
●…perantes
,
nec
vicem
reddentes
,
sola
fide
justificati
sunt
d●…ne
Dei
,
by
which
words
hee
excludeth
all
workes
,
as
well
following
after
,
as
going
before
.
Oecumenius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
thou
art
saved
freely
without
any
good
workes
of
thine
,
which
words
exclude
all
merits
,
as
well
from
salvation
,
as
from
justification
.
And
so
doe
those
words
of
the
Apostle
,
Ephes.
2.
8
,
9.
Tit.
3.
5.
To
avoid
this
evident
truth
[
y
](A20741-e129450-b)
y
De
justif
.
l.
1.
cap.
21.
Bellarmine
coyneth
a
twofold
distinction
.
First
,
that
the
word
gratis
may
bee
understood
,
as
opposed
to
merits
of
condignity
,
going
before
justification
:
and
so
it
excludeth
not
the
dispositions
and
preparations
,
which
the
Papists
teach
goe
before
justification
which
according
to
their
doctrine
,
are
but
merits
of
congruity
.
But
it
is
evident
,
that
not
onely
merits
of
condignity
,
but
all
merit
whatsoever
,
yea
and
all
respect
of
our
owne
worthinesse
and
well
doing
is
excluded
:
so
that
gratis
is
as
much
as
without
any
cause
in
us
,
or
any
desert
of
ours
,
or
worthines
in
our selves
.
And
thus
the
councill
of
Trent
[
z
](A20741-e129510-b)
z
Sess.
6.
cap.
8.
it selfe
expoundeth
this
word
.
We
are
therefore
said
to
be
justified
gratis
freely
,
because
none
of
those
things
which
goe
before
justification
,
whether
faith
for
workes
,
deserve
the
grace
of
justification
:
for
if
it
be
grace
,
then
is
it
not
of
workes
:
for
i●…
it
were
of
workes
,
then
grace
were
not
grace
,
as
the
same
Apostle
saith
,
Secondly
,
saith
he
,
it
may
bee
understood
as
opposed
to
our
owne
merits
or
good
workes
done
without
grace
,
for
those
that
proceed
from
grace
,
are
not
opposed
to
grace
,
and
therfore
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
wee
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
doe
all
that
is
commanded
(
which
cannot
be
done
without
grace
)
we
must
confesse
that
we
deserve
not
so
much
as
thanks
,
because
we
have
done
but
what
was
our
duty
to
doe
.
Neither
can
wee
bee
said
to
be
justified
gratis
if
there
be
any
meritori●…us
cause
of
justification
in
our selves
,
though
received
from
God
In
regard
of
our selves
indeed
wee
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
materiall
cause
,
no
merit
of
justification
,
but
onely
in
Christ
.
And
where
he
saith
that
grace
cannot
bee
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
owne
cause
,
and
therfore
works
which
are
the
fruits
and
effects
of
justification
cannot
bee
the
causes
thereof
.
The
other
argument
is
from
the
word
grace
.
For
if
our
justification
be
of
grace
,
then
not
of
workes
,
as
the
Apostle
teacheth
,
Rom.
11.
6.
and
if
of
workes
then
not
of
grace
.
So
Ephes.
2.
8
,
9.
you
are
saved
by
grace
not
of
workes
.
For
to
him
that
worketh
,
the
reward
,
that
is
,
justification
or
salvation
is
not
imputed
of
grace
,
but
it
is
rendred
as
of
debt
,
but
to
him
that
worketh
not
,
but
onely
beleeveth
in
him
that
justifieth
the
ungodly
,
his
faith
is
imputed
,
namely
of
grace
,
to
righteousnesse
,
Rom.
4.
4
,
5.
Even
as
David
also
describeth
the
blessednesse
of
the
man
,
unto
whom
God
imputeth
righteousnesse
without
workes
,
verse
6.
CHAP.
IV.
Bellarmines
arguments
proving
the
necessity
of
good
workes
:
and
first
,
from
the
difference
betweene
the
Law
and
the
Gospell
:
Secondly
,
from
the
Doctrine
of
Christian
liberty
.
NOW
I
come
to
Bellarmines
arguments
concerning
In
his
fourth
booke
therefore
,
which
is
de
justitia
operum
,
he
propoundeth
two
maine
questions
to
be
disputed
,
unto
which
divers
others
are
coincident
.
The
former
,
concerning
the
necessity
of
good
workes
;
the
other
,
concerning
the
truth
of
them
.
As
if
we
,
either
denied
that
good
workes
are
necessary
or
that
they
are
truely
good
.
To
the
former
,
hee
referreth
three
questions
:
the
first
,
whether
the
faithfull
are
bound
to
keepe
the
Law
of
God
:
as
though
wee
taught
,
they
were
not
:
the
second
concerning
the
difference
betweene
the
Law
and
the
Gospell
,
as
if
we
taught
that
the
difference
standeth
in
this
,
that
by
the
Law
good
workes
are
necessary
,
by
the
Gospell
not
.
The
third
concerning
Christian
liberty
:
as
though
we
taught
,
that
the
faithfull
in
their
conscience
and
before
God
,
are
subject
to
no
Law
.
Concerning
the
truth
of
the
righ●…eousnesse
of
good
works
,
after
hee
hath
disputed
the
question
,
whether
the
Law
be
possible
,
whether
the
workes
of
the
righteous
bee
sinnes
:
he
commeth
at
length
to
handle
the
controversie
it selfe
,
whether
good
workes
doe
justifie
or
not
.
Concerning
the
former
questions
,
it
shall
suffice
to
shew
,
what
our
tenet
is
in
every
of
them
;
and
to
defend
our
assertions
against
his
cavils
,
●…o
farre
as
concerneth
this
present
controversie
of
justification
by
workes
,
passing
by
the
rest
as
impertinent
.
As
touching
therefore
the
first
principall
question
which
concerneth
the
necessity
of
good
works
:
the
Reader
will
beare
me
witnes
by
that
which
before
I
have
delivered
,
that
we
hold
good
workes
necessary
in
many
respects
,
and
that
we
urge
the
necessity
of
them
by
better
arguments
than
the
Romish
doctrine
doth
afford
:
we
confesse
,
that
they
are
necessary
,
necessitate
presentiae
for
persons
come
to
yeeres
,
that
are
already
justified
,
and
are
to
bee
saved
:
as
necessary
consequents
of
justification
,
and
as
necessary
forerunners
of
Salvation
onely
we
deny
them
to
be
necessary
necessitate
efficientiae
,
as
causes
either
of
justification
or
Salvation
.
§
.
II.
That
good
workes
are
necessary
to
Salvation
(
which
we
deny
[
a
](A20741-e129870-b)
a
Rom.
10.
10.
confession
,
[
b
](A20741-e129880-b)
b
Heb.
12.
14.
holinesse
of
life
,
[
c
](A20741-e129890-b)
c
He●…
.
10.
36.
patience
,
[
d
](A20741-e129900-b)
d
Matth.
10.
22.
&
24.
13.
perseverance
,
&c.
which
,
though
they
goe
before
salvation
;
yet
they
follow
after
justification
;
and
therefore
cannot
be
causes
thereof
.
In
all
this
discourse
therefore
Bellarmine
is
farre
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
answere
every
particular
,
which
is
not
worth
the
answering
.
That
therefore
he
may
confute
our
most
pernicious
errour
as
he
calleth
it
,
[
e
](A20741-e129960-b)
e
De
justif
.
l.
4.
cap.
2.
he
saith
he
will
prove
three
things
:
first
,
that
in
the
Gospell
is
contained
the
doctrine
of
workes
and
divers
Lawes
,
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
workes
are
simply
necessary
to
Salvation
.
§
.
III.
His
intent
in
the
first
is
to
disprove
that
difference
,
which
For
the
better
understanding
whereof
,
wee
are
to
distinguish
the
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
](A20741-e130270-b)
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
](A20741-e130350-b)
h
Psal.
119.
57
,
104.
which
signifieth
the
word
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Preached
,
as
Esai
.
30.
9
,
10.
Psalm
.
78.
1.
Ier.
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
Gospell
,
as
[
i
](A20741-e130430-b)
i
De
iustif.
l
4.
c.
2.
§
probator
quartò
.
Bellarmine
confesseth
:
the
promises
of
remission
of
sinnes
though
they
be
in
the
Prophets
,
they
doe
not
belong
to
the
Law
,
but
to
the
Gospell
.
And
so
the
covenant
of
grace
it selfe
,
which
the
Lord
made
with
[
k
](A20741-e130480-b)
k
Gen.
22.
18.
Abraham
,
in
making
whereof
he
is
said
,
Gal.
3.
8.
to
have
preached
before
the
Gospell
to
Abraham
.
Of
the
Doctrine
of
the
Gospell
(
which
was
to
begin
at
Ierusalem
,
Luk.
24.
47.
)
it
is
said
Esai
.
2.
3.
&
Mic.
4.
2.
out
of
Sion
the
Law
shall
goe
foorth
.
So
more
largely
the
Gospell
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
truely
said
,
that
the
Precepts
,
Promises
,
and
Comminations
of
the
Law
are
contained
in
the
Gospell
.
§
.
IV
▪
More
strictly
and
properly
the
Law
signifieth
the
Covenant
Likewise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Gospell
which
importeth
[
l
](A20741-e130850-b)
l
Luk.
2.
10.
Rom.
10.
15.
good
tydings
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
beleeve
in
Christ
,
Ioh.
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
Ioh.
5
,
13.
This
doctrine
of
God
concerning
Salvation
by
Christ
through
faith
,
which
properly
is
the
Gospell
,
Luk.
4.
18.
Matth.
11.
5.
Rom.
1.
16
,
17.
Act.
15.
7.
Gal.
1.
6.
&
3.
8.
Act.
10.
36.
is
called
the
Gospell
of
grace
,
Act.
20.
24.
the
word
of
reconciliation
,
2
Cor.
5.
18.
the
Gospell
of
peace
,
Ephes.
6.
15.
the
Gospell
of
salvation
,
Ephes.
1.
13.
the
Gospell
of
glory
,
1
Tim.
1.
11.
the
Gospell
of
the
glory
of
Christ
,
that
is
the
glorious
Gospell
of
Christ
,
2
Cor.
4.
4.
the
Gospell
of
the
Kingdome
,
Matth.
4.
13.
&
24.
13.
This
doctrine
teacheth
us
,
that
our
gracious
God
out
of
his
meere
grace
having
elected
his
children
in
Christ
before
all
times
,
did
in
the
fulnesse
of
time
send
downe
his
Sonne
to
save
us
:
and
that
the
benefit
of
the
Messias
might
be
applyed
unto
us
,
vouchsafeth
unto
us
the
Gospell
of
grace
,
by
which
according
to
the
purpose
of
his
grace
given
unto
us
in
Christ
before
all
secular
times
,
[
m
](A20741-e131140-b)
m
2
Tim.
19.
he
calleth
us
working
in
us
the
grace
of
faith
:
being
endued
with
faith
hee
imputeth
unto
us
the
righteousnesse
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
,
hee
entituleth
us
unto
the
kingdome
of
heaven
.
And
that
wee
may
be
fitted
and
prepared
for
his
Kingdome
into
which
no
unholy
thing
may
enter
,
Apoc.
21.
27.
hee
hath
promised
to
them
that
beleeve
,
that
being
redeemed
,
reconciled
,
justified
,
adopted
,
and
so
entituled
to
the
kingdome
of
heaven
,
hee
will
give
them
grace
to
worship
him
without
feare
in
holinesse
and
righteousnesse
before
him
all
the
dayes
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
kingdome
,
being
saved
in
hope
:
the
other
as
the
consequent
and
fruit
[
n
](A20741-e131190-b)
n
Rom.
6.
22.
of
the
former
,
whereby
we
being
entitled
to
Gods
kingdome
,
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
kingdome
,
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
answere
Bellarmines
that
in
the
Gospell
is
contained
the
Doctrine
of
good
workes
,
and
divers
Lawe●…
,
divers
comminations
and
divers
promises
made
upon
condition
of
good
workes
.
All
which
we
doe
confesse
to
be
true
as
the
word
Gospell
is
taken
in
the
larger
sense
.
But
as
those
promises
and
Doctrine
of
grace
contained
in
the
Bookes
of
the
old
Testament
,
did
not
belong
to
the
Law
properly
which
is
the
covenant
of
works
,
but
to
the
Gospell
which
is
the
covenant
of
grace
:
so
in
the
books
of
the
new
Testament
,
divers
precepts
,
comminations
and
promises
are
contained
,
which
belong
not
properly
to
the
Gospell
,
which
is
the
covenant
of
grace
and
Law
of
Faith
,
but
to
the
Law
of
works
.
For
even
as
the
Preachers
of
the
Gospell
at
this
day
,
doe
in
their
preaching
intermingle
many
things
appertaining
to
the
Law
either
for
the
preparing
of
their
auditours
,
who
are
not
yet
justified
,
by
the
terrour
of
the
Law
;
or
for
directing
those
that
doe
beleeve
,
to
lead
their
life
according
to
the
rule
of
the
Law
:
Even
so
our
Saviour
Christ
,
and
his
Apostles
in
their
doctrine
intermixed
legall
precepts
,
legall
promises
and
threatnings
,
as
the
necessity
of
their
auditours
required
.
But
upon
all
this
being
granted
,
what
will
he
inferre
?
he
saith
in
the
title
of
this
Chapter
(
though
in
the
Chapter
it selfe
he
doth
not
expresse
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
eternall
life
,
as
of
a
reward
,
[
o
](A20741-e131340-b)
o
Epbes.
1.
6.
graciously
accepting
of
us
in
his
beloved
without
respect
of
any
goodnesse
in
us
;
whom
,
when
he
foresaw
fallen
into
the
state
of
perdition
,
ex
massa
perdita
humani
generis
did
chuse
us
in
Christ
,
in
him
,
and
by
him
to
be
justified
and
saved
.
And
as
out
of
his
undeserved
love
he
did
chuse
us
;
so
by
the
same
grace
,
whom
he
hath
elected
[
p
](A20741-e131360-b)
p
Rom.
8.
30.
10.
13
,
14.
2
Thes.
2.
13
,
14.
,
he
hath
called
;
whom
hee
hath
called
,
he
hath
justified
;
whom
hee
hath
justified
,
hee
hath
sanctified
;
and
whom
hee
hath
called
,
justified
,
and
sanctified
,
he
hath
glorified
,
according
to
the
purpose
of
his
grace
[
q
](A20741-e131390-b)
q
2
Tim.
1.
9.
given
unto
us
in
Christ
before
the
world
began
.
As
therfore
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
wee
are
saved
[
r
](A20741-e131400-b)
r
Ephes.
2.
8
,
9.
and
not
of
works
.
For
although
eternall
death
be
the
wages
deserved
by
sin
:
yet
eternall
life
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
free
gift
of
God
,
through
Iesus
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
](A20741-e131450-b)
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
,
[
t
](A20741-e131480-b)
t
Eph
2.
6.
with
him
in
heavenly
places
,
and
by
his
comming
from
thence
againe
might
put
us
both
in
body
and
soule
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
applyed
and
communicated
unto
us
,
the
●…ord
according
to
the
purpose
of
his
grace
[
u
](A20741-e131490-b)
u
2
Tim.
1.
9.
giv●…n
unto
us
in
Christ
before
all
secular
times
,
doth
in
his
good
time
call
those
whom
hee
hath
elected
,
by
mini●…tery
of
the
Gospell
ma●…e
effectuall
by
the
gracious
operation
of
his
h●…ly
Spirit
working
the
grace
of
faith
in
us
,
whereby
wee
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
entituled
to
the
Kingdome
of
heaven
,
and
by
our
adoption
made
heires
thereof
and
coheires
with
Christ
;
insomuch
that
being
justified
by
faith
,
wee
have
thereby
,
not
onely
remission
of
sinnes
,
[
*
](A20741-e131500-b)
*
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
truely
beleeve
,
that
wee
are
saved
,
Ephes.
3.
5
,
8.
that
we
are
passed
from
death
to
life
,
and
that
we
now
have
eternall
life
,
Ioh.
5.
24.
&
6.
47.
1
Ioh.
5.
12
,
13.
And
in
this
respect
,
eternall
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
hee
shall
say
unto
us
,
Come
yee
blessed
of
my
Father
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
inherit
the
Kingdome
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
heires
of
this
kingdome
,
which
is
not
to
he
attained
unto
by
any
purchase
or
merits
of
ours
,
but
shall
bee
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
Gods
speciall
grace
doe
beleeve
[
x
](A20741-e131610-b)
x
Ap●…c
.
21.
27
thing
can
come
;
h●…e
hath
in
the
covenant
of
grace
freely
,
and
out
of
his
undeserved
mercie
promised
the
grace
of
sanctification
by
his
holy
Spirit
,
whereby
wee
are
enabled
,
according
to
the
measure
of
grace
received
,
[
y
](A20741-e131620-b)
y
Luk.
1
▪
73
,
74
,
75.
Ier.
3
▪
33
,
34.
Heb.
8.
10
,
11
,
12.
to
worship
him
in
holinesse
and
righteousnesse
before
him
.
And
to
the
end
that
we
might
be
moved
to
performe
the
dueties
of
sanctification
,
hee
doth
not
onely
in
his
word
seconded
and
made
effectuall
by
his
Spirit
invite
by
exhortations
and
precepts
to
these
dueties
;
but
also
that
hee
might
encourage
us
thereunto
,
in
his
redoubled
and
multiplied
mercies
he
hath
promised
not
only
the
blessings
of
this
life
unto
us
,
but
also
eternall
life
it selfe
,
as
a
gracious
reward
of
our
piety
and
obedience
.
Here
therefore
in
admiration
of
Gods
bounty
towards
us
we
have
just
cause
to
exclaime
with
Augustine
[
z
](A20741-e131680-b)
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
,
&c.
:
O
the
great
goodnesse
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
hee
might
draw
from
us
the
dueties
of
service
which
wee
doe
owe
unto
him
.
It
was
of
Gods
free
grace
,
that
hee
elected
any
of
us
,
that
being
elected
hee
called
us
,
that
being
called
and
endued
with
faith
hee
justifieth
and
adoptet●…
us
,
and
thereby
giveth
us
right
to
his
kingdome
;
it
was
also
of
his
free
grace
,
that
to
them
,
whom
hee
redeemeth
and
justifieth
,
hee
hath
promised
to
bestow
his
graces
upon
them
,
whereby
they
are
enabled
to
serve
him
in
holinesse
and
righteousnesse
and
are
fitted
for
his
owne
kingdome
.
But
this
is
a
multiplication
of
his
grace
upon
us
,
that
to
encourage
us
to
the
Practice
of
Piety
,
whereby
wee
are
fitted
for
the
kingdome
of
heaven
,
he
doth
promise
to
reward
our
good
works
with
everlasting
happinesse
,
and
in
the
end
doth
crowne
his
owne
blessings
with
blessednesse
,
which
,
though
hee
bee
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
bountifull
reward
of
his
owne
gifts
,
which
as
hee
freely
promiseth
,
so
in
his
good
time
hee
freely
bestoweth
,
as
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
free
gift
.
§
.
IX
.
To
this
purpose
let
us
consider
the
Lords
dealing
with
[
a
](A20741-e131770-b)
a
Gen.
22.
16
,
18.
his
faith
and
obedience
;
hereupon
the
Lord
doth
sweare
,
that
he
will
bestow
upon
him
the
things
which
before
hee
had
promised
,
as
the
reward
of
that
his
obedience
,
for
so
hee
saith
,
because
thou
hast
done
this
thing
,
and
againe
,
because
thou
h●…st
obeyed
my
voice
.
Can
any
man
hereupon
inferre
that
Abraham
by
his
obedience
had
deserved
these
promises
which
God
long
before
had
made
unto
him
,
and
oftentimes
repeated
?
Nothing
lesse
,
so
God
in
his
eternall
Counsell
hath
to
the
Elect
designed
eternall
life
,
as
his
free
gift
by
Christ
,
Christ
by
his
merits
hath
purchased
it
to
bee
our
inheritance
,
God
hath
graciously
promised
to
bestow
freely
this
inheritance
on
them
that
beleeve
in
Christ
:
when
as
therefore
God
doth
promise
to
reward
our
piety
with
eternall
life
,
wee
may
not
thinke
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
bee
a
reward
,
yet
it
is
a
most
free
,
and
undeserved
reward
.
§
.
X.
When
the
Papists
therefore
object
,
that
if
eternall
life
be
the
[
b
](A20741-e131830-b)
b
Psalm
62.
12.
Ephes.
2.
7.
mercie
and
not
to
our
merit
.
Fourthly
,
Sanctification
,
and
the
duties
thereof
are
not
causes
of
Salvation
,
and
therefore
in
serie
causarum
,
in
the
chaine
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
markes
and
cognizances
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
](A20741-e131880-b)
c
De
gratia
&
lib.
arbitr
.
Bernard
speaketh
.
Our
Saviour
setting
downe
the
end
of
the
ministery
of
the
Gospell
saith
,
that
a
man
being
thereby
called
,
may
by
faith
obtaine
remission
of
sinnes
,
and
inheritance
among
them
that
are
sanctified
,
Act.
26.
18.
so
also
Act.
20.
32.
§
.
XI
.
And
thus
are
wee
to
expound
many
Testimonies
of
Scripture
,
[
d
](A20741-e131950-b)
d
Phil.
1.
29.
,
but
also
to
suffer
with
him
and
for
him
,
he
doth
not
say
that
our
suffering
doth
make
us
sonnes
and
heires
of
God
who
shall
be
glorified
with
him
:
but
the
Spirit
beareth
witnesse
,
that
if
we
suffer
with
him
,
we
are
the
sonnes
and
heires
of
God
,
who
shall
be
glorified
with
him
.
So
2
Tim.
2.
11
,
12.
If
we
suffer
,
wee
shall
reigne
with
him
;
if
we
patiently
suffer
,
it
is
(
not
a
cause
,
but
)
a
signe
that
we
shall
reigne
with
him
,
Rom.
8.
1.
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
But
how
shall
we
know
,
who
they
are
that
shall
be
saved
by
Christ
?
that
walke
not
after
the
flesh
but
after
the
Spirit
:
where
walking
after
the
Spirit
,
is
not
the
cause
of
salvation
,
but
a
signe
of
their
being
in
Christ
,
which
is
the
cause
.
Christ
is
the
foundation
and
cause
of
all
our
happinesse
;
and
faith
is
the
only
instrument
whereby
wee
receiving
Christ
are
united
unto
him
:
all
other
graces
and
duties
unto
which
happinesse
any
where
is
ascribed
,
as
it
is
to
many
,
Matth.
5.
3.
&c.
Psalm
.
112.
1.
&c.
are
but
notes
of
our
being
in
Christ
by
faith
,
and
presages
of
our
future
happinesse
.
Thus
in
the
same
chapter
,
Rom.
8.
13.
If
by
the
Spirit
yee
doe
mortifie
the
deeds
of
the
body
,
that
is
,
of
the
flesh
,
as
the
vulgar
Latine
rendreth
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
signe
and
assurance
unto
him
that
he
shall
be
saved
,
and
so
of
the
like
:
Ambrose
[
e
](A20741-e132050-b)
e
In
Rom.
8.
,
this
is
the
signe
of
justification
in
a
man
,
that
by
that
which
dwelleth
in
him
he
that
is
justified
may
appeare
to
be
the
Sonne
of
God
.
§
.
XII
.
As
evidences
,
according
to
which
the
Lord
will
judge
.
§
.
XIII
.
Wherefore
to
proceed
in
my
answeres
to
the
afore
said
objection
for
by
that
which
hath
beene
said
,
it
appeareth
.
Fifthly
,
that
eternall
life
is
not
deserved
by
our
obedience
,
because
it
is
the
free
gift
of
God
depending
upon
Gods
free
election
.
Sixthly
,
because
we
come
to
it
,
as
to
an
inheritance
purchased
by
Christs
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
meere
bounty
doth
crowne
his
owne
gifts
.
Ea
enim
est
Dei
bonitas
saith
learned
Casaubon
[
f
](A20741-e132160-b)
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
goodnesse
of
God
,
that
such
benefits
as
he
hath
freely
bestowed
upon
his
children
,
he
crowneth
with
other
benefits
,
and
this
hee
calleth
reward
,
nihil
tamen
,
saith
Calvin
,
In
Gen.
22.
quasi
debitum
solvens
,
sed
mercedis
titulum
imponens
suis
beneficiis
,
not
as
rendring
any
debt
,
but
imposing
the
name
of
reward
on
his
owne
benefits
.
§
.
XIV
.
Now
let
us
examine
the
testimonies
which
Bellar.
alleageth
de
justis
.
l.
4.
c.
2.
§.
Ve
niamu●…
.
first
,
Mat.
5.
20.
wherein
upon
condition
of
obedience
eternall
life
is
promised
.
The
first
is
Matth.
5.
20.
unlesse
your
righteousnesse
exceed
the
righteousnes
of
the
Scribes
and
Pharisees
ye
shall
not
enter
into
the
Kingdome
of
heaven
:
which
words
containe
directly
a
threatning
and
not
a
promise
,
for
hee
doth
not
say
,
if
your
righteousnesse
doe
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
(
which
was
but
externall
and
in
outward
shew
)
yee
shall
enter
into
the
Kingdome
of
heaven
:
but
if
it
doe
not
,
which
argueth
that
internall
righteousnesse
is
necessary
to
salvation
necessitate
〈◊〉
,
as
causa
sine
qua
non
,
but
doth
not
prove
it
to
be
so
necessitate
efficientiae
.
And
so
doe
other
threatnings
,
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
[
h
](A20741-e132400-b)
h
Rom.
9.
32.
were
,
(
quia
[
i
](A20741-e132420-b)
i
Au●…tor
operis
imper●…ecti
in
Matth.
hom.
33.
omnis
spes
sal●…tis
apud
Iudaeos
in
operibus
erat
non
in
fide
)
taking
it
for
granted
,
that
by
his
workes
he
must
bee
saved
,
but
not
satisfied
(
as
justitiaries
never
are
,
but
ever
remaine
doubtfull
and
uncertaine
of
their
justification
,
as
wee
see
in
the
Papists
)
I
say
,
not
satisfied
with
all
that
obedience
which
he
had
performed
from
his
[
k
](A20741-e132460-b)
k
Vers.
20.
youth
up
;
but
finding
,
that
something
still
was
lacking
,
hee
commeth
to
our
Saviour
to
know
,
what
good
[
l
](A20741-e132470-b)
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
bee
saved
.
Good
Master
,
saith
hee
,
what
good
thing
shall
I
doe
,
that
I
may
inherit
eternall
life
.
To
him
our
Saviour
fitteth
his
answere
,
and
first
to
confute
his
errour
,
and
to
let
him
understand
,
that
no
man
living
,
who
is
but
a
meere
man
,
can
be
justified
by
inherent
righteousnesse
:
he
telleth
him
,
that
no
man
is
good
,
that
is
purely
and
perfectly
just
:
and
therefore
reproveth
him
,
for
that
hee
,
thinking
our
Saviour
to
bee
but
a
meere
man
,
as
others
were
,
did
call
him
good
.
But
in
the
second
place
,
to
answere
his
question
,
hee
telleth
him
,
that
if
by
his
owne
workes
hee
did
hope
to
bee
saved
,
hee
must
doe
those
workes
which
God
himselfe
had
commanded
;
and
so
referreth
him
to
the
Co●…mandements
of
the
Law
,
of
which
God
himselfe
had
said
,
doe
this
and
thou
shall
live
,
which
is
the
legall
promise
,
Levit.
18.
5.
Rom.
10.
5.
Gal.
3.
12.
Thus
our
Saviour
fi●…teth
according
to
the
Law
his
answere
to
the
disposition
of
the
party
,
who
was
a
justitiary
.
But
ot●…erwise
,
when
our
Saviour
and
his
Apostles
were
asked
the
like
q●…estion
,
they
made
answere
according
to
he
doctrine
of
the
Go●…pell
.
For
our
●…aviour
being
asked
,
Ioh.
6.
28.
what
shall
wee
doe
that
we
may
doe
the
workes
of
God
;
answered
vers.
29.
This
is
the
worke
of
God
,
that
which
he
esteemeth
in
stead
of
all
workes
,
that
ye
belee●…e
in
him
whom
hee
hath
sent
:
for
he
that
beleeveth
hath
fulfilled
the
Law
,
Christ
being
the
●…nd
of
the
Law
to
every
one
that
beleeveth
,
Rom.
10.
4.
And
the
Apostle
Paul
,
being
demanded
of
the
Iaylour
,
what
must
I
doe
to
bee
saved
?
answereth
,
beleeve
on
the
Lord
Iesus
Christ
,
and
thou
shalt
bee
saved
,
Act.
16.
30
,
31.
§
.
XVI
.
In
the
third
place
he
alleageth
testimonies
,
out
of
the
doctrine
viz.
Rom.
8.
13
,
17.
2
Tim.
2.
11
,
12.
Iam.
2.
8.
2
Pet.
1.
11.
1
Ioh.
1.
9.
Apoc.
3
21.
Answ.
The
place
cited
out
of
S.
Iames
is
no
promise
,
but
a
commendation
:
if
you
fulfill
the
royall
law
,
ye
doe
well
.
Of
Rom.
8.
13
,
17
and
2
Tim.
2.
11
,
12.
I
spake
before
.
[
m
](A20741-e132680-b)
m
Supra
.
§.
●…
.
But
concerning
them
and
all
others
that
are
or
may
be
alleaged
,
there
is
a
distinction
of
conditions
to
be
held
:
that
either
they
import
the
cause
of
the
thing
promised
,
which
is
sal●…ation
or
happinesse
,
or
the
proper
markes
and
cognizances
of
such
as
shall
be
saved
or
are
happy
,
which
doe
not
shew
propter
quid
〈◊〉
sunt
,
vel
servandi
▪
sed
qual●…s
beats
sunt
,
quales
servandi
.
Christ
our
alone
Saviour
is
the
onely
cause
of
salvation
,
and
the
onely
foundation
of
our
happinesse
He
is
eternall
life
,
[
n
](A20741-e132700-b)
n
1
Ioh.
5.
11
,
12
,
20.
and
whosoever
hath
him
hath
life
eternall
.
Faith
is
the
only
instrument
,
whereby
we
receive
Christ
:
and
therfore
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
therfore
of
receiving
Christ
by
faith
or
of
Christ
received
by
faith
betokeneth
[
o
](A20741-e132720-b)
o
Heb.
5.
9.
the
cause
:
but
all
other
co●…ditions
,
either
of
graces
,
or
of
works
,
doe
not
signifie
the
cause
of
salvation
,
but
the
proper
markes
and
cognizances
of
those
which
shall
be
saved
.
And
therfore
prove
,
that
the
markes
a●…e
,
or
may
be
necessary
by
the
necessity
of
pres●…nce
,
but
not
by
necessity
of
efficiencie
.
§
.
XVII
.
And
this
also
may
se●…ve
to
answere
his
fou●…th
and
fifth
arguments
.
[
p
](A20741-e132770-b)
p
Iam.
5.
20.
of
his
way
)
hee
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
turne
from
righteousnesse
and
to
breake
the
Commandements
of
God
is
a
condition
,
upon
which
dependeth
the
commination
of
death
,
for
if
a
righteous
man
turne
from
his
righteousnesse
and
commit
iniquity
he
shall
surely
die
.
Therefore
,
as
the
turning
from
righteousnesse
unto
sinne
is
the
cause
of
death
:
●…o
the
turning
from
sinne
to
righteousnesse
is
the
cause
of
life
.
I
answere
,
that
there
is
not
par
ratio
.
there
is
no
equality
be
tweene
the
sinne
of
the
wicked
,
and
the
righteousnesse
of
the
godly
.
Death
is
the
due
[
q
](A20741-e132810-b)
q
Rom.
6.
23.
wages
of
sinne
,
and
sinne
is
the
meritorious
cause
of
death
.
But
eternall
life
is
the
free
gift
of
God
,
and
not
merited
by
our
righteousnesse
.
Sinne
is
of
infinite
demerit
,
and
so
deserveth
death
eternall
.
But
not
the
obedience
of
any
man
,
but
onely
of
Christ
,
if
it
did
merit
at
all
,
●…s
,
or
can
be
of
infinite
merit
to
deserve
eternall
life
.
The
sinnes
of
●…he
wicked
are
purely
and
perfectly
evill
:
but
the
righteousnesse
of
the
re●…enerate
is
not
purely
and
perfectly
good
.
The
sinnes
of
the
wicked
are
their
owne
workes
wholly
proceeding
from
themselves
,
and
to
themselves
the
wages
thereof
is
wholly
and
properly
to
be
ascribed
and
imputed
:
the
good
workes
of
the
regenerate
proceed
from
Gods
free
grace
:
and
therefore
when
they
are
rewarded
,
God
crowneth
his
owne
graces
in
them
,
and
not
their
merits
.
That
which
he
babbleth
concerning
promises
absolute
and
conditionall
,
as
if
we
held
all
the
promises
of
the
Gospell
to
bee
absolute
,
is
a
shamlesse
and
senselesse
cavill
.
Wee
are
so
farre
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
conditionall
.
But
we
distinguish
of
conditions
,
that
some
are
from
the
cause
,
as
where
the
condition
of
faith
is
interposed
,
and
such
conditions
,
wee
doe
hold
to
bee
necessary
necessitate
efficientiae
:
some
from
other
arguments
,
and
such
are
necessary
onely
necessitate
presentiae
.
§
.
XVIII
.
His
fifth
argument
is
taken
from
the
condition
of
by
what
words
the
Scripture
requireth
the
condition
of
faith
,
by
the
same
,
or
more
cleare
,
it
teacheth
the
condition
of
fulfilling
the
Law
to
be
required
.
Answ.
The
condition
of
fulfilling
the
Law
is
required
no
where
but
in
legall
promises
;
and
is
a
condition
by
reason
of
the
flesh
impossible
.
But
in
all
these
promises
which
hee
citeth
,
excepting
that
Matth.
19.
17.
not
the
condition
of
fulfilling
the
whole
Law
is
required
,
but
of
some
speciall
duties
,
betweene
which
and
the
condition
of
faith
is
great
odds
.
For
faith
,
relatively
understood
,
that
is
,
Christ
received
by
faith
,
saveth
alone
,
it
alone
entituleth
us
and
giveth
us
right
to
salvation
.
Aske
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
righteousnesse
,
though
it
may
be
a
proper
marke
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
wee
make
according
to
the
Scriptures
,
betweene
the
Law
and
the
Gospell
,
in
respect
of
justification
.
§
.
XIX
.
His
other
argument
to
prove
the
necessity
of
good
works
that
such
is
the
difference
betweene
the
Law
and
the
Gospell
,
as
betweene
a
doctrine
begunne
and
perfected
for
as
in
respect
of
the
mysteryes
to
believed
and
the
promises
to
be
hoped
for
,
the
Gospell
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
Gospell
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
ceremoniall
and
judiciall
Lawes
,
which
hee
impertinently
mentioneth
,
hee
saith
,
that
the
Law
and
the
Gospell
have
in
a
maner
the
same
morall
precepts
,
but
with
this
difference
,
that
in
the
Gospell
some
more
heavy
or
weighty
things
are
imposed
upon
Christians
,
tha●…
were
in
the
Law
exacted
of
the
Iewes
,
as
in
the
matter
of
polygamy
and
billes
of
divorce
(
which
not
withstanding
by
the
morall
Law
were
as
much
forbidbed
to
them
,
as
now
to
us
)
Secondly
,
that
Christ
did
perfect
the
moral
Law
,
prescribing
a
more
perfect
righteousnesse
,
than
the
Law
required
.
Thirdly
,
that
to
the
precepts
hee
hath
added
Counselles
tending
to
perfection
?
Answ.
This
difference
is
suitable
to
the
rest
of
their
wicked
and
Antichristian
doctrine
,
which
in
this
whole
treatise
I
confute
,
wherby
as
they
confound
justification
and
sanctification
;
so
also
the
Law
and
the
Gospell
:
saving
that
in
the
Gospell
they
say
greater
perfection
is
required
of
inherent
righteousnes
to
justification
,
than
the
Law
prefcribeth
:
and
so
make
it
a
Law
of
workes
as
much
or
rather
more
,
than
the
Law
it selfe
.
§
.
XX.
This
is
confuted
by
the
eigth
or
last
difference
,
wherin
that
the
Law
of
Mose
;
was
most
heavy
and
unportable
:
but
the
Gospell
of
Christ
is
an
easie
yoake
,
[
r
](A20741-e133030-b)
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
wee
thinke
of
our
Popish
Rabbins
that
impose
an
heavier
yoake
,
than
the
Law
it selfe
.
For
whereas
Bellarmine
saith
,
the
Gospell
is
the
easier
,
because
of
the
grace
of
the
newe
Testament
accompanying
it
:
yet
the
difference
is
to
be
understood
in
respect
of
the
doctrine
it selfe
,
and
the
letter
,
which
if
it
req●…ire
more
perfect
obedience
,
is
in
it self
the
heavier
burden
.
II.
This
difference
,
by
confounding
the
Law
and
the
Gospell
,
doth
make
void
the
covenant
of
grace
,
which
God
made
with
Abraham
,
and
performed
in
Christ
:
which
was
concerning
Iustification
by
faith
,
which
as
it
could
not
be
disannulled
[
s
](A20741-e133120-b)
s
Gal.
3.
17.
by
the
Covenant
of
works
:
so
much
lesse
was
it
repealed
,
but
renewed
and
ratified
in
the
Gospell
.
But
if
in
the
Gospell
were
taught
justification
by
works
and
not
by
Christs
righteousnesse
apperhended
by
faith
,
the
Covenant
of
grace
made
with
Abraham
should
in
the
Gospell
be
repealed
,
rather
than
renewed
.
For
the
covenant
of
works
promiseth
justification
and
life
upon
condition
of
perfect
and
perpetuall
obedience
:
the
covenant
of
grace
,
upon
condition
of
faith
.
And
these
two
,
in
the
Article
of
justification
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
incompatible
.
If
therfore
the
Gospell
doe
teach
justification
by
workes
,
it
maketh
void
the
covenant
of
grace
,
and
thus
the
popish
gospel
overthroweth
the
Gospel
of
Christ
.
Thirdly
,
This
difference
overthroweth
a
maine
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
righteousnesse
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
therfore
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
wee
offend
all
:
or
excluding
them
from
justification
and
salvation
,
if
they
yeeld
not
perfect
and
perpetuall
obedience
,
which
by
reason
of
the
flesh
is
impossible
.
From
this
curse
Christ
hath
freed
us
in
being
made
[
t
](A20741-e133160-b)
t
Gal.
3.
13.
a
curse
for
us
,
bearing
the
punishment
due
for
our
sinnes
:
and
from
this
exaction
of
perfect
righteousnesse
to
be
performed
by
our selves
,
hee
hath
freed
us
in
being
made
unto
us
of
God
[
u
](A20741-e133170-b)
u
1
Cor.
1.
30.
righteousnesse
,
[
*
](A20741-e133180-b)
*
Ier.
23.
6.
even
Iehovah
our
righteousnesse
,
performing
perfect
obedience
to
the
Law
for
us
.
But
if
the
Gospell
,
which
they
call
the
new
Law
,
require
more
perfect
obedience
,
than
the
old
Law
unto
justification
and
salvation
:
then
doe
wee
continue
in
that
miserable
estate
,
neither
doth
our
blessed
and
most
perfect
Saviour
availe
us
any
thing
.
Neither
will
this
free
us
from
this
bondage
,
that
with
the
newe
Law
the
grace
of
the
new
Testament
,
whereby
we
should
be
enabled
to
obey
the
Law
is
conferred
.
For
first
,
it
is
conferred
onely
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
,
sinne
alwayes
abiding
in
them
.
So
that
still
,
if
wee
must
be
justified
by
no
righteousnesse
but
that
which
is
inherent
in
us
,
we
remaine
in
that
fearefull
bondage
:
seeing
we
have
nothing
,
either
to
free
us
from
the
curse
in
respect
of
our
former
sinnes
,
or
to
entitle
us
to
the
kingdome
of
heaven
;
our
best
righteousnesse
being
unperfect
,
and
stayned
with
the
flesh
.
Fourthly
,
the
righteousnes
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
,
then
the
Law
of
God
was
not
perfect
;
which
the
Scriptures
testifie
to
be
so
perfect
,
as
nothing
can
bee
added
thereto
.
Neither
did
our
Saviour
Christ
perfect
the
Law
by
adding
more
perfection
unto
it
,
in
respect
either
of
the
precepts
,
or
the
counsells
,
which
the
Papists
conceive
to
have
bin
added
by
Christ
to
the
precepts
.
For
as
touching
the
precepts
:
he
did
but
more
perfectly
explaine
them
,
freeing
them
from
the
depravations
of
the
Scribes
and
Pharisees
,
who
rested
in
the
outward
letter
,
as
if
the
Law
were
not
spirituall
,
nor
did
forbid
any
more
,
but
the
grosse
sins
,
which
in
the
〈◊〉
of
the
Law
are
expressed
.
And
as
for
the
Counsells
;
they
are
also
morall
duties
for
omission
wherof
men
may
according
to
the
sentence
of
the
Law
be
condemned
,
as
not
to
love
our
enemyes
,
not
to
forbeare
swearing
in
ordinary
talke
,
not
to
give
a
mans
goods
to
the
poore
,
and
to
follow
Christ
,
when
hee
is
thereunto
required
.
Mat.
19.
23.
Mar.
10.
23.
These
things
are
so
manifest
,
that
Bellarmine
[
x
](A20741-e133230-b)
x
De
justif
.
l.
4.
cap.
4.
in
the
end
of
the
next
Chapter
doth
confesse
them
viz
,
that
our
Saviour
doth
not
say
,
except
your
righteousnesse
exceed
the
righteousnesse
of
the
Law
and
the
Prophets
,
but
of
the
Scribes
and
Pharisees
,
to
signisie
that
his
meaning
was
not
so
much
(
he
should
say
not
at
all
)
to
adde
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
heavie
in
the
new
Law
,
are
to
be
found
in
the
old
,
as
the
loving
of
our
enemyes
,
the
restrayning
of
concupiscence
,
&
such
like
.
For
proofe
wherof
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
commeth
alone
,
but
the
Gospell
is
accompanied
with
grace
.
Which
is
not
a
difference
of
the
doctrine
and
letter
of
the
Gospell
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
doe
beleeve
:
so
sanctification
to
them
,
that
are
justifyed
.
Which
as
it
proveth
the
concurrence
of
Good
workes
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
errours
are
to
bee
avoided
.
First
,
in
respect
of
the
covenant
of
workes
.
For
though
that
covenant
doth
not
promise
,
nor
afford
the
grace
of
sanctification
,
wherby
a
man
should
be
enabled
to
performe
the
covenant
,
which
grace
is
promised
in
the
covenant
of
grace
,
and
given
to
them
that
beleeve
;
yet
wee
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
Gospell
,
are
endued
with
grace
.
For
the
covenant
of
grace
hath
alwayes
bene
in
force
from
the
beginning
:
so
that
to
the
faithfull
,
who
beleeved
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
holynesse
,
as
have
bene
in
the
time
of
the
new
,
under
the
Gospell
.
So
also
the
Law
hath
its
use
,
even
among
those
that
live
under
the
Gospell
,
insomuch
that
untill
men
doe
beleeve
,
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
wee
receive
but
the
first
fruits
[
y
](A20741-e133390-b)
y
Rom.
8.
23.
of
the
Spirit
,
as
that
wee
may
expect
to
be
justified
by
it
,
or
saved
for
it
.
§
.
XXII
.
From
these
two
difference
the
rest
,
as
hee
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
Christ
,
to
all
Nations
.
The
fourth
,
that
the
Law
of
Moses
,
for
the
most
part
contayned
shadowes
and
figures
of
things
to
come
:
the
Gospell
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
not
to
be
changed
by
any
succeeding
Law
.
These
three
differences
of
the
Law
doe
not
agree
to
the
Law
Morall
,
which
belongeth
to
all
nations
,
which
did
not
consist
of
shadowes
and
figures
,
which
was
not
to
be
changed
,
no
not
by
addition
,
because
it
was
,
and
is
,
a
perfect
,
immutable
,
and
perpetuall
rule
of
righteousnesse
.
The
other
three
,
viz.
the
sixth
,
seventh
,
and
eigth
arise
,
as
hee
saith
,
from
the
second
.
The
sixth
,
that
the
Law
of
Moses
had
no
power
to
justifie
,
neither
was
it
given
,
that
it
might
justifie
;
but
that
it
might
shew
the
disease
,
and
stirre
up
men
to
seeke
the
physitian
.
But
the
Law
of
Christ
,
that
is
,
the
Gospell
hath
power
to
justifie
,
and
was
given
to
that
end
.
For
as
hee
alleageth
out
of
Rom.
1.
16.
it
is
the
power
of
God
to
salvation
to
every
one
that
beleeveth
,
(
he
doth
not
say
that
worketh
.
)
For
therein
is
revealed
the
righteousnesse
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
workes
:
but
agreeth
not
to
Bellarmines
new
Law
,
which
is
a
Law
of
workes
,
as
well
as
the
old
,
conteyning
the
very
same
morall
precepts
with
the
morall
Law
;
in
the
Law
of
Moses
is
a
Law
of
fearefullnesse
,
and
bondage
:
but
the
Gospell
,
the
Law
of
love
,
and
of
liberty
,
which
is
true
.
For
the
obedience
of
men
,
who
are
under
the
Law
,
is
forced
by
the
terrour
and
coaction
of
the
Law
working
servile
feare
in
them
.
But
the
obedience
of
men
,
who
are
under
grace
,
that
is
of
men
justified
,
is
voluntary
and
cheerfull
proceeding
from
faith
,
and
from
some
measure
of
assurance
of
Gods
love
and
favour
to
them
in
Christ
.
Therfore
this
voluntary
obedience
is
no
cause
,
but
a
consequent
of
justification
,
not
onely
before
God
,
but
also
in
the
court
of
our
owne
conscience
;
that
is
,
not
onely
of
justification
it
§
.
XXIII
.
So
much
of
the
first
thing
which
Bellarmine
undertooke
[
z
](A20741-e133680-b)
z
De
justif
.
l.
4.
●…ap.
5.
that
the
justare
not
free
from
the
observation
of
the
Law
of
God
.
For
hee
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
it selfe
doth
not
belong
unto
us
.
Which
is
a
most
devillish
slander
.
We
professe
,
that
we
(
so
many
as
truly
beleeve
)
are
by
Christ
freed
from
the
curse
of
the
Law
;
from
the
rigour
and
exaction
of
the
Law
requiring
perfect
righteousnesse
in
us
unto
justification
;
from
the
terrour
and
coaction
of
the
Law
;
from
the
irritation
of
the
Law
,
as
I
have
shewed
in
my
treatise
of
Christian
liberty
;
but
not
from
the
obedience
of
it
.
For
freedome
from
obedience
is
the
servitude
of
sinne
.
But
wee
being
freed
from
sinne
[
a
](A20741-e133730-b)
a
Rom.
6.
18.
become
the
servants
of
righteousnesse
.
And
we
doe
freely
professe
,
that
by
how
much
wee
have
received
the
greater
favours
from
God
in
redeeming
us
,
and
bringing
us
into
the
liberty
of
his
children
,
in
freeing
us
from
sinne
,
and
from
the
yoake
of
the
Law
:
by
so
much
the
more
are
we
bound
to
obedience
;
not
to
be
justified
,
or
saved
by
it
,
but
to
testifie
our
thankefulnesse
,
and
to
glorifie
God
,
who
hath
beene
so
gracious
unto
us
,
&c.
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
bee
better
informed
in
this
point
,
I
referre
them
to
my
treatise
of
Christian
liberty
,
which
I
published
many
yea●…es
agoe
.
CAP.
V.
That
good
Workes
are
not
necessary
by
necessity
of
Efficacie
.
ALL
this
while
Bellarmine
,
as
we
have
seene
,
hath
wandred
from
the
question
;
but
now
,
he
saith
,
he
will
come
neerer
unto
it
.
For
now
hee
will
prove
the
necessity
of
good
workes
,
not
onely
by
way
of
presence
,
but
by
w●…y
of
efficacie
.
But
to
what
will
he
prove
them
necéssary
?
to
justification
?
no
such
matter
.
But
yet
that
is
the
question
,
which
hee
ought
to
prove
if
hee
will
disprove
justification
by
faith
alone
;
that
good
workes
doe
concurre
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
hee
be
come
neerer
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
](A20741-e133840-b)
a
Deiustif
.
l.
1.
c.
18.
§.
Simile
.
propounded
this
,
as
his
fifth
principall
argument
to
prove
,
that
faith
doth
not
justifie
alone
,
because
good
workes
are
necessary
to
Salvation
.
His
argument
may
thus
be
frarned
.
If
faith
did
justifie
alone
,
then
it
would
save
alone
:
but
faith
doth
not
save
alone
without
good
workes
,
which
are
necessary
to
Salvation
in
those
that
are
come
to
yeares
.
Therefore
faith
doth
not
justifie
alone
without
good
workes
,
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
himselfe
:
who
teacheth
,
though
falsely
,
that
not
all
who
are
justified
shall
bee
saved
;
when
notwithstanding
the
Apostle
saith
,
[
b
](A20741-e133910-b)
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
onely
.
But
Bellarmine
himselfe
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
bee
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
workes
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
workes
:
I
doe
confesse
,
that
it
neither
saveth
,
nor
yet
justifieth
,
I
doe
not
say
,
alone
,
but
not
at
all
.
But
if
he
speake
of
a
true
lively
faith
in
Christ
,
which
purifieth
the
heart
and
worketh
by
love
,
(
of
which
onely
we
speake
)
and
understand
it
relatively
,
as
we
doe
:
then
I
constantly
affirme
,
that
faith
in
Christ
alone
,
that
is
,
Christ
alone
received
by
faith
,
is
the
onely
meritorious
cause
of
our
Salvation
:
and
that
neither
workes
,
nor
any
other
graces
,
are
causes
of
salvation
,
unlesse
hee
meane
caussas
sine
quibus
non
,
which
are
no
causes
.
§
.
II.
But
for
the
further
proofe
of
his
consequences
,
Bellarmine
deny
them
,
because
Luther
teacheth
,
that
a
Christian
man
cannot
lose
his
salvation
,
unlesse
he
will
not
beleeve
;
and
that
the
L●…therans
affirme
,
that
salvation
,
as
well
as
justification
,
is
to
bee
ascribed
to
faith
alone
.
Answ.
Wee
can
deny
,
what
either
Luther
,
or
those
that
are
called
Lutherans
doe
affirme
without
warrant
of
Gods
word
:
therefore
this
was
but
a
slender
proofe
.
Howbeit
,
we
doe
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
hee
taught
men
not
to
care
what
sinnes
they
commit
,
so
that
they
can
say
,
they
have
faith
.
Whereas
Luther
delivereth
speeches
of
that
kinde
to
comfort
,
the
distressed
consciences
labouring
under
the
burden
of
sinne
;
assuring
them
,
that
although
their
sinnes
bee
many
and
great
,
yet
they
ought
not
to
despaire
,
if
they
can
finde
in
their
heart
to
beleeve
in
Christ
.
Which
is
most
true
.
For
though
our
sinnes
be
many
,
the
mercies
of
God
are
more
;
though
great
,
yet
the
merrits
of
Christ
are
greater
.
And
though
the
Lutherans
doe
say
,
that
salvation
as
well
as
justification
is
to
bee
ascribed
to
faith
alone
;
yet
that
is
no
proofe
of
Bellarmines
consequence
,
but
a
flat
deniall
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
Booke
)
he
was
to
alleage
out
of
Scriptures
,
and
Fathers
,
to
prove
,
that
good
workes
are
so
necessary
to
salvation
,
even
to
men
that
are
justified
,
that
without
them
faith
alone
doth
not
save
them
:
doe
also
prove
,
that
faith
alone
doth
not
justifie
,
which
is
the
thing
saith
hee
,
which
wee
have
undertaken
to
prove
:
which
notwithstanding
wee
doe
constantly
deny
,
protesting
against
this
inference
of
Bell●…mine
,
and
affirming
,
that
although
good
workes
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
justifie
alone
,
because
they
doe
not
concurre
to
the
act
of
justification
at
all
,
and
much
lesse
as
the
causes
thereof
,
for
they
follow
justification
,
though
ordinarily
they
goe
before
salvation
;
and
howsoever
that
faith
,
which
is
alone
,
severed
from
charity
and
destitute
of
good
workes
doth
neither
justifie
,
as
I
have
shewed
heretofore
,
nor
save
:
yet
notwithstanding
faith
relatively
understood
,
that
is
,
Christ
received
by
faith
doth
save
alone
.
§
.
III.
But
(
to
returne
to
his
fourth
Booke
)
though
Bellarmine
still
De
Iustif.
Lib.
●…
.
Cap.
7.
as
causes
thereof
,
hee
useth
three
kindes
of
proofes
:
testimonies
of
Scriptures
,
sentences
of
Fathers
,
and
reason
.
Out
of
the
Scriptures
hoe
produceth
tenne
testimonies
,
besides
some
whole
Epistles
.
The
first
testimony
Heb.
10.
30.
For
patience
is
necessary
for
you
,
that
doing
Here
first
,
saith
he
,
wee
have
the
terme
necessary
,
and
that
unto
salvation
,
contrary
to
the
Lutherans
,
who
deny
good
workes
to
be
necessary
to
salvation
;
and
againe
we
have
,
that
patience
is
necessary
not
onely
in
respect
of
presence
,
but
also
of
relation
to
salvation
,
that
they
may
receive
the
promise
.
Answ.
Hee
hath
not
here
the
terme
Necessary
,
but
in
the
vulgar
translation
:
the
phrase
in
the
originall
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
opus
habetis
,
you
have
need
of
patience
,
which
phrase
is
often
used
in
the
Scriptures
to
signifie
things
usefull
or
needfull
,
without
any
shew
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
Asse
and
her
colt
,
Matth.
21.
3.
Buy
those
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whereof
we
have
need
against
the
feast
,
Ioh.
13.
29.
&c.
But
wee
grant
,
that
patience
is
a
necessary
vertue
,
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
bee
necessary
to
salvation
without
some
relation
to
it
?
But
every
relation
is
not
causall
,
or
importing
a
cause
,
as
in
those
examples
which
he
alleageth
.
Meate
is
necessary
,
that
we
may
be
nourished
,
&c.
But
many
times
the
relation
is
of
other
arguments
,
as
of
meanes
and
helpes
and
such
other
things
without
which
the
thing
desired
cannot
well
be
had
:
as
the
Asse
and
her
colt
were
needfull
for
Christ
going
to
Ierusalem
.
Shooes
or
bootes
are
needfull
for
him
that
travaileth
.
And
such
is
the
relation
of
the
way
to
the
journies
end
.
Hee
therefore
that
would
goe
to
heaven
,
had
need
to
goe
the
way
which
leadeth
to
it
,
that
is
,
the
way
of
good
workes
,
which
God
hath
prepared
for
us
to
walke
in
them
.
And
that
is
the
meaning
of
this
place
:
yee
have
need
of
patience
,
as
of
a
necessary
fruit
of
faith
,
that
having
by
faith
runne
the
race
[
c
](A20741-e134340-b)
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
soules
.
§
.
IV.
His
second
testimony
1
Tim.
2.
14
,
15.
The
woman
being
deceived
was
in
the
transgression
.
But
shee
shall
be
saved
by
bearing
of
children
,
if
shee
continue
in
faith
,
and
love
and
sanctification
with
sobriety
.
Where
,
saith
hee
,
perseverance
not
onely
in
faith
,
but
in
faith
,
love
,
sanctification
and
sobriety
is
put
as
necessary
to
salvation
,
and
as
a
certaine
condition
without
which
the
woman
cannot
bee
saved
.
Answ.
All
this
we
grant
:
but
Conditio
,
sine
qua
non
,
is
no
cause
,
nor
doth
import
any
efficiency
.
If
hee
would
have
taken
hold
of
any
thing
in
this
Text
,
as
implying
efficiencie
,
hee
should
rather
have
urged
the
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
per
filiorum
generationem
,
by
childe-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
bee
understood
of
the
children
,
but
of
the
woman
,
that
is
to
say
,
the
sexe
,
which
being
a
word
collective
,
signifying
a
multitude
,
is
per
synthesin
joyned
to
a
verbe
of
the
plurall
,
as
turbaruunt
.
As
if
childe-bearing
were
a
cause
,
or
had
some
relation
of
efficiency
to
salvation
,
which
notwithstanding
is
so
farre
from
being
in
it selfe
a
cause
of
salvation
,
that
it
was
inflicted
upon
that
sexe
,
as
a
curse
.
Howbeit
to
the
faithfull
the
nature
of
it
,
as
of
all
other
afflictions
,
which
in
themselves
be
evill
,
is
changed
and
they
sanctified
to
them
,
as
the
strait
way
(
or
as
the
word
[
d
](A20741-e134480-b)
d
Matth.
7.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
a
way
of
affliction
)
by
which
[
e
](A20741-e134500-b)
e
Act.
14.
22.
they
are
to
come
to
heaven
.
In
such
places
therefore
,
though
the
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
many
times
importeth
a
cause
,
bee
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
soules
of
the
Disciples
,
and
exhorting
them
to
continue
in
the
faith
,
affirmed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
or
through
many
aflictions
wee
must
enter
into
the
Kingdome
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
beleeve
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
in
uncircumcision
.
So
in
this
place
,
as
Beza
hath
well
observed
,
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
him
doth
Bellarmine
follow
.
This
is
to
bee
noted
,
saith
hee
,
[
f
](A20741-e134630-b)
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
bee
saved
,
if
shee
abide
in
the
faith
.
&c.
§
.
V.
His
third
Testimony
Phil.
2.
12.
With
feare
and
trembling
if
good
actions
worke
salvation
,
they
are
necessary
,
not
onely
by
way
of
presence
,
but
also
of
efficiency
.
Answ.
Very
true
.
But
where
doth
the
Apostle
say
,
that
good
actions
doe
worke
salvation
?
Hee
exhorteth
indeed
the
Philippians
,
that
they
should
worke
,
or
rather
worke
out
their
salvation
,
not
that
they
are
the
Authours
or
Workers
of
it
:
for
salvation
and
every
degree
thereof
is
the
worke
of
God
.
We
are
his
workemanship
,
[
g
](A20741-e134750-b)
g
Ephes.
2.
10.
even
in
respect
of
our
spirituall
life
:
[
h
](A20741-e134760-b)
h
Psal.
100.
2.
He
hath
made
us
and
not
we
our selves
:
[
i
](A20741-e134770-b)
i
Esay
26.
12.
He
worketh
all
our
workes
in
us
:
[
k
](A20741-e134780-b)
k
2
Cor.
3.
5.
wee
are
not
able
to
thinke
a
good
thought
,
as
of
our selves
:
but
as
it
followeth
in
the
next
words
,
[
l
](A20741-e134790-b)
l
Phil.
2.
13.
God
worketh
in
us
both
to
will
and
to
doe
according
to
his
good
pleasure
.
And
we
are
to
observe
,
that
this
exhortation
is
directed
to
the
[
m
](A20741-e134800-b)
m
Phil.
1.
1
,
6
:
Saints
at
Philippi
,
in
whom
God
had
begun
this
good
worke
.
As
therefore
God
himselfe
having
begun
this
worke
,
would
as
the
Apostle
saith
,
finish
it
,
[
n
](A20741-e134830-b)
n
Phil.
1.
6.
or
bring
it
to
perfection
:
so
the
Apostle
exhorteth
them
,
who
had
entred
into
the
course
of
salvation
,
that
they
should
goe
on
in
the
same
course
cooperating
with
God
,
and
accomplishing
their
sanctification
in
the
feare
of
God
,
as
the
Apostle
elsewhere
[
o
](A20741-e134840-b)
o
2
Cor.
7.
1.
speaketh
.
§
.
VI.
His
fourth
Testimony
.
2
Cor.
7.
10.
For
the
sorrow
that
Here
also
wee
see
,
saith
hee
,
the
respect
of
efficiency
.
For
sorrow
worketh
penance
,
penance
worketh
stable
salvation
.
For
sorrow
doth
truly
worke
in
a
man
penance
,
that
is
,
detestation
of
sinne
,
and
a
purpose
to
avoid
sinne
.
Therefore
penance
also
it selfe
d●…th
truly
worke
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
repented
of
,
even
repentance
unto
salvation
.
But
it
is
not
said
,
that
either
godly
sorrow
or
repentance
doth
worke
salvation
.
But
the
Apostle
saith
,
that
godly
sorrow
worketh
repentance
,
even
such
repentance
as
is
a
forerunner
unto
salvation
;
or
as
the
faithfull
speake
,
Act.
11.
18.
That
God
had
given
the
Gentiles
repentance
unto
life
,
and
therefore
such
a
repentance
as
was
not
to
bee
repented
of
.
For
the
Apostle
seemeth
to
have
relation
unto
his
owne
words
,
verse
8.
that
he
had
repented
,
that
hee
had
made
them
sorry
.
But
when
hee
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
bee
saved
,
Luke
13.
3.
Undoubted
,
because
to
whom
God
hath
given
grace
truely
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
bee
,
unlesse
hee
meane
Causa
sine
qua
non
.
§
.
VII
.
His
fifth
Testimony
.
2
Cor.
4.
17.
For
that
our
tribulation
,
What
could
bee
spoken
more
plainely
?
If
patience
in
tribulation
doth
worke
a
weight
of
eternall
glory
,
who
can
deny
,
but
that
there
is
some
relation
betweene
patience
and
salvation
?
Vnlesse
perhaps
to
worke
salvation
be
not
to
worke
something
,
or
that
upon
the
working
,
there
followeth
no
relation
.
Answ.
If
the
Apostle
had
said
,
that
patience
in
affliction
doth
worke
an
eternall
weight
of
glory
,
hee
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
hee
bee
so
confident
,
as
to
aske
,
what
could
bee
spoken
more
plainely
?
The
Apostle
speaketh
of
affliction
,
both
light
and
momentany
,
and
saith
,
that
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
worketh
unto
us
an
eternall
weight
of
glory
.
Here
then
wee
are
to
consider
,
in
what
sence
affliction
,
which
in
it selfe
is
evill
and
miserable
,
should
worke
glory
and
happinesse
;
being
light
,
should
worke
that
which
is
most
ponderous
;
being
momentany
,
should
worke
that
which
is
eternall
,
whether
as
a
cause
,
properly
and
in
it
owne
nature
causing
or
working
:
or
as
an
occasion
,
which
besides
,
or
rather
contrary
to
it
owne
nature
,
which
is
evill
,
is
to
us
sanctified
of
God
to
be
a
meanes
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
Iam.
1.
12.
In
the
former
place
,
the
Apostle
saith
,
wee
rejoyce
in
afflictions
,
knowing
that
affliction
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
worketh
patience
,
and
so
Saint
Iames
1.
3.
Not
that
affliction
in
it selfe
worketh
patience
,
but
rather
the
contrary
,
as
appeareth
in
men
unregenerate
,
whom
it
maketh
to
murmure
,
and
sometimes
to
blaspheme
God
,
which
the
Divell
by
experience
well
knew
,
when
hee
moved
God
to
●…fflict
Iob
,
Chap.
1.
11.
&
2.
5.
Doe
but
touch
all
that
he
hath
(
saith
he
)
and
againe
,
touch
his
bone
and
his
flesh
,
and
hee
will
curse
thee
to
thy
face
.
But
afflictions
are
said
to
worke
patience
in
the
faithfull
,
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
tryed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Not
that
patience
maketh
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
that
by
patient
bearing
of
affliction
hee
is
found
and
knowne
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
a
sound
,
approved
,
and
upright
Christian.
For
therefore
God
sendeth
tryals
of
all
sorts
,
that
those
who
are
[
p
](A20741-e135120-b)
p
1
Cor.
11.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
bee
knowne
.
Now
when
men
have
beene
by
patient
bearing
of
afflictions
found
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
crowned
with
eternall
life
,
as
Saint
Iames
saith
,
Chap.
1.
12.
Blessed
is
the
man
who
patiently
beareth
temptation
,
that
is
,
affliction
:
for
when
hee
shall
bee
found
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
shall
receive
the
Crowne
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
tryed
,
they
are
knowne
to
bee
sound
and
approved
,
and
probation
worketh
hope
of
salvation
.
For
when
upon
try
all
men
are
found
to
bee
approved
,
they
shall
receive
the
Crowne
of
life
,
which
God
hath
freely
promised
to
give
them
.
And
it
is
to
be
observed
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
translated
to
worke
,
is
given
not
onely
to
causes
,
but
also
to
occasions
.
And
therefore
in
such
places
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signifie
,
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
yee
mortifie
the
deeds
of
the
flesh
,
you
shall
live
:
whence
hee
would
prove
,
That
the
mortification
of
carnall
conc●…piscence
is
necessary
to
salvation
,
as
a
condition
and
cause
(
and
therefore
hath
relation
to
salvation
)
from
the
conditionall
particle
If
,
and
from
the
antithesis
of
the
words
going
before
,
if
you
live
according
to
the
flesh
,
you
shall
die
.
Answ.
The
conditionall
particle
used
in
conditionall
or
connexive
propositions
alwayes
pretendeth
a
necessity
of
consequence
;
insomuch
that
the
connexion
,
if
it
bee
not
necessary
,
is
not
absolutely
true
,
but
the
necessity
of
efficiency
it
implyeth
none
.
And
as
for
the
necessity
of
consequence
,
that
ariseth
not
onely
from
causes
,
but
from
all
other
arguments
.
And
whereas
from
the
Antithesis
hee
would
prove
,
that
as
to
live
according
to
the
flesh
,
causeth
death
:
so
to
mortifie
the
deeds
of
the
flesh
by
the
Spirit
,
causeth
life
:
I
answere
,
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
bee
taken
from
any
other
.
This
sufficeth
for
the
Antithesis
,
that
if
by
the
Spiri●…
ye
mortifie
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
bee
the
cause
of
the
consequent
:
yet
it
is
not
so
in
the
former
,
for
sinne
is
the
meritorious
cause
of
damnation
;
but
our
obedience
being
a
duety
,
and
yet
but
unperfect
,
cannot
merit
salvation
.
A
servant
not
doing
his
duety
,
but
the
contrary
,
is
punished
.
A
servant
doing
,
or
rather
but
endeavouring
to
doe
his
duety
,
is
rewarded
.
In
these
two
the
arguments
are
not
the
same
.
A
servant
that
doth
not
his
duety
deserveth
punishment
,
and
his
disobedience
is
the
meritorious
cause
of
his
punishment
.
But
by
doing
his
duety
,
especially
if
it
bee
done
unperfectly
(
which
is
alwayes
our
case
)
he
doth
not
deserve
reward
,
and
therefore
if
hee
bee
rewarded
,
it
is
to
be
ascribed
to
his
masters
bounty
,
and
not
to
his
desert
.
Such
an
Antithesis
the
Apostle
maketh
betweene
the
reward
of
sinne
,
and
of
godlinesse
,
Rom.
6.
23.
Death
is
the
due
wages
of
sinne
,
but
eternall
life
(
which
is
the
reward
of
godlinesse
)
is
the
free
gift
of
God
.
And
further
,
as
I
said
before
,
when
I
formerly
answered
this
allegation
:
In
this
and
many
other
such
conditionall
speeches
,
the
antecedent
is
not
the
cause
,
but
a
signe
,
token
or
presage
of
the
consequent
.
If
God
have
given
you
grace
to
mortifie
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
crowne
his
owne
grace
with
glory
.
§
.
IX
.
And
such
is
his
seventh
testimony
,
p
as
before
I
have
shewed
,
by
the
conditionall
particle
,
(
of
which
I
spake
in
answere
to
the
last
argument
)
which
doth
not
,
as
hee
saith
,
point
out
the
cause
,
but
the
evidence
by
which
the
holy
Ghost
doth
assure
us
,
that
wee
are
the
sonnes
and
heires
of
God
,
and
coheires
of
Christ
,
who
shall
bee
glorified
with
him
;
namely
,
if
we
suffer
with
him
.
Secondly
,
from
the
reason
which
is
added
concerning
the
excesse
of
glory
to
our
sufferings
which
to
my
understanding
doth
plainly
confute
it
.
For
if
the
sufferings
of
this
life
be
not
condigne
(
as
the
Vulgar
readeth
it
)
to
the
glory
that
is
to
come
;
how
should
they
merit
it
ex
condigno
,
as
they
arrogantly
speake
?
But
the
scope
of
the
Apostle
in
this
place
,
is
to
encourage
the
faithfull
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
sonnes
and
heires
of
God
and
coheires
of
Christ
,
who
shall
bee
glorified
with
him
.
Not
that
ou●…
sufferings
doe
make
us
the
sonnes
and
heires
of
God
,
&c.
but
that
they
are
the
signes
and
evidences
by
which
the
holy
Ghost
doth
assure
us
,
that
we
are
so
.
The
other
from
the
disproportion
betweene
our
sufferings
from
him
,
and
the
glory
which
we
shall
have
with
him
.
For
the
Apos●…le
having
weighed
both
,
resolveth
,
for
so
hee
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
all
the
sufferings
of
this
life
are
not
comparable
to
that
glory
,
but
of
this
place
more
hereafter
.
[
q
](A20741-e135420-b)
q
Lib.
8.
c.
2.
§.
18
,
&c.
§
.
X.
His
eighth
testimony
:
Rom.
10.
10.
with
the
heart
wee
beleeve
We
see
here
,
saith
he
,
that
faith
sufficeth
not
to
salvation
,
because
it
is
not
true
and
entire
in
the
heart
,
unlesse
thereto
be
added
externall
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
confesse
before
my
Father
:
and
him
that
denyeth
me
before
men
,
will
I
deny
before
my
Father
that
is
in
heaven
.
Answ.
All
this
we
confesse
,
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
yee
blessed
the
reason
,
which
is
rendred
,
doth
plainely
shew
,
that
good
workes
are
aliquo
modo
some
way
causes
of
salvation
,
and
that
for
them
the
kingdome
of
heaven
is
given
.
Answ.
Of
this
place
I
have
spoken
before
:
[
r
](A20741-e135630-b)
r
Supr.
Cap
4.
§.
12.
when
I
shewed
that
the
causes
of
salvation
were
noted
,
vers.
34.
Come
yee
blessed
of
my
Father
inherit
the
Kingdome
prepared
for
you
from
the
foundation
of
the
world
.
And
the
reason
,
which
is
rendred
,
is
taken
from
good
workes
,
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
Iames
,
and
is
a
man
blessed
in
his
deed
,
if
his
deeds
have
no
relation
to
happin●…sse
,
but
affo●…diheir
idle
presence
.
Answ.
Wee
confesse
,
that
good
works
have
relation
to
happinesse
as
they
are
necessary
unto
it
,
as
the
way
,
as
the
causa
sine
qua
non
.
Neither
doe
I
conceive
how
good
works
can
be
idle
,
where
they
are
present
,
though
they
doe
not
merit
that
which
infinitely
exceedeth
their
worth
.
And
as
touching
the
other
place
Iam.
2.
We
confesse
also
,
that
that
faith
which
is
in
profession
onely
,
and
is
void
of
good
workes
,
doth
not
save
a
man
,
because
it
is
an
idle
and
dead
faith
.
This
therefore
proveth
good
workes
to
be
necessary
necessitate
praesentiae
but
for
necessity
efficioncie
there
is
no
shew
,
nor
colour
.
§
.
XIII
.
After
those
severall
testimonies
he
appealeth
to
the
whole
Epistles
of
Peter
,
Iohn
,
Iames
,
and
Iude
,
whose
chiefe
intention
was
to
prove
,
that
to
justified
men
good
workes
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
answere
,
that
as
the
Apostles
,
whom
he
nameth
,
urge
the
necessity
of
good
workes
,
so
doe
all
true
preachers
of
the
Gospell
at
this
day
;
yea
Paul
himselfe
did
urge
it
,
[
s
](A20741-e135820-b)
s
Rom.
6.
Tit.
3.
8.
14.
Heb.
1●…
14.
as
much
as
any
of
them
,
if
not
more
.
But
the
necessity
of
efficiencie
he
may
as
soone
prove
out
of
our
sermons
,
as
out
of
the
writings
of
the
Apostles
.
§
.
XIV
.
To
the
Scriptures
hee
addeth
the
testimonies
of
the
Fathers
,
De
justif
.
l.
4.
c.
8.
who
,
as
they
censured
for
heretickes
those
which
denyed
workes
to
bee
necessary
unto
salvation
:
so
themselves
taught
,
that
they
bee
necessary
.
To
which
both
censure
and
doctrine
of
the
Fathers
,
wee
doe
most
willingly
subscribe
.
And
wee
should
greatly
wonder
,
how
this
great
Master
of
Controversies
,
could
bee
so
idle
,
so
impertinent
,
so
frivolous
a
disputant
;
but
that
,
as
I
said
before
,
these
his
discourses
,
proving
the
necessity
of
good
workes
,
though
they
bee
impertinent
to
the
maine
Question
,
because
they
prove
not
that
which
is
in
controversie
betwixt
us
:
yet
are
not
impertinent
to
his
purpose
,
which
was
to
calumniate
us
,
and
to
beare
the
world
in
hand
,
that
wee
are
such
as
deny
the
necessity
of
good
workes
.
But
if
the
question
were
tryed
by
voices
of
the
Fathers
,
innumerable
testimonies
might
bee
produced
out
of
their
writings
;
wherein
they
teach
,
that
wee
are
justified
by
faith
and
not
by
workes
;
yea
in
direct
termes
affirming
,
that
which
is
the
question
betweene
us
,
that
we
are
justified
by
faith
[
t
](A20741-e135900-b)
t
See
Lib.
6.
c.
9.
alone
.
But
that
workes
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
bee
produced
.
But
to
prove
the
necessity
of
good
workes
by
way
of
presence
,
I
shall
not
need
to
recite
the
severall
testimonies
,
seeing
I
have
my
[
u
](A20741-e135930-b)
u
Lib.
7.
cap.
1.
selfe
delivered
more
to
prove
and
to
urge
the
necessity
of
good
workes
,
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
De
justif
.
l
4
c.
9.
which
he
framed
.
l.
1.
cap.
14.
that
faith
alone
doth
not
justifie
.
But
doth
he
not
dispute
the
same
question
here
?
did
he
not
propound
five
[
*
](A20741-e136020-b)
*
De
justif
.
l.
1.
cap.
13.
principall
arguments
to
prove
,
that
faith
doth
not
justifie
alone
;
the
fifth
and
last
wherof
was
from
the
necessity
of
good
works
;
the
handling
whereof
[
x
](A20741-e136050-b)
x
De
justif
.
l.
1.
c.
18.
hee
put
off
to
this
place
.
Should
he
not
then
from
the
necessity
of
good
workes
prove
,
that
faith
doth
not
justifie
alone
.
But
in
stead
of
proving
that
,
hee
endevoureth
to
prove
,
that
faith
doth
not
save
alone
.
Thus
craftily
hee
glydeth
from
one
question
to
another
for
his
owne
advantage
:
because
hee
knew
,
that
more
is
required
to
salvation
,
than
was
required
to
justification
.
For
sanctification
commeth
betwixt
justification
and
salvation
.
And
although
we
are
justified
without
works
going
before
justification
:
yet
we
are
not
saved
without
workes
going
before
salvation
;
they
being
the
way
,
which
God
hath
prepared
for
them
that
are
justified
to
walke
in
towards
their
glorification
.
I
might
therefore
,
according
to
the
Lawes
of
disputation
,
hold
him
to
the
question
,
or
refuse
to
give
him
answere
.
But
he
is
so
farre
from
proving
,
that
faith
doth
not
justifie
alone
,
that
hee
is
not
able
to
prove
,
that
it
doth
not
save
alone
,
disputing
in
that
sence
,
according
to
which
we
doe
hold
,
that
faith
doth
justifie
alone
.
Now
,
for
the
understanding
of
our
sence
and
meaning
certaine
distinctions
heretofore
propounded
,
must
for
avoiding
of
calumniations
bee
here
repeated
.
First
,
that
wee
doe
not
meane
that
faith
is
the
onely
grace
which
doth
sanctifie
,
as
the
Papists
will
needes
misunderstand
us
:
but
that
to
sanctification
not
only
other
graces
doe
concurre
with
faith
,
but
good
workes
also
.
And
consequently
,
that
besides
faith
,
the
said
graces
and
good
workes
be
forerunners
of
our
salvation
.
Secondly
when
wee
say
,
faith
alone
,
wee
doe
not
meane
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
meane
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
wee
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
doe
say
,
that
faith
alone
justifieth
and
saveth
,
wee
speake
with
relation
to
the
object
,
or
relatively
,
meaning
,
that
the
object
,
which
faith
alone
receiveth
,
doth
justifie
and
save
us
,
when
wee
say
therefore
,
that
we
are
justified
or
saved
by
faith
alone
,
our
meaning
is
,
that
we
are
justified
only
by
the
righteousnesse
of
Christ
which
is
apprehended
by
faith
alone
,
and
not
by
our
owne
righteousnesse
:
and
that
wee
are
saved
by
the
merits
of
Christ
alone
received
by
faith
,
and
not
by
our
owne
workes
or
merits
:
and
consequently
,
that
Christ
received
by
faith
is
the
onely
meritorious
cause
of
our
salvation
.
§
.
XVI
.
Now
let
us
heare
Bellarmines
dispute
.
Iffaith
alone
did
save
,
and
that
workes
were
not
otherwise
●…ecessary
than
in
respect
of
presence
as
the
fruits
and
signes
of
faith
:
then
it
would
follow
,
that
faith
could
save
,
though
it
wanted
all
maner
of
good
workes
,
and
were
joyned
with
all
maner
of
vices
and
sinnes
:
but
the
consequent
is
false
:
therfore
saith
hee
faith
alone
doth
not
save
,
and
good
workes
are
necessary
not
onely
in
regard
of
presence
,
but
also
of
some
efficiencie
.
To
the
proposition
I
answere
first
,
that
it
is
senselesse
,
and
implyeth
a
contradiction
.
For
if
good
workes
must
necessarily
be
present
with
saving
faith
(
which
hee
confesseth
wee
doe
hold
)
how
can
it
be
supposed
without
implying
a
contradiction
,
that
it
can
save
,
being
not
onely
destitute
of
all
good
workes
,
but
also
accompanied
with
all
maner
of
sinne
:
this
is
sufficient
to
overthrowe
his
whole
dispute
.
Secondly
,
I
deny
the
consequence
of
his
proposition
.
For
justifieing
and
saving
faith
,
though
it
justifie
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
concurre
,
it
seeth
alone
.
Even
so
faith
,
which
is
the
spirituall
eye
of
the
soule
,
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
concurre
with
it
as
any
causes
therof
,
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
workes
is
necessary
to
salvation
onely
as
they
are
the
fruits
and
signes
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
proofe
of
his
consequence
:
which
is
,
that
according
to
our
doctrine
good
workes
are
required
to
the
act
of
saving
onely
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
lesse
saveth
.
Answ.
Things
whose
presence
is
necessary
,
cannot
be
said
to
bee
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
workes
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.
Iames
,
[
y
](A20741-e136210-b)
y
Iam.
214.
if
hee
shall
say
,
that
hee
hath
faith
,
and
hath
not
workes
,
will
that
faith
save
him
?
For
as
the
body
without
the
Spirit
is
dead
,
[
z
](A20741-e136220-b)
z
Iam.
2.
26.
so
that
faith
,
which
is
in
profession
onely
,
and
is
without
workes
is
dead
.
§
.
XVII
.
But
this
reason
of
his
hee
doth
illustrate
by
two
unlike
even
as
fire
,
because
by
its
heat
alone
it
heateth
,
if
from
the
fire
were
taken
away
all
other
qualityes
,
which
are
by
accident
joyned
with
heat
,
it
would
still
without
doubt
heat
.
And
as
a
father
,
because
by
the
onely
relation
of
paternity
hee
hath
reference
to
his
sonne
,
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
,
basenesse
,
weaknes
,
sicknes
,
deformity
;
and
among
all
these
attributes
paternity
should
remaine
:
yet
still
that
father
should
have
relation
to
his
sonne
:
Even
so
because
a
Christian
apprehendeth
salvation
by
faith
alone
,
and
unto
it
is
referred
by
our
adversaryes
;
surely
it
followeth
,
that
faith
remayning
,
hee
may
be
saved
,
although
hee
have
no
good
workes
,
and
have
many
ill
.
Answ.
In
the
former
similitude
hee
compareth
a
Christian
man
to
fire
,
faith
to
heat
,
and
other
graces
and
good
workes
to
such
other
qualityes
as
in
fire
by
accident
concurre
with
heat
.
In
which
similitude
nothing
is
like
.
For
neither
doth
a
Christian
man
justifie
or
save
others
by
faith
,
as
fire
by
his
heat
doth
heat
other
things
,
neither
is
hee
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
duetyes
of
sanctification
which
wee
call
good
workes
,
to
be
compared
with
,
I
know
not
what
,
accidentall
qualityes
concurring
with
heat
;
but
to
those
unseparable
qualityes
of
fire
,
viz
,
light
and
drynes
.
For
even
in
the
fire
that
is
inflamed
,
there
doe
concurre
necessarily
with
heat
drynesse
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
drynesse
of
the
element
:
so
in
a
true
Christian
that
is
justified
,
there
doth
concurre
necessarily
with
faith
,
both
other
sanctifying
graces
answerable
to
the
drynesse
of
the
fire
,
and
also
the
light
of
a
Christian
conversation
,
without
which
hee
is
not
to
be
held
a
true
Christian
,
or
truely
justified
;
and
yet
the
act
of
justifying
or
saving
is
not
to
be
ascribed
,
either
to
other
graces
,
or
to
good
workes
,
but
onely
to
faith
receiving
Christ
,
or
rather
to
Christ
onely
received
by
faith
.
In
the
other
similitude
he
compareth
the
reference
which
faith
hath
to
salvation
,
unto
that
relation
with
is
betweene
father
and
sonne
.
But
faith
and
salvation
are
no
such
relatives
.
Neither
are
the
graces
of
the
sanctification
or
good
workes
to
be
compared
to
those
accidentall
adjuncts
attributed
to
a
father
,
which
may
come
and
goe
,
as
being
not
necessary
to
the
being
of
a
father
;
but
rather
to
those
properties
of
the
humane
nature
,
as
reason
,
will
,
understanding
,
wit
&c.
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
hee
would
seeme
to
take
away
the
answeare
of
his
adversaties
,
(
who
alleage
,
that
his
supposition
is
impossible
,
)
both
because
in
his
first
booke
he
had
proved
,
that
saith
may
truely
and
indeed
be
severed
from
charity
and
good
workes
:
and
also
because
at
least
in
conceit
,
it
may
be
severed
from
them
;
which
he
saith
is
sufficient
for
the
confirmation
of
an
hypotheticall
pr●…position
:
neither
can
his
adversaries
deny
it
,
who
teach
thah
faith
and
workes
have
that
relation
,
which
is
betweene
the
cause
and
the
effect
:
Hereunto
I
reply
First
,
that
I
have
formerly
not
onely
answered
his
arguments
which
hee
produced
to
this
purpose
;
[
a
](A20741-e136330-b)
a
Lib.
6.
Cap.
2.
&
3.
but
also
proved
by
unanswereable
arguments
that
true
justifying
faith
cannot
be
severed
from
charity
and
good
workes
.
Secondly
,
as
I
said
even
nowe
,
his
supposition
implyeth
a
contradiction
,
and
therefore
is
impossible
.
Impossible
,
I
say
,
that
workes
being
supposed
to
bee
present
necessitate
presentiae
,
should
in
the
same
speech
be
truely
supposed
to
be
absent
.
Thirdly
,
If
Bellarmine
can
conceive
,
that
true
justifying
and
saving
faith
may
be
without
charity
and
good
workes
,
then
hee
may
also
conceive
,
that
that
faith
may
save
which
is
severed
from
charity
,
and
destitute
of
good
workes
.
His
assumption
I
grant
:
for
wee
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
doe
ascribe
lesse
to
such
a
faith
,
than
the
Papists
themselves
doe
.
But
his
conclusion
is
faulty
,
as
contayning
more
than
can
be
inferred
upon
the
premisses
:
that
good
workes
are
necessary
not
onely
in
regard
of
presence
,
but
also
of
some
Efficiencie
,
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
workes
.
CHAP.
VI.
Of
the
verity
of
the
justice
of
works
,
and
of
the
possibilitie
of
fulfilling
the
Law
.
§
.
I.
NOw
Bellarmine
will
discourse
of
the
truth
of
the
justice
of
workes
,
or
of
actuall
righteousnesse
.
[
a
](A20741-e136450-b)
a
Iam.
3.
2.
many
things
we
,
saith
Iames
the
just
,
offend
all
)
they
cannot
be
justified
by
their
obedience
.
For
hee
that
offende●…h
in
one
is
guilty
[
b
](A20741-e136470-b)
b
Iam.
2.
10.
of
the
breach
of
the
whole
Law
:
and
is
so
farre
from
being
justified
by
his
obedience
,
that
by
the
sentence
of
the
Law
hee
is
accursed
:
because
he
hath
not
continued
in
all
the
things
which
are
written
in
the
booke
of
the
Law
to
doe
them
.
unlesse
therfore
he
can
prove
,
that
not
onely
some
,
but
all
the
workes
of
the
faithfull
are
not
onely
truely
,
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
subtile
Sophister
,
because
hee
would
seeme
to
have
the
better
end
of
the
staffe
,
chooseth
rather
to
confute
our
pretended
errours
,
than
to
defend
his
owne
.
§
.
II.
But
indeed
this
whole
dispute
is
defensive
:
serving
to
answeare
Whether
men
justified
may
by
the
helpe
of
Gods
grace
so
fulfill
the
Law
of
God
,
that
their
workes
are
not
onely
not
to
be
called
sinnes
,
but
also
deserve
truely
and
properly
to
be
called
just
.
But
this
question
commeth
short
of
that
which
hee
ought
to
prove
,
in
two
respects
.
For
first
if
the
just
,
meaning
all
the
just
,
are
justified
by
their
workes
,
hee
must
proove
that
not
onely
some
choice
men
may
by
the
speciall
help
of
Gods
grace
fulfill
the
Law
,
but
that
all
doe
;
or
else
hee
must
confesse
that
they
are
not
justified
by
their
obedience
.
Neither
is
it
sufficient
,
that
their
workes
be
not
sinnes
or
truely
just
,
unlesse
their
workes
,
not
some
,
but
all
,
be
not
onely
truely
,
but
also
purely
good
.
But
of
this
question
so
propounded
by
him
,
he
saith
that
we
(
whom
hee
calleth
heretickes
)
hold
the
negative
;
The
Papists
(
who
are
no
heretikes
)
hold
the
affirmative
;
whose
assertion
hee
setteth
downe
in
three
articles
.
-
First
,
that
the
Law
of
God
to
just
men
is
absolutely
possible
,
not
indeed
by
the
onely
strength
of
nature
,
but
by
the
help
of
divine
grace
.
-
Secondly
,
That
the
workes
of
the
righteous
are
simply
,
and
absolutely
just
,
and
after
their
maner
prefect
.
-
Thirdly
,
That
a
man
is
truely
justified
by
workes
.
Thus
you
see
how
,
as
it
were
by
chance
,
hee
stumbleth
upon
the
maine
question
(
where
unto
his
whole
dispute
ought
to
be
referred
)
bringing
it
in
as
a
proofe
of
the
verity
of
the
justice
of
good
workes
;
wher●…
by
it self
ought
to
be
either
proved
or
defended
,
otherwise
all
this
discourse
of
the
verity
of
good
workes
is
impertinent
.
These
three
he
saith
hee
will
prove
in
order
.
And
in
all
three
I
must
have
the
patience
to
followe
him
.
§
.
III.
And
first
of
the
possibility
or
impossibility
of
fulfilling
the
Law
.
Concerning
which
,
what
wee
doe
hold
,
may
appeare
by
these
distinctions
,
for
first
,
wee
doe
not
hold
,
that
it
is
absolutely
impossible
:
[
c
](A20741-e136590-b)
c
De
peccator
.
meritis
&
remiss
.
l.
2.
c.
6.
&
7.
Augustine
,
if
the
question
bee
whether
God
bee
able
to
make
a
man
to
live
without
sinne
,
doth
freely
confesse
it
,
but
if
the
question
bee
,
whether
God
ever
enabled
any
man
to
be
without
sinne
,
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
owne
fault
is
impossible
.
But
the
regenerate
may
bee
said
to
keepe
the
whole
Law
,
and
that
in
three
respects
.
First
,
in
regard
of
their
faith
:
for
hee
ithat
truely
beleeveth
in
Christ
hath
fulfilled
the
Law
:
[
d
](A20741-e136650-b)
d
Rom.
10.
4.
for
Christ
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
end
and
complement
of
the
Law
to
every
one
that
beleeveth
,
his
obedience
being
imputed
to
them
.
Qui
credit
in
Christum
,
saith
[
e
](A20741-e136680-b)
e
in
Rom.
10.
Theodoret
,
scopum
Legis
adimplet
:
he
that
beleeveth
in
Christ
fulfilleth
the
scope
of
the
Law
,
and
[
f
](A20741-e136700-b)
f
Apud
Oecum
.
in
Rom.
10.
Photius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Apostle
therefore
saith
,
that
hee
which
beleeveth
in
Christ
fulfilleth
the
law
.
Ambrose
likewise
on
those
[
g
](A20741-e136740-b)
g
in
Rom.
2.
13.
words
,
not
the
hearers
of
the
law
,
but
the
doers
shall
be
justified
:
Hoc
dicit
,
saith
hee
,
quia
non
hi
justi
sunt
,
qui
audiunt
legem
,
sed
qui
credunt
in
Christum
,
quem
tex
promisit
,
&
hoc
est
facere
legem
.
This
hee
saith
,
because
not
they
are
j●…st
who
heare
the
Law
,
but
they
who
beleeve
in
Christ
,
whom
the
law
promised
:
and
this
is
to
performe
the
law
:
and
againe
,
Qui
credit
in
Christum
hic
fecisse
legem
dicitur
:
whosoever
beleeveth
in
Christ
hee
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
Gods
acceptation
,
accepting
of
our
syncere
,
though
weake
endevour
,
and
pardoning
our
defectivenesse
therein
;
which
being
forgiven
,
our
obedience
is
reputed
,
as
if
wee
had
performed
all
.
For
as
Augustine
saith
,
[
h
](A20741-e136810-b)
h
Retract
.
Lib.
i.
cap.
13.
Omnia
ergo
mandata
facta
deputantur
,
quando
quicquid
non
fit
,
ignoscitur
.
All
the
Commandements
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
bee
acknowledged
,
betweene
the
keeping
or
observing
of
the
law
,
and
the
fulfilling
of
it
;
which
the
Papists
feeme
to
confound
.
For
all
the
faithfull
by
their
new
obedience
keepe
the
law
according
to
the
measure
[
i
](A20741-e136830-b)
i
Ephes.
4.
7.
of
grace
received
;
but
none
fulfill
it
.
Their
new
obedience
consisting
In
studio
pretatis
&
justitia
,
in
the
study
of
piety
and
righteousnesse
,
whereby
they
are
studious
of
good
workes
.
This
study
standeth
in
a
syneere
desire
,
an
unfained
purpose
,
an
upright
endevour
to
walke
in
the
obedience
of
all
Gods
Commandements
.
And
this
study
and
practise
of
piety
,
though
accompanied
with
manifold
〈◊〉
,
yea
,
with
many
slippes
both
of
omission
and
commission
,
happening
contrary
to
their
generall
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
syncere
endevour
,
are
said
[
l
](A20741-e136920-b)
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
,
alwaies
.
§
.
IV.
But
that
the
law
is
possible
to
the
faithfull
,
Bellarmine
endevoureth
to
prove
,
by
Scriptures
,
Fathers
,
and
Reason
.
Out
of
the
Scriptures
he
produceth
three
sorts
of
testimonies
:
the
first
of
these
,
Which
testifie
that
the
law
is
not
onely
possible
,
but
also
easie
:
as
first
,
Mat.
11.
30.
For
my
yoke
is
easie
,
and
my
burden
light
.
Secondly
,
1
Ioh.
5.
3.
And
his
Commandements
are
not
grievous
.
To
the
former
I
answere
;
that
by
the
yoke
and
burden
of
Christ
wee
are
not
to
understand
the
yoke
of
the
law
exacting
perfect
obedience
to
bee
performed
by
us
unto
justification
,
or
for
default
thereof
subjecting
us
to
the
curse
;
for
this
was
the
chiefe
yoke
of
bondage
which
neither
we
nor
our
fathers
were
able
to
beare
,
Act.
15.
10.
From
which
our
Saviour
hath
[
m
](A20741-e137020-b)
m
Gal.
5.
1.
made
us
free
:
but
by
the
yoke
and
burden
of
Christ
we
are
to
understand
his
Law
and
Doctrine
evangelicall
,
which
may
bee
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
crosse
.
The
law
of
faith
resp●…cteth
our
justification
;
the
Doctrine
of
our
new
obedience
,
respecteth
our
sanctification
;
the
obedience
of
the
Crosse
is
Christian
patience
or
Tolerantia
crucis
.
And
these
yokes
or
burdens
Christ
is
it
seemeth
,
would
have
men
comming
unto
him
to
take
upon
them
,
by
learning
of
him
(
which
argueth
,
that
by
them
Christs
Doctrine
or
Discipline
is
meant
)
that
they
might
bee
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
sinne
which
is
a
most
heavie
yoke
or
burden
under
which
the
guilty
conscience
laboureth
:
and
the
corruption
of
sin
wherewith
men
being
overladen
are
wearyed
.
From
the
former
men
are
freed
in
their
justification
by
the
law
of
faith
,
which
is
easie
and
light
,
Christ
having
taken
our
burden
upon
him
.
For
even
as
the
Israelites
in
the
wildernesse
,
when
they
were
bitten
by
the
fiery
serpents
,
had
no
greater
burden
or
taske
laid
upon
them
than
to
lift
up
their
eyes
towards
the
Brasen
Serpent
,
and
were
cured
:
[
n
](A20741-e137050-b)
n
Ioh.
3.
4
,
5.
Even
so
wee
,
when
wee
are
stung
by
the
old
Serpent
and
labour
under
the
guilt
of
sinne
,
and
desire
to
bee
eased
or
cured
thereof
:
this
charge
our
Saviour
layeth
upon
us
,
to
lift
up
the
eye
[
o
](A20741-e137060-b)
o
Ioh.
6.
40.
of
faith
to
him
that
was
figured
by
the
brasen
Serpent
,
and
wee
shall
finde
rest
unto
our
soules
.
From
the
second
men
are
freed
in
their
sanctification
by
Christs
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
dye
to
sinne
,
and
our
vivification
wherby
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
ungodlinesse
and
wordly
lusts
(
there
is
mortification
)
and
that
wee
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
yoake
also
is
easie
to
the
faithfull
,
and
this
burden
light
.
Thirdly
,
because
the
new
obedience
required
of
us
doth
not
consist
in
the
perfect
performance
,
which
the
Lord
doth
not
expect
from
such
weakenesse
as
is
in
the
best
of
us
,
but
in
the
sincere
and
upright
desire
,
purpose
,
and
endeavour
to
walke
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
](A20741-e137130-b)
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
](A20741-e137140-b)
q
Exod.
28.
●…6
,
38.
plate
as
I
have
shewed
heretofore
,
which
the
high
priest
,
who
was
a
type
of
Christ
,
was
to
weare
in
the
foresront
of
the
Miter
with
this
inscription
,
Holinesse
of
the
Lord
,
that
is
,
of
the
Messias
,
who
is
IEHOVAH
our
righteousnesse
,
to
the
end
that
Christ
figured
by
the
high
priest
might
beare
the
iniquity
of
the
holy
things
,
which
the
children
of
Israell
should
hallow
in
all
their
holy
gifts
,
and
it
was
alwaies
to
bee
upon
his
forehead
,
that
they
may
be
accepted
before
the
Lord
.
Fifthly
,
because
if
through
humane
frailty
,
the
flesh
prevailing
against
the
Spirit
,
the
faithfull
doe
at
any
time
offend
,
as
in
many
things
we
all
doe
:
we
have
an
Advocate
with
the
Father
,
Christ
Iesus
the
righteous
and
he
is
the
propitiation
for
our
sinnes
,
1
Ioh.
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
Dilemma
.
That
this
remission
or
not
imputation
,
either
taketh
away
the
obligation
of
the
Law
,
so
that
the
faithfull
●…hough
they
doe
offend
doe
in●…urre
no
guilt
:
or
else
doth
not
take
away
this
obligation
,
but
that
the
faithfull
contract
the
guilt
which
afterward
is
remitted
.
If
the
former
,
then
,
saith
hee
,
it
ceasseth
to
be
a
Law
.
For
it
is
no
Law
which
doth
not
binde
.
If
the
latter
,
then
it
is
a
hard
y●…ake
and
a
heavy
burden
which
cannot
be
borne
.
To
the
former
I
answere
,
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
faithfull
returning
unto
God
,
confessing
their
sinne
,
and
craving
pardon
in
the
name
and
mediation
of
Christ
.
Which
proveth
the
Law
of
workes
to
bee
an
hard
yoake
and
heavie
burden
:
but
the
Law
of
faith
to
be
easie
and
light
.
For
by
the
Law
of
workes
the
guilt
is
contracted
,
and
by
the
Law
of
faith
it
is
remitted
.
§
.
VII
.
But
the
obedience
of
the
Crosse
also
serveth
to
free
us
[
r
](A20741-e137290-b)
r
Psal.
94
12.
and
teacheth
out
of
his
Law
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quae
nocent
doc●…nt
.
Wee
learne
obedience
[
s
](A20741-e137320-b)
s
Heb.
5.
8.
by
that
which
wee
suffer
.
David
therefore
professeth
[
t
](A20741-e137340-b)
t
Psal.
119.
71.
that
it
was
good
for
him
that
hee
had
been
afflicted
,
that
hee
might
learne
the
statutes
of
the
Lord
and
confesseth
that
before
hee
was
afflicted
[
u
](A20741-e137350-b)
u
Vers.
67.
hee
went
astray
:
but
now
,
saith
hee
,
I
have
kept
thy
word
.
This
also
is
a
yoke
;
which
Ieremy
saith
it
is
good
for
a
man
to
beare
,
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
[
*
](A20741-e137380-b)
*
2
Cor.
4.
17.
eternall
weight
of
glory
wherewith
the
Lord
doth
recompence
our
momentany
and
light
afflictions
,
which
are
[
x
](A20741-e137390-b)
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
eternall
glory
makethus
to
swallow
all
the
difficulties
of
this
life
,
and
with
patience
and
comfort
to
beare
afflictions
,
yea
to
rejoyce
and
to
triumph
in
them
,
Rom.
5.
3.
&
8.
37.
Looking
unto
IESVS
[
y
](A20741-e137420-b)
y
Heb.
12.
2
:
the
author
and
finisher
of
our
faith
,
who
for
the
joy
that
was
set
before
him
endured
the
crosse
,
despising
the
shame
,
and
is
set
downe
at
the
right
hand
of
the
throne
of
God
.
Wherefore
Saint
[
z
](A20741-e137440-b)
z
Iam.
1.
2
,
12.
Iames
and
Saint
[
a
](A20741-e137460-b)
a
1
Pet.
1.
8.
4.
13.
Peter
in
their
Epistles
,
doe
teach
it
to
be
a
matter
of
joy
to
the
faithfull
when
they
are
afflicted
.
Thirdly
,
because
the
nature
of
afflictions
to
the
faithfull
is
changed
,
being
not
evill
,
not
punishments
to
them
,
but
rather
blessings
,
as
being
either
fatherly
chastisements
,
or
tryals
for
their
good
:
which
proceeding
from
Gods
love
are
so
moderated
by
his
mercy
that
they
doe
not
exceed
their
strength
,
1
Cor.
10.
13.
and
are
through
Gods
providence
made
to
worke
for
their
good
,
Rom.
8.
28.
and
profit
,
that
they
may
be
partakers
of
his
holinesse
,
Heb.
12.
10.
Affliction
therefore
to
the
faithfull
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
commodious
or
easie
yoake
.
Fourthly
,
because
Christ
by
his
Spirit
doth
minister
such
comfort
[
p
](A20741-e137550-b)
p
Psal.
94.
19●…
to
the
faithfull
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
,
[
c
](A20741-e137650-b)
c
Gen.
29.
20.
nihil
difficile
amanti
.
Nothing
is
difficult
to
him
that
loveth
.
And
so
[
d
](A20741-e137670-b)
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
truely
love
God
,
we
will
out
of
love
,
and
not
out
of
servile
feare
and
constraint
,
yeeld
willing
obedience
to
the
Commandements
of
God
.
So
that
this
is
the
meaning
,
to
him
that
loveth
God
,
the
Commandements
of
God
are
not
grievous
,
but
he
delighteth
in
them
according
to
the
inner
Man
,
yeelding
voluntary
and
cheerefull
obedience
thereto
,
not
in
perfection
,
but
according
to
the
measure
of
grace
received
.
For
when
the
Love
of
God
is
shed
[
e
](A20741-e137700-b)
e
Rom.
5.
5.
abroad
in
our
hearts
by
the
Spirit
of
God
assuring
us
in
some
measure
of
Gods
love
towards
us
,
then
are
our
hearts
enlarged
to
love
God
againe
:
and
being
enlarged
[
f
](A20741-e137710-b)
f
Psal.
119.
3●…
:
we
doe
not
onely
walke
,
but
runne
also
in
the
way
of
Gods
commandments
,
that
is
,
willingly
and
cheerefully
according
to
the
measure
of
our
faith
and
love
,
wee
obey
them
.
But
though
the
faithfull
doe
willingly
obey
Gods
commandements
so
according
to
their
ability
,
yet
they
cannot
perfectly
fulfill
them
.
§
.
IX
.
His
second
sort
of
testimonies
is
of
such
as
teach
that
the
Law
is
kept
by
them
that
Love
.
Of
this
sort
he
citeth
three
testimonies
,
the
first
,
concerning
the
Love
of
God
,
Ioh.
14.
23.
If
a
man
love
me
,
he
will
keepe
my
word
.
The
other
2.
concerning
the
love
of
our
neighbor
,
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
thy selfe
.
From
hence
he
argueth
thus
:
They
that
are
able
to
love
God
and
their
neighbour
,
are
also
able
to
fulfill
the
Law
:
the
faithfull
are
able
to
love
God
and
their
neighbour
,
therefore
they
are
able
to
fulfill
the
Law
.
The
proposition
hee
proveth
by
these
three
testimonies
of
Scripture
.
The
assumption
,
thus
.
If
we
cannot
love
God
and
our
neighbour
then
can
wee
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
,
Ioh.
15.
35.
Hereby
shall
all
men
know
that
you
are
my
disciples
,
if
you
have
love
one
to
another
,
and
Iohn
.
15.
14.
you
shall
be
my
friends
if
you
doe
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
answere
may
suffice
:
we
doe
confesse
,
that
all
they
who
love
God
and
their
neighbour
doe
keepe
Gods
commandements
according
to
the
measure
of
their
love
:
but
wee
deny
,
that
any
can
fulfill
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
attaine
in
this
life
.
For
our
knowledge
is
but
in
part
,
therefore
our
love
:
our
regeneration
is
but
in
part
(
wee
being
but
partly
spirituall
and
partly
carnall
,
)
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
it
may
be
increased
,
and
because
it
shall
bee
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
](A20741-e137950-b)
g
Psal.
19.
7.
perfect
,
and
so
perfect
as
nothing
may
be
added
thereto
,
and
therefore
requireth
perfect
righteousnesse
not
onely
in
respect
of
the
parts
but
also
of
the
degrees
unto
which
nothing
can
be
added
.
For
if
any
thing
can
bee
added
to
it
,
then
something
is
wanting
,
which
is
required
to
perfection
:
and
what
is
wanting
is
a
fault
.
Peccatum
est
,
saith
[
h
](A20741-e137970-b)
h
De
perfect
.
justif
.
ad
15.
Augustine
,
cum
vel
non
est
charitas
qu●…
esse
debet
,
vel
minor
est
quàm
debet
.
It
is
a
sin
,
either
when
there
is
not
Charity
which
ought
to
be
,
or
when
it
is
lesse
than
it
ought
to
be
.
And
no
doubt
but
it
is
lesse
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
](A20741-e137990-b)
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
lesse
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
sinne
,
we
deceive
our selves
,
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
,
&c.
§
.
XI
.
Secondly
,
hee
replyeth
:
that
the
Law
which
prescribeth
love
,
requireth
no
more
but
that
we
should
love
with
our
whole
heart
.
But
that
this
not
onely
may
be
done
,
but
also
should
be
done
in
the
new
Testament
,
the
Scripture
doth
witnesse
,
Deu●…
.
30.
6.
Answ.
The
Phrase
of
loving
with
the
whole
heart
being
legally
understood
according
to
the
perfection
prescribed
in
the
Law
,
doth
signifie
as
it
soundeth
,
neither
can
be
performed
by
any
mortall
man
,
though
regenerate
,
because
he
is
partly
flesh
and
partly
Spirit
.
Neither
can
more
,
than
the
Law
requireth
in
this
behalfe
,
be
performed
in
our
Country
.
For
as
[
k
](A20741-e138050-b)
k
De
spiritu
&
litera
,
cap.
36.
August
.
saith
,
in
the
life
to
come
,
our
love
shal
be
not
only
above
that
which
here
we
have
,
but
also
far
above
that
which
we
either
aske
or
think
.
Notwithstanding
it
can
be
no
more
than
(
what
the
Law
requireth
)
with
all
our
heart
,
with
all
our
soule
and
with
all
our
minde
.
For
there
doth
not
remaine
in
us
any
thing
which
may
be
added
ad
totum
to
that
which
is
all
;
for
if
any
thing
remaine
which
might
bee
added
,
then
it
is
not
totum
all
.
But
the
phrase
is
many
times
Evangelically
understood
,
as
in
the
place
quoted
,
to
signifie
not
absolute
or
legall
perfection
,
but
the
integrity
and
uprightnesse
of
the
heart
,
which
is
the
Evangelicall
perfection
,
as
I
have
shewed
elsewhere
[
l
](A20741-e138090-b)
l
Covenant
of
grace
,
c●…ap
.
10.
His
third
reply
.
,
and
shall
againe
ere
long
declare
.
§
.
XII
.
Thirdly
,
he
replyeth
,
that
the
Scriptures
teach
,
that
men
may
bee
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
bee
distinguished
.
For
in
the
most
of
them
it
is
not
opposed
to
imperfection
(
and
so
many
places
are
impertinently
alleaged
)
but
either
to
hypocrisie
,
and
so
it
signifieth
up
.
right
and
sincere
,
as
Gen.
6.
9.
&
17.
1.
Or
to
partiality
when
wee
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
growne
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
bee
a
good
proficient
,
exhorteth
so
many
as
are
perfect
to
be
of
the
same
minde
with
him
,
that
is
to
strive
towards
perfection
,
as
having
not
yet
attained
to
i●…
.
In
1
Iohn
2.
5.
the
phrase
is
varied
.
In
him
that
keepeth
Gods
word
the
love
of
God
is
perfected
,
that
is
perfectly
knowne
,
hereby
we
know
that
we
are
in
him
.
And
so
is
the
word
used
,
Iam.
2.
22.
2
Cor.
12.
9.
There
remaineth
onely
the
answere
of
Christ
to
the
justitiary
,
Matth.
19.
17.
If
thou
wilt
bee
perfect
&c.
Which
as
I
have
shewed
before
our
Saviour
fitteth
to
the
disposition
of
that
justitiary
whom
having
a
great
conceit
of
himselfe
,
that
he
had
kept
all
the
commandements
of
God
from
his
youth
,
he
thought
good
to
discover
and
unmaske
by
a
commandement
of
tryall
.
If
thou
wilt
,
[
m
](A20741-e138280-b)
m
Vers.
21.
saith
hee
,
bee
perfect
,
that
is
,
If
thou
wilt
approve
thy selfe
to
be
a
perfect
observer
of
the
Law
,
as
thou
pretendest
,
goe
and
sell
that
thou
hast
,
and
give
to
the
poore
,
and
thou
shalt
have
treasure
in
heaven
,
and
come
and
follow
mee
.
For
if
thou
refusest
so
to
doe
,
thou
shalt
bewray
thy selfe
to
bee
a
meere
wordling
,
preferring
the
love
of
the
world
before
the
love
of
God
,
and
desiring
to
retaine
thy
earthly
wealth
,
rather
than
to
obtaine
the
heavenly
treasure
.
§
.
XIII
.
His
third
sort
of
testimonies
is
of
such
as
doe
testifie
,
that
some
have
kept
the
Commandements
of
God
,
and
namely
those
of
loving
with
the
whole
heart
;
and
of
not
coveting
.
And
to
to
this
purpose
he
alleageth
the
examples
of
David
,
of
Iosiah
,
of
Asa
and
his
people
,
of
Iosuah
,
and
others
whom
hee
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
perpetuall
fulfillers
of
it
;
none
of
them
w●…re
w●…thout
sinne
.
David
was
a
man
according
to
Gods
owne
heart
,
in
respect
of
his
uprightnesse
and
integrity
,
1
King
.
3.
6.
and
for
that
,
and
not
for
any
absolute
perfection
he
is
commended
in
the
places
alleaged
,
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
Psalmes
[
n
](A20741-e138500-b)
n
Psal.
25.
7.
11.
38.
4
,
18.
bewayleth
his
manifold
sinnes
,
[
o
](A20741-e138540-b)
o
Psal.
143.
2.
&
130.
3
,
4.
into
judgement
with
him
,
for
if
hee
should
,
neither
he
nor
any
other
could
be
just
in
his
sight
;
placing
his
justification
in
the
remission
[
p
](A20741-e138570-b)
p
Psal.
32.
1.
Rom.
4.
6.
of
his
sinnes
,
and
in
Gods
acceptation
of
him
imputing
unto
him
righteousnesse
without
workes
.
[
q
](A20741-e138610-b)
q
2
King
.
23.
25.
Iosias
,
also
was
a
godly
and
upright
king
,
but
yet
not
without
fault
;
in
that
hee
harkened
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
](A20741-e138670-b)
r
2
Chro.
15.
15.
but
that
with
upright
hearts
and
willing
minds
they
entred
into
a
covenant
to
seeke
the
Lord
in
sincerity
and
truth
.
Of
Asa
himselfe
,
the
Scripture
indeed
doth
testifie
,
[
s
](A20741-e138690-b)
s
2
Chro.
15.
17.
that
his
heart
was
perfect
,
that
is
,
upright
,
before
the
Lord
all
his
dayes
.
Notwithstanding
in
the
same
place
it
is
said
,
that
the
high
places
were
not
taken
away
:
and
in
the
next
Chapter
three
sinnes
of
his
are
recorded
:
[
t
](A20741-e138700-b)
t
2
Chro.
16.
7
,
10
,
12.
that
hee
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
sickenesse
he
sought
not
to
the
Lord
but
to
the
Physitians
.
That
which
is
said
of
[
u
](A20741-e138740-b)
u
Iosh.
11.
14
,
15.
〈◊〉
doth
not
concerne
the
observation
of
the
Morall
Law
,
but
those
politicke
precepts
,
which
the
Lord
had
given
to
Moses
,
and
Moses
to
Iosu●…h
,
concerning
the
utter
destruction
of
the
[
*
](A20741-e138790-b)
*
Deut.
7.
2.
Canaanites
,
whom
the
Lord
had
delivered
into
his
hands
.
Of
[
x
](A20741-e138810-b)
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
commandements
and
ordinances
of
the
Lord
blamelesse
,
which
latter
they
might
doe
,
and
yet
bee
farre
from
that
perfection
which
the
Law
requireth
.
For
Paul
professeth
of
himselfe
,
that
even
before
his
conversion
he
was
,
touching
the
righteousnes
,
which
is
in
the
Law
blamelesse
,
Phil.
3.
6.
They
were
blamelesse
before
men
,
but
not
faultles
before
God
.
For
Zacharias
did
use
to
sacrifice
for
his
owne
sinnes
,
as
well
as
for
others
,
as
Augustine
saith
in
his
answere
to
this
argument
alleaged
by
the
Pelagians
.
And
who
knoweth
not
,
that
for
the
sinne
of
incredulity
hee
was
both
deafe
[
y
](A20741-e138880-b)
y
Luk.
1.
●…0
.
62.
and
dumbe
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
But
it
is
strange
,
that
he
should
alleage
the
example
of
S.
Paul
.
Rom.
7.
as
one
that
had
kept
the
Commandement
forbidding
concupiscence
:
when
in
that
chapter
hee
doth
not
onely
confesse
,
that
by
that
Commandement
[
a
](A20741-e138970-b)
a
Rom.
7.
7
,
8.
hee
was
convicted
to
bee
a
sinner
,
in
that
hee
had
concupiscence
:
but
also
that
that
habituall
concupiscence
might
appeare
exceedingly
sinnefull
,
it
did
take
occasion
by
the
Law
to
worke
in
him
all
manner
of
actuall
concupiscence
.
§
.
XIV
.
But
Bellarmines
conceit
is
,
that
concupiscence
in
the
Apostle
was
no
sinne
,
because
he
did
not
consent
to
it
.
Whereto
I
answere
,
first
,
that
as
he
was
carnall
[
b
](A20741-e139020-b)
b
Rom.
7.
●…4
.
25.
he
did
consent
unto
it
,
but
not
as
he
was
spirituall
,
for
so
hee
saith
:
I
delight
in
the
Law
of
God
after
the
inward
man
;
[
c
](A20741-e139040-b)
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
therby
the
flesh
,
or
the
body
of
sin
.
Secondly
,
though
the
Apostle
had
not
consented
to
concupiscence
,
yet
both
the
habituall
concupiscence
it self
remainning
in
him
after
his
regeneration
,
and
the
actual
concupiscences
going
before
co●…sent
▪
arising
from
thence
,
were
sins
.
The
habituall
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
evill
concupiscences
(
namely
which
the
Law
forbiddeth
)
was
exceedingly
sinfull
.
As
for
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
first
motions
of
sinne
in
the
thought
or
affections
going
before
consent
,
and
arising
from
our
owne
concupiscence
:
they
are
those
very
sinnes
which
are
directly
forbidden
in
the
tenth
Commandement
,
for
those
which
are
joyned
[
d
](A20741-e139070-b)
d
Mat.
5.
28.
with
consent
,
are
forbidden
in
the
former
Commandements
.
Neither
could
Paul
,
who
had
beene
trayned
up
in
the
Law
,
bee
ignorant
of
that
which
the
very
heathen
knew
by
the
light
of
nature
,
that
evill
concupiscence
,
accompanyed
with
consent
,
was
a
sinne
.
But
that
which
is
forbidden
in
the
tenth
commandement
,
the
Apostle
had
not
knowne
to
bee
a
sinne
,
except
the
Law
had
said
,
thou
shalt
not
lust
,
or
thou
shalt
not
have
any
evill
concupiscence
.
Hence
Bellarmine
concludeth
,
that
because
the
Law
hath
beene
kept
by
many
,
it
is
possible
.
Neither
doe
we
deny
it
to
bee
kept
by
the
faithfull
,
in
respect
of
their
upright
walking
in
all
the
Commandements
of
God
,
but
wee
deny
it
to
be
perfectly
fulfilled
by
them
.
Their
new
obedience
which
they
performe
with
upright
hearts
and
willing
mindes
,
hath
the
title
of
perfection
given
unto
it
,
and
is
a
perfection
begunne
in
respect
of
the
parts
(
for
even
an
infant
that
is
formed
in
the
wombe
is
perfect
in
respect
of
his
parts
)
and
is
accepted
of
God
in
Christ
,
the
Lord
not
imputing
to
the
faithfull
their
imperfections
.
And
it
is
a
good
saying
of
Augustine
[
e
](A20741-e139130-b)
e
Retract
.
l.
1.
cap.
19.
O●…nia
ergo
mandata
facta
deputantur
,
quando
quicquid
non
fit
ignoscitur
.
All
the
Commandements
are
esteemed
as
done
,
when
that
wh●…ch
is
not
done
is
pardoned
.
§
XV.
But
this
answere
,
concerning
perfection
of
obedience
begunne
,
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
](A20741-e139240-b)
f
Gen.
17.
1.
walke
before
me
and
be
perfect
.
Answ.
Wee
doe
read
,
that
the
faithfull
did
keepe
the
Law
,
but
wee
never
read
,
that
they
did
ab●…olutely
fulfill
it
,
but
that
all
of
them
had
their
imperfections
,
and
their
sinnes
.
And
although
many
o●…
them
abounded
with
good
workes
,
yet
their
justification
consisted
in
the
remission
of
their
sinnes
,
and
Gods
acceptation
of
them
in
Christ
,
imputing
righteousnesse
unto
them
without
workes
.
And
where
as
it
is
said
,
that
they
obeyed
God
with
their
whole
heart
Tham
,
Thom
,
T●…min
,
and
Shalem
,
which
signif●…e
perfect
or
perfection
,
are
synonyma
or
words
of
the
same
sence
with
●…ashar
,
Iosher
,
and
Emeth
,
that
is
,
upright
,
uprightnesse
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
hypocrisie
.
For
Thom
,
Tham
,
and
Thamin
consider
these
places
Psal.
35.
21.
where
Thom
and
Iosher
are
used
as
synonima
,
the
latter
being
the
exposition
of
the
former
.
Let
perfection
and
〈◊〉
preserve
mee
.
Iosh.
24.
14.
Where
Thamin
and
Em●…th
are
used
promiscuously
,
serve
the
Lord
in
perfection
and
in
truth
.
Psal.
37.
37.
where
Tham
and
Iashar
are
put
for
the
same
;
observe
the
perfect
man
,
and
behold
the
upright
,
for
the
end
of
that
man
is
peace
.
So
Iob
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
dueties
with
the
whole
heart
Thus
to
walke
with
God
,
or
before
God
,
is
to
bee
perfect
or
upright
Gen.
17.
1.
and
to
bee
perfect
or
upright
is
to
walke
with
God
,
or
before
him
,
for
to
walke
with
God
is
for
a
man
to
behave
himselfe
as
in
his
p●…esence
▪
and
to
walke
before
God
is
to
behave
a
mans
selfe
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
hee
walked
before
God
in
truth
and
righteousnesse
and
uprightnesse
of
heart
,
1
Kin.
3.
6
,
of
Ezekias
,
2
King
.
20.
3.
that
hee
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
himselfe
,
that
he
might
try
him
,
and
know
,
that
is
,
make
knowne
unto
him
what
was
in
his
heart
;
he
rendred
not
againe
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
lesse
,
Bellarmine
inferreth
.
If
Ezechias
walked
before
God
with
a
perfect
heart
,
who
will
deny
it
to
Abraham
,
to
whom
it
was
said
,
walke
before
me
and
be
perf●…ct
.
Answ.
I
doubt
not
,
but
Abraham
did
walke
before
God
▪
that
is
to
say
,
was
perfect
or
upright
.
For
so
much
the
Scriptures
testifie
of
him
,
Gen.
24.
40.
&
26.
5.
&
48.
15.
and
that
hee
was
the
friend
of
God
,
2
Chr●…
.
20.
7.
Esai
.
41.
8.
Iam.
2.
23.
But
Bellarmines
proofe
is
very
slender
;
that
Abraham
was
such
,
because
hee
was
required
so
to
be
.
For
so
the
whole
people
of
Israel
(
which
for
the
uprightnesse
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
.
Ios.
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
termes
of
perfect
heart
and
whole
heart
in
the
places
before
mentioned
,
doe
not
import
any
legall
perfection
,
but
uprightnesse
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
neverthelesse
it
is
the
Evangelicall
,
the
Christian
,
and
the
best
perf●…ction
,
which
we
can
attaine
unto
this
life
.
§
.
XVII
.
These
were
his
proofes
out
of
the
Scriptures
.
Now
[
g
](A20741-e140060-b)
g
De
justif
.
l.
4.
cap.
12.
he
will
pr●…ve
out
of
the
Fathers
,
that
the
Law
of
God
is
not
impossible
,
But
●…he
Fathers
may
be
distinguished
into
two
rankes
.
For
either
they
we●…
such
,
as
wrote
before
Pelagius
spred
his
errour
,
or
after
.
Those
wh●…h
wrote
before
,
did
as
[
g
](A20741-e140120-b)
g
Contr.
Iulian
Pelag.
lib.
1.
c.
2.
Augustine
saith
,
write
more
carelesly
of
thee
things
:
insomuch
that
〈◊〉
would
seeme
to
father
his
errours
up●…
them
.
Those
who
wrote
after
hee
had
broached
his
heresies
,
as
na●…ely
Hierome
in
his
latter
dayes
,
and
Augustine
,
had
the
like
controvere
,
though
not
altogether
the
same
with
Pelagius
,
that
we
have
with
the
●…apists
.
For
both
doe
hold
the
same
assertion
,
that
the
Law
is
possibl●…
both
doe
use
the
like
arguments
,
and
both
doe
abuse
the
same
Test●…onies
of
Scripture
to
confirme
their
errour
.
§
.
XVIII
.
There
are
,
I
confesse
,
two
seeming
differences
betweene
Againe
,
the
〈◊〉
betweene
the
Pelagians
and
Papists
is
not
in
respect
of
〈◊〉
or
impossibility
,
but
in
respect
of
greater
or
lesse
difficulty
.
For
the
Papists
do●…
not
a●…knowledge
,
that
men
by
nat●…re
are
dead
in
sinne
,
●…d
utterly
deprived
of
the
Spirituall
life
:
but
that
they
are
sicke
and
weake
,
and
●…yed
with
the
bands
of
sinne
,
so
that
they
cannot
fulfill
the
Law
of
God
,
unlesse
they
〈◊〉
●…olpen
and
loosed
by
grace
:
but
being
holpen
by
grace
,
then
the
fulfilling
of
the
Commandements
is
easie
to
them
.
The
Pelagians
likewise
confesse
,
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
sinnes
;
and
by
the
Sanctifying
grace
of
God
holpen
with
more
ease
to
fulfill
the
Commandements
of
God
.
So
that
the
Papists
,
although
they
doe
not
with
the
Pelagians
deny
originall
sinne
,
or
the
necessity
of
saving
grace
:
yet
they
doe
extenuate
the
originall
corruption
,
and
so
magnifie
the
strength
of
nature
,
that
they
differ
not
much
from
them
.
For
whereas
originall
corruption
is
both
a
privation
of
the
habit
of
originall
righteousnesse
,
and
also
an
evill
and
wicked
disposition
and
pronenesse
to
all
manner
o●…
sinne
,
infecting
all
the
parts
and
faculties
of
the
soule
:
they
make
the
●…rivation
to
be
of
the
act
onely
and
not
of
the
habit
or
power
;
as
if
it
were
not
a
meere
impotencie
to
that
which
is
spiritually
good
,
but
a
dfficulty
:
the
evill
disposition
,
either
they
altogether
deny
,
saying
that
●…iginall
sinne
is
onely
carentia
justitiae
debitae
in
esse
the
want
of
originall
●…ighteousnesse
;
or
else
they
so
extenuate
it
,
that
they
make
it
to
be
lese
than
any
veniall
sinne
,
and
in
the
regenerate
no
sinne
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
[
*
](A20741-e140280-b)
*
§.
20.
shew
.
And
as
touching
the
other
difference●…
though
the
Papists
hold
,
●…at
a
man
cannot
bee
altogether
without
sinne
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
himselfe
a
lyar
,
1
Ioh.
1.
8.
)
yet
●…ey
say
,
they
may
be
without
all
si●…nes
,
excepting
those
which
they
do
●…all
veniall
:
which
they
doe
so
extenuate
,
that
indeed
they
make
the●…
no
sinnes
,
as
being
no
anomies
or
transgressions
of
the
Law
com●…tted
against
the
Law
,
or
repugnant
to
Charity
,
but
onely
besides
the
●…aw
;
such
as
may
well
stand
together
with
perfect
inherent
righteo●…esse
.
For
they
say
,
he
onely
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
veniall
sinnes
.
But
if
they
be
〈◊〉
and
not
contrary
to
the
Lw
,
then
they
are
neither
commanded
nor
forbidden
,
and
so
no
sinnes
●…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
](A20741-e140350-b)
h
In
Ios.
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
certaine
p●…epts
of
Christ
;
which
the
Papists
doe
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
onely
say
they
cannot
,
but
also
thinke
●…hey
need
not
to
observe
them
as
to
sell
all
that
a
man
hath
and
give
it
to
the
poore
(
which
indeed
is
neither
a
commandemen●…
,
nor
counsell
given
by
Christ
unto
all
,
but
a
precept
of
tryall
to
that
one
wealthy
justitiary
)
[
i
](A20741-e140390-b)
i
Mat
▪
19.
21.
to
him
that
striketh
thee
on
the
one
cheeke
turne
to
him
the
other
also
;
blesse
him
that
curseth
thee
,
pray
for
him
that
persecuteth
thee
,
and
such
like
;
which
are
indeed
precepts
given
to
all
the
faithfull
,
and
not
counsailes
directed
onely
to
such
,
as
are
,
or
would
seeme
to
be
perfect
.
Cyrill
.
[
k
](A20741-e140420-b)
k
Cont.
Iulian.
lib.
3.
saith
hee
,
affirmeth
that
the
precept
it self
,
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
Latine
,
is
in
a
maner
without
sence
:
neither
can
any
thing
be
soundly
inferred
from
it
.
He●…
seemeth
to
say
,
that
Christ
restoring
mans
nature
to
his
originall
perfection
(
which
is
but
begunne
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
reformed
or
restored
us
,
viz.
inchoative
in
this
life
,
and
perfectly
in
the
life
to
come
.
§
.
XX.
The
rest
of
the
testimonyes
are
of
●…wo
sorts
:
for
either
B●…sil
.
orat
.
in
illud
,
attende
tibi
,
Deut.
15.
9.
Hier●…e
.
●…dvers
.
Pelag.
lib.
3.
&
in
Matth.
5.
〈◊〉
.
de
Natura
&
gratia
,
Cap
43.
&c.
or
else
they
affirme
,
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.
&c.
Answ.
To
preserve
these
fathers
from
contradicting
themselves
,
certaine
distinctions
are
to
be
admitted
.
For
the
same
men
,
who
de●…y
the
law
to
be
impossible
,
doe
con●…esse
[
l
](A20741-e140600-b)
l
Hier.
adv.
Pelag.
l.
3.
Aug.
de
Nat.
&
gr.
cap.
43.
De
Grat.
&
lib.
arb.
cap.
6.
that
God
commandeth
some
things
which
wee
cannot
doe
,
a●…d
that
never
any
since
the
fall
of
Adam
did
,
or
could
fulfill
the
whole
law
of
God
;
and
that
there
is
no
man
that
liveth
without
sinne
.
Their
meaning
therfore
is
,
that
although
no
man
can
fulfill
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
Gods
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
faithfull
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
owne
backe
;
or
conditionally
and
per
accidens
in
respect
of
mans
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
againe
,
when
hee
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
](A20741-e140680-b)
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
keepe
the
law
,
according
to
the
measure
of
grace
received
.
The
unregenerate
man
is
not
able
to
keepe
the
law
,
because
hee
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
doe
with
the
Pelagians
,
who
held
that
men
by
strength
of
nature
were
able
to
fulfill
the
Law
of
God
,
or
else
the
Lord
commandiug
them
unpossible
things
should
be
unjust
,
neither
should
the
fault
be
in
men
who
cannot
obey
,
but
in
God
who
enjoyneth
impossible
things
:
did
grant
unto
them
,
that
God
did
not
command
impossibilityes
:
yet
they
did
hold
(
which
the
Papists
also
confesse
)
that
no
man
without
grace
could
performe
them
.
For
indeed
to
an
unregenerate
man
,
who
is
dead
in
sinne
,
it
is
as
unpossi●…le
to
fulfill
the
w●…ole
law
of
God
which
is
spirituall
;
as
it
is
for
a
dead
man
to
perf●…rme
the
actions
of
the
naturall
life
.
For
as
I
said
before
out
of
Augustine
[
n
](A20741-e140760-b)
n
Hypognost
.
l.
3.
man
by
his
sinne
hath
lost
not
onely
bonum
possibilitatis
,
so
that
●…ee
can
doe
no
good
;
but
also
[
o
](A20741-e140780-b)
o
De
Nat.
&
gra
.
cap.
48.
possibilitatem
non
peccandi
,
so
that
hee
cannot
but
sinne
,
though
hee
sinne
most
freely
.
For
this
is
the
freedome
of
a
man
not
regenerate
,
quâ
potest
peccare
,
&
non
potest
non
peccare
,
〈◊〉
dam
nabiliur
,
saith
the
Master
[
p
](A20741-e140810-b)
p
Lib.
2.
dist.
25.
F.
G.
of
the
sentences
,
whereby
hee
is
able
to
sinne
,
and
can
doe
no
other
but
sinne
,
and
that
damnably
.
§
.
XXI
.
And
further
to
those
testimonies
which
affirme
that
To
them
that
are
allwaies
willing
to
keepe
the
commandements
,
the
Law
is
not
impossible
.
But
all
men
are
alwaies
willing
to
keepe
the
Commandements
:
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
performe
that
which
is
good
,
they
find
not
R●…m.
7.
18.
For
the
good
that
they
would
they
doe
not
,
and
the
evill
which
they
would
not
,
that
they
doe
v.
19.
But
the
assumption
is
manifestly
false
,
and
the
contrary
is
generally
true
.
No
man
is
allwaies
willing
&c.
And
therefore
from
those
Testimonyes
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
fulfill
the
Law
,
they
cannot
allwaies
fulfill
it
.
But
no
man
is
at
all
times
so
willing
as
he
ought
to
be
to
fullfill
the
Law
.
Augustine
[
q
](A20741-e140950-b)
q
De
pec●…at
.
merit
.
&
remiss
.
Cap.
14.
averreth
N●…minem
esse
qui
tantum
velit
〈◊〉
res
exigit
.
therfore
no
man
is
able
allwaies
to
fulfill
it
.
For
although
perhaps
he
could
,
if
hee
would
,
(
which
as
even
now
I
said
is
not
generally
true
of
the
regenerate
themselves
:
)
yet
whiles
hee
will
not
,
hee
cannot
.
For
the
will
of
obeying
is
the
chiefe
part
of
obedience
.
The
meaning
therfore
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
we
confound
two
questions
,
which
ought
not
to
be
confounded
:
whether
the
Commandements
may
be
kept
,
and
whether
a
man
may
live
without
sinne
▪
which
questions
are
so
different
,
that
to
the
former
●…gustine
allwayes
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
hee
quoteth
Lib.
de
Natur.
&
gratia
.
cap.
34.
De
spiritu
&
litera
cap.
ult.
contr.
2.
Epistolas
Pelag.
c.
14.
Epist.
89.
&
95.
and
the
whole
booke
de
perfectione
justiti●…
.
A●…sw
.
This
say
I
,
is
a
plaine
evidence
,
that
Augustine
,
when
hee
saith
(
which
wee
also
say
)
that
a
man
may
keepe
the
Commandements
,
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
hee
that
perfectly
fulfilleth
the
Law
doth
undoubtedly
live
without
●…nne
:
and
hee
that
doth
not
live
without
sinne
,
doth
not
perfectly
fulfill
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
explane
their
meaning
,
when
they
say
that
the
Law
is
possible
,
and
that
a
man
may
keepe
the
commandements
,
not
in
respect
of
the
perfect
fulfilling
:
but
partly
,
in
respect
of
the
since●…e
study
and
upright
endevour
to
performe
:
and
partly
in
respect
of
Gods
mercie
in
Christ
,
pardoning
what
is
wanting
in
their
obedience
.
So
saith
Augustine
,
[
r
](A20741-e141180-b)
r
Contr.
2.
Epist.
Pelag.
lib.
3.
c.
7
hîc
studium
pracepta
servandi
gratia
Dei
tribuit
,
qu●…
si
quid
etiam
in
eis
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
](A20741-e141230-b)
s
Retract
.
l.
c.
19.
all
the
commandements
are
reputed
to
be
done
when
whatsoever
is
not
done
,
is
pardoned
:
And
elsewhere
hee
saith
,
[
t
](A20741-e141240-b)
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
](A20741-e141270-b)
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
farre
forth
called
perfect
,
that
to
the
perfection
thereof
appertaineth
,
both
the
acknowledgment
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
fulfill
the
[
*
](A20741-e141360-b)
*
1
Io●…
.
3.
4.
be
no
sinnes
;
then
hee
that
cannot
live
wit●…out
them
,
cannot
live
without
transgression
of
the
Law
;
and
hee
th●…t
cannot
live
without
transgression
of
the
Law
,
cannot
perfectly
fulfill
it
.
I
will
not
enter
into
the
full
discussing
of
this
question
at
this
time
,
because
it
is
another
controversy
;
onely
for
the
clearing
of
the
point
in
hand
,
I
doe
avouch
according
to
the
S●…riptures
,
that
the
wages
of
sinne
or
stipend
,
Rom.
6.
23.
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
just
recompence
of
reward
Heb.
2.
2.
is
death
,
and
that
the
least
sinne
,
according
to
the
sentence
of
the
Law
,
if
it
be
a
sinne
,
maketh
a
man
subj●…ct
to
the
curse
of
God
Gal.
3.
10.
And
that
as
every
sinne
deserveth
death
and
therefore
in
it self
is
mortall
:
so
every
sinne
is
punish●…d
with
death
,
either
with
the
death
of
the
party
who
hath
no
part
in
Christ
,
to
whom
all
sinnes
are
mortall
:
or
with
the
death
of
Christ
,
as
the
sinnes
of
those
who
are
his
members
;
to
whom
their
sinnes
,
which
in
their
owne
nature
are
mortall
,
become
veniall
,
as
being
allready
punished
in
Christ
,
and
the
justice
of
God
satisfied
for
them
by
the
satisfaction
given
by
Christ
:
whose
bloud
doth
cleanse
us
[
x
](A20741-e141410-b)
x
1
Ioh.
1.
7
,
8.
Tit.
2.
14.
from
all
our
sinnes
,
both
great
and
small
,
none
being
so
small
,
but
that
it
is
of
sufficient
weight
to
presse
down
the
sinner
to
hell
,
being
of
infinit
guilt
,
committed
against
infinite
justice
,
deserving
infinite
punishment
,
for
which
the
justice
of
God
cannot
be
satisfyed
,
but
by
a
propitiation
of
infinite
value
.
Thus
therefore
I
reason
.
That
sinn●…
which
is
punished
with
the
death
of
Christ
is
in
it selfe
mortall
;
all
and
every
,
even
●…he
least
,
sinne
of
the
faithfull
is
punished
with
the
death
of
Christ
:
therfore
all
and
every
,
even
the
least
sinne
of
the
faithfull
is
in
it selfe
mortall
.
But
Bellarmine
hath
a
conceipt
,
[
y
](A20741-e141460-b)
y
De
justi●…
.
l.
4.
c.
14.
ad
4.
that
veniall
sinnes
are
not
simply
si●…nes
,
nor
against
the
Law
,
but
besides
it
.
I
answere
.
First
,
that
which
is
besides
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
](A20741-e141510-b)
z
Deut.
5.
32.
&
28.
14.
absolutely
forbidden
.
Secondly
,
to
doe
that
which
is
besides
the
Law
,
is
not
to
doe
that
,
which
is
commanded
,
but
hee
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
sinne
.
But
that
which
is
besides
the
Law
is
not
conformable
unto
it
;
therefore
it
is
a
sinne
,
and
a
transgression
of
the
Law
,
which
whosoever
committeth
,
hee
doth
not
fulfill
the
Law
.
Fourthly
,
Things
forbidden
in
the
Law
are
against
the
Law
.
Those
,
which
they
call
veniall
sinnes
,
are
forbidden
in
the
Law
.
For
either
they
are
forbidden
,
or
commanded
,
or
neither
forbidden
,
nor
commanded
.
If
they
be
commanded
,
then
are
they
duetyes
and
not
sinners
:
if
neither
commanded
,
nor
forbidden
,
then
are
they
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
things
indifferent
;
it
remayneth
therefore
that
they
are
forbidden
.
§
.
XXIV
.
Now
because
the
proofe
of
this
point
,
that
the
fulfilling
[
a
](A20741-e141590-b)
a
Lib.
4
cap.
5.
§.
5.
&c.
used
,
adde
the
testimonies
of
antiquity
,
in
requitall
of
Bellarmines
allegations
out
of
the
Fathers
.
First
,
Therefore
Iustin
Martyr
[
b
](A20741-e141660-b)
b
Dialog.
cum
〈◊〉
,
pag.
98.
saith
,
that
never
any
man
did
accurately
performe
all
the
things
that
are
commanded
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Secondly
,
Eusebius
Caesariensis
demonstrates
[
c
](A20741-e141700-b)
c
Demonstr
.
Evang.
l.
1.
that
things
required
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
all
men
impossible
.
Thirdly
,
Ambrose
.
[
d
](A20741-e141740-b)
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
doe
you
impose
a
yoke
upon
the
brethren
,
which
neither
our
fathers
,
nor
we
were
able
to
beare
.
Fourthly
,
Chrysostome
:
[
e
](A20741-e141790-b)
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
fulfill
it
.
-
2.
No
man
[
f
](A20741-e141850-b)
f
In
vers.
5.
could
be
justified
by
the
Law
,
unlesse
hee
fulfilled
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
But
this
was
not
possible
to
any
man
,
therfore
that
righteousnesse
it self
is
quashit
.
-
3.
That
the
Apostle
[
g
](A20741-e141880-b)
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
wee
doe
against
the
Papists
.
Fifthly
,
Quoniam
a.
saith
Hierome
,
[
h
](A20741-e141970-b)
h
Lib.
2.
in
Gal.
3.
10.
nemo
potest
implere
legem
,
that
no
man
can
fulfill
the
Law
,
and
doe
all
things
that
are
commanded
,
the
Apostle
testifieth
also
elsewhere
.
For
that
which
was
impossible
of
the
Law
,
in
that
it
was
weake
through
the
flesh
Rom.
8.
3.
&c.
-
2.
This
is
the
onely
perfection
of
men
[
i
](A20741-e142050-b)
i
Ad
Ctesiph●…nt
.
advers.
Pelag.
254.
if
they
know
themselves
to
be
unperfect
.
And
you
,
saith
hee
,
when
you
have
done
all
,
say
,
wee
are
unprofitable
servants
,
wee
have
done
what
was
our
duety
to
doe
.
If
hee
be
unprofitable
who
hath
done
all
,
what
is
to
be
said
of
him
who
was
not
able
to
fulfill
?
-
3.
And
againe
,
thou
saist
the
Commandements
of
God
are
easie
,
&
tamen
nullum
proferre
potes
qui
universa
compleverit
,
and
yet
canst
bring
forth
none
that
hath
fulfilled
them
all
.
-
4.
God
,
[
k
](A20741-e142090-b)
k
Ibid.
255.
saith
the
Pelagian
,
hath
given
possible
Commandements
and
who
denyeth
this
?
but
how
this
sentence
is
to
bee
understood
the
vessell
of
election
most
plainely
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
mans
coruption
.
-
5.
When
[
l
](A20741-e142110-b)
l
Ibid.
256.
the
Pelagians
said
,
that
although
no
man
bee
without
sinne
,
yet
he
might
be
without
sinne
;
what
kinde
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
your selfe
testifie
never
any
man
did
,
and
to
attribute
that
I
know
not
to
whom
,
which
you
can
never
prove
to
have
beene
in
the
Patriarches
,
or
Prophets
,
or
Apostles
.
-
6.
That
[
m
](A20741-e142150-b)
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
](A20741-e142200-b)
n
Ibib.
265.
are
we
just
,
when
we
confesse
our selves
to
be
sinners
;
and
our
righteousnesse
consisteth
not
of
our
owne
merit
,
but
of
Gods
mercie
.
-
8.
If
[
o
](A20741-e142220-b)
o
Lib.
2.
advers.
Pe●…ag.
283.
wee
doe
not
that
which
we
would
,
but
worke
that
which
wee
would
not
,
how
say
ye
,
that
a
man
may
be
without
sinne
,
if
he
will
?
Behold
the
Apostle
and
all
beleevers
are
not
able
to
accomplish
what
they
would
.
-
9.
Having
cited
many
testimonies
,
to
prove
,
that
no
man
is
justified
by
the
workes
of
the
Law
,
all
these
,
saith
he
,
[
p
](A20741-e142260-b)
p
Ibid.
284.
f.
I
runne
through
ut
ostendam
a
nullo
legem
esse
im●…letam
,
that
I
might
shew
that
the
Law
is
fulfilled
of
none
;
meaning
by
the
Law
all
the
Commandements
which
are
contained
in
the
Law
.
-
10.
If
you
[
q
](A20741-e142310-b)
q
Lib.
3.
298.
can
shew
the
man
,
who
hath
fulfilled
all
,
then
may
you
shew
a
man
,
who
needeth
not
Gods
mercie
.
-
11.
The
[
r
](A20741-e142330-b)
r
In
Psal.
67.
Law
is
made
weake
,
quoniam
nemo
potest
i●…plere
eam
,
nisi
Dominus
,
because
none
but
our
Lord
can
fulfill
it
.
VI.
Augustine
[
s
](A20741-e142370-b)
s
De
spiritu
,
&
litera
.
c.
36.
saith
,
that
to
that
immortall
life
appertaineth
that
precept
;
thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
might
:
but
to
this
life
let
not
sinne
reigne
in
your
mortall
bodies
to
obey
the
lusts
thereof
,
to
that
life
,
thou
shalt
not
lust
:
to
this
,
thou
shalt
not
goe
after
thy
lusts
.
-
2.
God
doth
[
t
](A20741-e142400-b)
t
Ibid.
so
worke
righteousnesse
in
his
Saints
labouring
under
the
temptation
of
this
life
,
that
notwithstanding
there
remaineth
,
both
what
he
may
largely
adde
to
them
when
they
aske
,
and
also
what
he
may
mercifully
forgive
,
when
they
confesse
.
-
3.
In
the
same
chapter
,
hee
had
said
,
that
the
two
Commandements
of
loving
God
with
all
our
heart
,
and
our
neighbours
as
our selves
,
wee
shall
fulfill
,
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
wee
might
be
admonished
,
what
by
faith
to
desire
,
whether
to
send
before
our
hope
,
unto
what
things
which
are
before
we
should
preasse
forward
,
forgetting
what
is
behind
.
-
4.
That
the
virtue
[
u
](A20741-e142440-b)
u
Contr.
2.
epistolas
Pelag.
lib.
3.
cap.
7.
which
now
is
in
a
just
man
is
so
farre
to
be
called
perfect
,
that
to
the
perfection
thereof
there
belongeth
the
acknowledgment
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
it selfe
.
And
therefore
the
Apostle
saith
,
both
that
he
is
unperfect
,
and
that
hee
is
perfect
:
unperfect
,
considering
how
much
he
wanted
unto
justice
,
the
fulnesse
whereof
he
did
as
yet
hunger
after
and
thirst
,
perfect
,
both
because
he
is
not
asha●…ed
to
confesse
his
imperfections
,
and
goeth
forward
well
that
he
may
attaine
unto
it
.
-
5.
Surely
,
hee
that
is
renewed
from
day
to
day
[
*
](A20741-e142490-b)
*
2
Cor.
4.
16.
(
which
is
the
cause
of
the
most
regenerate
)
is
[
x
](A20741-e142500-b)
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
,
&c.
-
6.
It
is
[
y
](A20741-e142540-b)
y
De
temp.
serm.
45.
the
fulnesse
of
virtue
,
which
the
Law
saith
,
thou
shalt
not
covet
,
hoc
,
modò
impleri
non
potest
,
this
now
cannot
bee
fulfilled
.
-
7.
So
long
[
z
](A20741-e142570-b)
z
Epist.
29.
as
love
may
and
ought
to
bee
increased
(
as
in
this
life
alwayes
it
may
and
ought
)
certainely
,
that
which
is
lesse
than
it
ought
to
be
is
faulty
,
by
reason
of
which
faultinesse
there
is
not
a
just
man
upon
the
earth
,
that
doth
good
and
sinneth
not
.
By
reason
of
which
faultinesse
no
man
living
shall
be
justified
in
Gods
sight
,
&c.
VII
.
Sedulius
[
a
](A20741-e142600-b)
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●…
,
hee
hath
the
perfection
of
the
Law
who
beleeveth
in
Christ
.
For
seeing
no
man
was
justified
by
the
Law
,
quia
nemo
imple●…at
legem
,
because
none
did
fulfill
the
Law
,
&c.
VIII
.
Oecumenius
,
[
b
](A20741-e142650-b)
b
In
Gal.
3.
for
this
cause
they
,
who
adhere
to
the
Law
are
accursed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
are
not
able
to
fulfill
the
Law
.
IX
.
Bernard
,
[
c
](A20741-e142690-b)
c
In
Cantic
.
serm.
50.
neither
was
the
Law-giver
ignorant
,
that
the
weight
of
the
Commandement
did
exceed
the
strength
of
men
,
but
hee
judged
it
profitable
,
that
by
this
meanes
they
might
bee
admonished
of
their
insufficiencie
,
and
that
they
might
know
unto
what
end
or
perfection
of
righteousnesse
they
ought
,
according
to
their
ability
,
strive
,
wherfore
mandando
impossibilia
by
commanding
things
impossible
,
hee
made
not
men
transgressours
,
but
humble
,
&c.
2.
Therefore
[
d
](A20741-e142720-b)
d
In
vigil
.
Nativit
.
Dei
serm.
2.
he
hath
straightly
comanded
his
Commandements
to
be
kept
,
that
seeing
our
imperfection
to
be
defective
,
&
non
posse
implere
quod
d●…bet
,
that
it
cannot
fulfill
what
it
ought
,
we
might
flee
to
mercie
.
X.
Thomas
Aquinas
[
e
](A20741-e142760-b)
e
Th●…
.
Aqui.
in
Gal.
3.
on
those
words
Gal.
3.
10.
For
it
is
written
,
Cursed
,
&c.
he
proveth
,
saith
hee
,
his
purpose
,
viz.
that
no
man
can
be
justified
by
the
workes
of
the
Law
,
quia
nullus
potest
servare
legem
because
no
man
can
keepe
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
booke
of
the
Law
to
doe
them
,
that
is
,
who
doth
not
fulfill
the
whole
Law
.
Sed
implere
totam
legem
est
impossibile
,
but
to
fulfill
the
whole
Law
it
is
impossible
.
XI
.
Cardinall
C●…sanus
[
f
](A20741-e142840-b)
f
Exercit.
l.
10.
serm.
in
parasceue
pag.
664.
Nemo
vunquam
adimplevit
legem
never
any
man
fulfilled
the
Law
which
consisteth
in
love
,
but
Christ
only
,
who
came
not
to
breake
the
Law
but
to
fulfill
it
.
Against
all
these
the
sacred
Councell
of
Trent
[
g
](A20741-e142890-b)
g
Sess.
6.
can.
18.
denounceth
Anathema
.
CAP.
VII
.
sixe
reasons
to
prove
that
the
Law
of
God
is
absolutely
possible
,
answered
and
refuted
.
§
.
I.
NOW
I
come
to
Bellarmines
Reasons
,
which
are
in
A
man
may
doe
more
than
is
commanded
;
therefore
much
more
hee
is
able
to
fulfill
the
Commandement
.
The
antecedent
hee
proveth
by
three
testimonies
.
The
first
of
Christ
,
Matth.
19.
Who
after
he
had
said
,
if
thou
wilt
enter
into
life
,
keepe
the
Commandements
,
and
the
party
had
answered
,
all
these
I
have
kept
from
my
youth
;
he
saith
unto
him
againe
,
[
a
](A20741-e143040-b)
a
Mat.
19.
21.
if
thou
wilt
be
perfect
,
goe
and
sell
all
that
thou
hast
,
&c.
The
second
of
Chrysostome
,
who
saith
,
[
b
](A20741-e143070-b)
b
De
panit
.
hom
8.
that
many
exceed
the
Commandements
.
The
third
of
Augustine
,
[
c
](A20741-e143100-b)
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
bee
adultresses
?
Is
this
that
,
which
thou
commandest
?
In
love
to
thee
we
doe
more
than
thou
commandest
.
I
answere
by
distinction
.
For
when
he
saith
a
man
may
doe
more
than
is
commanded
;
that
more
may
be
understood
either
extensivè
,
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
speciall
Commandement
,
or
the
whole
Law
.
If
he
meane
the
whole
Law
,
I
deny
the
antecedent
.
For
I
have
proved
that
no
mortall
man
is
able
to
fulfill
the
whole
Law
,
and
much
lesse
to
doe
more
.
The
Law
of
God
is
a
perfect
rule
of
righteousnesse
,
unto
which
nothing
can
or
ought
[
d
](A20741-e143160-b)
d
Deut.
4.
2
:
&
12.
32.
Prov.
30.
6.
to
bee
added
.
And
to
him
that
goeth
about
to
adde
to
Gods
Law
God
will
adde
[
e
](A20741-e143200-b)
e
Ap●…c
.
22.
18.
his
judgements
because
hee
addeth
nothing
but
will-worship
and
sinne
.
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
professe
greater
perfection
,
than
God
hath
required
:
the
severall
Religions
being
so
many
by-wayes
misleading
them
from
that
way
,
which
leadeth
to
heaven
.
And
this
overthroweth
all
their
superarrogant
workes
of
supererogation
.
For
there
can
bee
no
workes
of
supererogation
over
and
above
the
Law
,
unlesse
first
the
whole
Law
be
fulfilled
,
and
then
more
bee
added
thereunto
.
Neither
of
which
can
bee
done
.
If
hee
meane
either
things
not
commanded
,
or
the
duties
of
any
one
speciall
Commandement
,
then
I
deny
the
consequence
.
For
as
touching
things
not
commanded
;
it
is
manifest
,
that
they
who
are
addicted
to
will-worship
,
doe
many
things
not
commanded
,
who
notwithstanding
neglect
the
things
commanded
,
making
the
Commandements
of
God
of
none
effect
[
f
](A20741-e143210-b)
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
severall
Orders
,
yet
would
bee
very
farre
from
fulfilling
the
whole
Law
of
God
.
If
hee
meane
some
speciall
Commandement
,
as
by
his
proofes
it
seemeth
hee
doth
,
then
also
I
deny
the
consequence
.
For
though
●…
man
should
doe
more
than
is
required
in
some
speciall
Commandement
;
yet
hee
would
bee
defective
in
respect
of
others
:
and
hee
that
faileth
in
any
,
is
guilty
of
all
.
§
.
II.
But
I
suppose
it
would
be
hard
for
any
Papist
to
shew
,
that
§
.
III.
But
let
us
come
to
his
proofes
.
The
first
whereof
is
,
Mat.
[
g
](A20741-e143340-b)
g
Matth.
5
:
20.
exceed
shall
not
enter
into
the
kingdome
of
heaven
,
and
much
lesse
had
he
fulfilled
all
the
Commandements
of
God
.
For
by
disobeying
this
Commandement
of
Christ
,
he
plainely
bewrayed
himselfe
to
be
a
transgressour
of
the
first
and
last
Commandements
:
yea
,
that
he
did
not
truely
affect
and
prize
his
owne
salvation
,
but
being
a
meere
worldling
preferred
the
love
of
his
pelfe
to
the
love
of
God
,
and
desired
rather
to
enjoy
his
worldly
wealth
for
a
short
time
,
than
to
obtaine
and
for
ever
to
enjoy
the
heavenly
treasures
,
which
Christ
promised
him
,
if
hee
would
follow
Him
.
And
for
this
his
sinne
in
disobeying
Christ
his
entrance
into
heaven
was
hindered
.
Insomuch
that
of
him
,
and
all
such
as
he
was
,
our
Saviour
giveth
this
[
h
](A20741-e143360-b)
h
Matth.
19
24.
censure
,
that
it
is
easier
for
a
Camell
to
goe
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
kingdome
of
God
.
§
.
IV.
As
for
their
counsell
and
vow
of
voluntary
poverty
:
[
i
](A20741-e143400-b)
i
Matth.
6.
11
:
Luk.
11.
3.
hath
taught
us
to
begge
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
that
portion
of
temporall
blessings
,
which
God
in
his
wisedome
doth
know
to
bee
expedient
for
us
,
that
is
,
as
Agur
prayeth
,
Prov.
30
,
8.
Give
mee
neither
poverty
(
or
beggary
as
the
Latine
rendreth
it
)
nor
riches
;
feed
mee
with
food
convenient
for
me
.
Where
Lechem
ch●…qqi
is
the
very
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Our
practice
,
not
to
live
idlely
upon
the
sweat
of
other
mens
browes
,
as
Friars
mendicants
and
other
lusty
beggars
doe
;
but
every
mans
duety
is
,
to
worke
with
his
hands
the
thing
that
is
[
k
](A20741-e143480-b)
k
Ephes.
4.
28.
good
,
that
is
,
to
earne
his
living
by
the
lawfull
workes
of
his
lawfull
calling
,
not
onely
that
hee
may
eate
his
owne
bread
,
which
our
Saviour
teacheth
us
to
begge
of
God
,
and
the
Apostle
,
to
labour
for
,
that
we
may
eat
our
owne
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
owne
hands
:
but
also
that
hee
may
have
to
give
to
others
,
Ephes.
4.
28.
Therefore
the
Apostle
,
Act.
20.
34
,
35.
exhorteth
the
faithfull
,
by
labouring
in
their
lawfull
callings
,
to
support
the
impotent
,
and
to
remember
the
words
of
our
Lord
Iesus
,
for
though
the
Papists
esteeme
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
almes
of
others
.
The
fifth
Commandement
teacheth
us
to
honour
our
private
and
our
publike
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
our selves
,
as
if
we
were
borne
for
our selves
alone
,
neglecting
others
whom
we
ought
to
honour
.
And
therfore
by
this
their
counsell
the
Papists
teach
men
(
especially
when
they
take
young
men
or
women
into
their
Cloisters
against
the
liking
of
their
parents
)
to
breake
the
Commandement
of
God
as
the
[
l
](A20741-e143540-b)
l
Matth.
15.
4
,
5
,
6.
Pharisees
did
.
Neither
can
they
truely
say
,
that
they
helpe
others
with
their
devotion
,
The
second
Commandement
under
that
one
kind
,
of
making
to
our
[
m
](A20741-e143590-b)
m
Non
facias
tibi
.
selves
images
,
forbiddeth
willworship
and
all
devised
meanes
of
Gods
worship
[
n
](A20741-e143600-b)
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
hypocrisie
,
but
the
seeming
poverty
of
popish
votaries
is
hypocriticall
.
For
under
the
profession
of
voluntary
poverty
they
live
in
all
ease
and
aboundance
.
For
although
the
severall
Monks
and
Fryers
professe
that
they
have
nothing
in
their
owne
proper
possession
,
yet
they
are
rich
in
the
common
possessions
of
their
Monastaries
,
which
being
many
times
very
large
are
imployed
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
monasticall
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
therunto
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
bee
detested
as
most
wicked
and
Antichristian
.
§
.
V.
As
for
his
other
testimonies
:
it
is
plaine
,
that
Chrysostome
[
o
](A20741-e143650-b)
o
Rom.
7.
14.
spirituall
,
and
therefore
forbiddeth
not
onely
the
outward
act
of
adultery
,
but
all
uncleannenesse
whatsoever
in
tho●…ght
,
in
word
,
and
indeed
,
insomuch
that
he
who
looketh
[
p
](A20741-e143660-b)
p
Matth.
5.
28.
on
a
woman
to
●…ust
after
her
,
hath
broken
this
Commandement
:
and
secondly
,
that
this
Commandement
,
as
all
the
rest
,
hath
two
parts
,
the
negative
forbidding
all
uncleannenesse
,
the
affirmative
,
commanding
all
[
q
](A20741-e143670-b)
q
1
Thes.
4.
3
,
4
,
5.
chastity
both
outward
,
and
also
inward
,
which
is
the
purity
or
cleannenesse
of
the
soule
from
all
the
lusts
of
the
flesh
:
it
must
be
granted
,
that
nothing
can
bee
added
to
the
perfection
of
chastity
,
which
this
Commandement
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
perpetuall
virginity
,
which
is
more
,
as
Saint
Augustine
saith
.
It
is
more
than
the
letter
of
the
negative
forbidding
onely
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
wee
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
wedlocke
,
it
being
in
its
owne
nature
a
thing
indifferent
.
But
chastity
in
both
is
absolutely
required
.
For
there
is
a
chastity
of
wedlocke
,
as
well
as
of
single
life
:
though
the
Papists
most
wickedly
oppose
wedlocke
to
chastity
.
Chastity
,
I
say
,
is
simply
commanded
to
all
,
as
an
especiall
ornament
of
the
soule
,
from
whence
it
hath
its
[
r
](A20741-e143710-b)
r
Ca●…titas
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
name
,
being
the
purity
and
cleanenesse
of
the
soule
from
all
unlawfull
lusts
.
But
single
life
or
mariage
,
are
not
simply
either
commanded
or
forbidden
,
but
to
certaine
persons
.
For
to
them
who
have
not
the
gift
of
continencie
,
which
all
have
not
,
neither
are
all
capable
of
(
for
so
much
is
signified
in
the
Verbe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
19.
11.
)
but
onely
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
containe
,
continuance
in
single
life
is
forbidden
.
For
the
avoiding
of
fornication
and
all
uncleannesse
,
every
man
[
s
](A20741-e143760-b)
s
1
Cor.
7.
2.
that
hath
not
the
gift
of
continencie
,
is
commanded
to
have
his
wife
:
and
every
woman
,
that
hath
not
the
gift
of
continencie
,
is
commanded
to
have
her
husband
.
Of
them
who
have
the
gift
of
continencie
,
some
are
not
fit
for
procreation
,
but
are
impotent
from
their
mothers
wombe
,
Math.
19.
12.
to
these
marriage
is
forbidden
.
Others
are
not
unfit
for
procreation
,
and
to
those
whiles
they
have
the
gift
of
continencie
,
which
in
very
few
who
are
fit
for
procreation
is
perpetuall
,
they
are
neither
commanded
to
marry
,
nor
to
live
single
,
but
as
they
finde
it
to
be
expedient
for
them
.
And
that
estate
,
which
they
finde
most
expedient
for
the
glory
of
God
,
and
their
owne
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
owne
soules
u●…to
which
they
ought
not
to
bee
wanting
,
making
themselves
●…unuches
for
the
Kingdome
of
God
,
Matth.
19.
12.
they
in
their
choice
do●…
no
more
than
they
ought
to
doe
:
they
being
bound
by
the
Law
to
that
perfection
of
chastity
,
which
no
man
in
this
life
can
attaine
unto
.
For
besides
the
externall
,
there
are
two
degres
of
inward
chastity
:
the
one
is
a
purity
and
cleanenesse
of
the
soule
,
not
on●…ly
from
all
passions
,
but
also
motions
of
lust
,
which
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
this
is
pure
and
perfect
chastity
,
which
we
cannot
attaine
unto
whiles
wee
are
infected
whith
originall
or
habituall
concupiscence
,
the
other
is
called
continencie
,
which
is
a
virtue
restrayning
and
repressing
the
concupiscences
of
the
flesh
,
which
[
t
](A20741-e143800-b)
t
1
Pet.
2.
11.
warre
against
our
soules
maintaining
a
continuall
warfare
against
them
.
To
this
,
those
who
have
the
gift
of
continencie
in
some
measure
attaine
;
but
notwithstanding
come
farre
short
of
that
purity
,
which
the
Law
of
God
requireth
.
§
.
VI.
As
for
the
vowed
chastity
among
the
Papists
:
it
is
so
And
the
like
might
be
said
of
their
vow
of
blinde
obedience
.
For
simple
and
absolute
obedience
is
onely
to
bee
vowed
and
performed
to
God
.
But
to
vow
the
like
towards
any
sinfull
man
,
who
either
doth
,
or
at
least
may
command
that
which
is
unlawfull
,
as
sometimes
they
doe
,
to
murther
Princes
,
or
to
attempt
other
traiterous
practises
,
&c.
and
to
thinke
that
in
so
doing
he
doth
merit
and
supererogate
,
it
is
to
forsake
God
.
§
.
VII
.
His
second
reason
:
If
the
Commandements
were
impossible
,
they
would
binde
no
man
.
And
so
the
precepts
should
bee
no
precepts
:
for
it
cannot
bee
imagined
,
how
any
man
should
sinne
in
that
which
hee
cannot
avoid
,
&c.
His
reason
is
thus
to
be
framed
,
To
that
which
is
impossible
no
man
is
tyed
:
To
the
Commandements
all
men
are
tyed
:
Therefore
the
Commandements
are
not
impossible
.
The
assumption
,
which
no
man
denyeth
,
he
proveth
,
because
if
they
did
not
binde
,
they
were
no
precepts
,
neither
were
the
transgression
of
them
a
sinne
.
The
proposition
he
proveth
,
because
it
cannot
bee
imagined
how
a
man
should
sinne
in
that
which
he
cannot
avoid
.
I
answere
,
as
heretofore
,
by
distinction
.
That
the
Commandements
are
said
to
be
impossible
,
either
simply
,
or
by
accident
.
If
therefore
the
meaning
of
his
conclusion
be
,
that
the
Commandements
bee
not
simply
and
absolutely
impossible
,
then
I
grant
all
,
for
wee
never
held
that
the
Commandements
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
our selves
,
not
simply
,
but
by
reason
of
the
flesh
,
that
is
to
say
,
through
our
owne
default
.
For
if
wee
would
not
have
sinned
in
Adam
,
the
Law
had
beene
possible
unto
us
:
but
by
our
voluntary
sinne
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
betweene
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
owne
default
,
which
doth
not
lessen
their
sinne
:
for
they
sinne
voluntarily
and
many
times
of
malice
,
as
the
devils
also
doe
:
who
though
they
have
brought
upon
themsel●…es
a
necessity
of
sinning
,
so
that
they
can
doe
no
other
but
sinne
:
yet
this
doth
not
,
as
I
said
,
extenuate
their
sinne
(
for
they
commit
sinne
with
greedinesse
)
but
rather
aggravate
their
finfulnesse
.
Those
that
are
habituated
in
sinne
,
in
whom
custome
is
become
as
it
were
another
nature
,
they
can
no
more
of
themselves
ceasse
from
sinning
,
than
a
Black-moore
can
wash
away
his
blackenesse
,
Ier.
13.
23.
§
.
VIII
.
Yea
,
but
saith
Bellarmine
,
It
cannot
bee
imagined
,
how
a
man
should
sinne
in
that
,
which
hee
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
sinfull
action
a
man
hath
liberty
to
doe
it
or
not
to
doe
it
:
which
wee
call
the
liberty
of
contradiction
.
But
he
hath
not
liberty
to
doe
that
which
is
good
,
his
naturall
will
enabling
him
onely
to
sinne
.
So
that
although
a
naturall
man
may
abstaine
from
this
or
that
sinfull
act
:
yet
he
sinneth
in
whatsoever
he
doth
,
neither
can
he
doe
any
other
but
sinne
.
If
therefore
they
doe
not
sin
,
who
are
not
able
to
fulfill
the
Law
,
then
all
Infidels
,
yea
all
naturall
men
,
who
c●…n
doe
nothing
but
sinne
,
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
truely
beleeveth
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
compleat
;
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
stayned
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
Christs
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
should
be
more
cruell
(
horresco
referens
)
and
more
foolish
than
any
tyrant
:
in
exacting
atribute
from
his
owne
friends
,
which
none
were
able
to
pay
,
and
making
such
Lawes
,
which
he
knew
none
were
able
to
performe
.
But
the
Consequent
is
blasphemous
,
therefore
the
antecedent
.
To
the
proposition
I
answere
as
before
by
distinction
.
That
if
God
should
command
things
simply
impossible
,
there
would
besome
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
wee
cannot
in
our selves
fulfill
it
;
yet
God
was
not
tyed
to
accommodate
his
Law
,
like
a
Lesbian
rule
,
to
our
weakenesse
contracted
by
our
owne
default
:
but
it
became
him
,
to
propound
such
Lawes
as
were
answerable
to
our
first
integrity
,
describing
what
we
were
,
and
not
what
we
are
:
that
seeing
from
what
wee
are
fallen
,
we
might
seeke
to
bee
repaired
in
Christ
,
who
is
the
end
of
the
Law
for
righteousnesse
to
every
one
that
beleeveth
,
Rom.
10.
4.
The
covenant
of
workes
God
made
with
man
in
his
state
of
integrity
,
when
he
was
able
to
keepe
it
.
But
after
the
fall
,
because
it
was
not
possible
that
man
should
performe
that
covenant
in
,
and
by
himselfe
,
he
in
great
mercie
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
workes
,
not
to
that
end
that
men
should
be
justified
or
saved
thereby
,
but
that
it
might
bee
a
meanes
to
drive
them
unto
Christ
.
And
fo
Bellarmine
himselfe
hath
taught
[
u
](A20741-e144170-b)
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
justifie
,
but
that
it
might
shew
the
disease
,
and
stirte
up
men
to
seeke
to
the
Physitian
.
Againe
a
distinction
is
to
be
made
,
as
in
the
answere
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
owne
default
:
and
yet
God
exacteth
most
justly
that
righteousnesse
in
which
hee
did
create
them
:
hee
requireth
most
justly
an
accompt
of
those
talents
which
hee
committed
to
them
,
though
now
they
be
not
able
to
pay
.
The
debt
is
duely
exacted
of
the
debtour
,
though
through
his
own
default
hee
bee
not
now
able
to
make
payment
.
As
for
the
elect
,
whom
the
Lord
hath
,
before
they
were
,
loved
in
Christ
,
hee
hath
given
his
law
to
them
,
not
to
this
end
,
that
either
by
the
observation
thereof
in
their
own
persons
they
should
bee
justified
,
or
by
the
breach
thereof
they
should
bee
condemned
(
for
then
who
could
be
saved
?
)
But
the
use
of
the
law
to
them
before
their
conversion
is
,
that
it
might
bee
unto
them
a
Schoolmaster
unto
Christ
:
and
after
their
conversion
and
justification
,
it
might
bee
a
rule
whereby
to
frame
their
lives
and
conversation
:
aspiring
alwaies
towards
that
perfection
which
the
law
prescribeth
,
though
they
cannot
fully
attaine
unto
it
.
Why
then
,
saith
Augustine
,
[
*
](A20741-e144240-b)
*
De
perfectione
justiti●…
.
970.
should
not
this
perfection
bee
enjoyned
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
runne
well
,
if
they
know
not
whither
they
must
runne
,
and
how
should
they
know
that
,
if
by
precepts
it
be
not
made
known
to
them
?
And
worthy
is
that
saying
of
Bernard
[
x
](A20741-e144270-b)
x
InCantic
serm.
50.
to
be
repeated
againe
and
againe
.
Neither
was
the
commander
ignorant
,
that
the
weight
of
the
commandement
doth
exceed
the
strength
of
men
,
but
hee
judged
it
profitable
,
that
hereby
they
should
be
admonished
of
their
owne
unsufficiencie
,
and
that
they
might
know
to
what
end
(
or
perfection
)
of
righteousnesse
they
should
aspire
.
Therefore
by
commanding
impossible
things
hee
did
not
make
men
transgressors
,
but
humble
,
that
every
mouth
may
bee
stoppod
[
y
](A20741-e144280-b)
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
commandement
,
and
feeling
our
defectivenes
,
wee
shall
cry
to
heaven
,
and
God
will
have
mercie
on
us
.
And
wee
shall
know
in
that
day
,
that
not
by
the
workes
of
righteousnesse
,
[
z
](A20741-e144290-b)
z
T●…
.
3.
5.
which
wee
have
done
,
but
according
to
his
mercie
hee
hath
saved
us
.
§
.
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
bee
done
upon
earth
,
as
it
is
in
heaven
.
In
the
third
,
that
Christ
is
made
to
all
that
obey
him
the
cause
of
eternall
salvation
.
But
saith
hee
,
if
we
can●…t
fulfill
the
Law
,
then
Christ
misseth
of
his
end
.
For
notwithstanding
his
sufferings
,
the
justification
of
the
Law
is
not
fulfilled
in
us
:
neither
is
our
prayer
ever
obtayned
,
of
fulfilling
G●…ds
will
and
commandements
on
earth
as
in
heaven
:
neither
is
Christ
the
authour
of
salvation
to
any
,
because
none
obey
him
.
place
.
Rom.
8.
4.
Answ.
As
touching
the
first
place
:
because
it
is
often
alleaged
by
Bellarmine
,
I
will
somewhat
insist
upon
it
.
The
place
is
two
wayes
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
atchieved
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
faithfull
vers.
1.
that
notwithstanding
sinne
,
and
the
body
of
sinne
and
of
death
(
wherof
hee
had
complayned
chap.
7.
)
remayneth
in
them
;
yet
forasmuch
as
we
are
delivered
from
the
same
by
Iesus
Christ
our
Lord
vers.
25.
there
is
no
condemnation
to
them
which
are
in
Christ
,
as
his
members
,
whom
hee
describeth
by
this
character
,
that
they
walke
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
hee
vers.
2.
the
law
of
the
Spirit
of
life
in
Christ
Iesus
hath
delivered
me
from
the
law
of
sinne
and
of
death
.
Whereby
the
law
of
the
Spirit
of
life
we
understand
the
virtue
and
power
of
holynes
or
sanctification
not
in
us
,
but
in
Christ
Iesus
,
(
for
so
hee
saith
,
though
they
doe
not
observe
it
,
who
understand
this
place
of
sanctification
and
righteousnesse
inherent
)
who
by
his
righteousnesse
and
merits
hath
delivered
us
from
the
power
of
sinne
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
owne
example
every
true
Christian
to
apply
the
benefits
of
Christ
to
himself
.
For
that
which
was
impossible
for
the
law
to
doe
,
that
is
,
to
justifie
us
,
in
that
it
was
weake
through
the
flesh
;
God
sending
his
owne
sonne
in
the
likenes
of
sinfull
flesh
,
that
is
,
in
the
humane
nature
subject
to
passions
and
infirmities
,
and
that
for
sinne
,
that
hee
might
take
away
the
sinne
of
the
world
(
for
so
saith
〈◊〉
[
a
](A20741-e144480-b)
a
Rom.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
condemned
sinne
in
the
flesh
,
that
is
,
exacted
the
due
punishment
of
sinne
in
his
humane
nature
,
that
the
guilt
of
our
sinnes
being
taken
away
by
his
alsufficient
satisfaction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
which
the
law
requireth
unto
justification
might
by
Christ
bee
fulfilled
in
us
who
are
his
members
,
which
walke
not
(
as
also
hee
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
sinne
and
The
text
Rom.
8.
expounded
.
death
remaine
in
us
,
who
are
both
justified
;
which
made
mee
cry
out
chap.
7.
24
:
yet
forasmuch
as
wee
are
delivered
therefrom
by
Iesus
Christ
our
Lord
,
to
whom
all
thanks
is
therefore
due
vers.
25.
I
doe
therfore
now
assure
all
the
faithfull
and
true
members
of
Christ
(
who
may
be
knowne
by
this
marke
,
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
Christs
perfect
obedience
and
holynes
,
which
is
called
the
law
of
the
Spirit
of
life
in
Christ
:
the
other
his
sufferings
,
wherein
he
yeelded
an
all-sufficient
satisfaction
by
bearing
the
punishment
,
whereby
sinne
was
condemned
in
our
nature
which
had
sinned
;
which
nature
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
free
from
sinne
as
Chrysost●…me
[
b
](A20741-e144590-b)
b
Oecum
.
in
Rom.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
speaketh
,
yet
like
to
the
sinfull
flesh
,
that
is
to
say
,
passible
,
hee
therefore
tooke
upon
him
,
that
because
by
the
observation
of
the
law
in
our
owne
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
](A20741-e144620-b)
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
knowne
as
I
said
by
this
marke
,
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
bee
justified
by
that
righteousnesse
which
is
prescribed
in
the
Law
:
therefore
God
in
his
mercy
sent
his
Sonne
to
take
our
nature
upon
Him
,
that
therein
he
might
performe
for
us
whatsoever
the
Law
it selfe
required
to
justification
.
Thus
this
place
is
expounded
by
[
d
](A20741-e144670-b)
d
In
Rom.
8.
4.
Chrysostome
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
he
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
be
subject
to
the
curse
,
and
that
Christ
fulfilled
it
for
us
.
[
e
](A20741-e144710-b)
e
In
locum
.
Oecumenius
in
like
maner
:
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
wee
should
not
bee
obnoxious
to
the
curse
.
Or
as
[
f
](A20741-e144740-b)
f
In
Rom.
10.
Hom.
17.
Chrysostome
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
](A20741-e144780-b)
g
In
locum
.
Theodore●…
,
when
the
Law
was
not
able
to
performe
what
it
intended
by
reason
of
their
weakenesse
to
whom
it
was
given
,
—
the
onely
begotten
Word
of
God
made
man
,
by
the
humane
flesh
overcame
sinne
;
having
fulfilled
all
righteousnesse
.
And
being
not
infected
with
any
blemish
of
sinne
,
and
having
undergone
the
death
of
sinners
,
as
if
hee
had
been
a
sinner
,
&c.
And
on
those
words
,
that
the
righteousnesse
of
the
law
might
bee
in
us
:
hee
paid
our
debt
,
saith
hee
,
and
performed
the
end
and
scope
of
the
law
,
What
was
that
?
That
he
might
declare
them
to
be
just
(
that
is
,
that
hee
might
justifie
them
)
to
whom
the
law
was
given
.
[
h
](A20741-e144800-b)
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
sinnes
is
granted
to
us
?
for
as
I
have
before
alleaged
out
of
[
i
](A20741-e144820-b)
i
R●…tract
.
Lib.
●…
.
cap.
19.
Augustine
,
All
the
Commandements
are
reputed
done
,
when
that
which
is
not
done
is
pardoned
.
If
therefore
this
place
were
to
bee
understood
of
our
fulfilling
the
righteousnesse
of
the
law
in
or
by
our selves
,
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
justifie
,
remaineth
,
as
in
this
life
it
alwayes
doth
,
even
in
the
best
;
so
long
it
is
not
possible
,
either
to
fulfill
the
law
,
or
to
be
justified
by
the
observation
of
it
.
§
.
XII
.
To
the
second
place
,
which
is
the
third
petition
of
the
To
the
[
k
](A20741-e144920-b)
k
Heb.
5.
9.
third
I
answere
,
that
our
Saviour
is
Authour
of
salvation
to
all
that
obey
him
:
which
is
to
bee
understood
both
of
the
obedience
of
faith
,
which
is
the
principall
,
for
this
is
the
[
l
](A20741-e144930-b)
l
Io●…
.
6.
29.
worke
of
God
,
(
by
which
in
Christ
wee
fulfill
the
law
)
that
wee
beleeve
in
Christ
;
and
also
of
our
new
obedience
.
But
neither
of
both
doth
argue
the
perfect
fulfilling
of
the
law
in
our
owne
persons
.
This
threefold
cord
therefore
is
easily
dissolved
.
§
.
XIII
.
His
fifth
reason
,
Whosoever
have
the
holy
Spirit
,
they
fulfill
the
Law
.
All
that
are
truely
justified
have
the
holy
Spirit
,
Rom.
5.
5.
&
8.
15.
1
Cor.
3.
16.
Gal.
3.
2.
Tit.
3.
6.
Therefore
all
that
are
truely
justified
fulfill
the
Law
.
The
proposition
hee
proveth
thus
,
Whosoever
have
the
fruits
of
the
Spirit
,
Gal.
5.
they
fulfill
the
Lawe
:
All
that
have
the
Spirit
have
the
fruits
of
the
Spirit
:
Therefore
all
that
have
the
Spirit
fulfill
the
Law
.
This
second
proposition
hee
proveth
,
because
against
those
who
produce
the
fruits
of
the
Spirit
,
as
charity
,
joy
,
peace
,
&c.
There
is
no
Law
,
that
is
,
the
Law
hath
not
whereof
to
accuse
them
,
as
the
breakers
thereof
.
Therefore
whosoever
is
justified
,
by
the
helpe
of
the
Spirit
he
fulfilleth
the
Law
:
and
if
he
doe
not
fulfill
the
Law
,
then
hath
he
not
received
the
Spirit
,
neither
is
he
truely
justified
.
To
the
proposition
of
the
first
syllogisme
,
I
answere
,
that
those
who
have
received
the
Spirit
doe
keepe
the
Law
.
But
none
fulfill
the
Law
,
who
have
not
the
fulnesse
of
the
Spirit
;
and
none
have
the
fulnesse
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
doe
the
things
that
they
would
,
Gal.
5.
17.
And
much
lesse
can
they
fulfill
the
Law
,
from
which
they
are
so
farre
,
as
that
the
good
things
they
would
,
they
doe
not
;
and
the
evill
things
which
they
would
not
,
they
doe
,
Rom.
7.
19.
And
so
to
the
proposition
of
the
second
syllogisme
,
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
](A20741-e145120-b)
m
Gal.
5.
23.
law
,
the
meaning
is
not
,
that
those
which
have
the
fruits
of
the
Spirit
doe
never
transgresse
the
law
,
for
in
many
[
n
](A20741-e145130-b)
n
Iam.
3.
2.
things
we
offend
all
:
but
the
words
are
to
be
understood
,
either
of
the
fruites
of
the
Spirit
,
that
against
such
there
is
no
law
,
but
against
the
contrary
fruites
of
the
flesh
:
or
of
the
persons
indued
with
the
fruites
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
terrour
and
dominion
of
the
law
,
as
if
they
needed
thereby
to
bee
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
faile
,
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
sinnes
are
forgiven
.
[
o
](A20741-e145160-b)
o
Rom.
8.
33
,
34.
Who
then
shall
lay
any
thing
to
the
charge
of
Gods
children
,
seeing
it
is
God
that
doth
justifie
,
who
shall
condemne
,
seeing
Christ
who
dyed
for
us
,
maketh
also
intercession
for
us
.
But
this
doth
not
prove
,
that
therefore
the
faithfull
sinne
not
.
But
this
proveth
,
that
when
having
sinned
they
confesse
their
sinnes
,
God
is
just
to
forgive
them
,
because
wee
have
an
Advocate
with
the
Father
;
Christ
Iesus
the
righteous
,
and
hee
is
the
propitiation
for
our
sinnes
.
In
this
forgivenesse
of
our
sinnes
,
and
Gods
acceptation
of
us
in
Christ
,
and
not
in
our
obedience
doth
our
justification
consist
.
But
he
that
fulfilleth
the
Law
needeth
not
remission
of
sinnes
,
which
all
doe
need
.
And
therefore
desperate
is
Bellarmines
conclusion
,
that
whosoever
is
justified
fulfilleth
the
Law
;
and
whosoever
doth
not
fulfill
the
Law
(
which
no
man
doth
)
is
not
justified
.
§
.
XIV
.
And
such
also
is
his
last
argument
,
which
may
thus
bee
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
transgresse
the
Law
:
and
he
that
doth
not
transgresse
the
Law
,
doth
fulfill
it
.
First
,
I
answere
to
the
proposition
and
the
proofe
thereof
:
that
they
are
true
,
if
understood
of
continued
acts
;
as
thus
,
hee
that
sinneth
not
,
that
is
,
that
never
sinneth
:
hee
that
transgresseth
not
the
Law
,
that
is
,
that
never
doth
transgresse
it
,
doth
fulfill
it
.
For
none
doe
fulfill
the
Law
but
they
who
continue
in
all
the
things
that
are
written
in
the
Booke
of
the
Law
to
doe
them
,
which
is
duely
to
bee
marked
.
For
the
Papists
seeme
to
bee
of
this
opinion
,
that
by
any
one
act
of
obedience
,
wherein
a
man
sinneth
not
,
hee
doth
fulfill
the
Law
.
And
so
they
feare
not
to
say
,
that
every
worke
of
charity
doth
absolutely
merit
eternall
life
;
wherein
they
doe
grievously
erre
;
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
bee
understood
.
As
therefore
in
a
copulative
proposition
consisting
of
many
,
suppose
twenty
parts
;
if
any
one
bee
false
,
though
all
the
rest
be
true
,
the
whole
proposition
is
false
,
and
to
be
denyed
.
So
if
a
man
should
keepe
all
the
Commandements
,
and
transgresse
any
one
though
it
were
but
once
,
hee
is
a
transgressor
of
the
law
,
and
is
,
as
[
p
](A20741-e145260-b)
p
Iam.
2.
10.
Saint
Iames
saith
,
guilty
of
all
;
and
by
the
sentence
of
the
law
is
subject
to
the
curse
,
because
he
hath
not
[
q
](A20741-e145280-b)
q
Gal.
3.
10.
continued
in
all
the
things
which
are
written
in
the
Booke
of
the
law
to
doe
them
.
Hee
that
would
bee
thought
to
fulfill
the
law
,
must
not
onely
abstaine
from
all
the
things
forbidden
,
but
hee
must
also
doe
the
things
commanded
,
hee
must
doe
all
,
hee
must
continue
in
doing
all
.
And
thus
if
the
proposition
and
the
proofe
thereof
bee
understood
,
he
that
sinneth
not
,
he
that
transgresseth
not
the
Law
,
that
is
,
he
that
never
sinneth
,
he
that
never
transgresseth
the
Law
doth
fulfill
it
,
are
true
,
but
otherwise
they
are
false
and
to
be
denyed
.
§
.
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
,
Ioh.
1.
12
,
13.
&
3.
5.
1
Pet.
2.
1
1
Ioh.
4.
7.
Rom.
8.
15.
Therefore
those
that
are
justified
sinne
not
.
The
proposition
he
proveth
out
of
1
Ioh.
3.
9.
Whosoever
is
borne
of
God
sinneth
not
,
neither
can
he
sinne
,
because
he
is
borne
of
God
.
Yet
I
will
not
answere
him
as
he
answereth
us
,
[
r
](A20741-e145420-b)
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
dismisse
it
,
being
indeed
unanswerable
:
but
I
answer
,
that
the
Apostle
doth
not
meane
that
the
regenerate
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
doe
not
sinne
at
all
,
for
to
that
erroneous
sense
both
Iouin
.
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
hee
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
Ioh.
8.
34.
he
that
is
borne
of
God
worketh
not
sinne
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
hee
that
worketh
sinne
,
he
that
is
a
worker
of
iniquity
,
is
of
the
Devill
,
as
hee
saith
vers.
8.
He
that
worketh
sinne
,
saith
our
Saviour
,
Ioh.
8.
34.
is
the
servant
of
sinne
,
and
therefore
in
him
sinne
reigneth
.
As
therefore
in
the
fifth
chapter
when
hee
saith
,
he
that
is
borne
of
God
sinneth
not
,
he
meaneth
,
that
he
doth
not
so
sinne
as
he
had
said
vers.
16.
viz.
unto
death
:
so
here
when
it
is
said
he
cannot
sinne
,
his
meaning
is
in
that
manner
,
as
a
worker
of
iniquity
,
as
the
child
of
the
Devill
,
as
the
servant
of
sinne
,
in
whom
sinne
reigneth
.
And
in
this
sense
Augustine
[
s
](A20741-e145600-b)
s
Expos
in
G●…l
.
c.
5.
saith
in
quo
peccatum
non
regnat
,
non
peccat
,
in
whom
sinne
reigneth
not
,
he
sinneth
not
,
namely
as
those
who
in
the
scriptures
are
called
[
t
](A20741-e145620-b)
t
Ioh.
9.
31.
sinners
,
that
is
impenitent
sinners
,
servants
of
sinne
,
in
whom
sinne
reigneth
,
workers
of
iniquity
,
Luk.
13.
27.
Matth.
7.
23.
who
shall
bee
condemned
.
But
although
they
,
who
are
borne
of
God
are
not
such
as
the
Scripture
calleth
sinners
,
neither
doe
so
sinne
as
the
servants
of
sinne
,
in
whom
sin
reigneth
,
yet
they
are
penitent
and
beleeving
sinners
,
in
whom
sinne
remainteh
,
who
often
sinne
through
humane
frailty
.
There
is
no
man
that
sinneth
not
saith
Salomon
,
[
t
](A20741-e145660-b)
t
1
King
.
8.
46.
yea
there
is
not
a
righteous
man
upon
earth
[
u
](A20741-e145670-b)
u
Eccl.
7.
20.
that
doeth
good
and
sinneth
not
;
in
many
things
we
,
saith
Iames
the
just
,
doe
offend
all
.
If
we
say
that
wee
have
not
sinned
,
or
that
wee
have
no
sinne
,
saith
the
most
holy
Apostle
Saint
Iohn
[
*
](A20741-e145700-b)
*
1
Ioh.
1.
8
,
10.
wee
deceive
our selves
,
we
make
him
a
lyer
,
and
there
is
no
truth
in
us
.
And
therefore
desperate
againe
is
Bellarmines
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
Iustification
,
and
consequently
from
Salvation
.
§
.
XVI
.
And
thus
have
I
answered
Bellarmines
arguments
concerning
[
x
](A20741-e145760-b)
x
Lib.
4.
cap.
5.
for
one
.
By
what
righteousnesse
we
are
justified
,
the
Law
is
satisfied
:
By
Christs
righteousnesse
alone
the
Law
is
satisfied
,
and
not
by
that
which
is
inherent
in
us
,
or
performed
by
us
.
And
this
assumption
wee
prove
,
because
wee
are
not
able
to
sati
fie
the
Law
,
neither
in
respect
of
the
Commandement
,
it
being
by
reason
of
the
flesh
impossible
unto
us
;
nor
in
respect
of
the
penalty
,
which
cannot
be
satisfied
by
us
,
but
with
endlesse
torment
.
So
that
,
as
I
said
before
,
all
this
discourse
of
the
possibilitie
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
hee
propounded
[
y
](A20741-e145840-b)
y
Lib.
4.
c.
2.
§.
8.
9.
&
cap.
3.
&
4.
Booke
,
whereunto
I
referre
the
reader
.
Here
onely
I
signifie
againe
,
that
Bellarmine
falleth
very
short
in
his
proofes
:
for
where
he
should
prove
,
that
the
workes
of
the
faithfull
are
simply
and
absolutely
just
,
and
perfect
:
as
hee
propounded
the
question
;
hee
now
seemeth
to
prove
this
,
that
the
good
workes
of
the
righteous
are
truely
good
,
which
we
deny
not
.
§
.
XVII
.
Yes
but
you
Protestants
,
will
they
say
,
doe
teach
,
that
[
z
](A20741-e145960-b)
z
De
justif
.
l.
4.
c.
15.
16.
17.
Chapters
,
which
I
have
fully
answered
in
my
fourth
[
*
](A20741-e145990-b)
*
Lib
4.
c.
2.
3.
4.
Booke
.
CHAP.
VIII
.
Whether
good
Workes
doe
justifie
.
Bellarmines
proofe
,
but
especially
that
Testimony
of
Saint
Iames
,
Chapter
2.
fully
discussed
,
and
clared
.
§
.
I.
AFter
so
many
wandrings
,
Bellarmine
at
length
commeth
to
make
good
his
fifth
Argument
,
De
justif
.
lib.
4.
c.
18.
which
he
propounded
to
prove
,
that
faith
alone
doth
not
justifie
,
because
good
workes
doe
also
justifie
;
though
here
,
as
I
have
noted
,
this
Argument
is
brought
in
to
prove
the
truth
of
actuall
righteousnesse
.
The
Title
of
this
Chapter
is
,
that
good
workes
are
not
onely
just
,
but
that
also
they
doe
justifie
.
In
stead
whereof
he
presently
propoundeth
this
assertion
to
be
proved
,
that
by
good
workes
a
just
man
is
more
justified
,
and
made
more
just
.
But
this
is
not
the
Question
.
For
we
doe
confesse
,
that
a
man
already
justified
before
God
,
by
the
practise
of
good
works
increaseth
in
righteousnesse
inherent
,
and
is
made
more
holy
and
just
.
The
thing
which
we
deny
is
this
,
that
good
workes
doe
not
concurre
with
faith
unto
the
act
of
iustification
before
God
,
as
any
cause
thereof
.
Against
this
assertion
he
ought
to
have
disputed
,
if
he
would
seeme
to
contradict
us
.
But
he
hath
altered
the
question
,
because
he
is
not
able
to
mainetaine
the
contradictory
of
our
assertion
;
and
maketh
the
question
to
be
this
,
whether
by
good
workes
men
are
justified
,
that
is
to
say
,
made
more
just
,
viz.
in
respect
of
righteousnesse
inherent
.
But
we
deny
,
that
there
are
any
degrees
of
justification
,
or
that
a
man
may
be
more
justified
,
or
that
justification
doth
ever
signifie
increase
of
righteousnesse
:
wee
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
wee
understand
a
continued
act
of
God
:
who
,
as
when
we
being
sinners
did
first
beleeve
,
did
justifie
us
;
so
remaining
sinners
in
our selves
he
doth
still
justifie
us
,
by
imputation
of
Christs
righteousnesse
,
acquitting
us
from
our
sinnes
,
and
accepting
of
us
as
righteous
in
Christ
.
And
this
justification
,
which
is
onely
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
onely
forme
;
the
second
to
workes
,
as
to
the
merit
thereof
.
But
all
this
ariseth
from
their
erroneous
and
wilfull
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
actuall
fanctification
,
or
exercise
of
good
workes
,
whereby
their
inherent
righteousnesse
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
maine
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
doe
confess●…
that
by
good
workes
men
are
justified
,
that
is
declared
and
known●…
to
be
just
,
as
by
the
fruits
,
effects
,
consequents
,
and
signes
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
workes
goe
not
before
justification
,
but
follow
after
,
which
is
a
plaine
evidence
that
they
are
no
cause
of
it
.
§
.
II.
But
let
us
examine
his
proofes
;
the
first
and
principall
is
out
Jam.
2.
14.
&c.
fully
discussed
and
cleared
.
of
Iames
2.
which
being
the
onely
place
of
Scripture
,
whereupon
with
any
shew
of
probability
they
ground
their
doctrine
of
justification
by
workes
:
I
will
not
content
my selfe
to
answere
Bellarmines
cavils
alone
:
but
I
will
endevour
to
stop
the
mouthes
of
all
the
Papists
,
who
use
to
vaunt
of
this
place
,
especially
of
the
24.
verse
;
where
they
bragge
,
that
their
assertion
is
expressed
,
and
ours
confuted
in
plaine
termes
:
yee
see
then
that
a
man
is
justified
by
workes
,
and
not
by
saith
onely
.
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
hee
also
justified
by
workes
and
not
by
faith
onely
,
as
Saint
Iames
affirmeth
.
A
conclusion
therefore
in
shew
of
words
contradictory
Paul
,
Rom.
3.
28.
wee
conclude
,
that
a
man
is
justified
by
faith
without
the
workes
of
the
Law
,
and
Gal.
2.
16.
we
know
,
that
a
man
is
not
justified
by
the
workes
of
the
Law
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
but
onely
by
faith
:
which
no
doubt
was
the
Apostles
meaning
.
For
as
I
have
shewed
heretofore
,
if
this
be
a
good
disjunction
,
that
we
are
justified
either
by
faith
,
or
by
works
;
(
that
is
,
either
by
the
righteousnes
of
Christ
which
is
out
of
us
in
him
apprehended
by
faith
or
by
the
works
of
the
Law
,
that
is
,
by
righteousnes
inherent
in
our selves
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
,
then
not
of
works
,
and
contrary
wise
Rom.
4.
4
,
5.
11.
6.
)
then
it
followeth
necessarily
,
that
if
we
are
not
justified
by
workes
,
we
are
justified
by
faith
alone
.
Hence
ariseth
this
great
controversie
between
the
true
Catholiks
and
the
Papists
:
we
affirming
,
that
we
are
justified
by
faith
without
works
,
or
by
faith
alone
;
The
Papists
contending
,
that
wee
are
justified
by
workes
and
not
by
faith
only
:
we
alleaging
the
authority
of
Saint
Paul
in
his
Epistles
,
to
the
●…omanes
,
Galatians
,
Ephesians
;
the
Papists
this
Testimony
of
Saint
Iames.
§
.
III.
The
way
to
determine
this
weighty
Controversie
is
to
reconcile
the
seeming
difference
betweene
the
two
Apostles
.
Some
,
Erasm.
Cajetan
Musculus
,
&c.
a
when
they
were
not
able
to
untye
this
Gordian
knot
,
have
sought
,
with
Alexander
,
to
cut
it
,
by
questioning
without
just
cause
the
authority
of
that
Epistle
of
Saint
Iames.
But
the
Papists
and
wee
are
thus
farre
agreed
.
First
,
as
they
doe
not
deny
those
Epistles
of
S.
Paul
,
which
were
never
questioned
;
so
we
acknowledge
this
of
Saint
Iames
,
though
it
hath
beene
questioned
,
to
bee
canonicall
.
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
onely
are
to
bee
esteemed
to
hold
the
truth
,
who
fitly
reconciling
the
seeming
variance
betweene
the
two
Apostles
,
doe
teach
that
doctrine
,
which
is
agreeable
to
both
.
Here
then
I
am
to
demonstrate
,
both
against
the
Papists
,
and
for
our selves
:
against
the
Papists
three
things
.
First
,
that
the
doctrine
which
they
ground
upon
this
place
of
Saint
Iames
,
is
contrary
to
that
of
Saint
Paul
.
Secondly
,
that
their
exposition
of
Saint
Iames
they
make
him
contradict
the
Apostle
Paul
.
Thirdly
,
that
their
doctrine
cannot
be
grounded
upon
this
Text.
For
our selves
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
onely
may
well
stand
together
,
but
also
of
necessity
must
goe
together
.
For
the
first
:
wee
have
the
same
controversie
with
the
Papists
,
as
I
have
noted
before
,
which
the
Apostle
maintayned
against
the
justiciaryes
of
his
time
.
And
their
opposite
doctrine
to
Saint
Paul
,
which
they
would
gladly
father
upon
Saint
Iames
,
standeth
in
those
six
maine
errours
,
which
I
have
plainely
and
fully
confuted
in
this
treatise
.
And
namely
in
this
particular
;
they
affirming
,
that
men
are
justified
by
workes
,
which
the
Apostle
every
were
constantly
denyeth
.
To
the
second
,
whiles
they
understand
the
two
Apostles
to
speake
in
the
same
sense
,
of
faith
,
of
workes
,
of
justifying
;
as
namely
,
that
both
speake
of
a
true
justifying
faith
;
of
workes
,
as
causes
of
justification
;
of
justifying
,
as
making
just
by
righteousnesse
inherent
:
they
make
the
one
directly
to
contradict
the
other
.
For
if
Paul
affirme
,
that
men
are
justified
by
a
true
faith
without
workes
,
and
Iames
deny
it
:
If
Paul
deny
,
that
we
are
justified
by
workes
,
as
the
causes
of
justification
,
and
Iames
affirme
it
:
If
Paul
deny
,
that
wee
are
made
just
before
God
by
workes
,
and
Iames
affirme
it
;
how
doe
they
not
contradict
one
another
?
§
.
IV.
Bellarm.
hopeth
to
salve
the
matter
with
his
new-found
distinction
that
Paul
speaking
of
the
justification
,
wherein
a
man
of
a
sinner
is
made
just
,
excludeth
workes
done
by
the
strength
of
nature
without
faith
and
without
grace
:
and
that
Iames
speaking
of
the
second
justification
,
wherein
a
just
man
is
made
more
just
,
saith
,
that
by
the
workes
of
grace
proceeding
from
faith
a
man
is
justified
.
Answ.
Such
a
distinction
might
be
applyed
to
sanctification
,
which
is
partly
habituall
,
the
which
they
call
their
first
justi●…cation
,
consisting
chiefly
in
charity
:
and
partly
actuall
,
which
is
their
second
justfication
,
consisting
in
good
workes
:
but
being
applyed
to
justification
,
it
hath
no
ground
,
either
in
the
Scriptures
or
in
the
ancient
fathers
.
Neither
can
any
such
distinction
possibly
bee
applied
to
that
justification
,
which
the
Scriptures
teach
,
as
I
have
showed
[
b
](A20741-e146640-b)
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
hee
denyeth
Abraham
to
have
been
justified
by
workes
did
speake
of
the
second
justification
,
wich
Bellarmine
himselfe
confesseth
.
For
Abraham
,
when
he
was
said
to
be
justified
by
faith
without
workes
,
did
abound
which
workes
,
as
Bellarmine
confesseth
,
and
yet
was
not
justifyed
by
them
.
And
that
Iames
when
hee
speaketh
of
Rahab
the
harlot
,
whom
hee
affirmeth
to
have
been
justified
by
workes
,
speaketh
of
the
first
justification
,
as
Bellarmine
also
affirmeth
.
If
therefore
Paul
say
,
that
in
the
first
justification
none
are
justified
by
workes
,
and
Iames
affirme
that
some
are
,
as
namely
Rahab
:
If
the
Apostle
Iames
say
,
that
Abraham
in
his
second
j●…stification
was
justified
by
workes
,
and
Paul
doe
as
planiely
deny
it
,
how
are
they
reconciled
?
Againe
saith
Bellarmine
,
Paul
from
justification
onely
excludeth
the
workes
done
without
grace
;
Iames
includeth
onely
the
workes
of
grace
.
I
answeare
,
that
Paul
excludeth
from
justification
Abrahams
workes
,
which
as
else
where
[
c
](A20741-e146860-b)
c
Heb.
11.
8
,
9
,
17.
hee
testifieth
,
he
wrought
by
faith
:
And
Iames
includeth
the
workes
of
Rahab
the
harlot
,
which
was
done
,
as
Bellarmine
saith
,
without
grace
going
before
.
Where
I
desire
the
reader
to
observe
what
Bellarmine
answeareth
.
As
Paul
,
saith
hee
,
when
he
did
speake
of
the
first
justification
,
brought
the
example
of
Abraham
,
which
was
indeed
of
the
second
,
that
hee
might
prove
,
as
it
were
à
majori
,
from
the
greater
,
that
a
sinner
cannot
bee
justified
by
workes
done
without
faith
,
if
righteous
Abraham
was
not
made
more
just
by
his
workes
done
without
faith
:
even
so
Iames
,
when
hee
did
speake
of
the
second
justification
,
brought
the
example
of
Rahab
,
which
is
of
the
first
justification
,
that
hee
might
prove
à
majori
,
(
hee
should
say
à
minori
,
if
my
logicke
faile
me
not
)
from
the
lesse
,
that
a
just
man
is
made
more
just
by
his
workes
and
not
onely
by
faith
,
if
Rahab
of
an
harlot
was
made
just
by
workes
and
not
onely
by
faith
.
Answ.
Thus
then
hee
maketh
the
Apostles
to
argue
.
If
Abrahams
workes
would
not
have
justified
him
without
faith
,
much
lesse
would
the
good
workes
of
the
wicked
.
And
if
Rahab
by
her
worke
of
mercie
was
of
an
harlot
made
just
:
how
much
more
shall
the
good
workes
of
the
righteous
make
them
more
just
?
§
.
V.
Where
by
the
way
you
may
note
diverse
absurdities
,
which
I
have
partly
touched
before
.
First
,
that
the
Apostle
forsooth
bringeth
Abraham
as
an
example
of
justification
by
workes
:
when
it
is
most
evident
,
that
hee
bringeth
him
as
an
example
of
justification
by
imputation
of
righteousnesse
without
workes
,
and
maketh
his
example
the
exemplar
or
patterne
of
all
others
,
who
in
like
maner
are
justified
by
faith
without
workes
,
or
by
imputation
of
righteousnes
without
workes
.
Secondly
,
That
Paul
produceth
Abraham
as
an
example
to
prove
,
that
a
just
man
is
more
justified
by
his
workes
;
for
which
there
is
no
colour
praeter
impudentiam
asseverandi
,
the
contrary
is
proved
,
that
Paul
speaking
of
the
justification
of
a
sinner
applyeth
,
what
hee
saith
,
to
Abraham
.
For
hee
proveth
that
Abraham
was
not
justified
by
workes
,
because
the
Scripture
saith
,
[
d
](A20741-e147140-b)
d
Rom.
4.
4
,
5.
Abraham
beleeved
God
and
it
was
imputed
to
him
for
righteousnesse
.
Now
to
him
that
worketh
is
the
reward
not
reckoned
of
grace
,
but
of
debt
.
But
to
him
that
worketh
not
,
but
beleeveth
on
him
that
iustifieth
the
ungodly
(
which
was
Abrahams
case
)
his
faith
is
counted
for
righteousnesse
.
Thirdly
,
the
Apostle
when
he
excludeth
Abrahams
workes
from
iustification
,
doth
not
exclude
his
good
and
gracious
workes
,
but
such
as
hee
did
,
or
might
have
done
without
grace
,
that
is
to
say
,
gracelesse
workes
.
But
no
doubt
the
Apostles
intent
in
producing
the
example
of
Abraham
,
which
Chrysostome
also
hath
observed
;
was
this
:
If
Abraham
who
did
abound
with
so
many
notable
works
,
which
hee
wrought
by
faith
,
was
not
iustified
by
them
but
onely
by
faith
:
then
it
is
certaine
,
that
none
are
iustified
by
workes
,
though
their
workes
be
never
so
gracious
.
Fourthly
,
He
supposeth
,
that
gracious
Abraham
might
have
done
good
workes
without
grace
,
and
that
the
Apostle
denyeth
him
to
have
bene
iustified
by
such
workes
,
as
hee
might
have
done
,
but
did
not
.
Fifthly
,
By
an
impudent
devise
,
whereof
there
is
no
colour
,
hee
maketh
the
Apostle
from
the
example
of
Abraham
to
argue
à
majori
.
If
Abrahams
workes
would
not
have
iustified
him
,
unlesse
they
had
proceeded
from
faith
:
then
much
lesse
can
the
workes
of
sinners
and
unregenerate
men
done
without
faith
iustifie
them
.
Sixthly
,
He
shamefally
inverteth
the
Apostles
question
,
and
perverteth
his
whole
disputation
;
As
if
the
Apostle
disputed
this
question
,
whether
workes
doe
iustifie
without
faith
(
which
hee
doth
never
so
much
as
mention
;
)
and
not
,
whether
faith
doth
iustifie
without
workes
,
which
is
indeed
the
question
.
Seventhly
,
Where
hee
saith
;
that
the
Apostle
excludeth
workes
onely
from
their
imaginary
first
iustification
,
which
is
meerely
habituall
;
hee
conceiveth
,
that
the
Apostle
tooke
all
these
paines
,
to
prove
,
that
workes
are
no
part
of
habituall
righteousnesse
.
Eightly
,
Where
hee
saith
,
that
the
Apostle
excludeth
from
iustification
workes
of
nature
and
not
of
grace
,
it
is
as
much
as
if
hee
should
have
said
,
that
the
Apostle
doth
so
seriously
labour
to
prove
,
that
men
are
not
justified
by
such
workes
as
are
not
good
,
but
evill
.
To
conclude
,
it
is
evident
,
that
the
Apostle
Paul
excludeth
from
the
act
of
justification
all
workes
in
ge●…all
,
whether
done
before
grace
or
after
;
of
all
men
,
whether
unregenerate
,
or
regenerate
,
even
of
Abraham
himself
.
Yea
more
specially
the
workes
of
the
faithfull
and
regenerate
.
First
,
Because
he
speaketh
of
good
workes
,
even
the
workes
of
righteousnesse
which
wee
(
the
faithfull
)
have
done
Tit.
3.
5.
Secondly
,
The
question
being
,
whether
faith
doth
justifie
without
workes
,
or
whether
faith
and
workes
together
;
the
Apostle
must
be
understood
to
exclude
those
workes
from
the
act
of
justification
,
which
with
faith
concurre
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
faithfull
,
by
faith
without
works
.
If
therefore
St.
Iames
doe
affirme
,
that
men
are
justified
in
the
same
sence
that
Paul
denyeth
the
same
;
and
that
Abraham
was
justified
by
his
workes
,
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
bee
grounded
upon
this
text
,
The
scope
therfore
and
intendement
of
the
Apostle
is
,
not
to
confute
the
doctrine
of
Paul
concerning
justification
by
faith
alone
,
but
according
to
Pauls
direction
Tit.
3.
8.
to
perswade
all
those
,
who
professe
themselves
to
believe
,
to
be
studious
of
good
workes
.
And
that
hee
doth
by
this
argument
:
because
,
howsoever
faith
doth
justifie
alone
,
yet
the
profession
of
faith
alone
without
good
workes
will
not
justifie
nor
save
a
man
;
but
is
altogether
vaine
and
unprofitable
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
state
of
the
question
,
which
hee
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
hee
hath
faith
,
and
hath
not
workes
,
will
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
faith
save
him
?
Marke
the
wordes
:
if
a
man
shall
say
,
hee
hath
faith
,
that
is
,
if
a
man
shall
professe
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
onely
justifie
or
save
him
?
this
interrogation
implyeth
a
most
Emphaticall
negation
:
wherein
hee
doth
not
onely
deny
that
faith
,
which
is
onely
in
profession
,
and
doth
not
worke
by
love
,
doth
justifie
or
save
a
man
;
but
also
,
for
the
truth
of
his
deniall
,
hee
doth
appeale
,
as
it
were
,
to
their
conscience
;
sor
so
much
is
meant
by
the
interrogation
.
The
question
then
is
not
,
whether
true
faith
doe
justifie
alone
,
as
Bellarmine
would
have
it
;
but
whether
that
faith
,
which
is
alone
,
and
by
it selfe
;
vers.
17.
without
workes
,
without
a
Christian
conversation
,
be
a
true
justifying
or
saving
saith
.
This
the
Apostle
denieth
,
and
so
doe
wee
.
In
the
rest
of
the
discourse
hee
proveth
this
negative
assertion
by
an
argument
from
the
contrary
,
namely
that
this
fruitlesse
faith
is
not
a
true
faith
,
because
it
is
dead
.
Where
the
Apostle
argueth
to
this
effect
:
That
faith
,
which
is
dead
,
doth
not
iustifie
or
save
a
man
:
The
faith
which
is
profession
onely
,
and
is
alone
without
workes
is
dead
.
Therefore
that
faith
which
is
in
profession
onely
,
and
is
alone
without
workes
,
doth
not
iustifie
or
save
a
man
.
The
assumption
hee
proveth
in
this
whole
discourse
,
where
the
con●…lusion
is
alwayes
this
,
that
the
faith
which
is
alone
and
without
workes
is
dead
,
and
therefore
that
is
the
question
wich
is
disputed
and
concluded
.
§
.
VII
.
Now
that
the
faith
which
is
alone
and
without
workes
1.
The
first
à
par●…
:
That
charity
which
is
onely
in
word
and
not
in
deed
is
vaine
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
bee
demonstrated
by
good
workes
:
and
that
which
cannot
be
demonstrated
by
good
workes
,
is
but
a
dead
faith
.
And
this
hee
proveth
vers.
18.
against
the
carnall
Gospeller
,
as
it
were
,
by
the
partyes
owne
testimony
,
or
forced
confession
,
provoking
him
to
make
experience
,
which
kind
of
proofe
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thou
professest
the
faith
having
no
workes
:
I
also
professe
the
faith
and
have
workes
,
come
now
to
the
tryall
,
hee
that
hath
a
true
faith
may
approve
it
by
the
fruits
:
shewe
then
they
faith
,
if
thou
canst
,
by
thy
workes
(
which
thou
knowest
thou
canst
not
doe
)
and
I
by
my
workes
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
lesse
to
Devils
,
but
is
proper
to
the
Elect
,
Tit.
1.
1.
But
that
faith
,
which
men
professe
without
charity
and
without
good
workes
is
common
to
Devils
.
vers.
19.
Thou
professest
,
that
thou
believest
that
there
is
one
God
,
thou
doest
well
:
but
if
this
thy
beliefe
be
not
accompanied
with
charity
and
good
workes
;
know
this
,
that
the
devils
themselves
who
hate
God
,
doe
,
though
with
horrour
,
knowe
and
perforce
believe
the
same
.
4.
The
fourth
argument
to
prove
,
that
faith
onely
professed
,
or
which
is
in
profession
onely
,
is
not
a
true
and
a
lively
,
but
a
conterfeit
and
a
dead
faith
;
is
a
twofold
example
,
of
Abraham
,
and
of
Rahab
,
who
were
justified
,
that
is
,
declared
and
knowne
to
be
just
by
their
workes
.
For
in
this
sence
,
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
bee
taken
in
this
place
.
For
by
good
workes
,
which
alwaies
followe
,
and
never
goe
before
justification
,
wee
are
not
made
just
:
but
being
already
justified
,
wee
are
by
them
declared
and
knowne
to
be
just
.
For
hee
is
a
righteous
[
e
](A20741-e147830-b)
e
1
I●…hn
3.
7.
man
that
worketh
righteousnesse
.
And
this
the
Schoolmen
themselves
doe
teach
,
that
works
do●…
justifi●…
●…clarativè
Th●…s
Aquinas
saith
,
[
f
](A20741-e147850-b)
f
Jn
Gal
3.
lect.
4.
Opera
n●…n
sunt
ca●…sa
quòd
aliqui●…
sit
i●…tus
apud
Deum
,
&c.
workes
are
not
the
cause
why
any
man
is
just
before
God
,
but
rather
they
are
the
executions
and
manifestations
of
iustice
.
Nam
nullus
per
opera
iustificatur
apud
Deum
sed
per
habitum
fidei
.
For
no
man
is
iustified
before
God
by
workes
,
but
by
the
habit
of
faith
.
And
whereas
it
might
bee
obiected
out
of
Iam.
2.
that
Abraham
was
iustified
by
workes
:
hee
answeareth
,
[
g
](A20741-e147920-b)
g
Ibid.
the
word
to
be
iustified
many
be
taken
two
wayes
:
whereof
the
one
is
,
quantum
ad
executionem
iustitiae
,
&
manifestationem
in
respect
of
execution
and
manifestation
of
iustice
,
&
hoc
m●…do
iustificatur
homo
,
i.
iustus
ostenditur
ex
operib
.
operatis
,
and
thus
a
man
is
iustified
,
that
is
declared
be
iust
by
the
workes
which
hee
hath
done
.
And
thus
the
ordinary
glosse
expoundeth
the
word
in
this
place
.
But
let
us
come
to
the
words
.
vers.
20.
§
.
VIII
.
But
wilt
thou
know
O
vaine
man
,
that
faith
,
that
is
,
§
.
IX
.
Vers.
21.
was
not
Abraham
our
Father
,
saith
hee
,
justified
Abraham
,
Verse
21.
by
workes
,
when
hee
had
offered
his
sonne
Isaack
upon
the
Altar
?
Of
which
wordes
the
meaning
is
not
,
that
Abraham
by
that
worke
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
righteousnesse
:
not
,
that
then
hee
first
believed
,
or
was
then
first
justified
:
for
when
hee
first
left
his
countrey
,
which
hee
left
by
faith
Heb.
11.
8.
hee
had
believed
,
and
his
faith
no
doubt
was
imputed
to
him
for
righteousnesse
:
but
that
by
that
speciall
worke
after
hee
was
proved
,
hee
was
approved
and
knowne
to
be
a
righteous
man
.
For
upon
Abrahams
approbation
of
his
faith
and
obedience
,
when
he
was
tryed
,
the
Lord
gave
him
this
testimony
,
Gen.
22.
12.
Now
I
know
,
that
thou
fearest
God
&c.
Did
not
God
know
it
before
?
Yea
no
doubt
,
but
hee
speaketh
after
the
maner
of
men
.
He
had
tempted
Abraham
,
that
is
,
by
a
commandement
of
tryall
hee
had
proved
his
faith
and
obedience
;
not
that
hee
did
not
know
,
but
that
he
would
make
it
knowne
to
Abraham
and
others
.
As
on
the
contray
,
God
is
said
2.
Chron.
32.
31.
to
have
left
Ezechias
to
try
him
,
that
hee
might
know
,
that
is
,
that
hee
might
make
knowne
all
that
was
in
his
heart
,
when
as
therefore
Abraham
being
tryed
,
had
by
that
act
of
offering
his
sonne
approved
his
faith
and
obedience
,
the
Lord
saith
,
Now
I
know
,
that
is
,
now
by
this
tryall
it
is
made
knowne
,
that
thou
art
a
just
man
and
one
that
feareth
God
.
And
in
this
sence
,
as
it
is
most
manifest
,
hee
is
said
by
his
workes
to
have
been
justified
,
that
is
,
knowne
,
declared
,
approved
to
be
a
just
man
.
§
.
X.
Hereupon
St.
Iames
inferreth
vers.
22.
Doe
you
not
see
,
It
followeth
in
the
same
verse
:
and
by
workes
was
faith
made
perfect
.
Which
words
saith
Bellarmine
cannot
signifie
any
other
,
but
that
his
righteousnesse
,
which
was
begunne
by
faith
,
was
perfected
by
good
works
.
Answ.
But
Iames
doth
not
say
,
that
his
righteousnesse
,
but
his
faith
was
perfected
,
and
whereas
hee
saith
the
words
cannot
signifie
otherwise
,
I
say
they
may
be
understood
two
other
wayes
.
First
,
that
faith
by
workes
is
perfected
,
because
by
workes
it
is
manifested
,
and
perfectly
knowne
,
in
which
sence
Gods
strength
is
perfected
in
our
weakenesse
2.
Cor.
12.
9.
Secondly
,
because
workes
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
attayned
to
the
end
(
as
it
hath
when
it
doth
effectually
produce
those
uses
or
fruits
,
for
which
it
was
ordayned
)
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
workemanship
of
God
created
unto
good
workes
,
which
God
hath
preordayned
that
wee
should
walke
in
them
.
Eph.
2.
10.
Faith
therefore
may
then
bee
said
to
be
perfected
,
when
it
doth
effectually
bring
forth
the
fruit
of
good
workes
:
whereby
a
man
is
not
made
,
but
declared
to
be
just
.
§
.
XI
.
Vers.
23.
And
this
appeareth
yet
more
plainely
by
that
which
followeth
.
And
the
Scripture
was
fulfilled
,
which
saith
,
Abraham
believed
God
,
and
it
was
imputed
to
him
for
righteousnesse
.
This
Scripture
was
fulfilled
Gen.
15.
6.
above
30.
yeares
before
his
offering
of
Isaake
:
and
here
againe
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
worke
hee
evidently
declared
,
that
hee
was
indued
with
a
true
lively
iustifying
faith
.
And
to
the
like
purpose
the
same
sentence
might
,
as
Bellarmine
confesseth
,
be
applyed
to
Abraham
in
respect
of
any
other
notable
fruit
of
his
faith
:
that
then
also
that
sentence
was
verified
,
Abraham
believed
God
&c.
For
then
it
was
declared
and
manifested
,
that
hee
was
indued
with
a
true
iustifying
faith
.
As
for
that
conceipt
of
Bellarmine
,
that
if
the
Hebrew
word
be
well
scanned
,
it
will
appeare
,
that
the
meaning
of
the
words
is
,
that
Abrahams
believing
God
was
a
●…ust
worke
,
it
is
but
a
poore
shift
.
For
Paul
understandeth
it
of
Abrahams
person
,
and
maketh
that
text
his
principall
ground
of
the
iustification
of
the
faithfull
by
imputation
of
righteousnesse
without
workes
.
And
Iames
likewise
understandeth
it
of
Abrahams
person
:
shewing
that
by
this
act
of
offering
his
sonne
the
truth
of
that
testimony
was
manifested
,
that
hee
was
indued
with
a
true
faith
,
by
which
hee
was
iustified
.
It
followeth
in
the
same
verse
,
and
hee
was
called
the
friend
of
God
.
2.
Chron.
20.
7.
Esai
.
41.
8.
that
is
,
by
this
act
hee
approved
himselfe
to
bee
such
a
one
.
§
.
XII
.
Hereupon
Saint
Iames
,
Verse
24.
inferreth
this
consectary
§
.
XIII
.
The
other
example
is
of
Rahab
,
Verse
25.
For
though
Concerning
this
example
of
Rahab
,
Bellarmine
hath
foure
Assertions
:
of
which
never
an
one
agreeth
with
another
.
First
,
That
Rahab
was
not
declared
to
bee
just
,
because
shee
was
an
harlot
:
which
is
false
.
For
though
shee
had
beene
an
harlot
,
yet
now
she
beleeved
,
and
by
her
faith
was
justifyed
before
God
,
and
by
her
worke
which
shee
wrought
by
faith
,
was
justified
,
as
Saint
Iames
saith
,
that
is
,
declared
to
bee
just
.
Secondly
,
That
Iames
bri●…geth
the
example
of
Rahab
to
prove
,
that
by
good
workes
a
righteous
person
is
made
more
righteous
:
which
also
is
false
,
and
contrary
to
his
former
Assertion
.
Thirdly
,
That
by
this
worke
of
mercy
shee
was
truely
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
worke
,
but
by
the
habit
of
grace
infused
.
The
trueth
is
,
by
faith
shee
was
justifyed
before
God
,
and
by
her
worke
shee
was
declared
to
bee
just
before
men
.
Fourthly
,
That
by
that
worke
,
as
a
disposition
,
she
was
prepared
unto
justifica●…ion
.
Which
agreeth
neither
with
his
third
,
where
he
said
,
that
by
this
worke
shee
was
truely
justifyed
,
and
of
a
sinner
made
just
,
nor
with
Saint
●…mes
,
whose
meaning
plainely
is
,
not
that
shee
was
prepared
unto
justification
by
this
worke
,
no
more
than
Abraham
was
by
his
;
but
that
she
was
declared
by
this
worke
,
as
a
fruite
of
her
faith
and
a
consequent
of
her
justification
,
as
Abraham
was
by
his
workes
to
be
justifyed
before
God
.
And
thus
much
of
the
two
examples
.
§
.
XIV
.
There
rema●…eth
his
fifth
Argument
,
which
is
a
similitude
,
●…
simil●…
.
verse
26.
Verse
26.
For
as
the
body
without
the
Spirit
is
dead
,
so
faith
without
workes
,
or
that
faith
which
is
without
workes
is
dead
,
which
words
also
may
bee
two
wayes
expounded
.
For
either
the
Apostle
Iames
speaketh
of
the
habit
of
faith
,
or
of
the
profession
of
it
.
If
of
the
habit
,
then
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
workes
,
which
are
as
it
were
the
breathing
of
a
lively
faith
,
is
judged
to
be
dead
.
For
as
[
h
](A20741-e148960-b)
h
De
resurrect
.
serm●…●…
.
Bern●…rd
also
saith
,
As
we
discerne
the
life
of
this
body
by
its
motion
,
so
the
life
of
faith
by
workes
.
If
therefore
faith
it selfe
be
here
meant
,
wee
must
by
Spirit
understand
breath
and
not
the
soule
.
For
although
the
Papists
absurdly
make
charity
,
which
is
a
fruite
of
faith
,
1
Tim.
1.
5.
to
be
the
forme
of
it
;
yet
me
thinkes
they
cannot
bee
so
absurd
,
as
to
compare
faith
to
the
body
,
and
workes
to
the
soule
:
as
though
workes
,
which
are
the
fruites
and
effects
both
of
faith
and
of
charity
,
were
the
forme
,
and
as
it
were
,
the
soule
of
faith
.
If
by
faith
we
understand
faith
professed
or
the
profession
of
faith
,
as
in
this
discouse
hitherto
it
hath
beene
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
workes
,
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
speake
of
a
true
faith
,
as
if
he
supposed
,
that
a
true
faith
might
be
without
workes
.
Therefore
the
Popish
Doctrine
of
justification
by
workes
as
causes
thereof
cannot
be
grounded
on
this
T●…xt
of
Saint
Iames.
§
.
XV.
Yea
,
but
will
some
say
,
the
contradiction
is
not
yet
salved
.
And
thus
have
you
heard
what
is
to
be
alleaged
against
the
Papists
.
First
,
that
their
doctrine
concerning
justification
by
workes
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
bee
grounded
on
this
Text.
§
.
XVI
.
Now
for
our selves
,
I
will
shew
,
that
by
our
exposition
§
.
XVII
.
Secondly
,
wee
are
to
consider
the
divers
acceptions
of
fa●…th
,
justifie
,
workes
.
the
words
,
faith
workes
justifie
,
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
justifie
.
Iames
,
speaking
of
the
faith
of
hypocrits
,
which
is
in
profession
only
,
s●…vered
from
the
grace
of
sanctification
,
and
destitute
of
good
workes
;
●…aith
,
that
such
a
faith
doth
neither
justifie
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
workes
to
concurre
to
the
act
of
justification
,
as
any
cause
thereof
▪
Iames
speaking
of
the
effects
and
●…ignes
of
justificati●…n
,
whereby
it
may
be●…
knowne
,
affirmeth
,
that
workes
must
concurre
in
the
parties
justified
,
that
by
them
our
faith
may
be
demonstrated
,
●…nd
our
justification
manifested
.
Paul
therefore
rejecteth
workes
obtruded
,
as
causes
of
justification
;
Iames
urgeth
th●…m
,
as
effects
and
signes
thereof
.
Paul
,
speaking
of
Iustification
in
the
proper
sense
,
as
it
signifieth
that
gracio●…s
action
of
God
,
whereby
wee
are
made
or
constituted
just
;
affirmeth
,
that
wee
are
justified
by
faith
without
workes
.
Iames
,
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
bee
just
,
and
indued
with
a
true
faith
;
〈◊〉
,
that
we
are
so
justified
,
not
onely
by
the
profession
of
faith
,
but
also
by
good
workes
.
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
Iames
faith
,
that
the
faith
,
which
is
alone
,
doth
not
justifie
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
liuely
f●…ith
,
though
it
justifie
alone
,
yet
never
i●…
alone
,
though
it
justifie
without
workes
,
yet
it
is
not
without
work●…s
.
Though
good
workes
doe
not
〈◊〉
to
the
act
of
justification
,
a●…
any
cause
ther●…of
,
according
to
Saint
Pauls
doctrin●…
:
yet
they
must
concurre
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
Iames
,
we●…
are
to
bee
justified
,
that
is
,
declared
and
approved
to
be
just
not
onely
by
faith
professed
,
but
also
by
good
workes
.
Finally
,
though
good
workes
n●…n
〈◊〉
〈◊〉
,
yet
,
〈◊〉
justifica●…
,
as
Augustin●…
useth
to
speake
,
or
as
he
also
saith
,
non
pr●…edunt
iustifi●…andum
,
sed
justificat●…
〈◊〉
,
though
they
doe
not
go●…
before
justification
,
as
caus●…s
,
〈◊〉
P●…l
teacheth
;
yet
they
must
follow
in
the
parties
justified
,
as
effects
,
according
to
Saint
Iames
his
doctrine
.
§
.
XVIII
.
But
the
assertions
of
the
2.
Apostles
not
only
may
wel
stand
[
i
](A20741-e149610-b)
i
R●…
▪
10.
3.
righteousnesse
,
and
seeking
to
establish
their
owne
righteousnesse
,
they
doe
not
submit
themselves
to
the
righteousnes
of
God
.
But
wee
must
so
urge
the
necessity
of
good
workes
in
the
doctrine
of
sanctification
,
that
wee
remember
,
that
in
the
question
of
justification
they
are
of
no
value
.
On
the
other
side
,
if
wee
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
doe
not
withall
informe
the
people
of
the
profit
and
necessity
of
good
works
in
other
respects
;
how
ready
will
they
bee
to
cast
off
all
care
of
good
workes
,
and
content
themselves
with
a
bare
profession
of
faith
?
But
wee
joyne
these
assertions
together
,
after
the
doctrine
and
practise
of
the
Apostles
in
their
[
k
](A20741-e149620-b)
k
Rom.
6.
1
,
&c.
●…ph.
2.
8
,
9
,
10.
Tit.
3.
8.
Epistles
.
Wee
teach
that
justification
and
sanctification
are
unseparable
companions
.
And
theresore
,
as
they
who
are
sanctified
,
may
bee
assured
of
their
justification
;
so
without
sanctification
none
can
bee
[
l
](A20741-e149750-b)
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
holinesse
no
man
shall
see
God
.
Heb.
12.
14.
And
for
this
cause
we
seriously
exh●…rtall
men
,
who
professe
themselves
to
beleeve
,
and
to
be
iustified
by
faith
,
to
be
careful
,
that
they
may
be
[
m
](A20741-e149800-b)
m
Tit.
3.
●…
.
precedents
of
good
works
,
for
these
are
good
,
and
profitable
,
and
necessary
,
as
I
shewed
before
,
§
.
XIX
.
To
that
place
of
Saint
Iames
he
addeth
[
n
](A20741-e149860-b)
n
De
justif
.
l.
4.
c.
19.
sixe
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
](A20741-e149880-b)
o
Lib.
2.
cap.
4.
§.
2.
&
3.
controversie
.
2.
His
second
testimony
is
Rom.
6.
19.
As
you
have
exhibited
your
members
to
serve
uncleanness●…
and
iniquity
unto
iniquity
:
so
now
exhibit
doth
not
signifie
to
get
the
first
holinesse
,
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
plaine
by
the
antithesis
,
for
he
opposeth
sanctification
to
iniquity
.
His
argument
is
thus
framed
:
Sanctification
may
and
must
bee
increased
by
good
workes
,
which
is
proved
by
this
text
,
and
not
denyed
by
us
.
Iustification
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
](A20741-e149970-b)
p
Lib.
2.
question
,
for
this
is
the
source
of
all
their
errours
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
licentiousnesse
of
life
;
in
this
,
and
the
next
chapter
,
he
treateth
of
sanctification
shewing
in
this
[
q
](A20741-e149980-b)
q
Rom.
6
chapter
that
sanctification
is
a
necessary
companion
of
justification
.
And
therefore
exhorteth
those
that
are
justifi●…
to
the
dueties
of
sanctification
.
The
abuse
he
preventeth
vers.
1.
and
15.
for
wheras
he
had
taught
in
the
doctrine
of
justification
,
that
where
sinne
abounded
grace
did
superabound
;
he
maketh
this
objection
,
what
then
?
shall
we
continue
in
sinne
that
grace
may
abound
?
God
forbid
!
So
againe
,
by
Iustification
we
are
freed
from
the
curse
of
the
Law
,
and
from
the
rigour
and
terrour
or
dominion
it
?
what
then
?
shall
we
sin
,
because
wee
are
not
under
the
Law
,
but
under
Grace
?
God
forbid
!
The
unseparable
conjunction
of
these
two
benefits
is
shewed
by
the
[
r
](A20741-e150010-b)
r
Rom.
6.
3
,
4
,
&c.
Sacrament
of
Baptisme
for
as
it
is
a
seale
of
that
righteousnesse
,
which
is
by
faith
,
unto
us
being
baptized
into
the
remission
of
sins
:
so
it
is
the
laver
of
regeneration
,
wherin
,
as
the
Apostle
saith
,
we
are
baptized
into
Christs
death
and
resurrection
;
that
as
he
dyed
,
so
we
should
dye
unto
sin
:
and
as
he
rose
againe
never
to
dye
any
more
:
so
wee
should
arise
from
the
grave
of
sinne
never
to
dye
any
more
:
for
how
should
they
that
are
dead
to
sinne
live
any
more
therein
?
And
hereupon
followeth
his
exhortation
,
that
we
should
not
let
sinne
reigne
in
us
,
nor
give
our
members
as
instruments
of
unrighteousnes
unto
sin
,
&c.
And
as
he
doth
dehort
us
from
suffering
sinne
to
relgne
in
us
:
so
he
assureth
the
faithfull
,
that
sinne
shall
no
more
haue
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
sinne
to
reigne
in
them
,
because
if
it
did
reigne
in
them
,
they
must
needes
be
the
servants
of
it
:
when
as
in
their
redemption
they
were
freed
from
the
bondage
of
sinne
,
that
they
might
become
the
servants
[
s
](A20741-e150030-b)
s
Vers.
18.
of
righteousnesse
;
and
also
his
exhortation
vers.
19.
that
they
would
yeeld
their
members
,
as
seruants
to
holinesse
,
&c.
To
his
reason
,
that
by
sanctification
here
is
meant
justification
,
because
it
is
opposed
to
iniquity
:
I
answere
,
that
both
justification
and
sanctification
are
opposed
to
sinne
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.
wee
are
freed
from
the
guilt
of
sin
and
damnation
:
by
our
sanctification
,
which
is
opposed
to
pollution
,
wee
are
freed
in
some
measure
from
the
corruption
,
that
it
is
to
say
,
from
the
dominion
of
sinne
.
§
.
XX.
His
third
testimony
is
2
Cor.
7.
1.
where
the
Apostle
exhorteth
§
.
XXI
.
His
fourth
testimony
,
2
Cor.
9.
10.
he
will
multiply
your
Where
we
are
taught
saith
he
,
that
by
alm●…s-giving
our
wealth
is
diminished
,
but
our
j●…stice
is
increased
.
Answ.
We
answere
,
that
by
the
Christian
practice
of
vertues
our
justice
,
(
but
not
our
justification
)
is
increased
.
Howbeit
,
the
Apostle
doth
not
speake
of
justice
it selfe
to
be
increased
,
but
of
the
fruites
of
justice
;
by
justice
in
this
place
meaning
,
as
vers.
9.
and
Matth.
6.
1.
liberalitie
in
almes-giving
:
and
by
the
fruites
of
righteousnesse
,
almes
.
Unto
which
,
that
they
might
bee
more
and
more
enabled
,
the
Apostle
prayeth
,
that
their
seed
may
be
multiplyed
,
meaning
thereby
their
store
(
which
in
the
faithfull
is
as
it
were
the
seed
of
almes
)
that
having
alwayes
all
sufficiency
in
all
things
,
they
might
abound
to
every
good
worke
,
being
enriched
in
every
thing
to
all
bountifulnesse
,
ve●…s
.
8
,
11.
so
farre
is
the
Apostle
from
signifying
that
by
their
almes-giving
their
wealth
should
be
diminished
§
.
XXII
.
His
fifth
testimony
,
Ioh.
14.
23.
If
any
love
me
,
hee
will
This
new
living
after
the
fulfilling
of
the
Commandements
,
what
is
it
,
sath
he
,
but
the
increase
of
love
,
and
thereby
of
righteousnesse
,
which
by
observing
the
Law
of
God
is
required
.
Answ.
Wee
confessè
,
that
by
the
observance
of
the
Law
of
God
,
our
love
of
God
is
exercised
and
our
righteousnesse
increased
,
though
it
be
not
proved
out
of
this
place
.
For
this
love
,
after
the
keeping
of
Christs
word
here
mentioned
,
is
Gods
love
to
us
,
not
ours
to
him
.
§
.
XXIII
.
His
sixth
testimony
is
Apoc.
22.
11.
hee
that
is
just
,
let
him
be
justified
yet
.
Answ.
The
word
yet
or
still
doth
not
signifie
increase
but
continuance
:
or
if
increase
were
meant
,
it
could
not
bee
understood
of
the
righteousnesse
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
wee
have
seene
scarce
any
colour
of
proofe
either
of
justification
by
workes
,
or
of
increase
of
justification
;
and
yet
these
,
besides
Iam.
2.
are
all
the
testimonies
which
he
hath
alleaged
out
of
the
Scriptures
:
which
being
compared
with
those
plentifull
and
pregnant
Testimonies
that
plainely
deny
justification
by
workes
,
doe
manifestly
shew
the
cause
of
the
Papists
to
bee
most
desperate
.
But
it
may
bee
you
will
say
,
that
although
the
Scriptures
faile
him
,
yet
hee
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
beene
already
confuted
.
§
.
XXIV
.
To
these
testimonies
,
saith
he
,
two
reasons
may
be
added
out
of
those
things
,
which
have
been
proved
in
the
former
Chapters
concerning
the
possibility
of
the
Law
,
and
the
truth
of
actuall
righteousnesse
:
for
,
saith
he
,
if
a
just
man
can
fulfill
the
Law
,
as
before
it
hath
beene
demonstrated
,
then
●…ay
he
also
without
doubt
be
justified
by
workes
.
Againe
,
If
a
just
man
can
performe
workes
truly
good
,
which
are
polluted
with
no
vice
,
as
we
have
shewed
before
,
then
he
may
worke
righteousnesse
,
and
consequently
may
by
multiplying
of
just
workes
increase
his
justice
.
Answ.
He
should
say
his
justification
.
But
in
both
hee
disputeth
a
posse
ad
esse
:
it
is
possible
for
a
man
to
fulfill
the
Law
and
consequently
to
be
justified
by
workes
it
is
possible
,
that
a
righteous
man
may
performe
some
workes
truely
and
purely
good
by
multiplying
whereof
he
may
increase
his
justice
.
But
the
question
is
not
,
whether
some
choise
man
one
of
a
million
,
can
fulfill
the
Law
,
and
bring
forth
workes
purely
good
;
but
whether
every
one
that
is
justified
doth
fulfill
the
Law
,
that
is
,
doth
continue
in
all
the
things
which
are
written
in
the
Booke
of
the
Law
to
doe
them
.
Whether
the
workes
,
yea
all
the
workes
of
every
one
,
that
is
justified
,
be
purely
good
.
For
if
he
should
transgresse
in
any
one
particular
,
though
it
were
but
by
omission
,
he
hath
not
fulfilled
the
Law
.
If
any
of
his
workes
were
not
truely
and
purely
good
,
or
if
all
his
workes
be
not
pure
,
then
hee
cannot
be
justified
by
workes
.
But
he
is
so
farre
from
proving
these
things
as
it
were
the
esse
,
that
he
is
not
able
to
prove
the
posse
,
that
any
one
mortall
man
is
able
to
fulfill
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
IVSTIFICATION
.
THE
EIGHTH
BOOKE
:
Concerning
the
Merit
of
good
Workes
.
CHAP.
I.
Setting
downe
the
state
of
the
Controversie
,
and
propounding
our
arguments
against
the
merit
of
good
Workes
.
§
.
I.
THere
remaineth
the
last
,
though
not
the
least
errour
of
the
Papists
in
this
controversie
,
which
is
concerning
the
efficacie
of
good
workes
.
For
the
Papists
not
contented
to
affirme
,
that
good
works
doe
justifie
;
doe
also
teach
that
at
the
hands
of
God
they
doe
merit
or
deserve
the
reward
of
eternall
life
.
And
this
,
in
effect
,
is
the
same
with
that
,
which
Bellarmine
laboured
to
prove
,
when
he
disputed
of
the
necessity
of
good
workes
unto
salvation
,
not
onely
necessitate
praesentiae
,
as
the
way
to
Gods
kingdome
,
which
we
confesse
;
but
also
necessitate
efficientiae
,
as
causes
thereof
.
For
by
the
Efficiencie
which
they
ascribe
to
workes
,
they
meane
no
other
but
morall
,
which
is
,
as
they
say
,
by
way
of
meriting
.
Howbeit
the
former
assertion
of
the
necessity
of
efficiencie
seemeth
to
containe
a
further
degree
of
damnable
errour
;
viz.
that
not
onely
good
workes
doe
merit
or
deserve
salvation
;
but
also
,
that
none
can
be
saved
without
their
owne
merits
:
for
so
much
is
implyed
in
the
terme
of
the
necessity
of
efficiencie
.
§
.
II.
But
first
we
are
to
set
downe
the
state
of
the
controversie
,
in
setting
downe
whereof
the
Papists
are
very
sparing
,
because
in
this
point
they
differ
much
among
themselves
.
But
yet
in
this
they
do
agree
,
[
a
](A20741-e150690-b)
a
Concil.
Trident
sess.
6.
cap.
16
&
can.
32.
that
all
the
good
works
of
the
regenerate
are
truly
meritorious
of
eternall
life
.
Now
for
the
explacation
of
the
termes
:
by
good
works
,
which
they
say
are
meritorious
,
they
meane
all
such
works
,
as
are
qualified
according
to
those
seven
conditions
,
which
[
b
](A20741-e150700-b)
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
eternall
reward
.
Seventhly
,
proceeding
from
the
virtue
of
Charity
.
Secondly
,
by
all
such
workes
they
doe
not
onely
meane
all
joyntly
,
Pelagius
,
gratiam
secundum
merita
dari
.
For
if
those
dispositions
be
merits
,
and
if
according
to
them
grace
is
given
,
as
the
Councill
of
Trent
in
plaine
termes
[
c
](A20741-e150810-b)
c
Secundum
propriam
cuiusque
dispositionem
.
sess.
6.
cap.
8.
defineth
,
doe
they
not
hold
that
grace
is
given
to
men
according
to
their
merits
?
Secondly
,
by
this
phrase
truly
and
properly
meritorious
,
are
excluded
these
workes
which
ar●…
said
to
merit
onely
,
ex
pacto
,
which
ever
happeneth
when
there
is
a
great
disproportion
between
the
worke
and
the
promised
reward
.
As
if
a
man
should
for
a
daies
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
halfe
of
Herods
Kingdome
was
due
to
the
daughter
of
Her●…dias
,
ex
pacto
if
shee
had
asked
so
much
,
but
no
way
deserved
by
her
.
By
truely
and
properly
meritorious
therefore
is
meant
that
,
which
is
condigne
merit
,
or
merit
of
condignity
,
that
which
is
absolutely
meritorious
and
not
onely
ex
pacto
by
reason
of
the
promise
(
which
happeneth
when
there
is
an
equall
proportion
betweene
the
worke
and
the
promised
reward
)
sed
ratione
●…peris
ipsius
,
for
the
workes
sake
and
for
the
worthinesse
thereof
.
§
.
III.
This
point
is
duely
to
bee
observed
.
For
there
are
some
tergiversators
,
[
d
](A20741-e150920-b)
d
Mal.
the
Irish
Iesuit
.
pag.
699.
that
dare
not
professedly
take
upon
them
the
defence
of
condigne
merit
,
who
notwithstanding
would
seem
as
stiffe
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
schoole
points
,
which
not
being
yet
determined
by
the
Church
may
freely
bee
disputed
of
pro
&
con
.
Yea
,
but
thus
much
your
Church
hath
determined
,
that
the
faithfull
,
who
are
the
members
of
Christ
,
doe
by
their
workes
truely
[
e
](A20741-e150970-b)
e
Conc.
Trid.
s●…ss
.
6.
cap.
●…6
.
vitam
aeternam
verè
promeruisse
.
merit
or
deserve
eternall
life
,
and
denounceth
a
curse
against
those
,
who
shall
deny
that
a
justified
man
doth
by
his
good
workes
truely
[
f
](A20741-e150980-b)
f
Can.
32.
verè
m●…reri
vitam
aeternam
.
merit
eternall
life
.
But
there
is
nothing
which
can
truly
and
properly
be
called
merit
,
but
that
which
is
of
condignity
,
and
doth
for
it selfe
,
and
for
its
owne
worth
absolutely
deserve
the
reward
.
That
which
is
said
to
merit
by
way
of
congruity
is
not
truely
and
properly
meritorious
,
nor
that
which
is
said
meerely
to
merit
ex
pacto
,
as
where
is
no
proportion
betweene
the
merit
and
the
wages
.
For
neither
of
these
doth
truely
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
betweene
the
workes
of
the
faithfull
proceeding
from
charity
:
and
the
heavenly
reward
,
and
that
they
condignely
merit
eternall
life
,
not
only
in
respect
of
Gods
promise
,
but
also
for
the
worthinesse
of
the
workes
,
which
are
so
dignified
,
they
say
,
by
the
merit
of
Christ
,
that
they
become
truely
meritorious
,
and
doe
in
Iustice
,
according
to
their
worth
,
deserve
the
heavenly
reward
,
even
as
justly
,
as
the
sinnes
of
the
wicked
deserve
the
punishment
of
hell
.
In
so
much
that
our
Rhemists
[
g
](A20741-e151000-b)
g
In
Heb.
10.
say
,
good
workes
be
meritorious
,
and
the
very
cause
of
salvation
,
so
farre
,
that
God
should
be
unjust
,
if
he
rendred
not
heaven
for
the
same
,
unjust
(
they
meane
)
for
not
rendring
a
just
and
equall
reward
.
Where
fore
howsoever
some
like
snailes
,
when
they
are
touched
,
doe
pull
in
their
hornes
:
yet
this
undoubtedly
is
the
Tenet
of
the
learned
Papists
at
this
day
:
[
h
](A20741-e151010-b)
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
workes
of
the
righteous
are
condignely
meritorious
,
not
onely
in
regard
of
the
covenant
,
but
also
in
respect
of
the
workes
themselves
.
As
for
those
,
who
heretofore
have
denyed
the
absolute
merit
of
condignity
,
and
have
held
either
merits
of
congruity
onely
,
or
onely
ex
pacto
,
they
are
censured
by
some
of
the
learned
[
i
](A20741-e151040-b)
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
eternall
life
,
but
the
merits
of
Christ
onely
:
and
wee
doe
constantly
hold
,
and
confidently
professe
,
§
.
IV.
For
the
handling
of
this
controversie
I
will
observe
this
order
:
first
I
will
propound
our
arguments
and
maintaine
them
,
and
then
And
first
,
I
will
speake
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
concerne
our
eternall
inheritance
,
to
bee
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
truely
called
merit
.
Now
there
is
neither
in
the
canonicall
Scriptures
,
nor
in
the
Greeke
Fathers
,
any
word
or
phrase
truely
and
properly
translated
,
which
being
ascribed
to
good
workes
,
doth
signifie
or
import
the
deserving
of
eternall
life
at
the
hands
of
God
.
There
are
words
and
phrases
importing
the
reward
of
workes
both
good
and
bad
;
but
with
this
difference
,
that
the
eternall
reward
of
good
workes
,
as
it
was
according
to
the
purpose
of
grace
given
unto
us
in
Christ
[
k
](A20741-e151120-b)
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
eternall
reward
of
sinne
,
as
it
is
justly
deserved
,
so
it
is
in
justice
rendred
,
as
the
iust
stipend
or
wages
of
sinne
.
Rom.
6.
23.
The
wages
of
sinne
is
death
;
but
eternall
life
is
the
free
gif●…
of
God
.
§
.
V.
The
Latine
Fathers
indeed
doe
often
use
the
words
mereri
and
The
verbe
is
used
by
them
sometimes
,
and
indeed
very
often
in
the
generall
sense
,
either
of
obtayning
,
[
l
](A20741-e151210-b)
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
,
quàm
consecutionem
de
●…acto
.
joyned
commonly
with
the
accusative
case
,
or
of
finding
favour
to
have
or
to
get
any
thing
,
joyned
with
the
infinitive
,
without
respect
of
merit
and
worth
,
or
relation
to
wages
.
Vocabulum
merendi
saith
[
m
](A20741-e151230-b)
m
Schol.
in
hymnum
,
nocte
surgentes
.
179.
Cassander
,
the
word
meriting
among
the
ancient
Ecclesiastical
writers
for
the
most
part
signifieth
to
obtaine
or
to
be
made
fit
to
obtaine
.
The
which
among
others
appear●…th
by
that
one
place
of
Cyprian
.
[
n
](A20741-e151260-b)
n
Epist.
ad
Iuba●…anum
.
For
where
Paul
saith
,
1
Tim.
1.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
I
obtained
mercie
,
as
the
vulgar
[
o
](A20741-e151300-b)
o
Consecutus
sum
.
Latine
and
[
p
](A20741-e151310-b)
p
Adeptus
sum
.
Erasmus
,
Cyprian
readeth
misericordiam
merui
.
And
so
doth
Augustine
[
q
](A20741-e151350-b)
q
De
Baptismo
contra
Donatist
.
l.
4.
c.
5.
also
.
Thus
you
see
,
how
joyned
with
an
a
accusative
it
signifieth
to
obtaine
.
First
,
So
Ambrose
,
[
r
](A20741-e151370-b)
r
Serm.
63.
Minus
autem
mirari
debe●…us
,
quòd
tantam
Ioannes
gratiam
in
nascendo
meruerit
.
Secondly
,
Ipsa
[
s
](A20741-e151410-b)
s
De
fide
resurrect
.
etiam
post
usum
vota
fastidio
,
sunt
&
quae
mereri
optavimus
,
postquam
meruimus
abdi●…amus
.
Thirdly
,
Iniqueus
[
t
](A20741-e151450-b)
t
De
Cain
&
Abel
.
Cain
,
longaevam
d●…xit
aetatem
,
duxit
uxorem
,
&
●…c
meruit
promissione
divina
.
Fourthly
,
●…ratiam
[
u
](A20741-e151490-b)
u
De
dignit
.
sacerd.
cap.
5.
●…um
ordinareris
(
Episcopus
)
non
suscepisti
,
quia
gratuitò
●…am
non
meruisti
.
Hierome
,
[
*
](A20741-e151520-b)
*
Presat
.
in
Abdinam
.
Quanto
magis
eg●…
—
mereri
debeo
veniam
.
1.
Aug.
[
x
](A20741-e151550-b)
x
De
fide
&
operibus
.
c.
14.
confugerunt
ad
fidem
,
qua
misericordiam
indulgentia
mererentur
▪
2.
Talem
[
y
](A20741-e151590-b)
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
](A20741-e151620-b)
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
finde
favour
.
Ambrose
,
[
a
](A20741-e151660-b)
a
Luk.
10.
l.
22.
O
aqu●…
quae
Sacramentum
esse
Christi
meruisti
,
qu●…
lavas
omn●…a
,
〈◊〉
lavaris
.
1.
Aug●…stine
,
[
b
](A20741-e151690-b)
b
De
pr●…destin
.
&
gratia
c.
16.
〈◊〉
●…vix
in
illo
populo
—
qui
de
servitute
decem
miraculis
〈◊〉
〈◊〉
.
2.
And
in
the
sam●…
booke
sp●…aking
of
Saint
Paul
,
pr●…
persecutionibus
&
〈◊〉
〈◊〉
〈◊〉
meruit
app●…llari
.
3.
Of
D●…vid
[
c
](A20741-e151740-b)
c
De
tempore
serm.
58.
〈◊〉
saith
▪
Qui
&
R●…
&
Prophet●…
divin●…
munere
fieri
me●…
▪
4.
And
of
the
wo●…an
[
d
](A20741-e151770-b)
d
Ibid.
which
washed
ou●…
Saviours
feet
with
her
teares
,
&c.
id●…
〈◊〉
〈◊〉
quòd
●…i
〈◊〉
fuerunt
peccata
〈◊〉
.
5.
Hae●…
[
e
](A20741-e151810-b)
e
De
●…ivit
.
D.
l.
5
▪
c.
24.
&
alia
〈◊〉
vitae
〈◊〉
vel
munera
vel
solatia
,
quidam
etiam
〈◊〉
〈◊〉
accipere
〈◊〉
.
In
Psal.
6.
And
in
anot●…r
pl●…
hee
saith
,
Apostoli
à
suis
civibus
occidi
meruerunt
.
1.
Gregory
,
[
g
](A20741-e151880-b)
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
Adams
fall
,
which
at
this
day
is
chanted
[
h
](A20741-e151920-b)
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
diddest
find
the
favour
to
have
such
and
so
great
a
redeemer
.
§
.
VI.
Sometimes
they
use
th●…
word
in
a
more
speciall
sence
,
and
First
,
for
imp●…tration
and
obtayning
by
request
.
And
thus
the
Fathers
say
▪
that
men
ha●…e
me●…ited
remission
of
sinne
,
justification
and
reconciliation
wit●…
God
,
which
the
Papists
themselves
doe
confesse
cannot
be
merited
,
Se●…
〈◊〉
ipsa
remissio
〈◊〉
saith
Augustine
,
[
i
](A20741-e152000-b)
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
sence
of
deserving
.
For
betweene
impetrati●…g
and
meriting
in
the
proper
sence
there
is
great
difference
,
as
you
〈◊〉
before
out
of
Thomas
Aquinas
and
Bellarmine
himselfe
.
Thus
Orig●…
[
k
](A20741-e152050-b)
k
In
Levit.
hom.
3.
〈◊〉
pecca●…um
,
remissionem
peccati
meretur
Hierome
,
[
l
](A20741-e152070-b)
l
Advers.
Pelag.
l.
2.
285.
qui
peccat●…
〈◊〉
〈◊〉
,
merentur
humilitate
clementiam
salvat●…ris
.
Of
〈◊〉
that
notorious
sinner
,
Augustine
saith
,
[
m
](A20741-e152110-b)
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
doe
good
workes
,
either
with
relation
to
the
reward
,
or
without
.
The
former
,
is
,
as
I
suppose
,
●…he
most
that
can
bee
truely
gathered
out
of
the
Fathers
as
seeming
to
favour
the
popish
sence
,
And
yet
even
so
it
signifieth
but
to
do●…
rewardeable
workes
,
or
to
doe
such
workes
by
Gods
grace
as
he
hath
promised
graciously
to
reward
.
But
in
the
proper
sense
of
deserving
Bellarmine
was
not
able
,
as
after
wee
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
workes
of
the
faithfull
in
and
for
themselves
deserve
eternall
life
,
or
that
they
are
truely
that
is
,
condignely
,
and
absolutely
meritorious
of
salvation
.
§
.
VII
.
So
much
of
the
Verbe
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
Authours
of
the
Latine
tounge
officia
,
the
Latine
Father●…
commonly
call
merit●…
,
m●…ing
also
officia
or
good
workes
:
and
that
either
simply
and
without
relation
to
reward
(
which
sense
is
most
usuall
)
or
implying
relation
to
reward
.
I
am
not
ignorant
saith
Vega
[
n
](A20741-e152270-b)
n
De
justif
.
l.
8.
cop.
8.
that
the
name
merit
is
used
of
the
Fathers
where
is
[
o
](A20741-e152280-b)
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
](A20741-e152310-b)
p
De
●…ratia
&
lib
arb.
l.
1.
c.
14.
§.
●…anc
esse
.
meritum
appellare
quemlibet
bonum
actum
&c.
to
call
merit
any
good
act
in
regard
where
of
wee
receive
some
other
thing
.
Where
it
is
used
as
the
relative
of
reward
,
it
signifieth
no
more
but
a
rewardeable
work
,
or
a
worke
which
God
is
pleased
to
reward
.
But
wee
must
remember
withall
,
that
Gods
reward
of
eternall
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
hee
doth
most
graciously
crowne
his
gifts
,
and
not
our
merits
in
us
,
as
I
have
shewed
before
at
large
.
§
.
VIII
.
Now
as
touching
the
thing
it selfe
:
Merit
is
best
defined
to
be
a
good
worke
deserving
the
reward
of
eternall
life
.
Some
define
it
to
be
a
worke
,
to
which
that
reward
is
due
.
But
that
definition
is
too
large
,
unlesse
it
bee
added
,
that
to
it
the
reward
is
d●…e
absolutely
for
the
workes
sake
.
For
the
reward
may
be
due
●…ither
by
dese●…
,
or
by
promise
or
covenant
onely
,
as
namely
where
there
is
a
great
disproportion
between
the
worke
and
the
promised
reward
.
But
that
properly
is
not
merited
,
which
is
due
onely
by
promise
,
and
is
not
deserved
:
when
an
hundred
pounds
is
promised
for
a
dayes
labour
in
the
Vineyard
where
in
commutative
justice
,
the
day-peny
onely
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
beene
to
the
halfe
of
his
kingdome
,
it
had
beene
due
to
her
by
promise
,
but
not
deserved
by
her
,
for
there
was
no
proportion
between
her
worke
,
or
play
rather
,
and
his
promised
reward
.
No
more
is
there
,
or
rather
not
so
much
,
betweene
the
b●…st
workes
of
the
faithfull
,
and
the
eternall
reward
.
§
.
IX
.
Now
I
proceed
to
our
arguments
proving
that
the
good
Unto
merit
,
so
properly
called
,
divers
conditions
are
required
,
in
respect
of
those
relations
which
are
considerable
in
merits
;
And
those
are
either
.
betweene
the
-
Parties
,
viz.
-
who
would
merit
▪
-
of
whom
he
would
merit
.
-
things
-
Meriting
,
which
is
the
merit
i●…
selfe
,
-
Merited
,
which
is
the
reward
.
The
Parties
are
God
and
man
.
But
man
cannot
merit
of
God
,
for
these
reasons
.
First
,
because
betweene
God
and
man
there
is
no
proportion
[
q
](A20741-e152540-b)
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
goodnesse
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
doe
,
though
no
reward
were
to
be
expected
.
In
so
much
that
not
Adam
in
Paradise
,
nor
the
Angells
in
Heaven
,
nor
Christ
himselfe
,
if
hee
had
beene
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
](A20741-e152600-b)
r
De
quadruplici
debit●…
.
Bernard
,
thou
his
creature
:
thou
the
●…ervant
,
Hee
the
Lord
:
He
the
Potter
,
thou
that
which
the
Potter
frameth
.
Tot●…m
ergo
q●…des
〈◊〉
〈◊〉
,
●…
q●…o
t●…tum
habes
.
Thou
doest
therfore
owe
to
him
,
all
that
thou
ar●…
,
from
whom
thou
hast
all
.
Although
,
faith
he
,
[
s
](A20741-e152630-b)
s
Serm
,
de
verbis
Origeni●…
.
a
man
may
perhaps
seeme
to
render
more
to
his
neighbour
than
hee
oweth
:
yet
never
any
man
re●…dreth
to
God
all
that
hee
oweth
.
Aristotle
said
well
,
[
t
](A20741-e152650-b)
t
Ethic.
l.
8.
c.
14.
that
to
God
and
ou●…
Parents
wee
cannot
render
,
as
they
deserve
of
us
,
especially
to
God
.
For
as
Pereri●…s
,
a
learned
Iesuire
saith
,
[
u
](A20741-e152670-b)
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
Gods
Commandements
we
are
bound
to
discharge
,
no
man
perfectly
dischargeth
.
Wee
therefore
being
no
way
able
to
render
what
is
due
to
God
;
but
on
the
contrary
by
our
●…innes
making
our
●…elves
debtours
to
him
,
owing
unto
him
deserved
punishment
;
is
it
any
lesse
,
than
antichristian
insolencie
,
or
rather
blasph●…my
,
for
●…infull
men
to
professe
themselves
a●…le
to
merit
any
good
thing
at
the
hands
of
God
,
and
to
make
him
their
debtour
?
Neither
can
I
●…ufficiently
wonder
,
how
men
,
whose
conscience
,
(
if
it
be
not
cauterized
)
doth
tell
them
that
they
sinne
daily
against
God
,
and
by
sinne
provoke
his
judgements
;
can
speake
or
thinke
of
meriting
any
thing
injustice
at
the
hand
of
God
,
but
punishment
.
For
as
[
*
](A20741-e152680-b)
*
In
Psal.
94.
Augustine
faith
,
Si
Deus
velle●…
pr●…
meritis
agere
,
non
inveniret
●…isi
quos
dam●…aret
.
i.
If
God
would
deale
according
to
merits
,
he
should
finde
none
but
whom
he
should
condemne
.
§
.
X.
If
it
be
said
,
that
the
Lord
by
promising
any
thing
maketh
[
x
](A20741-e152740-b)
x
De
verbis
Apost.
serm.
16.
he
is
become
a
debtour
,
not
by
receiving
any
thing
of
us
,
but
by
promising
what
hee
pleased
,
and
therefore
no
debtour
to
us
.
For
God
is
not
debtour
to
any
,
not
so
much
as
by
covenant
;
for
hee
covenanteth
Non
de
debit●…
sed
de
gratui●…
▪
not
for
rendring
a
due
debt
,
but
for
freely
bestowing
his
owne
free
gift
,
nor
according
to
debt
,
I
answer
,
in
the
second
place
with
[
y
](A20741-e152780-b)
y
1
a.
2
ae
.
q.
114.
ad
3
um
.
Thomas
:
that
the
Lord
,
who
is
faithfull
and
just
in
performing
his
promises
,
maketh
himselfe
a
debtor
,
not
to
us
,
but
to
himselfe
for
the
gracious
performance
of
his
free
and
undeserved
reward
,
which
hee
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
himselfe
,
that
he
might
bee
faithfull
in
his
promises
.
For
if
God
be
a
debtour
to
man
,
then
Debet
dare
ei
vitam
aeternam
,
then
hee
ought
to
give
him
eternall
life
.
But
Hoc
verbum
debet
vene●…m
h●…bet
,
saith
the
[
z
](A20741-e152860-b)
z
Lib.
1.
dist.
43.
dub.
3.
Master
of
the
sentences
,
therefore
saith
hee
,
Ratio
debiti
,
secundùm
quod
obligationem
dicit
,
propriè
in
Deo
non
cadi●…
.
Some
famous
Writers
(
saith
Cassa●…der
)
among
whom
is
[
a
](A20741-e152930-b)
a
Epist.
119.
pag.
1110.
Durandu●…
,
deny
that
God
by
his
promise
is
bound
to
us
.
Fourthly
,
Gods
fidelity
and
justice
in
giving
,
the
reward
according
to
his
promise
,
that
is
to
say
,
freely
,
doth
not
argue
our
merit
,
but
Gods
trueth
,
who
●…annot
lie
nor
deny
himselfe
.
Fifthly
,
that
reward
which
is
due
onely
ratione
pacti
,
is
not
deserved
●…x
ratione
operis
;
and
that
which
is
rendred
,
[
b
](A20741-e153010-b)
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
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
himselfe
.
But
wee
are
all
the
serv●…nts
of
the
Lord
,
not
onely
by
right
of
creation
,
but
also
of
redemption
,
in
regard
whereof
wee
are
not
our
owne
men
,
but
his
that
bought
us
.
1
Cor.
6.
19
,
20.
And
therefore
a
servant
when
hee
hath
done
his
duety
,
deserveth
not
so
much
as
thankes
of
his
Lord
,
Luke
17.
9
,
10.
Even
so
,
when
we
have
done
all
that
is
commanded
(
which
wee
are
never
able
to
doe
,
but
our
Saviour
speaketh
by
way
of
supposition
)
wee
must
confesse
that
wee
are
unprofitable
servants
,
we
have
done
but
what
our
duety
was
to
doe
,
and
indeed
not
so
much
.
§
.
XII
.
Thirdly
,
the
thing
by
which
a
man
should
merit
,
ought
to
bee
thus
qualified
.
First
,
that
which
meriteth
,
quatenus
meretur
it
must
be
our
owne
,
and
from
our selves
,
and
not
his
,
nor
from
him
of
whom
wee
would
merit
.
But
all
our
good
workes
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
owne
,
as
from
our selves
;
but
they
are
the
free
gifts
[
c
](A20741-e153130-b)
c
1
Cor.
15.
10.
Esay
26.
12.
and
graces
of
God
.
Moritò
debetur
merces
,
to
merit
,
wages
is
due
,
saith
[
d
](A20741-e153180-b)
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
owne
,
for
if
he
should
give
any
thing
which
is
not
his
owne
,
but
the
other
mans
,
nothing
should
be
due
unto
him
.
Origen
,
[
e
](A20741-e153240-b)
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
perswade
my selfe
that
there
can
bee
any
workes
which
can
require
as
debt
a
reward
from
God
,
seeing
also
even
this
that
wee
can
doe
or
thinke
or
speake
any
thing
,
we
doe
it
by
his
gift
and
bounty
.
Dona
Dei
non
merentur
apud
Deum
,
Gods
gifts
doe
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
doner
,
merit
of
him
.
All
the
good
that
a
man
hath
is
from
God
,
[
f
](A20741-e153280-b)
f
Vigner
.
cap.
9.
§.
3.
v.
1.
and
by
consequent
God
cannot
owe
any
thing
to
man
.
Gods
gifts
are
his
merits
of
us
,
not
ours
of
him
.
It
is
strange
that
by
his
gifts
hee
should
bee
obliged
to
give
more
.
As
if
by
the
receit
or
use
of
an
hundred
pounds
we
should
merit
a
thousand
.
Non
talia
sunt
hominum
merita
,
saith
[
g
](A20741-e153330-b)
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
,
quàm
Deus
homini
.
[
h
](A20741-e153350-b)
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
owne
things
,
is
a
debtor
to
give
a
reward
to
them
,
who
offer
unto
him
the
same
.
Whereunto
I
will
adde
that
of
[
i
](A20741-e153400-b)
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
dat
is
,
Deus
non
obligatur
nobis
ex
aliqu●…
debito
justiti●…
ad
ali
quid
amplius
dandum
;
ita
quòd
si
non
dederit
sit
injustus
,
sed
potiùs
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
thinke
or
speake
the
contrary
.
If
it
be
said
,
that
by
the
good
use
of
Gods
gifts
wee
may
deserve
greater
:
I
answere
,
that
as
the
good
gift
it selfe
,
so
the
good
use
of
it
is
also
the
free
gift
of
God
;
which
if
God
reward
,
hee
doth
not
reward
our
merits
,
but
crowne
his
owne
gifts
,
as
A●…gustine
often
§
.
XIII
.
Secondly
,
that
which
meriteth
is
free
not
onely
from
the
necessity
of
coaction
(
which
condition
the
Papists
acknowledge
)
but
also
of
duety
:
for
Quod
est
debitum
non
est
meritum
,
that
which
is
du●…ty
is
not
merit
.
In
rendring
that
which
is
due
,
wee
may
satisfie
perhaps
our
debt
,
but
not
merit
reward
.
This
is
a
certaine
trueth
,
if
the
worke
bee
due
,
the
reward
is
not
due
ratione
operis
for
the
workes
sake
.
[
k
](A20741-e153520-b)
k
●…lictov
.
in
Canonem
missae
.
Quid
meriti
apud
Deum
poterimus
obtrudere
,
qui
debemus
omnia
?
How
can
wee
plead
merit
before
God
who
owe
him
all
things
?
Of
that
which
we
doe
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
](A20741-e153550-b)
l
De
justif
.
lib.
5.
cap.
10.
Bellarmine
:
Nothing
is
properly
our
owne
,
but
that
which
we
can
upon
free
choise
doe
or
omit
.
All
the
good
things
which
wee
can
doe
are
due
from
us
to
God
,
Luk.
17.
10.
So
that
if
we
should
doe
all
that
is
commanded
,
we
were
but
unprofitable
servants
,
because
we
have
but
done
that
which
was
our
duety
to
doe
.
But
indeed
wee
doe
not
,
nor
cannot
performe
all
that
is
due
,
so
farre
are
we
from
merit
.
Againe
,
there
is
no
good
thing
which
wee
can
doe
,
but
it
is
commanded
of
God
,
and
therefore
due
.
Not
to
doe
it
is
a
sinne
;
to
doe
it
,
is
not
merit
but
duety
.
Saint
[
m
](A20741-e153610-b)
m
De
quadruplici
debito
.
Bernard
doth
demonstrate
for
many
causes
,
that
all
our
good
workes
are
due
unto
God
,
saith
[
n
](A20741-e153630-b)
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
](A20741-e153660-b)
o
Jbid.
Bernard
,
how
many
things
and
to
how
many
thou
doest
owe
,
thou
shouldst
see
how
they
are
nothing
which
thou
doest
,
and
how
not
to
bee
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
,
Wee
labour
too
much
,
wee
fast
too
much
,
wee
watch
too
much
,
when
hee
is
not
able
to
answere
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
hee
should
sinne
,
but
in
paying
hee
satisfieth
onely
his
debt
,
he
doth
not
merit
a
new
reward
.
§
.
XIV
.
Thirdly
,
that
worke
which
meriteth
must
bee
pure
and
[
p
](A20741-e153750-b)
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
bloud
of
Christ
.
Answ.
Where
is
remission
of
sinne
,
there
can
bee
no
merit
of
condignity
.
Object
.
2.
Veniall
sinnes
may
stand
with
perfect
righteousnesse
.
Answ.
True
,
in
respect
of
imputed
righteousnesse
,
by
which
sinnes
are
made
veniall
;
but
in
regard
of
inherent
righteousnesse
,
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
performe
is
lesse
than
that
which
is
due
.
§
.
XV.
The
thing
that
we
are
to
merit
,
that
is
to
say
,
the
reward
:
first
,
it
must
bee
proportionable
to
the
merit
.
For
justice
standeth
in
equality
.
But
betweene
the
best
works
or
sufferings
of
this
life
,
yea
,
martyrdome
it selfe
,
and
eternall
life
,
there
is
no
proportion
.
For
the
one
is
finite
,
the
other
infinite
;
as
being
the
everlasting
fruition
of
God
the
infinite
and
chiefe
good
.
Wherefore
[
q
](A20741-e153890-b)
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
](A20741-e153920-b)
r
In
Psal.
93.
Augustin
,
How
great
labor
is
that
rest
worthy
of
,
which
hath
no
end
.
If
you
will
make
a
true
comparison
,
and
judge
truely
,
Eternall
rest
is
rightly
bought
with
eternall
labour
:
for
eternall
[
s
](A20741-e153940-b)
s
●…n
Psal.
36.
Conc.
2.
rest
eternall
labor
should
have
been
undertaken
.
Thou
who
art
to
receive
eternall
happinesse
,
thou
oughtest
to
beare
eternall
sufferings
.
—
Though
our
labour
and
tribulations
were
for
a
thousand
yeares
,
weigh
a
thousand
yeares
with
eternity
.
Why
doest
thou
weigh
that
which
is
infinite
,
with
a
thing
that
is
finite
,
be
it
never
so
great
.
[
t
](A20741-e153960-b)
t
Euseb.
Emiss
.
ad
Monach.
serm.
3.
Non
valent
vitae
praesentis
obsequia
aeternae
vit●…
gaudiis
comparari
.
[
u
](A20741-e153990-b)
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
bee
due
upon
just
desert
,
and
not
bee
given
of
grace
,
Rom.
4.
4.
The
day-peny
given
to
the
worke
of
one
houre
is
from
bounty
.
Matth.
20.
15.
But
eternall
life
is
given
freely
by
Gods
grace
,
Rom.
6.
23.
Of
the
wicked
,
[
*
](A20741-e154080-b)
*
In
Mat.
25.
46.
Homil.
79
▪
Chrysostome
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
are
justly
punished
:
but
of
the
godly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
and
they
are
crowned
according
to
grace
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
although
they
should
performe
ten
thousand
workes
,
it
is
the
[
*
](A20741-e154130-b)
*
So
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
sometimes
used
by
approved
Authours
,
as
Dem●…stbenes
,
Plutarch
,
Gregory
,
Nazianzen
,
in
which
sence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometime
signifieth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
id
munificientia
&
liberalitate
riclare
▪
cere
.
munificence
of
grace
that
for
such
small
and
vile
workes
such
an
heaven
and
kingdome
,
and
so
great
an
honour
should
be
given
them
.
Thirdly
,
the
rule
by
which
rewardis
rendred
to
condigne
merits
,
is
not
meere
grace
but
justice
,
and
that
either
commutativè
,
which
Hener
.
Stephani
Thesaurum
.
Tom.
3.
Col.
1559.
A
&
H
ex
Dudaeo
.
standeth
in
equality
,
or
distributivè
,
which
respecteth
dignity
:
the
former
▪
observing
an
arithmeticall
;
the
other
,
a
geometricall
proportion
.
But
neither
is
their
equality
betweene
●…he
merit
and
the
reward
:
[
x
](A20741-e154290-b)
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
workes
,
as
I
have
shewed
,
all
of
them
are
found
in
Christs
meritorious
obedience
both
active
and
passive
.
The
three
first
,
because
our
Saviour
was
and
is
both
God
and
man
.
The
fourth
with
all
the
foure
branches
thereof
:
for
first
,
it
was
his
owne
and
from
himselfe
.
Mereri
●…jus
est
,
saith
Hilarie
[
y
](A20741-e154330-b)
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
externall
principle
,
but
from
himselfe
as
being
God
,
not
by
grace
,
but
by
nature
and
by
generation
.
Secondly
,
it
was
libera
&
non
debita
,
free
and
not
of
duety
because
he
is
God
.
Esa.
53.
7.
Oblatus
est
quia
ipse
voluit
,
Ioh.
10.
17
,
18.
Thirdly
,
it
was
most
perfect
:
absolute
.
The
seventh
,
because
it
was
more
than
hee
did
owe
.
The
eighth
because
his
merits
are
of
infinite
valew
,
and
therefore
condigne
to
the
glorie
which
shall
be
revealed
.
Insomuch
that
Pope
Clement
,
whom
Bellarmine
[
z
](A20741-e154390-b)
z
De
justif
.
l.
5.
c.
12.
§.
secunda
.
ex
epist.
decret.
Clem.
6.
q●…ae
incipit
,
u●…igenitus
doth
follow
,
did
not
sticke
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
mortall
man
.
Therefore
not
the
obedience
of
any
meere
man
is
truely
and
properly
meritorious
,
but
onely
the
obedience
of
Christ
:
to
whom
alone
merit
is
properly
to
be
ascribed
.
To
these
reasons
we
may
adde
all
those
arguments
which
I
produced
,
either
to
prove
,
that
we
are
not
justified
by
any
righteousnesse
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
stayned
with
the
flesh
,
or
that
wee
are
not
able
perfectly
to
fulfill
the
Law
of
God
.
For
if
our
obedience
be
unperfect
and
defective
,
then
is
it
farre
from
meriting
any
thing
,
but
punishment
.
And
if
wee
bee
not
able
to
●…lfill
the
Law
,
then
are
wee
in
our selves
subject
to
the
Curse
of
the
Law
,
so
farre
are
wee
from
meriting
heaven
by
our
owne
obedience
.
CHAP.
VIII
.
Testimonies
of
Scripture
disproving
merits
,
vindicated
from
Bellarmines
cavills
.
§
.
I.
NOw
I
come
to
testimonies
of
Scriptures
:
and
first
those
which
Bellarmine
by
his
sophistry
seeketh
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
Gods
meere
mercie
and
grace
,
is
not
rendred
to
our
merits
,
as
deserved
thereby
:
and
whatsoever
is
rendred
as
due
to
our
merits
,
that
is
not
given
of
grace
.
Eternall
life
is
freely
given
of
Gods
meere
mercie
and
grace
;
which
is
proved
by
the
testimonies
alleaged
.
Therefore
it
is
not
rendred
ro
our
merits
,
as
deserved
thereby
.
To
the
proposition
Bellarmine
seemeth
to
answere
,
or
rather
to
the
conclusion
:
that
eternall
life
,
though
it
bee
rendred
to
our
merits
,
yet
is
given
of
Gods
free
mercie
.
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
workes
is
not
of
grace
,
Rom.
11.
6.
Omne
meritum
,
saith
Aquinas
,
[
a
](A20741-e154610-b)
a
1a
.
2●…
.
q.
114.
art.
5.
repugnat
gratiae
.
And
Bellarmine
himselfe
[
b
](A20741-e154640-b)
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
](A20741-e154670-b)
c
In
Cantic
.
serm.
67.
Non
est
quo
gratia
intret
,
ubi
iam
meritum
occupavit
.
And
againe
,
Deest
gratiae
quicquid
meritis
deputas
,
So
that
grace
and
workes
,
mercie
and
merit
cannot
stand
together
.
If
therefore
eternall
life
be
of
workes
,
it
is
not
of
grace
and
if
of
merit
,
then
not
of
mercie
.
§
.
II.
Yea
,
but
Bellarmine
will
prove
,
that
eternall
life
is
to
bee
ascribed
[
d
](A20741-e154750-b)
d
Epist.
105.
ad
Sixtum
.
giveth
of
the
places
alleaged
:
the
one
,
(
wherein
he
joyneth
Gregory
[
e
](A20741-e154770-b)
e
Jn
Psal.
7.
poenit
.
vers.
8.
with
him
.
)
That
eternall
life
,
though
it
bee
the
due
reward
of
merits
,
yet
it
is
called
gratia
,
because
the
merits
themselves
,
to
which
it
is
rendred
,
are
the
free
gifts
of
grace
.
Whereunto
I
reply
,
that
the
assertions
both
of
Augustine
and
also
of
Gregory
,
make
strongly
against
the
[
f
](A20741-e154850-b)
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
againe
Ipsa
vita
aeterna
—
gratia
nuncupatur
,
nec
ob
aliud
,
nisi
quia
gratis
detur
.
And
yet
againe
.
Quaerimus
meritum
misericordiae
,
nec
invenimus
,
quia
nullum
est
;
ne
gratia
evacuetur
,
si
non
gratis
donatur
,
sed
meritis
redditur
.
Augustine
therefore
speaketh
of
good
workes
as
the
free
gifts
of
Gods
grace
:
and
therefore
not
merits
properly
,
but
onely
such
workes
,
as
God
will
freely
reward
,
Bellarmine
himselfe
being
the
Interpreter
:
and
of
eternall
life
hee
speaketh
,
as
the
free
and
undeserved
reward
of
good
workes
,
quae
gratia
nuncupatur
,
non
ob
aliud
,
nisi
quia
gratis
datur
.
Eternall
life
is
called
grace
,
for
no
other
respect
,
but
because
it
is
freely
given
.
The
same
Augustine
[
g
](A20741-e154940-b)
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
](A20741-e154980-b)
h
In
Psal
poenit.
7.
vers.
8.
writing
on
those
words
,
Psal.
143.
8.
Cause
me
to
heare
thy
mercie
in
the
morning
:
where
,
by
morning
he
understandeth
the
future
resurrection
,
wherein
Gods
mercy
shall
be
shewed
towards
the
faithfull
,
hee
frameth
this
objection
.
If
that
felicity
of
the
Saints
bee
mercie
;
and
is
not
acquired
by
merits
,
what
shall
become
of
that
which
is
written
;
And
thou
shalt
render
to
every
one
according
to
his
workes
?
If
it
be
rendred
according
to
works
,
how
shall
it
be
accounted
mercie
?
Whereunto
he
giveth
two
answeres
,
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
workes
;
another
to
render
for
the
workes
themselves
:
for
in
that
which
is
said
according
to
workes
,
the
quality
of
the
workes
is
meant
,
that
whose
workes
shall
appeare
to
be
good
,
his
retribution
may
be
glorious
:
according
to
workes
therefore
,
is
according
to
the
quality
of
them
whether
[
i
](A20741-e155030-b)
i
2
Cor.
5.
10.
good
or
evill
.
For
if
good
,
then
he
will
reward
them
with
blisse
,
if
evill
,
then
will
he
condemne
them
.
For
to
that
blessed
life
,
saith
he
,
wherein
we
live
with
God
and
of
God
,
no
labour
can
bee
matched
,
no
works
can
be
compared
,
especially
seeing
the
Apo●…tle
sai●…h
,
the
sufferings
of
this
life
are
not
condigne
to
the
future
glory
which
shall
be
revealed
in
us
.
His
other
answere
:
howbeit
in
this
respect
also
it
may
be
called
mercie
,
because
it
is
given
for
such
workes
,
as
no
man
can
attaine
unto
without
mercie
.
It
is
evident
therefore
(
saith
hee
)
that
to
whom
God
in
mercie
giveth
grace
to
worke
well
in
this
life
,
to
them
in
greater
mercie
he
granteth
that
in
eternall
blisse
they
shall
be
rewarded
with
an
hundred
fold
,
this
is
that
grace
,
which
for
grace
the
Apostle
saith
shall
bee
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
eternall
happinesse
is
given
in
the
life
to
come
:
which
also
maketh
strongly
against
merits
▪
both
because
eternall
life
is
a
free
gift
,
and
also
because
that
righteousnesse
to
which
it
is
given
is
a
free
gift
:
and
because
greater
mercie
is
shewed
in
giving
glory
;
than
in
giving
gracc
.
§
.
III.
The
second
exposition
which
he
assigneth
to
Augustine
is
a
viz.
that
in
the
crowning
of
the
Saints
mercie
is
necessary
for
the
remission
of
veniall
sinnes
.
Not
that
th●…s
mercie
,
saith
hee
,
is
the
Crowne
of
life
,
but
because
it
doth
accompany
it
;
the
Crowne
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
it self
.
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
Romes
doctrine
,
is
purged
and
taken
away
by
the
fire
of
Purgatory
:
it
is
a
grea●…
absurdity
to
imagine
,
that
the
faithful
,
whose
soules
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
behalfe
two
object
.
out
of
Esa.
55.
1.
and
Dan.
9.
18.
which
he
saith
might
be
made
.
The
former
wherof
is
availeable
against
the
merit
of
grace
,
not
only
the
first
,
which
he
confesseth
▪
but
the
second
also
:
and
not
onely
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
temporall
benefits
,
wherof
Bellar
.
understands
the
Prophet
to
speak
,
then
much
lesse
eternall
,
between
which
and
our
supposed
merits
,
there
is
a
farre
g●…eater
disproportion
.
§
.
V.
Our
third
argument
is
●…aken
out
of
Luk.
17.
7
,
8.
9.
10.
Which
of
you
having
a
servant
plowing
,
or
feeding
cattell
,
will
say
unto
him
by
and
by
when
he
is
come
from
the
field
.
Goe
and
sitdown
to
meat
?
and
wil
not
rather
say
unto
him
,
make
ready
wherwith
I
may
sup
,
and
gird
thy selfe
and
serve
me
till
I
have
eaten
and
drunken
;
and
afterwards
thou
shalt
eate
and
drink
.
Doth
he
thank
that
servant
,
because
he
did
the
things
that
were
commanded
him
?
I
●…row
not
.
So
likewise
you
when
you
shal
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
doe
all
things
which
are
commanded
you
)
say
,
we
are
unprofitable
servants
,
wee
have
done
that
which
was
our
duety
to
doe
.
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
workes
,
because
all
that
we
can
doe
,
though
we
should
,
doe
all
that
is
commanded
,
is
but
our
duety
.
§
.
VI.
For
the
first
,
if
earthly
Masters
(
who
with
their
servants
are
fellow
▪
servants
to
one
heavenly
Master
)
doe
not
owe
so
much
as
thanks
to
their
servants
for
doeing
that
which
they
command
;
then
much
lesse
For
the
second
:
I●…
bondservants
who
are
not
their
owne
but
their
masters
men
(
for
a
servant
as
the
Philosopher
saith
,
)
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
altogether
his
man
,
another
mans
man
)
doe
owe
themselves
and
all
that
they
can
doe
to
their
master
,
and
cannot
deserve
so
much
as
thankes
at
his
hands
,
for
doing
what
hee
commandeth
:
(
though
[
k
](A20741-e155330-b)
k
T●…ophyl
.
in
Luk.
17.
Necessity
is
l●…id
●…
,
on
a
servant
,
to
fulsill
the
Commandements
of
his
Lord.
—
If
therefore
he
doe
not
performe
he
is
to
be
accounred
worthy
of
stripes
,
but
if
he
doe
performe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
this
suffice
him
that
hee
hath
escaped
the
whippe
.
Theophylact
speaketh
:
how
much
les●…e
wee
,
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
owne
men
,
but
his
who
hath
made
and
redeemed
us
,
and
therefore
doe
owe
our selves
and
all
,
yea
more
than
all
we
can
doe
:
doe
wee
or
can
we
deserve
at
the
hands
of
God
the
reward
of
eternall
life
,
by
doing
what
he
commandeth
,
though
we
should
doe
all
that
is
commanded
,
which
we
never
doe
?
Especially
,
seeing
and
also
seeming
that
wee
doe
not
all
that
is
commanded
,
and
lastly
seeing
that
our
service
bring●…th
him
no
profit
,
Iob.
22.
2
,
3.
&
35.
7.
for
that
which
we
doe
,
wee
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
wee
may
bee
well
pleasing
unto
him
.
Yea
,
forasmuch
as
our
service
is
alwayes
defective
and
unperfect
,
wee
ought
to
thinke
our selves
mercifully
[
l
](A20741-e155400-b)
l
Phil.
2.
13.
dealt
with
,
if
wee
escape
the
punishment
,
which
by
the
Law
of
God
is
due
unto
us
.
But
here
it
will
bee
said
,
if
the
master
shall
bee
pleased
to
promise
rewards
unto
the
servant
for
his
service
well
performed
:
may
not
the
servant
expect
the
promised
reward
?
I
answere
,
that
what
reward
soever
sh●…ll
in
this
kinde
be
either
promised
or
given
,
it
is
wholly
to
be
ascribed
to
the
Masters
bounty
and
not
to
the
servants
merit
.
§
.
VII
.
For
the
third
:
That
which
is
done
of
meere
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
doe
,
though
we
should
doe
all
that
is
commanded
,
is
done
of
meere
bounden
duety
to
our
Lord
.
Therefore
to
all
that
we
can
doe
,
though
we
should
doe
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
lesse
truely
than
humbly
confesse
,
that
wee
are
unprofitable
servants
:
that
is
,
as
is
manifestly
gathered
out
of
the
parable
,
such
as
cannot
deserve
so
much
as
thankes
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
mercie
that
he
doth
not
punish
it
:
more
that
he
doth
accept
of
it
as
well
pleasing
unto
him
in
his
welbeloved
;
but
most
of
all
,
that
he
doth
most
graciously
and
undeservedly
reward
it
.
From
whence
I
reason
thus
:
Whosoever
are
unprofitable
servants
they
doe
not
merit
no●…
deserve
the
reward
of
eternall
life
of
their
Lord
.
All
the
faithfull
,
though
they
should
doe
all
that
is
commanded
,
are
unprofitable
servants
:
Therefore
none
of
the
faithfull
,
though
they
should
doe
all
that
is
commanded
,
doe
merit
or
deserve
at
the
hands
of
God
,
(
the
reward
of
eternall
life
.
And
if
they
,
who
doe
all
that
is
commanded
,
cannot
merit
;
then
much
lesse
they
whose
obedience
is
defective
;
as
the
obedience
even
of
the
best
is
.
So
saith
Hierome
[
m
](A20741-e155460-b)
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
§
.
IX
.
To
avoid
the
force
of
this
unavoidable
argument
,
Bellarmine
[
n
](A20741-e155570-b)
n
In
Luc.
l.
8.
cap.
17.
that
of
our selves
and
by
nature
we
are
unprofitable
servants
●…apt
and
unable
to
fulfill
Gods
Commandements
,
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
speake
of
our
corrupt
nature
;
neither
is
it
his
meaning
that
by
nature
wee
are
unprofitable
servants
,
by
grace
profitable
,
but
that
by
nature
wee
are
servants
,
and
by
grace
sonnes
.
For
by
nature
corrupted
wee
are
not
the
servants
of
God
,
but
of
sinne
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
workes
,
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
thinke
our selves
exempted
from
continued
obedience
,
because
we
are
sonnes
:
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
thy selfe
with
one
worke
of
thy
servant
,
and
then
biddest
him
sit
downe
and
eate
,
but
having
done
one
worke
thou
exactest
of
him
another
,
vers.
8.
So
God
doth
not
require
the
use
of
one
worke
in
thee
:
but
whiles
we
live
we
must
alwaies
work
.
Secondly
,
our
Saviour
doth
not
speake
of
naturall
men
,
as
being
unprofitable
,
because
unapt
to
fulfill
Gods
Commandements
:
but
directeth
his
speech
to
the
faithfull
,
and
namely
,
to
his
owne
Apostles
and
Disciples
,
who
study
and
endeavour
to
keepe
all
Gods
Commandements
,
(
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
doe
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
§
.
X.
We
are
commanded
,
as
Bede
expoundeth
this
Text
,
to
acknowledge
that
we
bring
no
profit
to
God
:
but
that
what
good
thing
soever
wee
doe
,
is
profitable
to
our selves
but
not
to
God
.
Reply
,
Beda
giveth
two
reasons
(
though
Bellarmine
conceale
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
usefull
to
his
master
both
abroad
and
at
home
,
could
not
by
all
his
endevour
deserve
to
himselfe
so
much
as
thankes
▪
neither
agreeable
to
the
reason
which
our
Saviour
rendreth
,
because
we
have
●…one
what
is
our
duty
to
doe
.
The
latter
:
we
are
unprofitable
servants
,
because
saith
he
,
Non
sunt
condignae
&c.
The
sufferings
of
this
life
are
not
worthy
of
the
glory
that
shall
be
reavealed
,
(
that
is
,
because
we
cannot
deserve
the
reward
of
eternall
life
by
our
service
.
)
But
as
it
is
elswhere
said
(
saith
he
)
who
crowneth
thee
in
mercie
and
loving
kindenesse
:
hee
doth
not
say
in
thy
merits
and
workes
:
because
by
whose
mercie
wee
are
prevented
that
we
may
in
humility
serve
God
,
by
his
gift
we
are
crowned
,
that
in
sublimity
we
may
reigne
with
him
.
So
Bede
.
§
.
XI
.
The
third
exposition
he
saith
is
Augustines
:
viz.
That
we
may
be
called
unprofitable
servants
,
when
we
have
kept
all
Gods
Commandements
,
because
we
doe
no
more
than
our
duty
(
which
indeed
is
the
reason
which
Christ
himselfe
doth
render
)
neither
can
wee
from
thence
demand
any
just
reward
,
unlesse
God
had
made
a
liberall
Covenant
with
us
.
For
by
our
condition
we
are
the
bond-servants
of
God
;
and
if
he
will
,
he
may
bind
us
to
performe
all
manner
of
workes
,
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
duety
,
as
Augustine
teacheth
.
Replpy
,
This
answere
of
Bellaamine
is
worthy
to
be
observed
,
or
rather
admired
:
first
,
for
the
impudencie
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
alleaged
;
excepting
the
clause
of
Gods
bounty
,
which
,
as
it
proveth
this
to
bee
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
owne
assertions
,
both
here
,
and
in
other
places
.
For
first
,
hee
confesseth
,
that
hee
which
doth
no
more
but
his
duty
,
doth
not
merit
:
and
that
wee
doe
no
more
but
our
duty
.
Whereupon
it
followeth
,
that
we
doe
not
merit
.
Secondly
,
where
hee
confesseth
,
that
wee
can
doe
no
more
than
our
duty
,
he
renounceth
all
workes
of
supererrogation
.
And
thirdly
,
in
that
he
confesseth
,
that
for
the
same
cause
wee
are
unprofitable
servants
,
he
taketh
away
all
merit
of
condignity
.
Fourthly
,
he
confesseth
,
that
without
Gods
gracious
promise
we
could
expect
no
reward
.
Which
proveth
,
that
the
reward
is
due
onely
ratione
pacti
,
and
not
ratione
ipsius
operis
,
which
afterward
he
denyeth
.
Fifthly
,
he
confesseth
,
that
such
is
the
bounty
and
goodnesse
of
God
,
that
to
allure
us
to
the
performance
of
our
duty
,
hee
doth
freely
promise
a
reward
.
Now
what
God
doth
freely
promise
to
give
,
he
giveth
freely
and
without
desert
.
For
eternall
life
,
which
in
his
word
hee
hath
promised
as
a
reward
,
in
his
eternall
counsell
hee
purposed
freely
without
any
respect
of
our
worthynesse
to
bestow
upon
us
:
and
what
in
mercy
hee
either
purposed
or
promised
,
Christ
by
his
merit
hath
purchased
for
us
.
So
that
we
attaine
to
heaven
by
a
threefold
right
.
By
Gods
free
donation
electing
us
in
Christ
,
as
his
free
gift
.
Secondly
,
by
Christs
merit
,
as
our
inheritance
:
Thirdly
,
by
Gods
free
promise
,
as
his
gracious
reward
,
whereby
he
crowneth
not
our
merits
,
but
his
owne
gifts
and
graces
in
us
.
God
indeed
hath
promised
freely
to
reward
our
workes
:
but
that
our
workes
should
merit
the
reward
,
he
hath
no
where
promised
,
or
taught
.
Chrysost.
in
illu
delatum
est
co●…
Ozi●…
.
2
Cbron.
26.
16.
§
.
XII
.
His
fourth
exposition
is
of
Chrysostome
:
that
the
Lord
doth
not
say
,
ye
are
unprofitable
servants
,
but
biddeth
them
say
so
:
which
is
true
.
But
what
will
Bellarmine
inferre
therefrom
,
that
therefore
they
were
not
so
?
God
forbid
!
For
then
our
Saviour
should
have
taught
his
Disciples
to
lye
.
Neither
doth
God
allow
of
counterfeit
humility
.
But
the
meaning
of
our
Saviour
was
,
to
teach
his
Disciples
in
humility
to
confesse
the
truth
:
that
because
they
had
but
done
their
duty
,
if
they
had
done
all
that
is
commanded
,
they
should
not
bee
lifted
up
with
a
proud
conceite
,
that
thereby
they
had
merited
:
but
should
no
lesse
truly
,
than
humbly
confesse
,
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
](A20741-e156110-b)
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
hee
admonisheth
them
thus
to
say
.
No
doubt
for
humilitie
.
But
did
hee
bid
them
speake
against
verity
?
And
the
same
is
taught
by
[
p
](A20741-e156130-b)
p
In
Coloss.
1.
12.
●…om
.
2.
Chrysostome
elsewhere
.
No
man
,
saith
hee
,
doth
shew
foorth
such
a
conversation
,
as
to
be
worthy
of
the
kingdome
,
but
it
is
wholly
of
his
gift
,
therefore
hee
saith
,
when
you
shall
doe
all
that
is
commanded
,
say
we
are
unprofitable
servants
,
we
have
done
what
is
our
duty
to
doe
.
And
againe
in
another
place
,
where
he
sheweth
,
that
what
the
Sonne
of
God
did
for
us
hee
did
not
of
duty
:
[
q
](A20741-e156150-b)
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
homil.
7.
in
Rom.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
what
good
we
doe
,
wee
doe
it
of
duty
.
Wherefore
himselfe
said
,
when
you
shall
have
done
all
,
say
ye
are
unprofitable
servants
,
for
wee
have
done
what
was
our
duty
to
doe
.
If
therefore
wee
shew
foorth
love
,
if
we
give
our
goods
to
the
poore
we
performe
our
duty
,
&c.
Object
.
Yea
,
but
the
servants
,
[
r
](A20741-e156210-b)
r
Mat.
25.
21
,
23.
which
imployed
their
Talents
well
,
were
commended
,
as
profitable
servants
.
Answ.
They
were
commended
as
good
servants
and
faithfull
to
their
master
.
And
of
him
,
because
they
profitably
imployed
their
Talents
,
were
graciouslie
rewarded
.
But
of
their
merit
nothing
is
said
.
If
they
had
not
imployed
their
Talents
well
,
they
should
have
beene
punished
.
And
in
that
they
did
imploy
them
well
,
they
did
but
their
duty
,
and
that
also
by
assistance
of
Gods
grace
,
who
both
gave
them
the
Talents
,
and
grace
to
imploy
them
well
,
and
therefore
though
they
had
reward
,
yet
they
did
not
merit
it
.
§
.
XIII
.
Our
fourth
Testimonie
is
Rom.
6.
23.
For
the
stipend
Rom.
6.
23.
of
sinne
is
death
,
but
the
free
gift
of
God
is
eternall
life
through
IESVS
CHRIST
our
LORD
:
where
is
an
antithe●…is
or
opposition
betweene
death
,
meaning
eternall
death
,
the
reward
of
sinne
,
and
eternall
life
the
reward
of
righteousnesse
:
that
death
is
the
stipend
of
sinne
justly
merited
by
it
:
but
eternall
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
eternall
life
to
be
a
stipend
or
wages
,
or
merited
reward
,
he
would
have
said
,
that
as
death
is
the
stipend
of
sinne
,
so
eternall
life
is
the
stipend
of
righteousnesse
.
But
the
Apostle
making
an
opposition
between
the
reward
of
sinne
and
the
reward
of
righteousnesse
,
saith
,
that
the
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
military
stipend
due
to
those
who
serve
under
Satans
colours
;
the
other
is
not
a
stipend
or
wages
deserved
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
free
gift
of
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
a
military
stipend
or
wages
due
to
souldiers
.
As
when
Iohn
Baptist
biddeth
the
souldiers
to
bee
content
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
their
stipend
,
Luke
3.
14.
So
1
Cor.
9.
7.
For
as
Augustine
saith
,
[
s
](A20741-e156360-b)
s
Ep.
105.
p.
302.
Quod
est
merces
operanti
hoc
militanti
stipendium
,
and
worthily
,
saith
hee
,
is
death
called
a
Stipendium
,
[
t
](A20741-e156390-b)
t
De
gratia
&
lib.
arb.
cap.
9.
Quia
militiae
diabolicae
mors
aeterna
tanquam
debitum
redditur
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
vulgar
Latine
translateth
Gratia
,
signifieth
a
free
gift
,
not
rendred
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
](A20741-e156450-b)
u
In
Rom.
11.
Non
est
gratia
,
si
non
gratis
datur
,
si
debita
merentibus
redditur
,
quod
absit
!
And
Augustine
,
[
*
](A20741-e156480-b)
*
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
Verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whence
it
is
derived
,
signifieth
,
freely
to
bestow
,
to
gratifie
,
or
graciously
to
give
.
And
therefore
is
eternall
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
.
Eternall
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
Epist.
105.
Enchirid.
●…ap.
107.
But
chiefly
In
libro
de
gratia
&
lib.
arb.
cap.
8.
&
9.
From
whence
hee
gathereth
two
Assertions
.
First
,
That
the
Apostle
might
well
have
said
,
eternall
life
is
the
stipend
of
righteousnesse
,
even
as
he
said
,
The
stipend
of
sinne
is
death
;
which
confession
of
Augustine
cutteth
the
thr●…at
(
hee
saith
)
of
our
Assertion
.
S●…condly
,
That
the
Apostle
did
not
say
,
Eternall
life
is
the
stipend
of
righteousnesse
,
as
he
said
,
Death
is
the
stipend
of
sinne
,
least
any
man
should
thinke
,
that
we
so
have
righteousnesse
of
ourselves
,
as
we
have
sinne
of
our selves
:
therefore
eternall
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
eternall
life
might
well
be
called
a
stipend
,
which
hee
maketh
to
bee
all
one
with
merces
,
hee
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
Iesu
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
hee
saith
,
that
eternall
life
may
bee
called
a
stipend
:
yet
hee
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
[
x
](A20741-e156860-b)
x
pag.
301.
Omne
meritum
nostrum
non
in
nobis
facit
nisi
gratia
:
&
cum
Deus
c●…ronat
merit●…
n●…stra
,
nihil
aliud
〈◊〉
quàm
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
](A20741-e156880-b)
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
](A20741-e156910-b)
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
Iesu
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
](A20741-e156990-b)
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
](A20741-e157020-b)
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
](A20741-e157060-b)
c
De
gratia
Christi
,
cap.
23.
Quomod●…
est
gratia
,
si
ex
debito
redditur
?
How
is
it
grace
if
it
be
rendred
of
duety
?
§
.
XI
.
The
Papists
,
when
th●…y
are
pressed
with
the
authority
of
Saint
Augustine
,
would
seeme
to
differ
much
from
the
Pelagians
;
but
it
is
more
in
shew
,
than
in
trueth
.
For
they
doe
hold
the
merit
of
congruity
,
and
that
grace
is
given
to
men
according
to
their
owne
preparations
[
d
](A20741-e157100-b)
d
Conc.
Trid.
Sess.
6.
cap.
7.
&
Can.
9.
and
dispositions
,
and
that
the
efficacy
of
grace
,
when
it
is
offered
,
is
so
to
bee
ascribed
to
our
owne
free
will
,
as
that
it
is
in
our
owne
power
,
either
to
accept
or
reject
it
.
For
this
[
e
](A20741-e157110-b)
e
De
hares
.
lib.
7.
tit
.
Gratia
.
Alphonsus
a
Castro
setteh
downe
as
a
Catholike
Assertion
,
that
when
God
hath
stirred
up
our
will
to
that
which
is
good
,
it
is
in
the
power
of
mans
will
either
to
assent
to
Gods
monition
,
or
to
dissent
.
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
worke
by
their
owne
free
will
,
and
thereby
deserve
their
owne
salvation
.
If
therefore
the
grace
of
righteousnesse
,
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
Augustines
Assertion
,
neither
the
one
nor
the
other
is
to
bee
called
grace
.
For
that
hee
denieth
to
bee
truely
called
grace
,
which
is
not
omni
●…odo
gratuita
.
So
much
concerning
Augustines
exposition
;
now
let
us
search
the
judgements
of
some
others
of
the
Fathers
.
§
.
XVII
.
[
f
](A20741-e157180-b)
f
De
Resurrect
.
carnis
.
cap.
47.
Tertullian
interpreteth
this
Text
thus
:
Stipendi●…
delinquentiae
[
g
](A20741-e157240-b)
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
Iesu
Domino
nostro
.
The
same
hath
[
h
](A20741-e157280-b)
h
In
locum
.
Sedulius
.
[
i
](A20741-e157310-b)
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
](A20741-e157340-b)
k
In
Rom.
6.
homil.
12.
Chrysostome
,
the
Apostle
having
spoken
of
the
wages
of
sinne
,
concerning
the
good
he
doth
not
observe
the
same
order
,
for
hee
did
not
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
wages
of
your
good
deeds
,
but
the
free
gift
of
God
:
shewing
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
](A20741-e157390-b)
l
In
Rom.
6.
Theodoret
,
worthily
he
called
death
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
military
stipend
,
but
here
(
saith
hee
,
upon
those
words
,
Gratia
autem
Dei
)
he
doth
not
say
,
wages
,
but
grace
:
for
eternall
life
is
the
gift
of
God
.
For
although
a
man
should
performe
very
great
and
absolute
righteousnesse
:
yet
temporall
labours
are
not
equivalent
to
eternall
blessings
.
[
m
](A20741-e157440-b)
m
Apud
Oecum
.
in
Rom
6.
Pho●…ius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
said
not
,
the
wages
of
your
good
workes
,
but
the
free
gift
of
God
.
[
n
](A20741-e157480-b)
n
In
locum
.
Theophylact
,
Sinne
to
its
servants
,
for
a
reward
of
their
service
,
rendreth
death
:
but
that
which
is
to
come
from
God
,
hee
calleth
grace
,
and
not
reward
:
as
if
hee
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
](A20741-e157510-b)
o
In
locum
.
Haymo
,
What
is
it
,
that
speaking
of
the
reward
of
sinne
,
●…e
calleth
it
stipend
,
but
of
the
remuneration
of
the
Elect
,
he
calleth
it
the
grace
of
God
.
For
they
that
goe
to
warfare
receive
their
owne
wages
;
but
whatsoever
the
Elect
have
,
they
receive
it
wholly
from
the
grace
of
God
,
whether
they
have
faith
or
charity
,
or
any
good
worke
:
and
moreover
for
this
grace
of
faith
and
good
workes
,
gratis
accipiunt
,
they
freely
receive
eternall
life
,
&c.
And
the
same
hath
Rhemigius
.
And
to
these
you
may
adde
two
famous
Cardinals
,
the
one
[
p
](A20741-e157560-b)
p
In
locum
.
Cajetan
,
hee
doth
not
say
,
that
the
stipend
of
righteousnesse
is
eternall
life
,
but
the
gift
of
God
is
eternall
life
,
that
we
may
understand
,
that
not
by
our
merits
,
but
by
the
free
gift
of
God
we
attaine
to
eternall
life
for
the
end
.
The
other
[
q
](A20741-e157580-b)
q
In
locum
.
Contarenus
,
it
is
here
to
bee
noted
,
saith
§
.
XIII
.
Our
fifth
Testimony
is
Rom.
8.
18.
which
our
Rhemists
[
r
](A20741-e157670-b)
r
De
Iacob
.
lib.
1.
cap.
6.
Ambrose
and
[
s
](A20741-e157690-b)
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
cavill
at
our
former
translations
,
which
reade
they
are
not
worthy
.
For
what
is
their
non
condignae
,
or
Ambrose
and
Augustines
indignae
,
but
not
worthy
,
or
unworthy
.
And
what
is
it
not
to
be
worthy
,
or
to
be
unworthy
,
but
not
to
deserve
?
Yea
,
Bellarmine
himselfe
both
in
his
second
and
third
chapters
[
t
](A20741-e157760-b)
t
De
justif
.
l.
5.
c.
2.
§.
alia
l●…ca
.
cap.
3.
arg.
6.
endevoureth
to
prove
merit
from
all
those
places
,
where
the
word
worthy
is
used
;
for
dignum
esse
praemio
,
saith
he
,
&
mereri
praemium
idem
sunt
,
bee
worthy
of
reward
and
to
deserve
it
are
all
one
.
Therefore
according
to
this
translation
,
which
with
the
Papists
is
the
onely
authenticall
text
of
Scripture
,
the
Apostle
teacheth
,
that
the
sufferings
of
this
life
deserve
not
the
life
of
glory
.
Neither
is
it
materiall
,
whether
we
read
worthy
of
it
,
or
worthy
to
it
,
that
is
equall
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
originall
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
worthy
to
the
glory
,
or
not
worthy
to
be
compared
to
it
.
Thus
Prov.
3.
15.
where
the
Greeke
readeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
no
precious
thing
is
worthy
of
wisdome
,
the
Latine
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
chast
mind
,
that
is
,
nothing
of
worth
is
equall
,
ot
to
bee
compared
in
worth
to
it
.
The
meaning
then
of
the
words
is
this
.
I
resolve
saith
the
Apostle
(
the
Greeke
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
sustaine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
not
worthy
of
,
(
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
throughout
the
New
Testament
doth
fignifie
)
or
not
worthy
to
bee
compared
,
or
comparable
,
or
equall
in
worth
to
the
glory
which
shall
bee
revealed
in
us
or
upon
us
.
§
.
XIX
.
In
the
former
sense
these
words
are
a
direct
and
absolute
[
u
](A20741-e157950-b)
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
meanes
bee
lifted
up
with
pride
,
as
though
they
have
done
something
for
the
participatio●…
of
that
countrey
where
is
eternall
and
true
felicity
.
Bellarmine
[
*
](A20741-e157990-b)
*
De
justif
.
lib.
5.
cap.
2.
&
.
3.
who
telleth
us
,
that
wheresoever
in
the
new
Testament
there
is
mention
of
worthinesse
,
there
merit
is
meant
,
is
faine
to
●…lee
from
the
signification
of
unworthinesse
,
to
the
second
sense
importing
disproportion
and
inequality
;
signifying
,
(
though
hee
doth
not
very
well
expr●…sse
himselfe
,
when
hee
saith
,
that
the
Apostle
speaketh
of
the
substance
of
the
workes
not
of
the
absolute
proportion
)
that
howsoever
they
bee
unequall
,
yet
they
are
not
unworthy
of
eternall
life
.
So
that
this
inequality
he
understandeth
not
in
respect
of
worth
,
but
in
respect
of
length
and
greatnesse
.
Whereto
I
reply
;
first
,
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
where
in
the
New
Testament
signifieth
worthy
,
and
worthinesse
implyeth
merit
as
Bellarmine
teacheth
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fignifieth
non
condigna
,
as
their
own
authentique
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
](A20741-e158050-b)
x
Oecumen
in
Rom.
8.
upon
the
place
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Apostle
sheweth
that
we
are
not
able
,
either
to
suffer
or
to
conferre
any
thing
worthy
the
remnueration
that
is
there
.
Ambrose
,
[
y
](A20741-e158090-b)
y
Epist.
22.
The
Apostle
,
that
hee
might
exhort
us
unto
suffering
,
addeth
this
reason
,
because
all
things
which
we
suffer
are
lesse
and
unworthy
,
for
the
paines
whereof
there
should
be
rendred
so
great
a
reward
of
future
good
things
.
Eusebius
Emissenus
:
[
z
](A20741-e158110-b)
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
,
&c.
Athanasius
,
In
vita
Sancti
Antonii
cited
by
Bellarmine
,
[
a
](A20741-e158150-b)
a
De
justif
.
l.
5.
c.
14.
ne●…
〈◊〉
orbi
renunciantes
dignum
aliquod
habitaculis
possumus
compensare
c●…lestibus
.
Augustine
,
[
b
](A20741-e158180-b)
b
In
Psal.
93.
Quanto
labore
dign●…
est
requies
,
quae
non
habet
finem
?
Si
verum
vis
comparare
&
verum
judicare
,
aterna
requies
●…terno
labore
rect●…
emitur
.
See
the
testimony
of
Gregory
[
c
](A20741-e158210-b)
c
In
Psal.
7.
poe●…it
.
vers
.
●…
.
cited
§.
2.
of
this
chapter
.
Secondly
,
if
they
bee
unequall
,
if
there
be
a
great
,
or
rather
infinite
disproportion
betweene
our
short
and
light
asflictions
,
and
the
eternall
superexcellent
weight
of
glory
,
then
cannot
our
sufferings
merit
eternall
life
.
For
betweene
the
merit
and
the
reward
there
must
bee
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
condigne
merits
are
equall
to
the
●…ward
:
the
sufferings
of
this
life
are
not
equall
to
the
future
glory
,
therefore
they
doe
not
merit
eternall
life
.
§
.
XX.
Neither
will
it
helpe
our
Rhemists
,
nor
●…ellarmine
himselfe
,
to
salve
their
errour
with
blasphemy
.
The
note
of
the
Rhemists
upon
the
word
condigne
is
this
.
Our
adversaries
gro●…nd
hereon
,
that
the
workes
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
Christs
passions
be
not
meritorious
of
his
glory
—
hee
expresseth
onely
,
that
the
very
afflictions
of
their
owne
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
Christs
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
seeme
to
put
no
difference
between●…
the
Head
and
his
members
.
If
Christ
did
merit
his
glory
by
his
short
fufferings
,
then
doe
we
:
if
wee
doe
not
,
then
not
he
.
But
their
wisedomes
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
hee
did
sustaine
were
the
sufferings
of
God
,
the
bloud
which
he
shed
for
us
was
the
bloud
of
God
,
Act.
20.
28.
and
therefore
of
infinite
and
all
sufficient
value
and
merit
,
both
to
satisfie
for
our
sinnes
,
and
to
merit
for
us
eternall
life
.
Whereas
our
obedience
and
our
sufferings
,
are
the
sufferings
and
obedience
of
sinnefull
men
.
And
therefore
if
they
will
not
still
bee
Antichristians
,
they
must
acknowledge
,
that
to
satisf●…e
for
the
punishment
of
hel
,
and
to
merit
heaven
are
priviledges
and
prerogatives
peculiar
to
Christ
our
head
,
whose
sufferings
and
obedience
,
by
reason
of
the
dignity
of
his
person
,
are
of
infinit
valew
and
worth
,
not
to
satisfie
or
merit
for
himselfe
(
sor
that
needed
not
,
seeing
the
man
Christ
by
reason
of
the
hypostaticall
union
was
in
the
dayes
of
his
flesh
,
as
the
Papists
themselves
teach
,
both
Viator
and
Comprehensor
,
enjoying
from
the
first
instant
of
his
conception
the
beatificall
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
paines
of
hell
,
yet
because
of
the
dignity
of
the
person
which
suffered
,
was
most
worthy
to
be
esteemed
a
ful
satisfaction
:
so
,
though
the
passions
of
this
time
be
short
,
and
that
glory
be
eternall
,
notwithstanding
betweene
these
sufferings
,
and
that
glory
,
there
is
a
proportion
,
by
reason
of
the
dignity
of
charity
whence
they
proceed
.
And
this
seemeth
to
have
beene
the
meaning
of
Bellarmines
distinction
,
that
the
Apostle
denyeth
the
sufferings
of
this
life
to
be
equall
to
the
future
glory
,
in
respect
of
the
substance
of
the
worke
,
and
considered
in
●…hemselves
as
they
are
humane
,
as
they
are
short
and
light
,
they
are
no
way
equall
to
the
future
glory
:
yet
as
they
are
,
as
it
were
,
divine
,
proceeding
from
the
divine
grace
of
charity
,
they
have
an
equall
,
and
as
hee
calleth
it
,
an
absolute
proportion
.
Thus
they
make
an
idoll
of
charity
:
as
if
it
being
not
onely
finite
,
but
also
unperfect
,
and
but
begunne
,
were
of
sufficient
worth
and
dignity
to
merit
an
infinite
reward
.
And
yet
the
Apostle
speaking
of
the
sufferings
of
the
faithfull
who
as
it
was
said
in
the
verses
going
before
are
the
sonnes
and
heires
of
God
,
endued
with
the
Spirit
,
yea
,
of
Martyrs
who
are
endued
with
a
great
measure
of
charity
,
denyeth
them
to
be
condigne
to
the
glory
which
shall
be
revealed
.
His
second
instance
is
by
comparison
taken
from
the
delights
of
sin
,
which
are
incomparably
lesse
,
than
the
torments
of
hell
:
yet
because
of
the
contempt
of
God
,
they
are
worthy
to
bee
punished
with
those
torments
.
Reply
.
Whatsoever
the
delights
of
sinne
be
,
the
guilt
of
sinne
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
)
betweene
which
though
very
unequall
there
is
a
proportion
.
Reply
.
Betweene
all
things
that
are
finite
there
may
be
a
proportion
,
though
not
an
equall
proportion
,
which
must
be
between
the
merit
and
the
reward
:
betweene
that
which
is
finite
,
and
that
which
is
infinite
,
there
is
no
proportion
at
all
.
§
.
XXI
.
But
letting
passe
all
other
proofes
,
Bellarmine
will
needes
For
that
our
tribulation
,
which
presently
is
momentany
and
light
,
worketh
above
measure
exceedingly
an
eternall
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
](A20741-e158460-b)
d
Lib.
7.
cap.
5.
§.
7.
before
,
it
being
his
fifth
testimony
,
whereby
he
would
prove
good
workes
to
be
necessary
to
salvation
by
the
necessity
of
efficiencie
.
Here
it
shall
be
sufficient
to
shew
,
that
merit
cannot
hence
be
proved
.
Yea
but
,
saith
hee
,
afflictions
are
said
to
worke
this
weight
of
glory
:
which
must
not
bee
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
contrariwise
.
And
therfore
although
from
hence
sufficiency
were
proved
,
yet
merit
is
not
.
For
I
pray
,
what
is
here
said
to
worke
?
Tribulation
?
But
though
tribulation
worke
,
as
it
and
all
things
else
doe
worke
together
for
the
good
of
Gods
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
evill
of
punishment
merited
by
sinne
.
Doth
affliction
then
worke
salvation
?
Surely
no
more
then
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
meanes
there
can
be
none
in
either
.
The
efficiency
may
be
shewed
thus
.
Affliction
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
e
](A20741-e158510-b)
e
Rom.
5.
4.
Iam.
1.
3.
worketh
patience
,
not
meritoriously
,
but
by
another
kind
of
efficiencie
,
and
that
not
of
it selfe
,
and
in
it
owne
nature
,
which
being
evill
moveth
rather
[
f
](A20741-e158520-b)
f
Iob
1.
11.
2.
5.
to
impatience
:
but
by
accident
,
and
occasionally
,
the
holy
Ghost
using
it
as
a
meanes
to
exercise
our
faith
and
to
worke
patience
in
us
,
and
therefore
in
this
,
and
such
like
places
,
[
g
](A20741-e158540-b)
g
2
Cor.
4.
17.
Rom.
5.
3.
Iam.
1.
3.
Rom.
4.
15.
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie●…h
no
more
than
occasioneth
.
Patience
worketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
probation
,
viz.
declarativè
:
for
bearing
afflictions
patiently
a
man
is
knowne
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iam.
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
worke
?
and
what
manner
of
thing
is
that
,
which
is
here
said
to
bee
wrought
?
that
which
worketh
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
the
momentany
lightnesse
of
our
affliction
,
the
thing
wrought
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
more
emphaticall
and
hyperbolicall
to
signifie
the
infinitenes
of
that
glory
,
than
I
am
able
to
expresse
.
There
being
then
no
proportion
betwixt
the
momentany
lightnes
of
affliction
,
and
the
more
than
hyperbolicall
exceedingly
exceeding
weight
of
glory
eternall
,
how
can
th●…re
be
merit
?
To
that
which
hath
beene
said
concerning
this
place
,
Rom.
8.
18.
three
other
considerations
may
be
added
;
the
two
former
out
of
Hierome
,
[
h
](A20741-e158690-b)
h
In
〈◊〉
.
id
est
,
that
a
man
could
not
suffer
any
thing
worthy
the
eternall
glory
,
though
it
were
such
as
this
present
life
is
.
The
other
is
that
all
he
can
suffer
is
not
more
,
but
a
great
deale
lesse
,
than
by
his
sinne
he
hath
deserved
.
And
how
then
can
he
by
the
sufferings
of
this
life
,
wherby
he
is
not
able
to
●…atisfie
for
his
sinne
,
deserve
eternall
life
?
The
third
out
of
Bernard
,
[
i
](A20741-e158720-b)
i
In
annunciat
.
serm.
1.
we
doe
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
sustayne
them
all
,
which
though
it
be
a
very
great
,
yet
is
a
very
true
amplification
,
that
if
one
man
should
beare
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
lesse
truely
by
Chrysostome
and
Anselm
.
Chrysostome
[
k
](A20741-e158760-b)
k
De
compunct
.
adstolochium
.
lib.
157.
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
If
we
should
dye
ten
thousand
deaths
,
and
if
wee
should
shew
forth
al
virtue
,
yet
could
wee
not
recompence
the
least
part
of
those
honours
that
God
hath
already
bestowed
upon
us
.
And
if
wee
cannot
by
all
such
meanes
be
answearable
to
God
for
his
favours
●…ouchsafed
in
this
world
,
by
what
meanes
might
we
hope
to
merit
eternall
life
in
the
world
to
come
?
If
a
man
should
serve
God
most
devoutly
[
i
](A20741-e158780-b)
i
De
mensurat
.
crucis
§.
B.
Nascitur
a
thousand
yeares
,
yet
he
should
not
condignely
merit
to
bee
in
the
kingdome
of
heaven
halfe
a
day
,
saith
Anselme
.
§
.
XXII
.
In
the
sixth
place
Bellarmine
alleageth
three
testimonies
viz.
Phil.
3.
7
,
8
,
9.
Ephes.
2.
8
,
9.
Tit.
3.
5
,
7.
The
first
we
doe
not
use
to
produce
against
merit
of
salvation
,
but
against
justification
by
inherent
righteousnesse
,
and
was
the
sixth
Testimony
of
ours
,
which
Bellarmine
endevoured
to
answere
,
as
hee
doth
here
.
See
Lib.
7.
Cap.
3.
§
.
15.
The
second
was
the
fourth
Testimony
,
which
he
tooke
upon
him
to
answer
.
See
my
reply
Lib.
7.
Cap.
3.
§
.
13.
The
third
was
the
fifth
Testimonie
,
of
which
see
Lib.
7.
Cap.
3.
§
.
14.
But
though
we
doe
not
alleage
the
first
against
merit
of
workes
;
yet
by
CAP.
III.
A
new
supply
of
reasons
produced
against
merits
,
and
maintayned
against
Bellarmines
cavills
.
§
.
I.
OVr
first
reason
.
The
true
Doctrine
of
justification
[
a
](A20741-e159070-b)
a
1
Cor.
1.
31.
which
glorieth
may
glory
in
the
Lord
:
and
contrariwise
,
that
which
doth
not
take
away
all
cause
of
boasting
in
our selves
,
is
not
the
true
Doctrine
:
The
Doctrine
of
justification
by
faith
without
workes
,
and
of
salvation
by
Gods
free
grace
without
our
merit
taketh
from
us
all
cause
of
our
boasting
in
our selves
:
but
the
Doctrine
of
justification
by
workes
,
and
of
salvation
by
our
owne
merits
,
doth
not
take
away
all
cause
of
boasting
in
our selves
.
Both
proved
Rom.
3.
27.
&
4.
2.
Ephes.
2.
8
,
9.
The
effect
of
Bellarmines
answere
is
;
that
they
,
who
plead
their
owne
merits
,
as
proceeding
from
grace
,
do●…
not
glory
i●…
themselves
,
but
in
the
Lord
.
Reply
,
First
,
so
long
as
they
bee
ours
,
though
given
of
God
,
as
all
other
good
things
are
,
we
are
apt
to
glory
in
them
,
as
appeareth
by
the
Pharisee
,
who
boasteth
[
b
](A20741-e159150-b)
b
Luk.
18.
11.
of
his
merits
,
though
he
acknowledgeth
,
that
hee
received
them
from
God
;
and
therefore
rendreth
thankes
for
them
.
Secondly
,
the
pleading
of
merit
,
is
it selfe
a
proud
boasting
,
Matth.
20.
12.
Thirdly
,
the
Papists
plead
merit
as
proceeding
from
their
owne
free
will
,
which
they
require
as
a
necessary
condition
of
merit
.
Fourthly
,
If
the
good
worke
proceed
meerely
from
Gods
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
farre
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
.
§
.
II.
Our
second
reason
:
That
doctrine
,
which
derogateth
from
the
infinite
and
all-sufficient
merit
of
Christ
,
is
to
bee
renounced
as
false
and
Antichristian
.
The
Popish
doctrine
of
merits
,
viz.
that
we
are
to
be
saved
by
our
owne
merits
,
and
that
the
faithfull
by
their
owne
workes
doe
truely
and
condignely
merit
eternall
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
doe
derogate
from
the
merit
of
Christ
,
yet
they
denounce
[
c
](A20741-e159210-b)
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
,
then
our
merits
are
needlesse
:
or
if
our
merits
bee
needfull
,
as
they
teach
,
then
are
not
Christs
sufficient
for
us
;
which
is
no
better
than
blasphemie
.
Secondly
,
they
who
teach
,
that
Christ
hath
not
merited
for
all
that
beleeve
,
and
as
soone
as
they
truely
beleeve
,
the
right
of
eternall
life
,
doe
greatly
derogate
from
the
merit
of
Christ
.
For
the
Scriptures
doe
teach
,
that
Christ
hath
so
merited
the
right
of
eternall
life
to
all
the
faithfull
,
that
by
him
they
have
[
d
](A20741-e159240-b)
d
Ioh.
5.
24.
&
6.
47.
1
Ioh.
5.
12
,
13.
alreadie
eternall
life
,
being
alreadie
translated
from
death
to
life
.
But
they
who
teach
,
that
the
faithfull
are
to
merit
the
right
of
eternall
life
by
their
owne
good
Workes
,
doe
in
effect
teach
,
that
CHRIST
hath
not
merited
it
to
the
faithfull
.
Therefore
they
who
teach
that
the
faithfull
are
to
merit
the
right
of
eternall
life
by
their
owne
good
workes
,
doe
greatly
derogate
from
the
merit
of
Christ
.
This
assumption
may
thus
bee
demonstrated
:
That
which
a
man
hath
already
,
he
needeth
not
to
merit
.
For
to
merit
is
to
obtaine
by
desert
that
right
which
a
man
hath
not
yet
.
Nullus
meret●…r
,
saith
[
e
](A20741-e159290-b)
e
Th.
1.
q.
62.
art.
4.
c.
Thomas
,
quod
●…am
habet
,
and
againe
[
f
](A20741-e159310-b)
f
T●…
.
part.
3.
q.
19.
art.
3.
c.
meritum
non
est
nisi
ejus
quod
nond●…m
habetur
.
Therefore
the
faithfull
,
if
they
have
already
right
to
Gods
kingdome
,
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
owne
deserts
,
which
is
greatly
to
derogate
from
the
merits
of
Christ
.
But
the
faithfull
before
they
produce
any
good
works
have
right
to
Gods
kingdome
.
N●…m
hoc
ips●…
,
saith
Bellarmine
,
[
g
](A20741-e159350-b)
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
wee
b●…ginne
to
bee
the
sonnes
of
God
,
wee
beginne
to
have
right
to
the
inheritance
of
the
eternàll
felici●…y
,
Rom.
8.
G●…l
.
4.
Now
wee
beginne
to
bee
the
sonnes
of
God
before
wee
beginne
to
bring
forth
good
workes
.
Mer●…it
igitur
Christus
(
saith
hee
)
Christ
therefore
merited
the
inheritance
it selfe
,
whiles
he
merited
the
grace
of
adoption
:
and
againe
,
[
h
](A20741-e159390-b)
h
De
justif
lib.
5.
cap.
17.
unto
him
who
is
the
Sonne
of
God
by
grace
,
the
inheritance
is
due
by
the
right
of
adoption
before
all
workes
.
In
which
place
Bellarmine
teacheth
another
point
of
doctrine
,
whereby
is
excluded
the
merit
of
good
workes
.
[
i
](A20741-e159410-b)
i
Lib.
5.
cap.
17.
§.
〈◊〉
.
Ex
eo
quod
aliquis
,
saith
hee
,
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
sonne
of
God
by
grace
,
hee
doth
merit
condignely
the
inheritance
of
everlasting
life
,
without
any
other
covenant
(
for
if
sonnes
,
then
heires
)
but
hee
doth
merit
it
by
the
merit
of
his
person
,
not
by
the
merit
of
his
worke
,
what
needeth
then
the
childe
of
God
bring
forth
good
workes
with
purpose
to
merit
heaven
by
them
,
seeing
before
hee
produceth
any
good
workes
,
hee
hath
right
unto
the
kingdome
of
heaven
by
the
merit
of
his
person
,
in
that
hee
is
the
Sonne
of
God
?
Why
forsoooth
,
as
it
is
an
inheritance
,
hee
meriteth
it
by
the
merit
of
his
person
;
but
as
it
is
a
mercenary
reward
or
stipend
or
wages
hee
must
earne
it
by
the
merit
of
his
workes
,
which
is
absurd
,
for
if
it
bee
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
beleeve
,
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
eternall
life
is
an
honour
peculiar
to
Christ
alone
our
Head
.
For
eternall
life
in
heaven
being
of
infinite
worth
,
as
being
the
eternall
fruition
of
God
who
is
infinite
,
cannot
be
condignely
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
meere
creatures
are
,
or
can
be
.
For
the
infinite
merit
of
eternall
life
dependeth
on
the
infinitenesse
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
onely
meritorious
cause
of
salvation
,
doth
grea●…ly
detract
from
the
al-sufficiency
of
Christs
merits
.
The
Popish
doctrine
concerning
the
merit
of
workes
taketh
from
Christ
the
glory
of
being
the
onely
meritorious
cause
of
our
salvation
:
Therefore
it
doth
greatly
derogate
from
the
al-sufficient
merit
of
Christ
.
Fifthly
,
they
who
ascribe
the
condigne
merit
of
heaven
to
their
owne
good
workes
,
and
to
salve
the
matter
doe
faine
,
that
Christ
hath
merited
for
their
good
workes
,
that
they
may
condignely
merit
heaven
:
doe
indeed
robbe
Christ
of
the
honour
of
meriting
for
us
eternall
life
,
and
doe
arrogate
it
unto
themselves
.
Thus
doe
the
Papists
,
who
ascribe
the
condigne
merit
of
heaven
to
their
owne
works
,
and
to
bleare
the
eyes
of
the
simple
,
they
faine
,
that
Christ
merited
for
our
workes
,
that
they
might
be
meritorious
of
eternall
life
:
for
neither
by
the
Scriptures
,
nor
Fathers
,
nor
any
sound
reason
,
doe
they
so
much
as
goe
about
to
prove
this
fiction
,
this
novelty
.
Christ
did
not
save
us
to
make
us
our
owne
Saviours
;
but
in
his
owne
person
,
and
as
the
Apostle
speaketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
k
](A20741-e159520-b)
k
Heb.
1.
3.
by
himselfe
he
performed
the
worke
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
answere
,
wee
are
the
Workemanship
of
God
created
unto
good
workes
,
which
God
hath
preordained
that
we
should
walke
in
them
;
not
to
merit
by
them
,
but
to
glorifie
God
by
them
,
to
testifie
our
thankefulnesse
,
and
to
make
our
calling
and
el●…ction
sure
,
and
for
many
other
reasons
,
which
I
delivered
,
when
I
proved
the
necessity
of
good
workes
.
Object
.
2.
It
is
not
fit
that
Christs
merits
should
bee
applyed
to
men
without
workes
.
Answ.
The
merits
of
Christ
are
applyed
to
us
,
that
is
,
wee
are
justified
by
them
without
workes
,
as
the
Apostle
teacheth
;
howbeit
in
them
that
are
justified
good
workes
doe
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.
Wee
must
bee
like
to
him
in
the
graces
of
sanctification
,
which
we
receive
from
his
fulnesse
,
even
grace
for
grace
,
Rom.
8.
29.
1
Io●…n
3.
3.
1
Pet.
1.
16.
But
wee
cannot
bee
like
unto
him
in
office
of
Mediation
,
or
in
the
power
of
meriting
,
which
is
proper
to
the
Head
.
§
.
III.
This
argument
,
that
the
doctrine
of
merits
is
derogatory
to
the
al-sufficient
merits
of
our
onely
Saviour
,
is
worthy
to
bee
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
shew
,
that
their
doctrine
doth
not
derogate
from
Christs
merits
:
or
that
their
doctrine
setteth
forth
the
glory
of
Christs
merit
,
no
lesse
than
ours
:
or
that
wee
by
denying
their
doctrine
doe
extenuate
(
such
is
their
impudency
)
the
merit
of
Christ
.
To
the
first
purpose
,
[
l
](A20741-e159670-b)
l
De
justif
lib.
5.
cap.
5.
respondeo
ad
oct●…vum
argumentum
.
Bellarmines
first
evasion
.
Bellarmine
hath
foure
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
Christs
merit
.
For
hee
is
the
Vine
,
wee
are
the
branches
.
And
as
a
branch
ca●…not
bring
forth
fruit
,
unlesse
it
abide
in
the
vine
;
even
so
we
without
Christ
can
doe
nothing
.
And
as
never
any
man
was
so
unwise
as
to
say
,
that
the
fruitefulnesse
of
the
branches
detracteth
from
the
glory
of
the
Vine
:
so
no
man
,
that
is
not
a
very
foole
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
workes
,
which
are
so
truely
just
,
that
unto
them
is
due
from
the
just
Iudge
a
crowne
of
Iustice
.
Repl.
To
which
answere
I
assent
in
some
particulars
.
First
,
that
it
is
indeed
a
great
honour
to
Christ
,
if
his
members
doe
bring
forth
much
fruit
,
Iohn
15.
8.
As
contrarywise
,
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
,
wee
have
also
communion
with
him
,
both
in
his
merits
to
our
justification
and
salvation
;
and
also
in
the
vertue
of
his
death
to
mortifie
sinne
in
us
,
and
of
his
resurrection
to
raise
us
unto
newnesse
of
life
.
By
influence
of
which
virtue
from
Christ
our
Head
the
holy
Spirit
enableth
us
to
bring
forth
the
fruites
of
good
workes
.
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
bee
either
satisfactory
to
Gods
justice
,
or
meritorious
of
eternall
life
,
that
we
utterly
deny
;
these
being
prerogatives
peculiar
to
our
Head
,
who
onely
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
sinnes
(
for
which
wee
cannot
satisfie
,
but
by
eternall
punishment
)
nor
merit
of
eternall
life
expected
from
us
,
which
cannot
bee
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
certaine
trueth
,
that
Christ
did
not
to
this
end
satisfie
for
us
,
that
wee
should
satisfie
,
which
to
us
is
impossible
,
but
that
we
should
be
freed
from
the
necessity
of
satisfying
Gods
justice
,
as
being
already
satisfied
:
so
it
is
no
lesse
true
,
that
Christ
did
not
to
that
end
merit
heaven
for
us
,
that
we
should
merit
it
,
which
to
us
is
impossible
;
but
that
wee
should
bee
freed
from
the
necessity
of
meriting
it
,
which
Christ
hath
al-sufficiently
merited
,
and
should
rely
wholly
and
onely
on
the
satisfaction
and
merit
of
Christ
.
If
they
say
,
that
Christ
hath
merited
for
us
those
graces
and
works
by
which
wee
are
to
merit
heaven
:
I
demand
,
whether
Christ
himselfe
did
merit
heaven
for
us
or
not
?
If
so
,
then
need
not
our
merits
.
If
not
,
then
doe
they
not
onely
part
stakes
with
Christ
,
but
assume
the
greater
merit
,
which
is
of
glory
,
to
themselves
and
leave
the
lesse
,
which
is
of
grace
,
to
Christ
;
and
that
not
entire
neither
.
For
the
obtaininig
of
righteousnesse
,
as
they
doe
not
wholly
ascribe
to
their
owne
free
will
,
so
neither
to
Gods
grace
;
but
partly
to
God
offering
grace
,
and
partly
to
their
owne
free
will
,
which
willingly
accepteth
of
grace
,
when
it
might
refuse
it
.
And
this
willingnesse
(
whatsoever
they
pretend
to
the
contrary
)
is
in
mine
opinion
the
very
root
from
whence
their
conceipted
merit
doth
spring
.
§
.
IV.
His
second
evasion
,
That
merit
of
men
are
required
,
not
beca●…se
of
the
insufficiency
,
but
because
of
the
great
efficacy
of
Christs
merits
;
which
merited
with
God
,
not
onely
that
wee
sh●…ld
obtaine
salvation
,
but
that
wee
should
obtaine
it
by
our
owne
proper
merits
:
or
which
is
all
one
,
that
they
merited
not
onely
eternall
salvation
for
us
,
but
also
the
virtue
or
power
of
meriting
.
Repl.
This
answere
is
nothing
but
a
mee●…e
begging
of
the
question
;
taking
for
granted
,
that
which
wee
utte●…y
deny
,
and
none
of
them
shall
ever
bee
able
to
prove
,
that
Christ
merited
for
us
,
that
wee
our selves
should
merit
eternall
life
.
For
first
,
the
power
of
meriting
heaven
at
the
hands
of
God
is
Christs
peculiar
:
neither
can
●…ny
meere
man
,
no
not
in
the
state
of
innocency
,
nor
any
Angell
,
not
any
meere
creature
merit
any
reward
at
the
hands
of
God
:
because
when
they
have
done
all
,
they
have
done
but
their
duety
.
Much
lesse
can
wee
,
who
never
doe
all
,
and
that
which
wee
doe
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
sinnes
to
free
us
from
hell
;
and
that
hee
in
his
owne
person
performed
all
obedience
both
[
m
](A20741-e159860-b)
m
Rom.
5.
9
,
16.
passive
and
active
,
that
thereby
we
might
be
justified
and
saved
,
wee
read
in
the
Scriptures
.
But
that
he
dyed
for
our
good
workes
to
make
them
meritorious
,
or
that
he
merited
for
us
the
power
of
meriting
heaven
,
which
power
is
proper
to
himselfe
alone
,
and
presupposeth
infinitenesse
of
merit
and
worth
,
we
reade
not
.
The
similitude
which
Bellarmine
useth
of
the
Sunne
,
whereby
God
doth
illuminate
the
world
,
and
of
other
secondary
causes
,
which
God
doth
use
as
meanes
whereby
to
worke
(
which
argue
not
Gods
inability
but
his
omnipotencie
in
giving
such
power
to
his
creatures
)
to
prove
,
that
God
his
saving
us
by
our
owne
merits
,
doth
not
argue
the
insufficiency
of
Christs
merit
,
but
the
sufficiency
in
giving
such
power
to
our
merits
,
is
as
meere
a
begging
of
the
question
as
the
former
:
taking
for
granted
,
that
as
God
doth
enlighten
the
world
by
the
Sunne
,
&c.
(
which
all
men
know
by
experience
)
so
hee
doth
save
us
by
our
owne
merits
:
when
as
the
Scriptures
in
plaine
termes
deny
us
to
bee
saved
by
our
workes
,
but
wholly
and
onely
by
the
merits
of
Christ
.
Besides
,
the
similitude
is
altogether
unlike
.
For
God
doth
not
illuminate
the
inferiour
world
by
himselfe
,
but
by
the
Sunne
,
nor
performe
those
other
actions
by
himselfe
immediately
,
for
which
he
hath
ordained
secondary
causes
,
as
his
instruments
,
working
ordinarily
by
meanes
.
But
Christ
by
himselfe
[
n
](A20741-e159880-b)
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
himselfe
.
§
.
V.
His
third
Evas●…on
,
That
they
doe
not
part
the
glory
betweene
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
Gods
,
from
whose
grace
the
force
of
merit
dependeth
.
Which
answere
altogether
taketh
from
our
workes
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
turne
,
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
betweene
God
and
their
owne
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
owne
merit
.
Thirdly
,
in
respect
of
goo●…
workes
,
which
as
they
bee
wholly
Gods
,
so
be
they
wholly
their
owne
,
as
Bellarmine
here
saith
.
§
.
VI.
His
fourth
Evasion
,
That
though
wee
be
saved
by
our
owne
merits
;
yet
wee
are
no
lesse
beholden
unto
Christ
,
than
if
wee
were
saved
without
them
,
but
rather
more
.
Because
wee
are
not
onely
saved
by
his
grace
,
but
are
also
by
it
saved
after
a
most
noble
and
●…onourable
maner
,
that
is
to
say
,
by
our
owne
merits
,
which
he
hath
merited
for
us
,
that
we
by
them
might
merit
eternall
life
.
As
if
hee
should
say
,
Christ
hath
saved
us
,
that
is
,
hath
merited
grace
and
good
workes
for
us
,
that
wee
by
them
may
become
our
owne
Saviours
.
This
soundeth
well
for
mans
praise
,
who
would
faine
have
a
share
in
his
owne
salvation
.
But
it
becommeth
u●…
to
say
,
[
o
](A20741-e159960-b)
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
our selves
,
we
derogate
from
God
,
who
will
not
give
his
glory
to
another
.
If
God
is
to
have
all
the
glory
,
then
are
wee
to
have
none
.
If
wee
take
any
part
to
our
§
.
VII
.
And
whereas
hee
saith
,
it
is
a
most
honourable
way
to
be
§
.
VIII
.
Others
say
,
that
their
doctrine
of
merits
nothing
derogateth
[
q
](A20741-e160040-b)
q
●…
Tim.
2.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
full
price
of
Redemption
for
us
,
not
only
by
[
r
](A20741-e160070-b)
r
Heb.
1.
3.
himselfe
purging
our
sinnes
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
applyeth
and
communicateth
to
all
that
truly
beleeve
in
him
:
but
the
power
of
meriting
is
not
communicable
to
the
members
who
are
meere
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
onely
is
meritorious
.
§
.
IX
.
The
more
impudent
is
the
recrimination
of
our
English
[
s
](A20741-e160120-b)
s
Psal
143.
2.
Psal.
130.
3
,
4.
as
being
not
more
just
than
he
,
Enter
not
into
judgement
with
thy
servants
O
Lord
,
&c.
for
if
thou
shouldest
marke
what
is
amisse
,
who
should
stand
?
and
with
the
Apostles
,
as
being
not
more
holy
than
they
,
forgive
us
our
trespasses
,
&c.
our
chiefe
righteousnesse
in
this
life
,
consisting
as
Augustine
[
t
](A20741-e160140-b)
t
De
Civit.
D.
l.
19.
c.
27.
truely
saith
in
remission
of
sinnes
,
rather
than
in
perfection
of
virtues
.
Now
,
whiles
we
are
sinners
in
our selves
,
as
all
are
,
wee
cannot
merit
any
thing
but
punishment
at
the
hands
of
God
:
and
whiles
wee
deserve
hell
how
can
we
possibly
merit
heaven
?
§
.
X.
These
were
the
arguments
which
Bellarmine
tooke
upon
him
1.
The
assumption
I
prove
thus
,
first
by
the
confession
of
Iacob
,
Gen.
32.
10.
that
he
was
lesse
than
the
least
of
Gods
mercies
.
Of
David
,
concerning
mankinde
in
generall
,
Psal.
8.
4.
and
concerning
himselfe
in
particular
,
2
Sam.
7.
18.
Secondly
,
if
by
all
our
labours
and
endevours
wee
are
not
able
to
merit
of
God
so
m●…ch
as
a
piece
of
bread
,
but
must
beg
it
at
Gods
hands
,
then
can
wee
not
merit
eternall
life
of
him
.
But
the
former
is
true
,
for
therefore
our
Saviour
hath
taught
us
to
make
this
daily
praier
,
that
God
would
give
us
day
by
day
our
daily
bread
.
To
this
purpose
Saint
Hierome
[
u
](A20741-e160240-b)
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
[
*
](A20741-e160260-b)
*
De
c●…mpunct
.
ad
〈◊〉
.
goeth
further
,
if
we
should
dye
ten
thousand
times
,
&c.
as
he
was
before
.
Anastasius
,
[
*
](A20741-e160280-b)
*
Anastas
.
sin
aita
quaest.
135.
for
what
good
things
soever
we
doe
,
we
are
not
answerable
to
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
aire
alone
which
we
breathe
[
y
](A20741-e160300-b)
y
In
Psal.
23.
5.
Basill
:
Those
,
which
are
esteemed
retributions
,
are
granted
to
men
onely
for
the
Lords
bounty
sake
:
for
all
the
righteousnesse
of
mortall
men
doe
not
match
the
gifts
already
vouchfafed
,
much
lesse
those
which
are
to
come
,
which
exceed
our
thought
.
But
most
agreeable
to
our
doctrine
is
that
assertion
of
Greg●…rius
[
z
](A20741-e160330-b)
z
In
1.
●…ent
.
dist.
●…
.
q.
●…
art
2.
Ariminensis
,
quòd
●…dum
ae●…erna
vita
,
&c.
that
no
act
of
man
though
proceeding
from
never
so
great
charity
doth
condignely
merit
with
God
not
onely
eternall
life
,
but
not
so
much
as
any
other
reward
whether
eternall
or
temporall
.
§
.
XI
.
Our
fourth
reason
:
That
which
we
attaine
unto
by
right
of
Vnto
eternall
life
we
doe
attaine
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
doe
not
attaine
to
eternall
life
by
our
merits
.
The
assumption
is
manifest
:
for
therefore
in
many
places
of
Scripture
the
Kingdome
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
eternall
and
incorruptible
inheritance
,
Heb.
9.
15.
1
Pet.
1.
4.
And
of
this
kingdome
the
faithfull
are
heires
,
Iam.
●…
.
5.
For
therefore
are
we
adopted
the
sons
of
God
that
we
may
be
heires
,
heires
of
God
and
fellow
heires
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
bee
made
heires
of
eternall
life
,
Tit.
3.
7.
Bellarmine
himselfe
hath
taught
,
as
we
have
[
a
](A20741-e160530-b)
a
De
justif
.
l.
5.
c.
17.
§
sed
quanquam
.
heard
,
that
we
are
entituled
to
the
Kingdome
of
heaven
jure
adoptionis
.
And
in
that
[
b
](A20741-e160550-b)
b
De
justif
.
l.
5.
c
14.
§.
quinta
ratio
.
we
begin
to
be
the
sons
of
God
,
wee
begin
●…o
have
right
to
the
inheritance
of
the
eternall
●…elicity
,
now
we
begin
to
be
the
sonnes
of
God
,
before
wee
begin
to
bring
forth
good
workes
.
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
](A20741-e160560-b)
c
Eph.
1.
5.
6.
us
unto
the
adoption
of
children
by
Iesus
Christ
to
himselfe
,
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
Councill
of
Trent
[
d
](A20741-e160590-b)
d
Sess.
6.
cap.
16.
teacheth
,
that
eternall
life
is
to
be
propounded
to
the
godly
,
both
as
grace
,
that
is
,
a
free
gift
promised
by
Christ
,
and
as
a
reward
duely
to
be
rendred
to
their
merits
according
to
Gods
promise
.
I
answere
,
that
eternall
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
Councill
of
Trent
hath
conjoyned
,
that
eternall
life
should
both
bee
gratia
a
free
gift
,
graciously
promised
and
freely
bestowed
,
and
also
a
due
wages
to
be
rendred
to
desert
,
neither
if
it
be
the
reward
of
inheritance
,
as
it
is
called
Col.
3.
24.
which
is
freely
bestowed
on
the
sonnes
of
God
,
it
cannot
be
a
mercenary
wages
which
is
due
to
hired
servants
.
§
.
XII
.
Our
fifth
reason
:
If
good
workes
do●…
merit
eternall
life
,
But
good
workes
are
not
the
cause
of
eternall
life
,
therefore
they
doe
not
merit
it
.
The
assumption
I
prove
,
first
,
from
that
received
testimony
of
[
e
](A20741-e160650-b)
e
Degratia
&
lib.
arb.
Bernard
,
that
good
workes
are
via
regni
,
non
causa
regnandi
.
Quid
autem
hac
conclusione
firmius
?
saith
[
f
](A20741-e160680-b)
f
Epist.
19.
1109.
Cassander
,
who
also
saith
,
that
Thomas
Bradwardin
and
divers
other
Schoolemen
deny
good
workes
to
bee
the
cause
of
the
eternall
reward
,
and
that
some
who
call
them
causes
,
doe
meane
Causam
sine
qua
non
,
which
properly
is
no
cause
.
Secondly
,
true
causes
of
salvation
may
bee
trusted
in
for
the
obtaining
of
salvation
.
Our
good
workes
are
not
to
be
trusted
in
for
the
obtaining
of
salvation
.
Therefore
they
are
not
true
causes
thereof
.
The
proposition
is
Bellarmines
:
[
g
](A20741-e160780-b)
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
](A20741-e160810-b)
h
Ibid.
propos
.
3.
by
reason
of
the
uncertainty
of
our
owne
righteousnesse
(
which
none
of
them
can
be
certaine
of
without
speciall
revelation
)
and
danger
of
vaine
glory
,
not
to
trust
in
our
owne
merits
,
but
to
repose
●…ur
whole
affiance
in
the
only
mercy
and
bountyof
God
:
then
are
they
fooles
who
repose
affiance
in
their
owne
workes
.
And
no
doubt
but
they
are
fooles
who
trust
in
their
owne
heart
,
as
Salomon
saith
,
Prov.
28.
26.
For
as
Adrian
saith
,
[
i
](A20741-e160850-b)
i
Adrian
de
Trajecto
in
4.
Sent.
who
after
was
Pope
,
Our
merits
are
like
astaffe
of
reed
which
not
onely
breaketh
,
when
it
is
leaned
upon
,
but
also
pierceth
the
hand
of
him
that
leaneth
on
it
.
To
trust
in
a
mans
owne
righteousness●…
is
the
property
of
a
proud
Iustitiary
and
hypocrite
,
Ezec.
33.
13.
Luke
18.
9.
and
of
one
that
is
accursed
,
[
k
](A20741-e160870-b)
k
Ier.
17.
5.
because
hee
removeth
his
heart
●…rom
God
and
putteth
his
trust
in
man
,
that
is
to
say
,
h●…mselfe
:
for
as
[
l
](A20741-e160880-b)
l
In
vigilia
natalis
Domini
,
serm.
5.
Bernard
well
faith
for
a
man
to
trust
in
himselfe
,
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
owne
righteousnesse
,
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
doe
alleage
their
owne
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
answere
,
first
,
it
is
one
thing
to
place
affiance
in
our
good
works
as
causes
of
our
salvation
,
as
[
m
](A20741-e160960-b)
m
Bellarm.
de
justif
.
lib.
5.
c.
7.
Bona
merita
sunt
vera
salutis
causa
licet
autem
confidere
in
〈◊〉
nivera
causa
.
merit-mongers
use
to
doe
:
another
,
from
our
good
workes
as
tokens
and
signes
of
our
election
,
vocation
,
justification
,
and
as
presages
of
our
glorification
,
to
gather
comfort
,
ass●…rance
and
hope
to
our selves
of
our
justification
and
salvation
,
which
the
faithfull
use
to
doe
,
and
to
that
end
are
they
commanded
to
practise
good
workes
,
that
they
make
their
calling
and
election
sure
,
2
P●…t
.
1.
10.
This
distinction
is
acknowledged
by
[
n
](A20741-e160980-b)
n
Lib.
5.
cap.
7.
§
Sciendum
.
Bellarmine
,
Sciendum
est
,
saith
hee
,
aliud
esse
fid●…ciam
nasci
ex
〈◊〉
,
ali●…d
fiduciam
esse
ponendam
in
meritis
.
It
is
one
thing
out
of
our
good
workes
to
gather
assurance
and
affiance
in
God
,
which
the
faithfull
doe
,
as
they
are
exhorted
in
the
Scriptures
,
2
Pet.
1.
10.
Iob
11.
15.
Rom.
5.
4.
Probation
worketh
hope
,
1
Ioh.
3.
21.
If
our
heart
condemne
us
not
,
then
have
wee
confidence
towards
God
:
and
it
is
another
thing
to
place
affiance
in
our
merits
,
which
none
but
proud
Iustitiaries
and
Pharisaicall
Hypocrites
use
to
doe
.
Secondly
,
we
must
distinguish
betwixt
the
innocency
and
justice
of
a
mans
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
](A20741-e161030-b)
o
Psal
143.
2.
&
130.
3.
4.
not
to
enter
into
judgement
with
them
;
for
the
justification
of
their
cause
have
not
feared
[
p
](A20741-e161040-b)
p
Psal.
7.
3
,
4
,
8.
Three
other
reasons
.
to
appeale
to
Gods
judgement
.
§
.
XIII
.
Our
sixth
reason
:
those
who
cannot
fully
discharge
their
duety
,
much
lesse
can
they
merit
.
For
they
that
merit
must
doe
more
than
their
duety
.
For
they
that
doe
but
their
duety
(
though
they
doe
all
that
is
commanded
)
must
acknowledge
[
q
](A20741-e161070-b)
q
Luk.
17.
10.
themselves
to
be
unprofitable
servants
.
But
if
they
faile
in
their
duety
and
come
short
of
that
which
is
commanded
,
then
can
they
merit
nothing
but
punishment
at
the
hands
of
God
.
But
no
mortall
man
is
able
fully
to
satisfie
his
duety
.
Our
duety
is
to
abstaine
from
all
sinne
,
yea
to
be
〈◊〉
from
all
sinne
,
and
to
doe
the
things
commanded
,
to
doe
all
,
and
to
continue
in
doing
all
,
and
that
in
that
manner
and
measure
which
the
Law
requireth
.
But
those
things
no
mortall
man
is
able
to
doe
,
as
hath
beene
proved
heretofore
.
So
farre
is
every
mortall
man
from
meriting
any
thing
,
but
punishment
,
at
the
hands
of
God
.
Our
seventh
reason
.
If
good
workes
doe
merit
salvation
,
then
wee
are
saved
by
them
:
but
we
are
not
saved
by
good
workes
,
Ephes.
2.
8
,
9.
Tit.
3.
5.
therefore
they
doe
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
,
Iosh.
24.
2.
but
because
he
loved
them
and
that
for
no
other
cause
,
but
because
hee
loved
them
,
Deut.
7.
7
,
8.
In
which
love
as
hee
freely
promised
it
,
so
in
the
same
unde●…erved
love
he
did
freely
bestow
it
.
And
yet
hee
was
just
in
giving
it
,
because
hee
had
promised
it
,
Nehem.
9.
8.
The
same
wee
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
heires
of
promise
.
CAP.
IIII.
Testimonies
of
Fathers
disproving
merits
,
and
first
those
which
Bellarmine
hath
sought
to
answere
,
and
then
others
.
§
.
I.
TO
the
former
testimonies
and
proofes
,
I
will
adjoyne
the
testimonies
of
Fathers
and
other
writers
.
And
first
those
,
which
Bellarmine
[
a
](A20741-e161220-b)
a
De
justif
.
lib.
5.
cap.
6.
Hilary
.
hath
endeavoured
to
answere
,
of
which
Hilarie
[
b
](A20741-e161240-b)
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
intendement
is
,
that
the
hope
of
salvation
is
to
bee
placed
in
Gods
mercy
,
which
is
better
than
our
righteous
life
.
For
the
workes
of
righteousnesse
without
Gods
mercy
in
forgiving
of
sinnes
will
not
suffice
to
obtaine
the
reward
of
blessednesse
,
which
the
mercy
of
God
,
pitying
our
will
of
righteousnesse
,
bestoweth
on
the
just
.
But
Bell●…mine
maketh
him
speake
what
pleaseth
him
,
for
to
omit
,
that
for
sufficient
,
hee
readeth
Sufficerent
,
Hilary
,
saith
hee
,
doth
teach
,
that
with
our
goodworkes
are
mingled
certaine
sinnes
,
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
kingdome
of
heaven
.
Bellar●…ines
meaning
is
,
that
at
the
day
of
judgement
,
the
faithfull
shall
need
Gods
mercy
for
the
pardoning
of
veniall
sinnes
,
as
heretofore
[
c
](A20741-e161300-b)
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
shewed
[
d
](A20741-e161320-b)
d
Cap.
2.
§.
befor●…
,
that
at
the
day
of
●…udgement
the
faithfull
shall
need
remission
of
veniall
,
or
any
other
sinnes
:
neither
doth
Hilary
say
,
that
the
sinnes
which
are
forgiven
by
the
mercy
of
God
are
light
,
and
such
as
the
Papists
call
veniall
.
Neither
is
it
true
,
that
there
bee
any
sinnes
,
which
doe
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
hee
say
with
good
merits
are
mingled
sin●…es
,
neither
doth
he
call
those
workes
which
are
mingled
with
sinnes
good
merits
,
for
that
implyeth
a
contradiction
;
but
hee
saith
,
they
doe
not
suffice
to
merit
or
obtaine
the
reward
of
blessednesse
,
and
therefore
indeed
denyeth
the
workes
of
righteousnesse
to
merit
eternall
life
.
§
.
II.
The
second
is
Basil
:
Mane●…
sempitern●…
requies
illos
,
qui
in
hac
Bellarm
▪
taking
advantage
at
the
Printers
fault
in
the
old
Edition
of
Basil
,
leaving
out
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
since
hath
bin
supplyed
;
answereththat
Chemnitius
did
not
rightly
translate
the
words
of
Basil
,
for
in
the
Greeke
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
rendred
according
to
the
debt
or
due
of
works
,
but
according
(
to
the
grace
)
of
the
most
bountifull
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
repeate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
he
had
said
,
according
to
the
duety
or
debt
of
the
most
bountifull
God
,
or
great
giver
,
it
is
absurd
,
gift
and
debt
being
contrary
.
And
also
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
debt
or
du●…ty
,
to
understand
,
as
hee
doth
,
measure
which
becommeth
the
bounty
of
God
,
that
is
much
greater
than
is
due
to
the
workes
,
is
no
lesse
absurd
.
For
neither
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
siignifie
measure
,
neither
is
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
repeated
in
the
latter
clause
,
which
signifieth
rendred
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
exhibited
,
which
Bellarmine
leaveth
out
.
Neither
doth
hee
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Bellarmine
absurdly
understandeth
him
to
speake
;
for
there
is
no
debt
or
duety
of
God
.
Neither
would
it
hinder
our
cause
if
the
word
rendred
were
repeated
in
the
latter
clause
,
for
what
is
promised
,
is
to
bee
rendred
.
But
in
plaine
termes
,
Basil
saith
,
that
eternall
rest
to
them
that
live
well
is
not
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
merit
of
their
workes
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
the
grace
of
the
munifi●…nt
God
,
exhibited
.
But
his
second
Evasion
is
more
grosse
,
that
Basil
speaketh
of
the
reward
as
rendred
,
not
according
to
the
merit
of
workes
which
men
have
done
by
their
owne
strength
,
but
such
as
are
done
by
grace
.
Repl
▪
Basil
plainely
speaketh
of
those
who
fought
a
good
fight
in
this
life
and
have
trusted
in
God
,
and
saith
,
that
the
eternall
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
speake
of
naturall
or
g●…acelesse
men
,
of
whom
he
never
dreamed
,
that
the
eternall
rest
is
p●…epared
for
them
;
but
of
godly
men
,
such
as
David
was
,
whose
wo●…ds
,
Returne
unto
thy
rest
,
O
my
soule
,
were
the
occasion
of
this
speech
.
Besides
,
if
the
rew●…rd
bee
rendred
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
Augustines
,
out
of
whom
h●…
reciteth
[
a
](A20741-e161790-b)
a
In
Psal.
70.
conc.
2.
〈◊〉
sunt
,
〈◊〉
Dei
sunt
.
The
sinnes
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
,
hee
will
crowne
his
owne
gifts
,
not
thy
merits
.
2.
Pro
[
b
](A20741-e161840-b)
b
De
verbis
Apostoli
.
serm.
15
nihilo
salvos
facies
illos
:
nihil
invenies
unde
salves
,
&
multum
invenis
vnde
damnes
,
thou
wilt
save
them
for
nothing
,
thou
findest
nothing
for
which
to
save
,
and
thou
findest
much
,
for
which
to
condemne
.
3.
Maluit
dicere
gratia
Dei
vita
●…terna
,
ut
intelligeremus
,
non
pro
meritis
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
eternall
is
the
grace
of
God
;
that
wee
might
understand
,
that
not
for
our
merits
,
but
for
his
owne
mercie
hee
doth
bring
us
unto
eternall
life
.
Which
are
most
plaine
and
pregnant
testimonies
.
Bellarmine
answereth
in
grosse
:
wheresoever
Augustine
condemneth
merits
,
he
speaketh
of
such
merits
,
as
be
in
us
,
from
our selves
,
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
workes
:
which
hee
considereth
either
as
going
before
grace
,
wrought
by
the
strength
of
our
owne
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
eternall
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
therfore
that
the
reward
it selfe
is
called
gratia
both
because
it
is
freely
given
,
and
because
those
workes
to
which
it
is
given
,
are
wholly
to
bee
ascribed
to
Gods
grace
:
and
consequently
,
that
the
Lord
,
when
he
rewardeth
our
workes
with
eternall
life
,
doth
not
reward
them
,
as
our
merits
,
but
as
his
owne
gifts
Than
which
what
can
be
spoken
more
effectually
against
the
merits
of
condignity
?
For
if
our
good
works
be
not
our
owne
,
as
from
our selves
,
how
can
●…hey
merit
of
him
whose
gifts
they
are
.
If
they
were
our
owne
and
from
our selves
,
and
were
also
perfect
(
as
they
are
not
)
then
perhaps
it
might
be
said
,
that
when
God
rewardeth
them
,
he
rewardeth
our
merits
:
but
not
being
from
our selves
,
but
meerely
by
his
gift
,
when
he
rewardeth
them
hee
doth
not
reward
our
merits
,
but
crowne
his
owne
gifts
.
It
is
plaine
therfore
,
that
whereas
August
.
considereth
good
works
two
wayes
,
either
as
our
merits
,
or
as
Gods
gifts
;
he
both
constantly
denyeth
eternall
life
to
be
rendred
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
alleageth
,
in
the
first
place
he
saith
:
[
d
](A20741-e162000-b)
d
Epist.
105.
Cùm
Deu●…
coronat
merita
nostra
,
nihil
aliud
coronat
quam
muner
a
s●…a
.
When
God
doth
crowne
our
merits
(
so
hee
calleth
good
works
)
he
crowneth
nothing
else
,
but
his
owne
gifts
,
and
in
another
place
.
[
c
](A20741-e162020-b)
c
In
Psal.
10●…
.
Ergo
coronat
te
,
quia
dona
sua
coronat
,
non
merita
t●…a
,
and
againe
in
the
same
epistle
he
saith
,
[
f
](A20741-e162050-b)
f
Epist.
105.
that
howsowever
eternall
life
is
rendred
to
our
good
workes
,
which
hee
therefore
calleth
merits
:
yet
because
these
good
works
or
merits
unto
which
it
is
rendred
are
not
from
our selves
,
but
from
grace
:
it selfe
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
againe
,
that
eternall
life
is
the
reward
of
true
righteousnesse
;
to
which
righteousnes
,
if
it
were
from
our selves
,
and
were
to
bee
found
in
us
,
the
reward
should
be
due
as
the
stipend
thereof
:
but
being
not
from
our selves
,
but
from
the
grace
of
God
:
therefore
to
us
eternall
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
wherof
I
have
before
alleaged
as
being
pregnant
to
our
purpose
.
Wherein
as
in
innumerable
other
places
,
Augustine
doth
not
speake
of
the
workes
of
naturall
men
,
but
of
the
workes
of
the
faithfull
and
regenerate
proceeding
from
grace
,
to
which
,
not
as
to
merits
,
but
as
to
the
free
gifts
of
God
eternall
life
is
freely
given
.
And
it
is
apparent
that
he
speaketh
of
the
faithfull
,
who
are
in
the
state
of
salvation
,
even
then
,
when
they
are
to
be
saved
[
g
](A20741-e162090-b)
g
De
gratia
lib.
arb.
cap.
9.
ut
intelligeremus
non
pro
meritis
nostris
Deum
nos
ad
eternam
vitam
;
sed
pro
sua
miseratione
perducere
.
And
againe
[
h
](A20741-e162120-b)
h
De
verb.
Apostoli
serm.
15.
cum
praemium
venerit
,
sua
dona
coronabit
,
non
merita
tua
.
And
againe
pro
nihilo
salvos
facies
illos
,
nihil
invenis
unde
salves
,
&
multum
invenis
unde
damnes
.
To
these
three
I
will
out
of
very
many
places
,
which
might
be
alleaged
out
of
Augustine
▪
against
the
condigne
merit
of
our
workes
,
adde
a
few
more
.
4.
For
writing
on
those
words
,
Psal.
142
[
i
](A20741-e162190-b)
i
In
Psal.
142.
Propter
nomen
tuum
Domine
vivificabis
me
in
justitia
tua
,
spoken
in
the
future
tence
of
a
faithful
and
regenerate
man
,
viz.
the
Authour
of
that
Psalme
,
in
●…ua
justitia
,
saith
he
,
non
in
mea
,
non
quia
eg●…
merui
,
sed
quia
tu
miser
eris
:
nam
si
meum
ostenderem
meritum
,
nihil
abs
te
mererer
nisi
supplicium
.
In
thy
righteousnesse
,
not
in
mine
,
not
because
I
have
merited
;
but
because
thou
hast
mercie
.
For
if
I
should
shew
my
merit
,
I
should
deserve
of
thee
nothing
but
punishment
.
5.
Againe
writing
on
those
words
of
the
62.
Psalme
,
[
k
](A20741-e162250-b)
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
](A20741-e162300-b)
l
In
Psal
94.
vellet
pro
meritis
ager●…
,
non
inveniret
nisi
quos
damnaret
.
7.
Promisit
[
m
](A20741-e162340-b)
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
](A20741-e162370-b)
n
Psal.
139.
Me●…itis
suis
ni●…il
tribunt
(
just●…
)
non
tribuerat
●…tum
nisi
misericordia
〈◊〉
(
O
De●…s
.
)
9.
No●…
[
o
](A20741-e162410-b)
o
Tract.
3.
in
I●…an
.
pro
merito
quidem
accipies
vitam
ater●…am
,
sed
tantum
pro
gratia
.
10.
Debita
[
p
](A20741-e162450-b)
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
againe
,
Gratia
evacuatur
,
si
non
gratis
donatur
,
sed
meritis
redditur
.
§
.
IV.
In
the
fourth
place
he
citeth
for
us
Prosper
,
by
the
halves
,
or
[
q
](A20741-e162590-b)
q
Denario
vit●…
aeternae
significatur
●…qualitas
.
Bellarmine
himselfe
confesseth
.
And
therefore
it
is
not
rendred
as
an
hire
or
wages
to
mens
labours
,
for
then
the
reward
should
have
beene
proportionable
to
the
labour
,
but
as
a
gift
of
grace
,
which
the
Lord
bestoweth
according
to
his
good
pleasure
,
Matth.
20.
15.
He●…e
Bellarmines
threed-bare
answere
,
that
Prosper
denieth
eternall
life
to
be
the
wages
of
such
workes
or
merits
as
goe
before
grace
,
but
granteth
it
to
be
wages
of
those
which
proceed
from
grace
,
is
not
worth
the
refuting
:
for
the
workes
to
which
the
day-penney
was
given
,
were
the
workes
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
workes
,
but
the
free
gift
of
their
Lord
,
then
their
workes
were
not
merits
of
their
reward
.
But
that
Prosper
did
not
deny
true
merits
which
proceed
from
grace
,
Bellarmine
saith
,
it
is
plaine
by
the
same
place
,
where
he
saith
,
Bona
merita
sequi
in
homine
post
adeptam
gratiam
,
non
autem
praecedere
:
I
answere
If
hee
had
said
so
,
his
meaning
had
beene
the
same
with
that
which
he
learned
of
Augustine
,
that
good
workes
doe
not
goe
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
Iob
:
Si
The
same
Gregory
writing
on
the
seventh
Penitentiall
[
r
](A20741-e162850-b)
r
Psal.
143.
Psalme
,
speaketh
to
this
effect
.
If
that
felicitie
of
Saints
be
mercie
,
and
is
not
acquired
by
merits
,
which
hee
had
noted
before
out
of
the
Psalme
,
what
then
shall
become
of
that
which
is
written
,
and
thou
rendrest
to
every
man
according
to
his
workes
?
if
it
be
rendred
according
to
works
,
how
shall
it
be
esteemed
mercie
?
But
it
is
one
thing
saith
he
,
to
render
according
to
workes
,
another
to
render
for
the
workes
themselves
.
For
in
that
it
is
said
according
to
workes
,
the
quality
of
works
is
meant
,
that
whose
workes
shall
appeare
to
bee
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
workes
compared
:
especially
,
seeing
the
Apostle
saith
,
The
passions
of
this
time
are
not
condigne
to
the
future
glory
.
Where
he
teacheth
these
three
things
.
First
,
that
eternall
life
is
not
gotten
by
merits
,
no
not
of
Saints
.
Secondly
,
That
it
is
not
given
for
our
workes
as
the
meritorious
cause
,
though
according
to
our
workes
.
Thirdly
,
that
our
workes
are
not
worthy
of
it
,
and
therefore
cannot
condigne●…y
merit
it
.
§
.
VI.
The
sixt
and
last
is
Bernard
,
out
of
whom
he
citeth
,
as
objected
de
annunciat
.
serm.
1.
where
is
an
excellent
passage
against
merits
,
out
of
which
Bellarmine
citeth
for
us
one
onely
sentence
.
But
I
will
recite
the
whole
place
.
Now
as
touching
life
eternall
,
we
know
,
that
the
passions
of
this
time
are
not
condigne
to
the
future
glory
,
though
[
s
](A20741-e162910-b)
s
Nec
si
unus
omnes
sustin●…at
.
one
man
should
sustaine
them
all
.
Neither
are
the
merits
of
men
such
,
that
eternall
life
should
bee
due
to
them
by
right
,
or
that
God
should
doe
some
injury
,
if
hee
did
not
give
it
.
For
to
omit
,
that
all
our
merits
are
Gods
gifts
,
and
so
for
them
man
is
more
a
debtour
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
hee
had
commended
speciall
faith
(
whi●…h
the
Papists
cannot
abide
)
he
●…aith
,
ipse
peccata
condonat
,
ipse
donat
merita
,
&
pramia
nihilominus
ispe
redonat
,
hee
forgiveth
our
sinnes
,
he
giveth
us
merits
or
good
workes
,
and
he
neverthelesse
giveth
us
the
rewards
.
In
which
words
are
contayned
six
good
arguments
against
merit
of
condignity
.
The
first
,
If
the
passions
of
this
life
(
even
martyrdome
it selfe
)
are
not
condigne
or
worthy
to
the
future
glory
though
one
did
beare
them
all
,
then
much
lesse
,
are
our
actions
or
good
workes
:
But
the
passions
of
this
time
,
though
one
man
should
sustayne
them
all
,
are
not
condigne
or
worthy
to
the
future
glory
:
therefore
much
lesse
are
our
good
workes
worthy
of
that
glory
.
Secondly
,
Condigne
merits
are
such
that
eternall
life
is
due
unto
them
by
right
,
insomuch
as
God
should
seeme
to
doe
wrong
if
he
did
not
bestow
it
,
as
the
Papists
most
presumptuously
teach
:
But
our
good
workes
are
not
such
,
as
Bernard
here
plainely
testifieth
,
therefore
our
good
workes
are
not
condigne
merits
of
eternall
life
.
Thirdly
,
Those
things
which
bee
the
gifts
of
God
,
doe
not
merit
of
God
,
yea
they
are
so
farre
from
meriting
at
the
hands
of
God
,
that
they
make
men
,
who
have
them
,
debtours
to
God
,
and
not
God
to
them
.
But
our
good
workes
,
which
some
call
merits
,
are
all
of
them
the
gifts
of
God
.
Fourthly
,
Betweene
merits
of
condignity
and
the
reward
there
is
an
equall
proportion
:
But
what
are
all
our
good
workes
,
which
they
call
merits
,
to
so
great
glory
?
Fifthly
,
They
who
have
condigne
merits
,
may
boldly
appeare
before
the
judgement
of
God
,
and
challenge
their
due
reward
:
but
the
holiest
man
that
liveth
ought
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
,
then
our
good
workes
doe
not
condignely
merit
everlasting
life
:
but
the
antecedent
is
true
,
therefore
the
consequent
.
Of
these
six
Bellarmine
citeth
onely
the
second
,
and
that
onely
he
answereth
,
viz.
that
Bernard
teacheth
,
that
eternall
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
,
eternall
life
is
due
by
right
,
which
he
would
prove
out
of
2
Tim.
4.
7.
and
Heb.
6.
Reply
,
Bernard
speaketh
with
presupposall
,
both
of
Gods
grace
and
promise
;
and
teacheth
that
good
workes
,
though
proceeding
from
grace
,
though
having
the
promise
of
reward
;
yet
to
them
eternall
life
is
not
due
by
right
,
neither
doe
they
merit
it
condignely
,
as
is
proved
by
the
six
reasons
,
whereof
Bellarmine
answeareth
never
a
one
.
For
in
th●…
first
reason
he
speaketh
of
the
sufferings
,
according
to
the
Apostles
meaning
,
of
the
sonnes
and
heires
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
sustaine
them
all
,
are
not
condigne
to
the
future
glory
.
As
for
the
second
which
he
would
seeme
to
answere
,
instead
of
explaining
it
,
he
plainely
contradicteth
it
,
saying
that
our
merits
are
such
as
eternall
life
is
due
to
them
by
right
.
In
the
third
argument
Bernard
doth
not
onely
presuppose
,
that
the
good
works
or
merits
,
where
of
he
speaketh
,
doe
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
sheweth
,
that
betweene
all
our
workes
,
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
farre
from
condigne
merit
,
that
if
God
should
enter
into
judgement
with
them
,
none
of
them
could
be
justified
in
his
sight
.
In
the
sixth
he
setteth
downe
the
degrees
of
grace
freely
bestowed
upon
us
:
that
hee
doth
condonare
peccata
,
donare
merita
,
&
redonare
praemia
.
Of
his
grace
hee
forgiveth
our
sinnes
,
of
his
grace
he
giveth
us
good
workes
,
which
hee
calleth
merits
:
of
his
grace
redoubled
upon
us
he
graciously
giveth
the
reward
,
which
hee
hath
freely
promised
,
as
for
his
proofes
out
of
2
Tim.
4.
&
Heb.
6.
I
shall
answere
in
their
due
[
t
](A20741-e163190-b)
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
beleeve
that
thou
canst
not
have
remission
of
sinnes
but
by
the
indulgence
of
God
:
then
,
that
thou
canst
have
no
good
worke
,
unlesse
he
also
give
it
:
lastly
,
that
by
no
good
workes
thou
canst
merit
,
that
is
,
obtaine
eternall
life
,
unlesse
it
also
be
freely
given
thee
:
nisi
gratis
detur
&
illa
.
§
.
VII
.
The
other
three
places
are
these
.
First
,
Totum
hominis
Proinde
meritum
meum
,
miseratio
Domini
.
Thirdly
,
Fateor
,
non
sum
dignus
ego
I
confesse
I
am
not
worthy
,
neither
can
I
by
mine
owne
merits
obtaine
the
Kingdome
of
heaven
.
But
my
Lord
possessing
it
by
a
double
right
,
the
inheritance
of
his
Father
,
and
the
merit
of
his
passion
,
contenting
him selfe
with
the
one
,
hee
giveth
mee
the
other
.
To
these
three
together
Bellarmine
frameth
two
mis-shapen
answeres
.
First
,
that
Bernards
meaning
was
,
that
our
merits
are
not
of
our selves
,
but
from
Gods
mercy
,
and
that
hee
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
workes
doe
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
speake
of
our
workes
or
merits
,
either
as
from
us
,
or
as
in
us
,
but
of
the
mercy
of
God
in
pardoning
our
sinnes
for
the
merit
of
his
Sonne
.
And
therefore
whiles
God
aboundeth
with
mercies
in
Christ
,
he
saith
hee
cannot
want
merits
.
For
mans
justice
is
Gods
indulgence
,
and
therefore
blessed
is
the
man
,
to
whom
the
Lord
imputeth
not
sinne
:
O
solus
[
u
](A20741-e163340-b)
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
answere
is
conjecturall
,
that
perhaps
Bernard
out
of
humility
(
and
perhaps
not
)
was
ignorant
of
his
merits
,
and
out
of
the
uncertainty
of
his
owne
grace
did
not
trust
in
his
merits
,
but
in
the
mercie
of
God
alone
.
Reply
,
He
knew
that
he
had
no
merits
,
but
Gods
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
uncertaine
of
such
inherent
righteousnesse
in
himselfe
,
as
whereby
he
might
hope
to
be
justified
and
saved
,
as
hee
was
certaine
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
workes
,
and
not
merits
properly
so
called
,
as
appeareth
by
that
before
alleaged
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
lesse
than
to
deny
merits
,
and
in
one
of
the
places
by
Bellarmine
[
*
](A20741-e163460-b)
*
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
booke
,
Degratia
&
l.
arbitr
.
where
he
distinguishing
the
gifts
of
God
into
merita
,
and
praemia
,
and
therefore
speaking
of
merits
as
proceeding
from
grace
;
hee
saith
,
those
things
which
wee
call
our
merits
,
that
is
to
say
good
workes
,
spei
quaedam
sunt
seminaria
,
charitatis
incentiva
,
occulta
praedestinationis
indicia
,
suturae
faelicitatis
pr●…sagia
,
vi●…
regni
,
non
caus●…
regnandi
,
they
are
certaine
seminaries
of
hope
,
motives
of
Charity
,
tokens
of
secret
predistination
,
presages
of
future
felicity
,
the
way
of
the
kingdome
,
not
the
cause
of
reigning
:
and
therefore
no
meritorious
cause
of
salvation
.
§
.
VIII
.
And
these
were
all
the
Testimonies
,
which
Bellarmine
[
x
](A20741-e163560-b)
x
Answer
to
th●…
Iesuits
challenge
,
pag.
500.
&c.
Primate
,
whereof
I
will
recite
so
many
,
as
his
[
y
](A20741-e163580-b)
y
Malone
,
pag.
692
&c.
adversary
hath
meddled
with
,
that
I
may
briefly
,
and
as
it
were
in
transcursu
,
vindicate
them
from
his
cavils
.
Of
these
the
first
is
[
*
](A20741-e163610-b)
*
In
Rom.
lib.
4.
c.
4.
Origen
:
I
can
hardly
perswade
my selfe
,
that
there
can
be
any
worke
which
may
of
duty
or
debt
require
the
remuneration
of
God
:
All
our
good
workes
are
his
gifts
,
therefore
to
none
of
our
good
workes
is
God
a
debtour
,
or
oweth
reward
,
as
due
.
Wherof
the
reason
being
,
because
they
are
the
gifts
of
God
,
proceeding
from
his
grace
,
which
precedeth
our
good
workes
,
hee
is
proved
to
bee
ridiculum
caput
,
who
answereth
,
that
Origen
speaketh
of
such
workes
,
as
are
done
by
the
sole
power
of
mans
free
will
without
grace
.
§
.
IX
.
Hilarie
,
writing
upon
the
parable
of
the
Workemen
,
Matth.
20.
having
said
,
that
the
Gentiles
,
who
upon
the
preaching
Hilar.
i●…
Matth.
can.
20.
of
the
Gospell
were
to
bee
saved
by
the
justification
of
faith
,
were
meant
by
those
,
who
being
called
at
the
eleventh
houre
,
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
worke
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
worke
.
Eternall
life
is
of
free
gift
,
which
God
giveth
to
all
that
beleeve
by
the
justification
of
faith
.
Therefore
eternall
life
is
not
wages
.
Mat.
Yea
,
but
Hilarie
elsewhere
saith
,
that
the
kingdome
of
God
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
hee
saith
,
that
the
gift
of
grace
doth
give
the
reward
of
the
Law
well
and
blamelessely
kept
,
to
them
that
beleeve
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
](A20741-e163840-b)
z
Matth.
20.
16.
but
not
of
the
few
which
are
chosen
.
Absurd
therefore
is
his
answere
,
who
saith
,
that
Hillarie
saith
no
more
,
but
that
faith
and
justification
by
faith
is
the
free
gift
of
God
,
but
that
there
is
not
a
word
to
signifie
that
heaven
is
not
the
wages
of
good
workes
which
notwithstanding
is
the
thing
to
bee
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
eternall
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
himselfe
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
hee
had
said
,
Hîc
quidem
luctamur
,
sed
Ambr●…s
.
ex●…ort
.
ad
virgines
.
alibi
coronamur
,
Here
we
wrestle
but
elsewhere
we
are
crowned
:
lest
he
should
seeme
to
arrogate
unto
himselfe
,
as
if
by
his
wrestling
hee
deserved
the
crowne
,
addeth
by
way
of
prevention
:
I
spake
not
of
my selfe
alone
,
but
of
all
men
in
generall
.
Nam
unde
mihi
tantum
meriti
,
cui
indulgentia
pro
corona
est
?
for
whence
should
I
have
so
great
merit
,
to
whom
indulgence
is
for
a
crowne
?
Hence
I
reason
thus
:
to
whom
Gods
indulgence
or
mercie
in
pardoning
their
sinnes
is
their
crowne
,
they
cannot
plead
their
merits
:
But
to
Ambrose
and
to
all
good
men
[
a
](A20741-e163950-b)
a
Psal.
130.
4.
32.
1.
indulgence
is
their
crowne
:
therefore
they
cannot
plead
their
merits
.
Wherefore
this
was
not
more
humbly
,
than
truely
spoken
of
Ambrose
.
And
elsewhere
[
b
](A20741-e163980-b)
b
In
Psal.
118.
serm.
20.
:
which
of
us
can
subsist
without
mercie
?
quid
possumus
dignum
praemiis
facere
coelestibus
,
what
can
wee
doe
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
forme
of
heavenly
decrees
doth
proceed
with
men
,
not
according
to
our
merits
,
but
according
to
Gods
mercie
.
To
this
a
frivolous
answere
is
given
,
that
Ambrose
speaketh
of
merits
,
as
contradistinguished
from
Gods
mercie
:
when
Ambrose
speaketh
of
himselfe
and
of
all
the
faithfull
who
are
endued
with
grace
,
who
notwithstanding
are
not
able
to
doe
or
suffer
any
thing
worthy
of
the
future
glory
.
§
.
XI
.
Basil
on
those
wordes
,
Psalm
.
33.
18.
the
eye
of
the
To
this
an
impudent
answere
is
given
,
that
they
are
said
to
hope
in
Gods
mercie
,
who
hope
that
their
good
workes
,
proceeding
from
the
grace
of
God
,
are
by
his
mercie
made
meritorious
of
eternall
life
.
For
which
they
have
have
no
ground
either
in
Scriptures
or
Fathers
,
praeter
impudentiam
asseverandi
.
And
surely
,
if
this
had
beene
Basils
meaning
,
he
should
have
set
downe
the
description
of
a
proud
justitiarie
,
rather
than
of
an
humble
Christian
,
such
as
he
intended
to
describe
.
For
speaking
of
those
words
,
who
hope
in
his
mercie
,
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
the
Psalmist
setteth
forth
the
humility
of
them
that
serve
the
Lord
:
how
doe
they
hope
on
his
mercies
?
for
hee
that
doth
not
trust
to
his
owne
good
deeds
,
nor
expecteth
to
bee
justified
by
workes
,
but
hath
his
onely
hope
of
salvation
in
the
mercies
of
God
:
but
he
that
trusteth
,
that
by
the
grace
of
God
,
his
workes
,
are
made
meritorious
,
hee
doth
with
the
Pharisee
trust
in
his
workes
,
as
proceeding
from
grace
.
For
the
Pharisee
,
though
he
acknowledged
his
righteousnesse
to
come
from
God
,
and
therefore
thanketh
him
for
it
,
yet
he
is
noted
to
have
trusted
[
c
](A20741-e164140-b)
c
〈◊〉
●…8
.
9.
in
himselfe
.
The
mercie
of
God
,
in
which
the
faithfull
hope
,
is
his
mercie
in
forgiving
their
sinnes
,
not
in
making
their
good
workes
meritorious
:
as
appeareth
by
the
words
immediately
following
:
for
saith
Basil
,
when
he
shall
call
that
saying
to
minde
,
Behold
the
Lord
and
his
reward
to
render
to
every
man
according
to
his
worke
,
and
shall
consider
his
owne
evill
deeds
,
he
is
indeed
afraid
of
punishment
,
and
through
feare
subjecteth
[
d
](A20741-e164160-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
himselfe
to
those
things
which
are
threatned
:
but
that
hee
may
not
be
swallowed
up
of
sorrow
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
conceiveth
good
hope
looking
to
the
mercies
of
God
and
his
love
to
mankinde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
hope
which
he
conceiveth
is
this
,
that
his
soule
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
meane
time
I
adde
two
other
Testimonies
out
of
Basil
,
for
writing
on
those
words
of
the
Psalme
,
And
redeeme
us
for
thy
mercies
sake
.
See
,
saith
he
,
[
e
](A20741-e164250-b)
e
In
Psal
43.
V.
ult
.
how
hee
concludeth
his
speech
.
After
a
thousand
virtues
,
whence
doth
hee
pray
to
be
saved
?
By
Gods
mercie
and
bounty
.
3.
And
againe
,
in
Psal.
23.
5.
where
David
having
descrybed
the
just
and
upright
man
who
shall
bee
saved
,
saith
,
this
man
shall
receive
the
blessing
from
God
,
and
mercy
from
God
his
Saviour
.
Here
saith
Basil
he
sheweth
the
fruit
of
good
deedes
,
and
very
fitly
did
he
conjoyne
blessing
and
mercy
.
For
the
rewards
,
which
men
doe
thinke
of
,
are
granted
to
men
onely
for
Gods
bounty
sake
.
For
all
the
righteousnesses
of
men
,
doe
not
equall
so
much
as
the
gifts
already
granted
,
much
lesse
those
which
are
to
come
,
which
doe
exceed
the
thought
of
man
.
§
.
XII
.
[
f
](A20741-e164330-b)
f
Adv.
Pelag.
lib.
2.
Hierome
,
Pro
nihilo
salvos
facies
eos
;
haud
dublum
,
quin
2.
Againe
,
[
g
](A20741-e164390-b)
g
Adv.
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
her selfe
blessed
,
not
by
her
owne
merit
or
virtue
,
but
by
the
clemency
of
God
dwelling
in
her
.
3.
And
againe
,
[
h
](A20741-e164420-b)
h
Jbid.
Tunc
justi
sumus
,
then
we
are
just
when
wee
confesse
our selves
to
bee
sinners
:
and
our
righteousnesse
consisteth
not
in
our
owne
merit
,
but
in
the
mercy
of
God
.
4.
[
i
](A20741-e164450-b)
i
Ad
Demetriadem
.
God
resisteth
the
proud
and
giveth
grace
to
the
humble
,
but
where
is
grace
,
it
is
not
the
retribution
of
workes
,
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
sheweth
mercy
.
5.
Writing
on
those
words
,
[
k
](A20741-e164470-b)
k
Lib.
17.
in
Esaiam
,
c.
64.
8.
Esai
.
64.
8.
thou
art
our
Father
,
hee
saith
,
Si
nostra
consideremus
merita
desperandum
est
,
si
tuam
autem
clementiam
,
&c.
If
wee
consider
our
merits
,
wee
must
despaire
,
but
if
thy
clemency
,
who
doest
scourge
every
sonne
whom
thou
receivest
,
we
dare
powre
forth
our
prayers
.
6.
[
l
](A20741-e164530-b)
l
In
●…sai
.
lib.
6.
cap.
13.
7.
When
the
day
of
judgement
or
of
death
shall
come
,
all
hands
will
bee
dissolved
—
because
no
worke
shall
bee
found
worthy
Gods
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
thred-bare
answere
is
given
,
that
they
speake
of
humane
workes
not
assisted
by
grace
:
when
it
is
plaine
,
that
the
former
words
are
spoken
in
the
person
of
Gods
children
,
whose
good
workes
are
alwayes
assisted
by
grace
:
the
latter
of
all
men
,
even
of
the
best
,
whose
workes
,
though
proceeding
from
grace
,
are
stained
with
the
flesh
,
and
therefore
not
worthy
of
Gods
justice
.
§
.
XIII
.
The
same
answere
is
given
to
the
testimonies
of
[
m
](A20741-e164630-b)
m
Hom.
15.
pag.
206.
Macarius
speaking
of
the
dignity
of
Christians
,
for
whom
God
hath
prepared
a
kingdome
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
should
doe
no
great
matter
in
respect
of
the
glory
which
he
shall
inherit
.
Marcus
among
his
twenty
two
[
n
](A20741-e164710-b)
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
sentences
concerning
those
who
thinke
to
bee
justified
by
workes
,
which
in
the
first
●…entence
hee
calleth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
divers
against
merits
,
whereof
I
will
cite
a
few
.
Our
Lord
,
saith
he
,
[
o
](A20741-e164750-b)
o
Sent.
2.
when
he
would
shew
,
that
the
keeping
of
the
whole
Law
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
debita
,
to
bee
performed
as
a
debt
,
and
that
the
adoption
of
sonnes
is
given
by
his
blood
;
hee
saith
,
when
you
shall
have
done
all
things
that
are
commanded
you
,
say
,
wee
are
unprofitable
servants
,
we
have
done
what
was
our
duety
to
doe
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Therefore
the
kingdome
of
heaven
is
not
wages
or
a
mercenary
reward
of
workes
,
but
the
Grace
or
free
Gift
of
the
Lord
prepared
for
his
faithfull
servants
.
The
[
p
](A20741-e164800-b)
p
Sent.
3.
servant
doth
no
require
liberty
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
de●…erved
reward
—
but
receiveth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
given
by
grace
.
[
q
](A20741-e164840-b)
q
Sent.
17.
Some
not
doing
the
Commandements
thinke
they
beleeve
well
.
Others
doing
them
,
looke
to
receive
the
kingdome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
due
wages
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
both
sorts
misse
the
heavenly
Canaan
.
[
r
](A20741-e164880-b)
r
Sent.
18.
From
Lords
no
reward
is
due
to
servants
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
neither
doe
they
obtaine
liberty
,
unlesse
they
serve
well
.
[
s
](A20741-e164910-b)
s
Sent.
19.
If
Christ
dyed
for
us
according
to
the
Scriptures
,
and
wee
live
not
to
our selves
,
but
to
him
that
dyed
for
us
and
rose
againe
;
surely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wee
are
bound
as
debtours
to
serve
him
u●…till
death
:
how
then
shall
we
esteeme
the
adoption
or
inheritance
of
sonnes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
due
unto
us
?
§
.
XIV
.
Out
of
Chrysostome
many
pregnant
testimonies
are
alleaged
,
first
,
[
t
](A20741-e164980-b)
t
In
Col
▪
〈◊〉
.
●…
.
In
Coloss.
homil
.
2.
Why
doth
hee
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lot
or
inheritance
by
lot
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
he
sheweth
that
no
man
by
his
owne
good
workes
,
doth
obtaine
the
kingdome
—
for
no
man
sheweth
forth
such
a
conversation
,
that
hee
should
bee
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
wee
ought
to
doe
wee
have
done
.
The
same
hath
The●…philact
.
To
this
you
may
adde
that
which
I
cited
before
out
of
his
Treatise
De
compunctione
ad
St●…lochium
,
and
that
which
hee
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
shew
forth
all
virtue
,
though
we
should
performe
ten
thousand
good
workes
yet
we
cannot
performe
any
thing
worthy
of
those
honours
bestowed
upon
us
,
worthy
of
that
heavenly
kingdome
,
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
bee
spoken
more
plaine
against
the
merit
of
●…ondignity
.
To
all
which
a
senselesse
answere
is
given
,
that
heaven
is
the
free
gift
of
God
,
and
yet
is
purchased
by
our
merits
,
which
implyeth
a
contradiction
within
it selfe
,
and
is
expressely
repugnant
to
the
Scriptures
,
Rom
▪
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
therfore
cannot
merit
of
God
,
as
I
have
shewed
before
.
§
.
XV.
To
that
which
is
alleaged
out
of
the
life
of
Saint
[
u
](A20741-e165130-b)
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
betweene
that
we
can
doe
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
,
eternall
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
doe
merit
and
deserve
it
.
This
answere
therefore
is
frivolous
.
Out
of
Augustine
I
have
before
produced
manifold
and
manifest
testimonies
:
but
yet
because
the
Papists
alleage
out
of
him
two
Assertions
,
which
to
them
seeme
contrary
to
that
wee
hold
;
to
wit
,
that
God
is
our
debtour
in
respect
of
eternall
life
,
and
that
in
justice
he
doth
render
it
unto
us
;
I
will
br●…efly
cleare
them
.
For
first
Augustine
[
*
](A20741-e165190-b)
*
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
debtour
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
worthinesse
or
desert
,
that
hee
also
promised
to
give
freely
.
And
therefore
eternall
life
,
when
it
is
given
according
to
his
promise
,
it
is
given
freely
and
without
our
desert
.
God
is
a
debtour
onely
in
respect
of
his
promise
,
a
debtour
unto
himselfe
,
as
I
have
said
before
,
in
respect
of
his
trueth
and
fidelity
;
it
being
impossible
,
that
he
should
lie
or
deny
himselfe
,
but
not
a
debtour
to
us
in
respect
of
our
desert
or
dignity
.
●…or
whatsoever
hee
hath
promised
us
,
[
x
](A20741-e165200-b)
x
Quicquid
promisi
,
indignis
promisit
,
ut
●…on
quasi
operibus
merce
▪
promitteretu●…
▪
se
gratia
a
nomiue
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
bee
promised
as
a
wages
or
a
mercenary
reward
,
but
being
Grace
might
according
to
the
name
be
graciously
given
.
Againe
,
it
is
just
with
God
,
that
hee
should
render
to
the
faithfull
eternall
life
,
not
because
they
deserve
it
,
but
because
he
hath
promised
it
:
for
what
he
hath
promised
he
is
faithfull
and
just
to
performe
.
But
hee
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
](A20741-e165250-b)
y
Theodoret
in
Sophoniam
,
c.
3.
in
fine
.
Theodoret
,
The
salvation
of
men
dependeth
on
To
this
the
answere
is
shamelesse
:
that
this
place
maketh
not
for
our
purpose
.
And
why
?
For
by
salvation
is
not
meant
eternall
life
,
but
of
our
first
vocation
,
wherof
there
is
no
shew
.
As
though
Theodoret
did
contend
that
we
doe
not
attaine
to
our
first
vocation
(
by
which
we
are
as
it
were
called
into
the
vineyard
)
as
wages
.
And
againe
,
he
speaketh
of
the
Church
,
that
is
,
of
them
that
are
already
called
,
and
no
doubt
,
but
that
by
the
same
grace
,
by
which
wee
are
elected
,
called
,
justified
,
wee
are
also
saved
:
but
that
was
free
and
undeserved
,
and
therefore
so
is
this
.
Againe
,
[
z
](A20741-e165320-b)
z
I●…
Rom.
8.
18.
The
crownes
surpasse
the
fights
,
the
rewards
are
not
to
bee
compared
with
the
labo●…rs
.
For
the
labour
is
small
but
great
gaine
is
hoped
for
,
and
therefore
hee
called
those
things
which
are
expected
,
not
wages
,
but
glory
,
Rom.
8.
18.
and
in
Rom.
6.
23.
Hîc
non
dicit
mercedem
,
sed
gratiam
,
heere
hee
doth
not
say
wages
but
grace
.
It
is
answered
,
that
although
the
reward
doe
much
surpasse
the
paines
,
yet
it
is
a
just
reward
.
No
doubt
.
But
why
just
?
Not
because
it
is
equall
as
it
ought
to
bee
,
if
it
bee
rendred
to
merit
of
condignity
;
but
because
it
is
promised
,
and
accordingly
given
of
God
the
righteeous
Iudge
.
Prospers
testimony
[
a
](A20741-e165380-b)
a
De
vocat
.
beat
.
lib.
1.
c.
17.
which
Bellarmine
(
to
whom
his
Disciple
Psal.
102.
upon
these
words
,
who
crowneth
with
mercy
;
that
we
may
understand
,
saith
he
,
that
by
the
same
mercy
the
crownes
of
good
workes
which
hee
calleth
merits
are
given
,
by
which
were
given
the
merits
of
the
crownes
,
that
is
,
freely
and
without
merit
or
desert
.
§
.
XVII
.
And
this
was
the
doctrine
of
the
primitive
Church
for
the
first
five
hundred
yeares
,
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
worke
of
our
most
learned
Primate
,
unto
which
,
because
his
adversary
giveth
no
answer
,
I
will
referre
the
Chri
stian
reader
,
citing
onely
a
few
of
the
latter
times
,
as
it
were
,
for
a
taste
.
Venerable
Bede
,
[
b
](A20741-e165450-b)
b
Bede
in
Psa.
23
Et
hoc
,
non
ex
meritis
,
sed
sola
gratia
.
And
thus
that
the
godly
man
shall
bee
well
rewarded
,
is
not
by
merits
,
but
by
grace
onely
.
[
c
](A20741-e165480-b)
c
In
Dominic
.
septuages
.
Haymo
:
vita
aeterna
nulli
per
debitum
redditur
,
sed
per
gratuitam
misericordiam
datur
Eternal
life
is
rendred
to
none
by
debt
or
duty
,
but
is
given
by
free
mercie
.
[
d
](A20741-e165510-b)
d
In
Ioan.
1.
Rupertus
,
the
greatnesse
or
eternity
of
heavenly
glory
is
a
matter
not
of
merit
but
of
grace
.
[
e
](A20741-e165540-b)
e
Photius
apud
Oecumen
.
in
Rom.
6.
23.
Photius
In
Rom.
6.
23.
hee
did
not
say
that
eternall
life
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
wages
of
good
workes
,
but
a
free
gift
.
[
f
](A20741-e165610-b)
f
Oecumen
.
in
Col.
1.
12.
Oecumen
.
in
Coloss.
1.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
well
did
he
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
being
a
certaine
inheritance
and
gift
,
for
the
sufferings
of
this
present
time
are
not
worthy
,
&c.
Rom.
8.
18.
On
which
place
also
hee
saith
,
[
g
](A20741-e165670-b)
g
Oecumen
.
in
Rom.
8.
18.
the
Apostle
sheweth
,
that
wee
neither
can
suffer
,
nor
conferre
any
thing
worthy
the
remuneration
that
shall
bee
there
.
I
conclude
with
[
h
](A20741-e165690-b)
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
yeares
and
that
most
fervently
he
should
not
condignely
merit
to
bee
halfe
a
day
in
the
Kingdome
of
heaven
.
CHAP.
V.
Bellarmines
dispute
,
sirst
,
concerning
the
name
merit
.
Secondly
,
concerning
the
thing
,
which
he
endevoureth
to
prove
out
of
the
Scriptures
.
§
.
I.
NOw
we
are
come
to
Bellarmines
dispute
concerning
Eccl.
16.
14.
16.
14.
which
he
according
to
the
vulgar
Latine
translation
,
readeth
thus
;
omnis
mis●…ricordia
faciet
locum
unicuique
secundum
meritum
operum
suorum
,
all
mercie
shall
make
place
for
every
one
according
to
the
merit
of
his
workes
.
So
that
his
first
proofe
is
nothing
but
a
corrupt
translation
of
a
testimony
cited
out
of
an
Apocryphall
Booke
.
The
words
in
the
originall
are
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
make
way
for
every
worke
of
mercie
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
every
man
shall
finde
according
to
his
wo●…kes
,
that
is
,
saith
Bellarmine
,
according
to
the
merit
of
his
workes
.
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
workes
,
doth
not
import
merit
,
that
the
name
of
merit
should
thereon
be
grounded
;
but
the
quality
of
mens
workes
,
whether
good
or
evill
,
that
is
,
hee
will
graciously
reward
them
that
have
done
well
;
and
he
will
severely
punish
those
that
have
done
evill
:
and
so
it
is
expounded
,
2
Cor.
5.
10.
according
to
that
which
hee
hath
done
,
whether
good
or
evill
,
so
Rom.
2.
6
,
7
,
8.
Matth.
16.
27.
cum
Matth.
25.
46.
Ioh.
5.
29.
This
truth
is
acknowledged
by
[
a
](A20741-e165940-b)
a
In
Psal.
7.
poenit
.
Gregory
the
great
:
it
is
one
thing
saith
hee
to
render
secundum
opera
according
to
workes
,
and
another
thing
to
render
propter
ipsa
●…pera
for
the
workes
themselves
:
for
in
that
which
is
said
,
according
to
workes
,
ipsa
operum
qualitas
intelligitur
,
the
quality
it selfe
of
the
workes
is
understood
,
that
whose
workes
shall
appeare
to
bee
good
,
his
retribution
also
shall
bee
glorious
,
which
words
were
spoken
by
Gregory
in
answer
to
an
objection
,
which
is
the
same
with
Bellarmines
in
this
place
.
If
the
felicity
of
Saints
be
mercie
,
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
workes
.
If
it
be
rendred
according
to
workes
,
how
shall
it
be
esteemed
mercie
?
But
,
saith
he
,
it
is
one
thing
to
say
according
to
workes
,
whereby
the
quality
onely
is
noted
,
good
or
bad
;
another
,
for
the
workes
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
,
mercie
for
thou
rewardest
every
man
,
that
is
,
every
good
man
according
to
his
work
,
you
see
then
,
that
the
obje●…tion
made
against
Gregories
assertion
,
or
rather
Davids
,
is
Bellarmines
;
the
answer
,
which
Gregory
maketh
is
ours
.
Yea
but
Hierome
,
saith
Bellarmine
,
who
was
most
skilfull
in
the
three
languages
doth
use
to
translate
that
which
in
the
Hebrew
and
Greeke
,
is
according
to
workes
by
the
word
merit
,
saying
,
according
to
the
merit
of
their
workes
.
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
hee
rendreth
secundum
opera
according
to
their
workes
.
Indeed
Latine
interpreters
of
latter
times
in
the
Church
of
Rome
,
being
poisoned
with
the
Popish
doctrine
of
merits
,
are
very
forward
as
might
be
shewed
at
large
,
to
●…oist
in
the
word
merit
into
their
translations
where
the
originall
,
which
they
translate
,
hath
no
such
thing
:
an
instance
whereof
I
will
hereafter
give
in
the
translatour
of
Ignatius
.
The
vulgar
Latine
is
more
sparing
howsoever
Gen.
4.
13.
it
rendreth
the
words
of
Caines
complaint
thus
,
Major
est
iniquitas
mea
,
quam
●…t
veniam
merear
:
My
sinne
is
greater
than
I
can
merit
,
that
is
,
according
to
the
ordinary
use
among
the
Latines
,
obtaine
pardon
:
for
it
cannot
without
great
absurdity
bee
understood
of
merit
properly
.
Howbeit
the
words
are
rather
thus
to
bee
rendred
,
my
punishment
is
greater
than
I
am
able
to
beare
:
which
interpretation
is
proved
by
those
reasons
which
Cain
useth
in
that
place
,
to
aggravate
,
not
his
sinne
but
his
punishment
.
Besides
that
place
the
verbe
mereri
is
used
but
eight
[
b
](A20741-e166210-b)
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
Latine
Bible
,
and
alwaies
in
sense
the
worse
,
viz.
deserving
punishment
:
and
that
is
the
proper
sense
:
for
sinnes
are
properly
merits
of
punishment
,
and
therefore
to
merit
punishment
is
properly
attributed
to
them
.
The
Nowne
merit
is
used
but
thrice
,
and
that
onely
in
the
Booke
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
soule
.
chap.
10
,
31.
Of
the
men
,
chap.
38.
18.
So
that
the
name
merit
taken
in
the
popish
sense
,
for
a
good
worke
deserving
the
reward
of
eternall
life
,
hath
no
warrant
at
all
not
so
much
as
in
the
Latine
vulgar
translation
,
and
much
lesse
in
the
originall
Scriptures
themselves
.
§
.
II.
His
second
testimony
is
Heb.
13.
16.
to
doe
good
and
to
communicate
talibus
enim
host●…is
promeretur
Deus
,
for
with
such
hosts
(
say
our
Rhemists
)
God
is
promerited
.
The
Greeke
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
doe
merit
of
him
.
Servants
must
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
well
pleasing
to
their
Masters
,
Tit.
2.
6
▪
and
doe
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
wee
our selves
in
so
doing
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
acceptable
to
God
:
but
when
wee
have
done
all
things
that
wee
can
,
wee
cannot
merit
so
much
as
thankes
,
but
must
confesse
our selves
to
bee
unprofitable
servants
,
in
doing
but
that
which
was
our
duety
to
doe
.
Luk.
17.
10.
Here
therefore
nothing
but
a
barbarous
translation
is
alleaged
to
prove
that
,
which
is
not
in
the
originall
●…text
.
Bellarmine
,
though
hee
cannot
deny
it
to
bee
barbarous
,
yet
he
saith
it
is
a
very
fit
translation
:
for
most
properly
we
say
in
Latine
,
that
one
man
doth
merit
of
another
and
oblige
him
to
him
to
himselfe
,
wh●…
doth
any
thing
whereby
another
is
pleased
or
delighted
.
I
answere
,
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
therfore
a
man
may
m●…rit
of
God
▪
or
oblige
him
unto
him
.
By
doing
good
we
profit
our selves
and
others
,
but
we
cannot
profit
God
:
our
goodnes
reacheth
not
to
him
,
Psal.
16.
2.
Can
a
man
bee
profitable
unto
God
?
saith
Eliphaz
:
is
it
any
pleasure
to
the
Almighty
that
thou
art
righteous
,
or
is
it
gaine
to
him
that
thou
makest
thy
way
perfect
,
Iob.
22.
2
,
3.
and
so
Elihu
,
Iob.
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
joyned
with
that
of
sacrifices
.
doth
not
onely
signifie
,
that
God
is
delighted
with
good
workes
,
but
that
his
favour
is
procured
,
and
hee
induced
to
reward
them
that
doe
well
.
Answer
.
The
Apostle
doth
not
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
is
made
propitious
,
or
as
Bellarmine
alleaging
out
of
Latine
Chrysostome
placatur
,
where
the
Greeke
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
in
the
text
of
the
Apostle
.
For
the
sacrifice
of
Christ
alone
by
it selfe
is
propitiatory
;
the
sacrifices
of
the
Law
,
onely
as
they
were
types
of
it
.
As
for
the
spirituall
sacrifices
,
whereof
the
Apostle
speaketh
,
they
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
propitiatory
,
but
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
acceptable
and
well
pleasing
in
Christ
,
as
being
perfumed
with
the
odours
of
his
sacrifice
.
This
therefore
was
but
a
poore
and
indeed
a
base
shift
,
which
Bellarmine
was
put
to
,
who
finding
no
releefe
in
the
originall
text
of
the
Scripture
,
is
faine
to
flee
unto
corrupt
translations
,
as
he
doth
not
only
in
these
two
places
already
alleaged
;
but
also
in
that
allegation
of
Chrysostome
,
for
placatur
:
and
as
afterwards
wee
shall
see
in
citing
Ignatius
and
other
Greeke
Fathers
.
§
.
III.
And
this
is
all
the
footing
that
the
name
merit
hath
in
the
Scriptures
.
For
though
,
Bellarmine
adde
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
,
doe
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
principall
arguments
which
he
bringeth
to
prove
the
merit
of
good
workes
,
which
it
shall
suffice
to
answere
in
their
due
place
.
For
I
doe
not
thinke
them
worthy
of
double
[
d
](A20741-e166770-b)
d
In
Dedic
.
Eccl.
serm.
5.
Digni
nos
sumus
sedipsius
dignatione
,
non
dignitate
nostra
,
wee
are
worthy
,
but
by
his
dignation
,
or
deigning
to
accept
of
us
as
worthy
,
not
by
our
own
worthines
,
secondly
,
the
words
dignus
and
dignè
sometimes
do
signifie
not
the
equality
of
worth
,
but
that
which
is
convenient
meet
or
becomming
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Col.
1.
10.
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Thess.
2.
12.
3
Ioh.
6.
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Eph.
4.
1.
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Phil.
1.
27.
To
the
second
,
thatthere
are
rewards
free
,
liberal
,
and
undeserved
as
wel
as
those
which
be
mercenary
,
and
deserved
and
therfore
the
name
of
reward
doth
not
alwaies
presuppose
merit
,
or
desert
.
To
which
purpose
let
the
reader
compare
these
paralell
places
,
Mat.
5.
46.
Luk.
6.
32.
where
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
used
in
the
selfe
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
thankes
have
you
?
in
the
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thus
much
of
the
name
.
§
.
IV.
For
the
thing
Bellarmine
bringeth
three
sorts
of
proofes
:
De
ius●…if
.
l.
5.
c.
3.
Authority
of
Scripture
,
Testimonies
of
Fathers
,
and
reason
.
The
authorityes
of
Scripture
he
reduceth
to
seven
heads
.
The
first
is
of
those
places
wh●…re
eternall
life
is
called
merces
,
reward
.
His
reason
is
thus
framed
:
If
eternall
life
be
the
reward
of
good
workes
,
then
good
workes
doe
merit
it
:
but
the
former
is
true
,
viz.
that
eternall
life
is
the
reward
good
workes
:
therefore
the
latter
,
viz.
that
good
workes
doe
merit
eternall
life
.
Answ.
The
proposition
he
taketh
for
granted
:
all
his
proofe
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
answere
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
hee
,
[
e
](A20741-e167260-b)
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
sonne
:
or
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
debt
,
or
duty
,
as
the
hire
or
wages
of
an
hired
servant
,
or
labourer
,
[
f
](A20741-e167310-b)
f
1
Tim.
5.
18.
who
is
worthy
of
his
hire
.
And
is
acknowledged
by
[
g
](A20741-e167320-b)
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
plainely
enough
shew
,
that
there
is
a
certaine
reward
,
which
may
bee
imputed
according
to
grace
,
not
according
to
debt
.
Merces
noftra
saith
[
h
](A20741-e167360-b)
h
Pr●…sat
.
in
Psal.
31.
Augustine
,
gratia
vocatur
.
Si
gratia
est
gratis
datur
.
Our
reward
is
called
gratia
,
(
so
the
Latine
translateth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
if
it
be
grace
,
it
is
freely
given
.
And
againe
,
[
i
](A20741-e167400-b)
i
De
v●…rb
.
Apost.
serm
1.
3.
God
hath
sent
a
Physitian
,
hee
hath
sent
a
Saviour
,
hee
hath
sent
him
who
should
heale
freely
:
that
is
but
little
,
that
hee
should
heale
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
heale
thee
,
and
I
give
thee
a
reward
.
Of
this
free
reward
wee
have
examples
and
Testimonies
in
the
holy
Scriptures
;
as
first
,
that
which
Bellarmine
in
the
first
place
citeth
[
k
](A20741-e167420-b)
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
wombe
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
plainely
appeareth
in
the
antithesis
which
the
Apostle
maketh
betweene
the
reward
of
sinne
and
the
reward
of
piety
.
The
wages
of
sinne
is
death
,
but
eternall
life
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
free
gift
of
GOD
in
IESVS
CHRIST
our
LORD
,
Rom.
6.
23.
But
of
this
place
we
have
spoken
in
our
fourth
Testimonie
,
whereby
it
appeareth
,
that
howsoever
merces
debita
,
that
is
wages
,
and
meri●…um
are
relatives
,
yet
merit
,
and
the
reward
of
eternall
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
betweene
the
labour
and
the
wages
.
But
with
God
it
is
otherwise
:
we
can
deserve
nothing
of
him
,
neither
is
hee
benefited
by
our
labours
,
neither
is
there
any
proportion
betweene
our
workes
and
the
reward
of
eternall
life
.
The
proposition
therefore
,
though
by
him
taken
for
granted
,
is
by
us
to
be
denyed
.
§
.
V.
The
assumption
,
that
eternall
life
is
the
reward
of
good
§
.
VI.
Onely
there
may
bee
question
of
that
place
,
Matth.
[
l
](A20741-e167790-b)
l
Regul.
cont:
255.
256.
Basill
supposeth
.
For
though
they
received
the
penny
,
yet
because
they
were
called
but
not
chosen
,
they
missed
of
eternall
life
.
Thus
therefore
I
argue
:
Eternall
life
was
not
received
by
these
workemen
;
for
they
were
called
,
and
not
chosen
.
The
penny
,
which
was
promised
,
was
received
by
these
workemen
,
vers.
10
,
11
,
14.
therefore
the
penny
,
which
was
promised
,
is
not
eternall
life
.
And
this
may
be
gathered
out
of
the
parable
it selfe
.
First
,
because
these
we●…e
meere
hirelings
,
who
would
not
worke
,
but
for
a
certaine
hire
,
led
onely
by
reward
,
for
the
obtayning
whereof
they
trusted
in
their
owne
merits
.
Secondly
,
because
after
they
had
received
their
penny
,
they
envied
their
fellow
workemen
,
whom
the
Lord
rewarded
,
not
according
to
their
merits
,
but
according
to
his
owne
bounty
,
to
which
they
trusted
and
not
to
their
owne
merit
.
Thirdly
,
because
they
murmured
against
the
housholder
,
as
if
he
had
not
dealt
with
them
according
to
their
desert
,
who
had
wrought
twelve
houres
,
and
had
borne
the
burden
and
the
heate
of
the
day
.
Fourthly
,
because
being
sharpely
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
bee
gone
:
but
whither
doth
hee
bid
them
goe
?
Basil
gues●…eth
,
whither
,
they
who
be
on
the
left
hand
,
shall
be
[
m
](A20741-e167830-b)
m
Matth.
5.
41.
commanded
to
goe
.
And
this
may
further
be
proved
by
conference
with
the
like
place
,
Luk.
13.
30.
where
our
Saviour
having
told
the
Iewes
,
who
were
first
called
,
that
they
should
bee
excluded
out
of
the
kingdome
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
Iewes
,
which
shall
be
last
,
that
is
,
excluded
out
of
the
number
of
them
that
shall
bee
saved
.
For
as
elsewhere
also
he
saith
,
Many
are
called
Matth.
22.
14.
(
of
which
number
was
hee
that
comming
without
his
wedding
garment
was
cast
into
utter
darkenesse
,
vers.
13.
)
but
few
are
chosen
.
§
.
VII
.
For
the
second
:
that
this
parable
maketh
against
them
,
[
n
](A20741-e167900-b)
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
〈◊〉
equall
with
the
first
,
he
did
it
to
commend
the
excellencie
of
h●…
grace
,
not
paying
a
price
or
hire
to
their
labours
,
but
powring
forth
the
riches
of
his
bountie
upon
them
whom
he
chose
without
workes
,
that
they
also
who
tooke
great
paines
and
received
no
more
than
the
last
,
might
understand
,
that
they
received
a
gift
of
grace
,
and
not
wages
of
workes
.
For
as
R●…dulphus
[
o
](A20741-e167930-b)
o
Dominic
.
in
septuag.
hom.
2.
Ardens
speaking
of
these
words
vers.
13.
diddest
thou
not
agree
with
me
for
a
penny
;
let
no
man
,
saith
he
,
thinke
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
crowne
nothing
but
his
owne
grace
;
who
,
if
he
would
deale
strictly
with
us
,
there
would
no
man
living
bee
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
condigne
to
the
future
glory
shall
bee
revealed
in
us
,
ergo
hac
canventio
nihil
ali●…d
est
quàm
voluntaria
Dei
promissto
,
therefore
this
agreement
is
nothing
else
but
Gods
voluntary
promise
.
[
p
](A20741-e167970-b)
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
:
wee
may
observe
,
that
as
divers
of
the
Fathers
understood
by
the
first
the
Iewes
,
at
least
the
justitiaries
among
them
,
who
,
the
Lord
having
made
a
covenant
with
them
of
workes
,
that
for
their
dayes
labour
hee
should
give
them
a
penny
;
expecting
reward
according
to
their
merit
,
were
of
the
first
made
last
:
so
by
the
last
the
faithfull
among
all
nations
,
with
whom
the
Lord
hath
made
the
covenant
of
grace
,
not
promising
to
pay
them
according
to
the
merit
of
their
worke
,
but
to
[
q
](A20741-e168000-b)
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vers.
4.
give
them
what
to
him
should
seeme
just
according
to
the
Covenant
of
grace
,
which
promiseth
the
reward
of
keeping
the
whole
Law
to
them
that
truely
beleeve
;
who
expecting
reward
,
not
according
to
their
owne
merit
,
but
according
to
the
grace
§
.
VIII
.
But
here
Bellarmine
cavilleth
with
the
answeres
of
[
s
](A20741-e168170-b)
s
C●…l
.
3.
●…4
.
which
,
though
given
in
Gods
purpose
before
all
times
to
those
whom
hee
hath
elected
in
Christ
without
respect
of
workes
:
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
replyeth
,
that
the
reward
is
given
to
the
workes
,
which
is
the
condition
of
the
promise
,
and
not
to
the
promise
it selfe
.
I
rejoyne
,
that
it
is
given
to
the
works
,
according
to
the
promise
,
that
is
,
as
a
free
reward
.
To
the
second
hee
saith
,
that
eternall
is
more
properly
called
reward
,
than
inheritance
,
&c.
I
answere
,
primarily
it
is
the
inheritance
intended
before
all
time
in
Christ
without
respect
of
workes
,
and
in
the
fulnesse
of
time
purchased
by
Christ
,
and
so
promised
to
all
the
faithfull
:
and
yet
in
a
secondary
respect
,
that
we
might
be
allured
to
obedience
and
to
good
workes
,
by
which
we
might
be
fitted
for
that
heavenly
inheritance
,
into
which
no
uncleane
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
sonne
,
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
heire
.
In
this
case
,
who
seeeth
not
,
that
although
the
sonne
come
to
his
fathers
patrimonie
,
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
sonne
behave
himselfe
never
so
well
)
no
title
at
all
.
Neither
is
that
the
more
honourable
title
,
as
Bellarmine
here
absurdly
avoucheth
,
unlesse
that
we
rre
to
thinke
,
that
the
mercenary
title
of
an
hired
servant
,
is
more
honourable
than
the
hereditary
title
of
a
sonne
.
For
this
is
all
the
honour
,
which
,
by
their
doctrine
,
accrueth
to
the
children
of
God
,
that
they
turne
the
adopted
sonnes
of
God
into
mercenary
servants
,
and
the
inheritance
of
sonnes
into
the
wages
of
servants
.
But
of
this
,
heretofore
.
§
IX
.
Others
,
perceiving
that
the
equality
of
reward
rendred
to
labours
so
unequall
,
as
of
twelve
houres
,
and
of
one
,
cannot
stand
[
t
](A20741-e168280-b)
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
](A20741-e168310-b)
u
In
Mat.
20.
devised
for
a
poore
shift
in
a
desperate
cause
.
§
X.
Bellarmines
second
argument
is
taken
from
those
places
,
What
is
given
according
to
the
measure
and
proportion
of
workes
,
that
the
workes
doe
merit
:
Eternall
life
is
given
according
to
the
measure
and
proportion
of
workes
:
therefore
workes
doe
merit
eternall
life
.
The
proposition
he
proveth
,
because
if
the
reward
be
given
according
to
the
proportion
of
workes
,
then
there
is
regard
had
in
giving
that
reward
not
onely
of
the
promise
,
or
of
the
bounty
of
the
rewarder
,
but
also
of
the
dignity
of
the
workes
.
The
assumption
he
confirm●…th
by
divers
texts
of
Scripture
,
as
Psalm
.
62.
12.
thou
shalt
render
to
every
man
according
to
his
workes
.
Mat.
16.
27.
The
sonne
of
man
shall
come
in
the
glory
of
his
Father
with
his
Angels
,
and
then
he
shall
render
to
every
one
according
to
their
workes
.
Luk.
6.
38.
with
the
same
measure
that
you
mete
,
it
shall
be
measured
to
you
againe
.
Rom.
2.
6.
who
will
render
to
every
man
according
to
his
workes
.
1
Cor.
3.
8.
every
man
shall
receive
his
reward
according
to
his
owne
labour
.
Gal.
6.
7.
what
things
a
man
shall
s●…w
,
those
also
he
shall
reape
.
Apoc.
22.
12.
Behold
I
come
quickly
,
and
my
reward
is
with
me
,
to
render
to
every
man
according
to
his
workes
.
§
XI
.
Before
I
apply
mine
answer
to
the
parts
of
his
Syllogisme
,
[
*
](A20741-e168510-b)
*
Vid.
Lib.
4.
cap.
13.
§.
2.
S.
Ambrose
,
that
god
doth
give
to
all
that
are
saved
,
aequalem
mercedem
vit●…
,
non
gloriae
,
equall
reward
of
life
,
not
of
glory
.
These
things
thus
premised
,
I
answere
;
first
,
by
denying
his
proposition
.
For
although
,
according
to
the
proportion
both
of
habituall
grace
,
and
of
actuall
obedience
(
which
we
call
good
workes
)
the
degrees
of
glory
in
the
life
to
come
shall
bee
bestowed
:
yet
these
degrees
are
not
thereby
merited
;
but
God
doth
graciously
crowne
his
greater
graces
,
which
hee
freely
bestowed
in
this
life
,
with
a
greater
measure
of
glory
in
the
life
to
come
.
Besides
,
Bellarmin●…
and
other
Papists
doe
teach
,
that
God
crowneth
our
good
workes
supra
condignum
,
therefore
those
crownes
cannot
be
merited
ex
condigno
.
Secondly
,
I
deny
his
assumption
,
averting
that
eternall
life
it selfe
is
not
bestowed
according
to
the
proportion
of
our
workes
,
but
as
it
is
wholly
merited
by
the
obedience
of
Christ
;
so
is
it
equally
bestowed
upon
all
the
faithfull
,
who
are
equally
justified
by
the
merits
of
Christ
.
§
XII
.
But
here
Bellarmine
cavilleth
with
two
answeres
given
,
§
XIII
.
As
for
the
places
of
Scripture
which
testifie
that
God
will
reward
men
according
to
their
workes
:
I
answere
,
that
secundum
[
x
](A20741-e168800-b)
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
](A20741-e168810-b)
y
Iam.
3.
1.
as
an
evill
,
though
just
reward
thereof
:
so
farre
is
it
from
speaking
of
the
reward
of
eternall
life
.
Or
if
the
place
should
be
generally
understood
of
mens
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
.
[
z
](A20741-e169030-b)
z
Greg.
Moral
.
lib.
ult.
cap.
ult.
purely
and
perfectly
evill
,
and
therefore
absolutely
deserve
death
:
but
the
good
workes
are
not
purely
and
perfectly
good
,
as
I
have
heretofore
prooved
.
therefore
death
is
the
due
stipend
of
sinne
,
but
eternall
life
is
the
free
gift
of
God
.
Fourthly
,
sinne
is
absolutely
meritorious
of
damnation
;
but
so
is
not
our
obedience
of
Salvation
.
For
though
we
could
performe
all
the
commandements
by
a
totall
,
perpetuall
,
and
perfect
obedience
,
yet
wee
must
acknowledge
our selves
unprofitable
servants
,
and
much
lesse
could
we
merit
thereby
,
because
we
have
done
but
our
duety
;
and
where
is
no
more
but
duety
,
there
can
bee
no
merit
.
Debitum
non
est
meritum
.
§
XIIII
.
His
third
argument
is
taken
from
those
places
which
do
so
testifie
eternall
life
to
be
rendred
to
good
workes
,
that
they
place
the
very
reason
why
eternall
life
is
given
in
good
workes
.
The
places
bee
these
,
Matth.
25.
34
,
35.
Come
,
ye
blessed
of
my
Father
,
possesse
the
kingdome
prepared
f●…r
you
from
the
beginning
of
the
world
:
For
I
was
hungry
,
and
you
gave
mee
meat
,
&c.
and
in
the
same
chapter
,
vers.
21.
because
thou
hast
beene
faithfull
in
few
things
,
&c.
Apoc.
7.
14.
These
are
they
who
came
out
of
great
tribulation
,
&c.
therefore
they
are
before
the
Throne
of
God
.
In
which
places
the
particles
,
enim
,
quia
,
ideo
,
for
,
because
,
therfore
,
are
all
causall
.
His
reason
standeth
thus
:
To
what
things
the
causall
particles
are
applied
,
they
are
causes
of
that
to
which
they
have
relation
;
as
namely
of
Salvation
:
To
workes
of
charity
the
causall
particles
are
applied
:
Therefore
workes
of
charity
are
causes
of
Salvation
.
To
the
proposition
I
answere
,
that
causall
particles
doe
not
alwaies
,
nor
for
the
most
part
,
signifie
causes
so
properly
called
.
For
that
is
a
grosse
er●…our
of
the
Papists
,
as
I
noted
before
.
The
word
cause
sometimes
is
used
properly
to
signifie
that
argument
which
hath
relation
onely
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
forme
,
or
as
for
the
end
.
Sometimes
it
is
used
generally
to
signifie
any
argument
or
reason
whatsoever
,
which
is
not
the
cause
of
the
thing
,
or
of
the
being
of
that
whereof
it
is
said
to
bee
a
cause
,
but
of
the
consequence
or
conclusion
,
and
thus
the
rendring
of
any
reason
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
rendring
of
the
cause
,
though
perhaps
it
bee
from
the
effect
,
or
any
other
argument
.
And
forasmuch
as
persons
are
discerned
and
knowne
by
their
effects
,
(
for
as
our
Saviour
saith
,
By
their
fruits
you
shall
know
them
)
therefore
it
is
usuall
in
the
Scriptures
from
the
effect
to
argue
and
declare
the
cause
:
As
thus
:
God
is
mercifull
,
for
hee
rewardeth
the
godly
according
to
their
workes
.
God
is
just
,
for
hee
rewardeth
the
wicked
according
to
their
sinnes
.
This
man
is
elect
,
because
he
truely
beleeveth
and
repenteth
;
this
man
truely
beleeveth
,
because
hee
is
fruitfull
of
good
workes
.
This
is
a
good
tree
,
for
it
bringeth
forth
good
fruite
.
To
the
woman
that
was
a
sinner
[
a
](A20741-e169210-b)
a
Luke
7.
47.
much
was
forgiven
for
shee
loved
much
.
In
those
and
infinite
more
examples
the
cause
or
reason
which
is
rendred
is
from
the
effect
.
Therefore
the
proposition
is
false
.
§
.
XV.
Now
let
us
consider
the
places
of
Scriptnre
which
hee
alleageth
,
and
first
Matth.
25.
35.
for
when
I
was
hungry
,
&c.
This
reason
,
which
is
alleaged
,
is
not
from
the
cause
,
as
if
good
workes
were
the
meritorious
cause
of
our
inheriting
the
kingdome
of
heaven
;
but
from
the
effect
to
prove
the
cause
,
which
is
expressed
,
Verse
34.
as
I
have
shewed
[
b
](A20741-e169250-b)
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
entituled
to
this
kingdome
.
Secondly
,
because
they
are
elected
,
and
therefore
this
kingdome
was
prepared
for
them
from
the
beginning
.
Thirdly
,
because
they
ar●…
the
heires
of
God
,
for
whom
our
Saviour
purchased
this
inheritance
,
noted
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i●…rit
.
But
how
shall
it
appeare
,
who
they
are
that
are
blessed
and
justified
,
for
whom
this
kingdome
is
prepared
,
for
whom
this
inheritance
is
purchased
?
By
the
fruits
of
justification
,
election
,
redemption
,
and
namely
by
the
workes
of
mercy
and
chari●…y
towards
the
poore
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
kingdome
wa●…
prepared
,
and
this
i●…heritance
purchased
,
they
are
to
inheri●…
this
kingdome
.
But
you
are
such
,
as
appeareth
by
the
fruits
,
for
your
excercising
the
workes
of
charity
and
mercy
towards
my
poore
members
and
that
for
my
sake
,
is
a
plaine
evidence
of
your
election
,
justification
and
redemption
and
accordi●…g
to
this
evidence
I
judge
of
you
,
come
therefore
,
inherit
the
kingdome
,
&c.
But
to
this
allegation
I
have
answered
twice
[
c
](A20741-e169300-b)
c
Lib.
7.
cap.
4.
§.
12.
&
cap.
5.
§.
11.
before
.
The
second
place
is
out
of
the
same
[
d
](A20741-e169340-b)
d
Mat●…h
.
25.
21.
Chapter
,
Verse
21.
In
which
there
is
no
causall
particle
e●…pressed
in
the
originall
,
neither
is
it
any
desert
,
but
duety
of
the
servant
to
be
faithfull
,
neither
any
debt
or
duety
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
,
&c.
therefore
they
are
〈◊〉
the
Throne
of
God
:
In
alleaging
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
Lambe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
therefore
they
are
before
the
Throne
of
God
,
which
sheweth
,
that
they
stood
before
the
Throne
of
God
,
not
in
their
owne
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
bee
before
the
Throne
of
God
,
but
the
order
of
their
afflictions
going
before
their
glorification
,
and
the
consecution
of
eternall
life
following
thereupon
;
for
as
it
is
said
of
our
Saviour
,
Phil.
2.
that
hee
having
humbled
himselfe
unto
death
the
Lord
did
therefore
exalt
him
,
Verse
9.
and
Luke
24.
26.
that
hee
was
first
to
suffer
those
things
,
and
so
to
enter
into
his
glory
:
so
of
the
faithfull
it
is
likewise
said
,
that
through
much
tribulation
they
must
enter
into
the
kingdome
of
God
,
Act.
14.
22.
And
this
is
the
answere
which
Calvin
[
e
](A20741-e169450-b)
e
Inst.
lib.
3.
c.
18.
§.
1.
giveth
to
some
of
these
places
,
that
they
signifie
ordinem
consequentiae
,
magis
quam
causam
.
For
whom
God
ha●…h
appointed
to
salvation
,
for
them
he
hath
prepared
the
way
of
[
f
](A20741-e169480-b)
f
Ephes.
2.
10.
ob●…dience
and
[
g
](A20741-e169490-b)
g
Matth.
7.
14.
Act.
14.
22.
Heb.
12.
1.
patience
,
that
therein
they
make
walke
towards
their
Countrey
,
which
is
●…eaven
;
good
workes
therefore
and
afflictions
,
are
not
the
cause
of
salvation
,
but
the
way
to
it
.
§
.
XVI
.
But
saith
Bellarmine
,
Christ
could
not
more
plai●…ely
have
expressed
,
that
good
workes
are
the
caus●…s
of
salvation
,
than
when
hee
said
;
for
when
I
was
hungry
you
did
,
&c.
especi●…lly
seeing
hee
●…seth
the
same
forme
of
fpeech
against
the
wicked
:
for
I
was
hungry
,
and
you
did
not
,
&c.
In
which
the
cause
of
damnation
is
noted
.
I
answere
,
that
our
Saviour
,
if
hee
had
meant
that
good
workes
are
the
meri●…orious
cause
of
salvation
,
hee
was
able
to
have
expressed
it
in
as
plaine
termes
as
Bellarmine
dothBut
his
intent
in
these
reasons
,
which
hee
giveth
,
was
not
to
set
downe
the
causes
of
salvation
or
damnation
,
but
the
notes
and
markes
of
them
who
are
to
bee
saved
or
condemned
,
as
the
evidence
,
according
to
which
hee
pronounceth
sentence
.
Yea
,
but
Bellarmine
will
prove
,
that
the
particles
for
and
because
are
truely
causall
.
By
what
reason
?
Forsooth
by
a
circular
augmentation
,
bec●…se
good
workes
are
causes
.
And
how
did
hee
prove
good
workes
to
be
causes
?
Because
these
particles
are
causall
.
To
prove
that
workes
be
causes
,
meaning
meritorious
causes
,
he
alleageth
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
endevoured
to
prove
that
good
workes
a●…e
necessary
necessitate
effici●…tiae
,
as
causes
of
salvation
,
viz.
2
Cor.
4.
17.
lib.
7.
cap.
5.
§.
7.
and
of
this
eighth
booke
,
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
reape
life
everlasting
,
maketh
against
him
rath●…
than
for
him
.
For
as
in
the
naturall
harvest
the
increase
is
not
to
be
ascribed
to
the
ploughing
and
sowing
,
but
to
the
blessing
of
God
:
so
much
more
in
the
spirituall
.
§
.
XVII
.
But
that
these
particles
are
not
alwaies
truely
and
properly
that
as
God
did
promise
it
,
so
he
would
have
him
to
merit
it
by
his
good
workes
:
even
so
the
Lord
having
predestinated
all
the
Elect
unto
Glory
,
yet
his
pleasure
is
,
that
they
should
attaine
unto
it
by
their
owne
merits
.
Which
cleane
overthroweth
the
grace
of
election
which
which
was
without
respect
of
workes
,
and
also
of
salvation
.
For
if
our
election
or
salvation
be
of
workes
or
merits
,
then
is
it
not
of
grace
.
And
if
this
answere
of
Bellarmine
be
good
,
then
may
it
in
like
manner
bee
applyed
[
h
](A20741-e169870-b)
h
Itaque
ex
eo
quod
Deus
absolutè
promisit
Abrahae
multiplicationem
posteritatis
(
and
so
blessednesse
to
all
the
faithfull
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
seede
the
faithfull
of
all
nations
should
bee
blessed
,
which
is
no
better
than
blasphemy
.
It
is
true
that
God
hath
elected
us
that
wee
might
bee
[
i
](A20741-e169910-b)
i
Eph.
1.
4.
holy
,
and
that
by
the
[
k
](A20741-e169920-b)
k
2
Thess.
2.
13.
sanctification
of
the
Spirit
we
might
bee
fitted
for
his
kingdome
,
and
receive
the
[
l
](A20741-e169930-b)
l
Act.
26.
18.
inheritance
among
those
that
are
sanctified
.
And
this
holinesse
is
so
necessary
a
property
and
cognizance
of
them
that
shall
bee
saved
,
as
that
without
it
no
man
[
m
](A20741-e169940-b)
m
Heb.
12.
14.
shall
see
God
,
wherefore
●…hough
it
bee
not
the
cause
,
as
I
have
shewed
heretofore
,
yet
it
is
the
way
to
the
Kingdome
,
and
consequently
causa
sine
qu●…
non
.
And
therefore
that
wee
may
bee
stirred
up
to
seeke
after
holinesse
which
is
so
necessary
,
the
Lord
in
aboundant
mercie
hath
promised
eternall
life
thereunto
as
the
reward
,
whereby
hee
doth
superaboundantly
recompence
,
all
our
service
and
obedience
,
and
most
graciously
crowne
his
owne
gifts
and
graces
in
us
.
Yea
but
,
saith
to●…saack
●…saack
;
yet
his
pleasure
was
that
hee
should
obtaine
them
by
the
merit
of
prayer
.
Reply
,
that
a
man
should
merit
by
prayer
,
is
as
absurd
,
as
to
imagine
,
that
a
poore
man
,
who
hath
nothing
,
doth
by
his
begging
merit
almes
.
It
is
true
,
that
when
God
promiseth
good
things
unto
us
,
as
the
end
,
wee
are
to
use
those
meanes
,
which
God
h●…th
preordained
(
whereof
prayer
is
a
principall
)
and
to
walke
in
that
way
which
leadeth
to
that
end
:
but
those
meanes
are
no
merits
,
nor
that
way
no
cause
of
obtaining
that
,
which
God
,
as
hee
hath
graciously
promised
,
so
hee
freely
bestoweth
.
§
.
XVIII
.
The
fourth
argument
is
from
those
testimonies
where
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
crowne
of
justice
,
which
our
Lord
will
render
to
me
at
that
day
a
just
judge
.
Heb.
6.
10.
God
is
not
unjust
,
that
hee
should
forget
your
worke
.
Iam.
1.
12.
Blessed
is
the
man
that
suffereth
tentation
;
for
when
he
hath
beene
proved
he
shall
receive
the
Crowne
of
life
.
Apoc.
2.
10.
Bee
thou
faithfull
untill
death
,
and
I
will
give
thee
the
Crowne
of
life
.
Hereto
also
,
saith
hee
,
belong
those
places
;
Pro.
19.
17.
foeneratur
Domino
he
lendeth
,
as
it
were
upon
usury
,
to
the
Lord
,
who
hath
pi●…y
on
the
poore
,
1
Cor.
9
,
24.
Know
you
not
,
th●…
they
which
runne
in
the
race
,
all
runne
indeed
,
but
one
receiveth
the
price
?
so
runne
,
that
you
may
obtaine
,
2.
Tim.
1.
12.
I
am
sure
,
that
he
is
able
to
keepe
my
depositum
unto
that
day
.
For
he
should
doe
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
rendreth
to
good
works
is
merited
by
them
:
Eternall
life
is
a
reward
which
God
in
justice
rendreth
to
good
works
:
Therefore
eternall
life
is
merited
by
them
.
The
proposition
he
taketh
for
●…ranted
;
the
assumption
hee
proveth
by
all
those
testimonies
,
which
he
hath
alleaged
.
§
.
XIX
.
But
first
I
answere
to
his
proposition
,
by
distinguishing
[
a
](A20741-e170190-b)
a
Deut.
32.
4.
Psal.
145.
7.
Ps●…l.
11.
7.
Rom.
9.
14.
comprehending
all
morall
virtues
,
and
so
it
is
all
one
with
Gods
goodnesse
,
both
as
hee
is
good
in
himselfe
,
and
as
hee
is
good
to
his
creatures
,
comprising
the
bounty
,
and
therein
the
love
the
grace
and
mercie
of
God
,
as
well
as
that
which
more
properly
is
called
his
justice
.
So
that
what
good
things
is
rendred
accor●…ing
to
this
justice
,
is
not
therfore
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
](A20741-e170250-b)
b
Psal.
19
9.
Psal.
19.
137
,
138.
as
a
just
Law-giver
,
and
also
in
respect
of
his
promises
,
in
performance
whereof
hee
is
[
c
](A20741-e170280-b)
c
1
Thes.
5.
24.
faithfull
and
[
d
](A20741-e170290-b)
d
Nehem.
9.
8.
just
.
For
it
is
a
just
thing
for
any
to
stand
to
his
promises
,
yea
,
as
the
Oratour
saith
[
e
](A20741-e170300-b)
e
Cic.
de
offic.
f●…ndamentum
est
justiti●…
fides
.
Hence
in
the
Scriptures
faithfull
and
just
are
sometimes
joyned
as
synonyma
,
1
Ioh.
1.
9
If
wee
confesse
our
sinnes
,
he
is
faithfull
and
just
to
forgive
us
our
sinnes
.
And
in
this
sense
God
is
said
to
be
just
,
when
hee
doth
render
unto
us
that
which
he
hath
promised
.
So
in
the
places
alleaged
,
2
Tim.
4.
7
,
8.
Heb.
6.
10.
Iam.
1.
12.
Hee
is
just
also
in
his
workes
,
Psal.
48.
10.
&
145.
17.
For
God
doth
whatsoever
he
willeth
,
[
f
](A20741-e170390-b)
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
geometricall
;
the
later
arithmeticall
.
But
this
distinction
doth
not
agree
to
the
justice
of
God
in
respect
of
the
later
branch
,
which
consisteth
in
commutation
,
that
is
,
in
mutuall
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
debtour
to
any
,
but
to
himselfe
in
regard
o●…
his
promise
.
Thus
then
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
Creatour
,
Governour
,
and
Preserver
of
all
things
.
Remunerating
,
as
he
is
the
just
judge
.
As
a
most
free
and
absolute
Lord
,
hee
disposeth
things
according
to
his
absolute
will
and
pleasure
.
Who
possessing
[
g
](A20741-e170460-b)
g
Gen.
14.
22.
all
things
by
full
and
absolute
right
,
may
according
to
his
pleasure
dispose
of
them
,
doing
with
his
owne
what
he
pleaseth
,
Rom.
9.
18
,
21.
Matth.
20.
15.
As
hee
is
the
just
God
,
that
is
the
Creatour
,
Preserver
and
Governour
of
all
,
hee
disposeth
of
all
things
according
to
his
goodnesse
,
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
severall
kind
,
nature
,
and
quality
.
And
from
this
justice
the
order
of
the
whole
Vniverse
dependeth
.
This
goodnesse
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.
rendred
mercie
.
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
faithfull
,
Gen.
17.
7.
even
the
God
of
their
righteousnesse
,
Psa.
4.
1.
as
their
justifier
and
Saviour
,
by
the
righteousnesse
of
God
[
h
](A20741-e170670-b)
h
2
Pet.
1.
1.
and
our
Saviour
Iesus
Christ
,
by
imputation
whereof
he
is
just
in
justifying
us
,
Rom.
3.
25
,
26.
and
in
remitting
our
sinnes
,
Psal.
51.
14.
1
Ioh.
1.
9.
and
accepting
of
us
as
righteous
in
Christ
unto
eternall
life
:
and
to
this
justice
of
Christ
and
not
to
ours
,
doth
the
Lord
in
justice
,
as
a
just
Iudge
,
render
eternall
life
,
being
no
lesse
just
than
mercifull
in
saving
us
.
And
in
this
justice
of
God
as
well
as
his
mercie
▪
are
wee
to
repose
our
affiance
,
both
for
our
justification
and
salvation
.
For
if
wee
truely
beleeve
in
Christ
,
we
have
in
him
satisfied
Gods
justice
,
in
him
we
have
fulfilled
the
Law
,
and
therefore
remission
of
sinnes
and
eternall
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
Iudge
judging
the
world
in
righteousnesse
,
Psal.
9.
4
,
8.
and
rendring
to
every
one
according
to
the
quality
of
their
works
Psal.
62.
12.
Rom.
2.
6.
Ier.
32.
19.
For
it
is
just
with
God
to
reward
the
righteousnesse
of
the
righteous
,
and
to
punish
the
sinnes
of
the
wicked
,
as
in
the
place
alleaged
,
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
righteousnesse
:
and
towards
the
wicked
vindicans
or
puniens
,
Psal.
94.
1
,
2.
Exod.
34.
7.
〈◊〉
.
1.
2
,
3.
The
proposition
therefore
is
not
true
,
unlesse
it
bee
understood
of
commutative
justice
,
which
belongeth
not
to
God
.
For
the
reward
which
God
giveth
to
good
workes
,
if
it
bee
according
to
his
universall
justice
;
it
is
to
bee
ascribed
not
to
our
merits
,
but
to
his
goodnesse
.
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
,
&c.
not
to
our
merits
but
to
his
bounty
.
If
according
to
his
justice
,
as
hee
is
the
God
of
our
righteousnesse
;
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
bee
said
in
justice
to
render
reward
,
either
in
respect
of
the
worthinesse
or
desert
of
the
worke
,
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
workes
are
unperfect
and
stayned
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
performe
:
secondly
,
in
regard
of
Christs
merit
applyed
to
us
.
§
.
XX.
I
come
to
the
assumption
,
which
understood
of
commutative
viz.
2
Thes.
1.
6.
we
have
said
,
that
it
is
just
in
respect
[
i
](A20741-e170960-b)
i
De
gratia
&
lib.
arb.
Bernard
shall
informe
us
.
Est
ergo
quam
Paulus
expectat
corona
justi●…iae
;
sed
justitiae
Dei
,
non
suae
.
It
is
therefore
a
crowne
of
justice
which
Paul
expecteth
,
but
of
Gods
justice
,
not
his
owne
.
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.
[
k
](A20741-e171020-b)
k
Esai
.
49.
15
,
16.
mindefull
of
his
servants
,
he
is
not
unfaithfull
to
breake
his
promise
,
nor
unjust
to
forget
them
.
But
what
is
this
to
the
purpose
?
or
that
which
followeth
,
Iam.
1.
12.
As
touching
those
places
,
which
concerne
loane
,
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
borowed
is
at
the
day
of
payment
to
be
restored
,
the
prize
is
to
bee
given
to
him
that
winneth
it
,
and
the
depositum
is
to
be
rendred
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
](A20741-e171110-b)
l
2
Tim.
1.
12.
Paul
in
the
last
place
,
as
[
m
](A20741-e171130-b)
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
Gods
promise
or
that
which
he
promised
,
his
depos●…um
,
and
because
he
beleeved
the
promiser
,
he
doth
confidently
call
for
the
thing
promised
;
promised
indeed
in
mercie
,
but
now
in
justice
to
be
rendred
.
§
.
XXI
.
His
fifth
argument
is
taken
from
those
Testimonies
a
promise
made
with
the
condition
of
a
worke
,
doth
not
onely
make
the
thing
promised
a
debt
(
for
he
that
promised
is
bound
to
stand
to
his
promises
)
but
also
causeth
,
that
hee
who
shall
fulfill
the
worke
,
may
be
said
to
have
merited
the
thing
promised
,
and
may
by
right
require
it
as
his
reward
.
His
reason
briefly
is
this
:
Eternall
life
is
promised
upon
condition
of
good
workes
:
therefore
good
workes
are
meritorious
of
eternall
life
.
I
deny
the
consequence
:
though
eternall
life
bee
promised
upon
condition
of
good
workes
,
yet
good
workes
are
not
the
meritorious
cause
thereof
.
First
,
The
reasons
of
my
deniall
are
these
:
first
,
because
eternall
life
,
before
we
had
a
being
,
was
freely
intended
to
all
of
us
that
shall
be
saved
,
not
according
to
our
workes
,
but
according
to
Gods
owne
purpose
and
grace
which
was
given
us
in
Christ
Iesus
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
faithfull
,
as
their
inheritance
purchased
by
Christ
,
and
therefore
not
to
bee
obtayned
by
their
owne
merit
.
Fourthly
,
As
it
was
a
reward
freely
promised
,
so
it
is
freely
given
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
free
gift
of
God
.
Fifthly
,
Because
,
as
it selfe
is
the
free
gift
of
God
,
so
the
graces
and
good
workes
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
sarre
are
wee
from
meriting
any
thing
at
the
hands
of
God
by
them
.
Sixthly
,
Because
all
our
workes
are
debita
debts
or
dutyes
,
which
we
owe
unto
God
:
and
therefore
when
we
have
done
all
,
wee
must
say
,
we
are
unprofitable
servants
.
Seventhly
,
Because
there
can
bee
no
merit
of
condignity
,
where
is
not
an
equall
proportion
betweene
the
worke
and
the
reward
.
Eighthly
,
Because
our
best
workes
are
stained
with
the
flesh
.
Ninthly
,
Because
God
is
our
absolute
Lord
,
and
wee
are
his
bond-servants
:
to
whom
we
owe
our selves
and
whatsoever
wee
can
doe
:
Neither
are
we
able
to
render
unto
him
so
much
as
is
due
,
and
much
lesse
can
we
merit
any
thing
from
him
.
Tenthly
,
Because
God
to
all
his
creatures
giveth
all
[
n
](A20741-e171380-b)
n
Act.
17.
25.
good
things
,
but
receiveth
[
o
](A20741-e171390-b)
o
Rom.
11.
35.
nothing
from
any
,
and
therefore
cannot
be
made
a
debtour
to
any
of
his
creatures
.
Therefore
though
eternall
life
bee
promised
to
good
workes
,
yet
it
is
not
merited
by
them
.
Yea
but
saith
Bellarmine
,
the
promise
made
with
a
condition
of
workes
doth
make
the
thing
promised
due
.
Answ.
First
,
where
the
condition
is
fully
performed
,
there
the
thing
promised
is
due
.
But
wee
all
faile
in
the
fulfilling
.
And
therefore
if
reward
bee
given
to
such
as
come
short
of
their
duety
,
as
all
doe
,
it
must
be
acknowledged
to
bee
of
Gods
grace
,
and
not
of
our
merit
.
Secondly
,
the
thing
promised
is
due
not
by
merit
but
by
promise
,
not
in
●…espect
of
the
worke
done
,
which
is
a
dutie
,
and
that
not
so
perfectly
performed
,
but
that
it
needeth
pardon
,
but
onely
in
respect
of
the
promise
:
because
hee
who
hath
promised
hath
bound
himselfe
to
keepe
his
promise
.
But
Gods
promise
was
d●…
gratuit●…
non
de
debito
,
I
say
,
his
promise
was
freely
to
give
eternall
life
,
and
so
according
to
his
promise
he
freely
bestoweth
it
.
Yea
but
,
saith
he
,
by
performing
the
condition
not
onely
the
thing
promised
becommeth
due
;
but
he
also
that
hath
performed
,
may
truely
be
said
to
have
merited
the
reward
promised
.
But
this
,
say
I
,
should
have
beene
proved
,
and
not
taken
for
granted
,
being
denyed
by
us
,
and
disproved
by
all
the
tenne
arguments
even
now
produced
.
§
.
XXII
.
His
sixth
argument
is
taken
from
those
places
wherein
Those
that
doe
good
workes
are
worthy
of
eternall
life
:
Therefore
they
doe
merit
or
deserve
it
.
I
answere
by
distinction
.
For
there
is
difference
betweene
these
two
,
to
be
worthy
,
and
to
be
counted
worthy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
worthy
by
a
mans
owne
worth
or
merit
,
or
by
acceptation
and
grace
or
favour
vouchsafed
by
another
to
be
esteemed
worthy
:
to
be
worthy
in
our selves
,
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
bee
accounted
worthy
of
eternall
life
by
mercie
and
grace
,
not
dignitate
sua
,
sed
dignatione
divina
,
not
in
themselves
,
but
in
Christ
,
which
is
the
case
of
all
the
faithfull
:
and
yet
to
merit
and
to
deserve
it
by
a
mans
owne
worth
,
implyeth
a
contradiction
.
Against
the
assumption
I
say
,
that
none
of
the
faithfull
,
though
fruitfull
of
good
workes
,
is
in
himselfe
,
or
by
his
owne
worth
or
merit
worthy
of
eternall
life
.
This
hath
beene
the
confession
of
the
faithfull
in
all
ages
,
as
I
partly
noted
before
.
Iacob
confesseth
,
Gen.
32.
10.
that
hee
was
lesse
than
the
least
of
Gods
mercies
,
that
is
,
unworthy
of
them
,
though
but
temporall
;
what
would
he
have
said
of
eternall
?
David
professeth
himselfe
unworthy
of
those
temporall
honours
which
God
had
vouchsafed
unto
him
,
2
Sam.
7.
18.
1
Chron.
29.
14.
Iohn
the
Baptist
confesseth
,
that
hee
was
not
worthy
to
carry
Christs
shoes
,
Mat.
3.
11.
or
to
loose
the
latchet
of
them
,
Luk.
3.
16.
Iohn
1.
27.
The
Centurion
,
whose
faith
is
so
highly
commended
,
professeth
himselfe
not
to
bee
worthy
,
that
Christ
should
come
under
his
roofe
,
Mat.
8.
8.
The
afflictions
of
this
life
,
though
one
man
did
beare
them
all
,
are
not
worthy
of
the
future
glory
,
Roman.
8.
18.
Adde
to
these
the
confessions
of
the
Fathers
,
though
cited
,
many
of
them
,
before
.
[
p
](A20741-e171710-b)
p
In
Psal.
118.
●…
serm.
20.
Ambrose
:
Quid
p●…ssumus
dignum
pramiis
facere
coelestibus
.
[
q
](A20741-e171760-b)
q
In
Esai
.
l.
6.
in
cap.
13.
7.
H●…erome
:
Nullum
opus
dignum
Dei
justitia
reperietur
.
Againe
,
[
r
](A20741-e171800-b)
r
In
Rom.
8.
18.
Rever
a
nihil
posset
〈◊〉
condignum
pati
gl●…ria
coelesti
,
etianisi
talis
esset
illa
,
qualis
modò
est
vita
.
[
s
](A20741-e171830-b)
s
In
Colos.
hom.
2.
〈◊〉
:
No
man
sheweth
forth
such
a
conversation
,
as
to
be
worthy
of
the
Kingdome
of
Heaven
.
No
[
t
](A20741-e171850-b)
t
De
compunct
.
ad
stelecli
.
though
a
man
should
die
ten
thousand
deaths
,
and
should
performe
all
virtuous
actions
.
The
Author
of
the
worke
not
finished
upon
[
u
](A20741-e171870-b)
u
Homil.
53.
Matthew
,
what
doe
we
in
this
world
,
worthy
that
wee
may
deserve
to
bee
made
partakers
of
our
Lord
in
the
heavenly
Kingdome
?
Therefore
the
Apostle
rightly
saith
,
I
reckon
,
that
the
sufferings
of
this
time
are
not
worthy
of
the
future
glory
.
[
*
](A20741-e171900-b)
*
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
](A20741-e171970-b)
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
](A20741-e172030-b)
y
In
Psal.
109.
promisit
,
indignis
promisit
,
ut
non
quasi
operibus
merces
pr●…mitteretur
,
sed
gratia
à
nomine
suo
gratis
daretur
.
Eusebius
[
z
](A20741-e172070-b)
z
Homi●…
.
3.
ad
Monachi
.
Emissenus
professeth
,
that
wee
can
neither
suffer
,
nor
doe
any
thing
worthy
of
the
heavenly
good
things
.
Gregorie
[
a
](A20741-e172130-b)
a
In
Psal.
7.
poenitent
.
the
great
:
Illi
beata
vita
in
qu●…
c●…m
Deo
&
d●…
Deo
vivitur
,
n●…llus
p●…test
aequari
l●…bor
,
nulla
opera
comparari
,
presertim
cùm
Apostolus
dicat
,
non
sunt
condign●…
passi●…nes
,
&c.
Ana●…tasius
[
b
](A20741-e172190-b)
b
Quaest.
135.
Sinaita
:
This
is
true
humility
to
practise
good
things
,
and
to
esteeme
himselfe
uncleane
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
unworthy
of
God
,
thinking
to
bee
saved
by
his
goodnesse
alone
.
[
c
](A20741-e172230-b)
c
In
Rom.
8.
18.
Oecumenius
:
He
sheweth
,
that
we
are
not
able
either
to
suffer
or
to
conferre
any
thing
worthy
of
that
remuneration
which
shall
bee
there
.
[
d
](A20741-e172260-b)
d
De
mensuration●…
Crucis
.
B.
Anselme
professeth
,
that
a
thousand
yeeres
devout
service
of
God
doth
not
condignely
merit
the
being
in
the
Kingdome
of
Heaven
halfe
a
day
.
[
e
](A20741-e172290-b)
e
In
altercatione
cum
Diabol●…
.
Bernard
:
Fateor
non
sum
dignus
ego
,
nec
propriis
possum
meritis
regnum
obtinere
coelorum
.
and
elsewhere
,
[
f
](A20741-e172310-b)
f
In
Dedic
.
eccles.
ser●…
.
5.
Nihil
sumus
in
cordibus
nostris
;
fortè
in
corde
Dei
potest
aliud
latere
de
nobis
.
Lege
homo
in
corde
tuo
,
lege
intra
teipsum
de
teipso
testimonia
veritatis
;
etiam
hac
communi
luce
judicabis
te
indignum
.
Againe
,
[
g
](A20741-e172340-b)
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
faithfull
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
Gods
acceptation
in
Christ
:
even
as
they
are
just
,
not
in
themselves
,
but
in
Christ
,
2
Cor.
5.
21.
Augustine
,
[
h
](A20741-e172430-b)
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
alleaged
,
Luk.
20.
35.
2
Thess.
1.
5.
which
speake
not
of
being
worthy
,
but
of
being
accompted
worthy
in
Gods
acceptation
.
To
the
proposition
I
answere
,
that
they
who
are
worthy
,
not
in
themselves
but
in
Christ
,
not
in
respect
of
their
owne
dignity
,
but
of
Gods
dignation
(
which
is
the
case
of
all
the
faithfull
)
though
they
be
accompted
worthy
of
eternall
life
,
yet
they
doe
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
earne
their
wages
one
of
another
,
so
that
the
one
bee
not
the
bond-servant
of
the
other
,
but
Gods
workemen
,
of
whom
those
places
speake
,
though
they
deserv●…●…heir
hire
of
them
among
whom
they
labour
;
yet
cannot
,
being
not
their
owne
men
,
but
the
bond-servants
of
God
,
deserve
any
thing
at
his
hands
.
Againe
,
even
among
men
the
labourer
is
not
worthy
of
his
hire
,
who
hath
but
begun
and
not
perfected
his
worke
:
but
our
obedience
,
our
righteousnesse
,
our
charity
,
whereby
we
serve
God
,
is
but
inch●…ata
,
non
perfecta
justitia
.
§
XXIII
.
His
seventh
argument
is
taken
from
those
places
acception
of
persons
is
a
vice
contrary
to
distributive
justice
,
viz.
when
a
judge
giveth
reward
without
merits
,
or
a
greater
reward
to
lesse
merits
,
or
a
lesse
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
eternall
life
.
This
argument
,
if
it
shall
conclude
the
question
,
must
thus
bee
framed
:
If
God
doe
render
to
men
the
rewards
of
eternall
life
,
neither
without
their
merits
,
nor
greater
rewards
to
lesse
,
nor
lesse
to
greater
merits
;
than
God
in
the
retribution
of
rewards
considereth
the
merits
of
men
;
and
consequently
the
good
workes
of
the
faithfull
are
meritorious
of
eternall
life
:
but
the
antecedent
is
true
,
therefore
the
consequent
.
The
assumption
hee
proveth
,
because
the
contrary
is
repugnant
to
distributive
justice
.
Thus
therefore
he
proveth
it
.
If
God
doe
render
rewards
to
men
without
their
merits
,
or
greater
rewards
to
lesse
merits
,
or
lesse
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
alleaged
:
therfore
he
doth
not
render
to
men
rewards
without
their
merits
,
neither
doth
he
give
greater
rewards
to
lesse
,
nor
lesse
rewards
to
greater
merits
.
Answ.
I
deny
the
assumption
of
the
former
syllogisme
,
and
the
proposition
of
the
second
.
The
assumption
was
,
that
God
doth
not
render
to
men
rewards
of
eternall
life
without
their
merits
,
&c.
For
that
God
doth
give
the
reward
of
eternall
life
to
some
,
at
the
least
,
without
their
merits
,
it
is
evident
in
the
elect
infants
,
who
having
no
merits
of
their
owne
,
are
saved
only
by
the
merits
of
Christ
.
And
the
like
is
to
be
said
of
all
other
beleevers
,
for
whom
our
Saviour
by
his
merits
hath
purchased
everlasting
life
.
Therefore
that
assumption
is
so
farre
from
being
true
,
that
the
contrary
thereof
is
alwaies
true
,
viz.
that
God
doth
give
the
reward
of
eternall
life
,
as
his
free
gift
to
all
that
are
saved
without
any
merit
of
theirs
.
Neither
is
there
any
other
merit
of
eternall
life
but
the
merit
of
Christ
,
which
is
more
than
sufficient
for
all
that
beleeve
.
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
doe
render
to
men
the
reward
of
eternall
life
without
their
merits
,
yet
hee
is
not
an
unjust
Iudge
.
For
though
they
have
no
merit
of
their
owne
,
yet
they
have
the
all-sufficient
satisfaction
,
and
the
infinite
merit
of
Christ
,
unto
which
eternall
life
is
in
justice
due
.
For
the
second
:
Although
the
Lord
should
give
greater
rewards
to
lesse
offices
and
graces
,
and
lesse
to
greater
,
yet
were
hee
not
unjust
,
nor
an
accepter
of
persons
.
For
by
the
parable
of
the
workmen
,
Mat.
20.
Wee
learne
,
that
the
Master
of
the
vineyard
,
though
he
gave
the
day-penny
to
them
that
wrought
but
one
houre
,
which
was
as
much
as
he
gave
them
that
wrought
twelve
houres
,
yet
was
not
unjust
therin
.
For
in
that
which
is
free
,
and
meerely
of
grace
,
there
is
no
injustice
nor
acception
of
persons
.
Indeed
where
the
wages
or
hire
is
to
bee
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
deserved
and
earned
by
the
workemens
labours
,
it
is
to
bee
distributed
according
to
distributive
justice
.
But
where
the
reward
is
free
and
of
grace
,
the
rewarder
may
doe
with
his
owne
what
[
i
](A20741-e172670-b)
i
Matth.
20.
15.
pleaseth
him
:
GOD
especially
,
to
whom
,
in
all
things
whatsoever
hee
doth
,
his
will
is
the
rule
of
justice
.
§
XXIV
.
To
these
hereticall
premisses
Bellarmine
addeth
a
sutable
Epist.
46.
ad
Valentinum
.
corollary
:
wherein
there
is
more
malice
than
might
.
Therefore
(
saith
hee
)
Augustine
saith
well
:
If
there
bee
no
merits
how
shall
God
judge
this
world
:
wherefore
the
heresie
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
workes
which
are
to
bee
rewarded
,
both
the
good
workes
of
the
godly
,
proceeding
from
grace
sanctifying
and
helping
the
Will
,
which
he
,
though
unproperly
,
calleth
their
merits
:
and
also
the
evill
workes
of
the
wicked
proceeding
from
their
free
will
not
freeed
by
grace
,
which
also
hee
calleth
,
and
that
properly
,
their
merits
.
For
whereas
there
were
two
sorts
of
men
living
in
the
Monastery
of
[
k
](A20741-e172750-b)
k
Retract
.
l.
2.
c.
66
,
67.
ep.
46
,
47.
lib.
degrat
.
&
li.
arbitr
.
lib.
de
corrept
.
&
gratia
.
Adrumetium
(
whereof
Valentinus
was
,
to
whom
hee
writeth
)
who
ran
into
contrary
extremes
:
the
one
,
so
holding
free-will
that
they
denied
grace
;
the
other
,
so
holding
grace
that
they
denied
free-will
;
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
Gods
grace
bee
not
;
how
doth
he
save
the
world
?
and
if
there
bee
no
free-will
,
how
doth
hee
judge
the
world
?
and
afterwards
in
the
place
,
which
Bellarmine
citeth
,
having
denyed
against
the
Pelagians
,
that
grace
is
given
according
to
merits
;
hee
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
bee
no
workes
to
bee
rewarded
,
neither
good
with
blisse
,
nor
bad
with
punishment
,
how
shall
God
judge
the
world
?
But
wee
acknowledge
,
that
God
will
render
to
every
man
according
to
his
workes
,
rewarding
the
good
workes
of
the
godly
(
which
are
unproperly
called
merits
,
both
themselves
,
and
their
reward
being
the
free
gifts
of
God
)
with
eternall
life
,
and
the
evill
workes
of
the
wicked
(
which
properly
are
called
their
merits
)
with
everlasting
death
.
So
farre
are
wee
,
through
Gods
grace
,
from
denying
that
article
of
the
future
judgement
,
whereof
the
Pope
and
the
Papists
se●…me
to
make
but
a
mockery
;
hee
granting
,
and
they
accepting
,
or
defending
his
grant
of
indulgences
and
pardons
for
many
thousands
of
yeeres
;
whereby
is
presupposed
,
that
the
day
of
judgement
may
perhaps
bee
so
long
differred
.
For
at
the
day
of
judgement
,
when
all
shall
bee
adjudged
to
eternall
,
either
life
,
or
death
,
purgatory
shall
bee
at
an
end
,
as
themselves
teach
;
and
together
with
Purgatory
the
use
of
pardons
endeth
.
CAP.
VI.
The
Testimonies
of
the
Fathers
alleaged
by
Bellarmine
answered
[
a
](A20741-e172860-b)
a
De
iust
.
l.
5.
c.
4.
.
§
.
I.
NOw
I
come
to
his
allegation
of
the
Fathers
.
But
t●…
merit
,
besides
the
generall
sense
of
obtaining
,
or
finding
favour
,
which
is
very
frequent
,
they
use
it
more
particularly
for
doing
workes
of
grace
which
God
will
graciously
reward
.
In
which
senses
the
use
of
the
words
,
though
unproper
,
were
not
to
bee
misliked
in
the
Fathers
,
were
it
not
that
the
after-writers
have
taken
occasion
thereby
to
use
the
words
properly
,
for
deservnig
,
and
desert
,
and
that
in
justice
for
the
workes
sake
,
as
well
in
good
workes
,
as
in
bad
.
I
meane
,
that
good
workes
doe
as
truely
and
as
properly
deserve
eternall
life
,
as
evill
workes
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
hee
is
said
to
have
merited
.
If
therefore
his
allegation
bee
of
merits
and
meriting
used
by
the
Fathers
in
the
former
,
that
is
,
the
unproper
senses
,
as
indeed
they
are
,
hee
shall
proove
nothing
,
but
that
the
Fathers
doe
not
dissent
from
us
.
And
if
they
serve
not
to
prove
,
either
that
the
works
of
grace
in
themselves
doe
merit
,
that
is
,
deserve
eternall
life
,
as
the
meritorious
causes
thereof
:
or
that
Christ
hath
by
his
merits
made
them
meritorious
,
then
doe
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
workes
doe
truely
and
properly
,
that
is
condignely
merit
eternall
life
:
or
that
Christ
hath
merited
for
our
workes
that
they
might
bee
meritorious
of
everlasting
life
.
§
II.
Hee
beginneth
with
the
Greeke
Fathers
,
of
whom
hee
citeth
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
poore
shift
is
faine
to
make
use
of
a
corrupt
Latine
Translation
,
as
it
were
a
puddle
,
leaving
the
fountaine
and
the
purer
streames
.
The
originall
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
suffer
me
that
I
may
become
the
food
of
wild
beasts
,
by
whom
I
may
obtaine
God
.
And
so
their
owne
Vairlemius
translateth
,
Sin●…e
me
ferarum
escam
fieri
,
per
quas
licebit
Deum
adipisci
.
But
the
same
Latine
[
a
](A20741-e173030-b)
a
Inter
〈◊〉
.
pag
98.
Translatour
doating
,
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
Greeke
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
I
may
finde
,
enjoy
,
obtaine
,
and
in
the
first
sentence
of
the
Epistle
twice
,
Deprecans
Deum
obtinui
ut
videre
merear
dignos
vultus
vestros
sicut
plurimum
optabam
promereri
.
The
Greeke
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Vairlemius
rendreth
thus
,
Deprecatus
Deum
obtinui
,
ut
viderem
divinas
vestras
facies
,
quas
plurimum
expetebam
.
And
in
the
third
sentence
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Si
modo
gra●…iam
consequar
,
the
Latine
Translatour
,
whom
Bellarmine
followeth
,
readeth
,
Si
quidem
per
gra●…iam
meruero
.
And
in
the
next
sentence
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
De●…m
asseq●…i
,
hee
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
appeare
by
that
which
followeth
in
the
same
Epistle
.
Now
being
bound
in
him
I
lea
ne
to
covet
no
wo●…ldly
nor
vaine
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
Souldiers
,
who
by
benefits
become
worse
.
But
I
by
their
injuries
am
more
instructed
.
Notwithstanding
[
b
](A20741-e173250-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
am
not
hereby
justified
.
The
second
is
Iustin
Martyr
,
Homines
qui
dignos
se
Dei
voluntate
&
Iustin
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
againe
maketh
use
of
a
corrupt
translation
,
the
Greeke
Text
is
this
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Where
,
having
said
that
God
hath
created
all
things
for
men
,
addeth
:
who
,
if
by
their
workes
shall
shew
themselves
worthy
his
will
(
or
to
his
will
)
wee
have
received
(
or
learned
)
that
they
are
vouchsafed
(
or
accounted
worthy
of
)
conversation
with
him
,
raigning
together
with
him
made
incorruptible
and
impassible
.
Here
in
stead
of
being
vouchsafed
or
deemed
worthy
his
(
that
is
)
Gods
conversation
or
fellowship
,
viz.
in
heaven
,
where
they
shall
raigne
with
him
without
corruption
or
passion
,
hee
absurdly
readeth
,
they
shall
live
and
raigne
with
him
by
their
merits
.
The
third
is
Irenaeus
,
Let
us
thinke
that
crowne
precious
,
which
is
Irenaeus
.
lib.
4.
cap.
72.
gotten
by
conflict
or
contending
for
it
,
and
commeth
not
unto
us
of
it
owne
accord
,
that
is
,
wi●…hout
seeking
.
And
by
how
much
the
more
it
commeth
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
eternall
life
,
but
the
way
to
heaven
,
Luke
13.
24.
Matth.
7.
14.
Act.
14.
22.
and
the
meanes
to
victory
,
to
which
God
hath
promised
freely
to
give
a
crowne
of
life
,
Iam.
1.
12.
Apoc
2.
7.
10.
17.
Bellarmines
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
,
[
c
](A20741-e173500-b)
c
Rom.
2.
6.
Origen
writeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
yet
according
to
that
Latine
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
Out
of
Basil
,
he
citeth
two
testimonies
:
the
former
,
[
d
](A20741-e173610-b)
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
workes
of
righteousnesse
,
Tit.
3.
5.
Ephes.
2.
8
,
9.
Yea
,
of
Basil
himselfe
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
workes
of
righteousnesse
were
farre
from
bereaving
the
holy
Ghost
of
his
due
glory
,
which
censure
let
the
Papists
,
who
looke
to
bee
saved
by
their
workes
,
apply
to
themselves
.
For
if
the
words
were
,
as
he
citeth
them
,
they
would
further
Erasmus
his
censure
,
[
e
](A20741-e173700-b)
e
In
Epist.
dedicat
.
ad
Episc.
Culmens
.
that
this
part
of
that
booke
is
not
Basils
.
The
other
testimony
is
this
,
[
f
](A20741-e173730-b)
f
Homil.
in
initium
,
Prov.
Omnes
qui
viam
evangelicam
incedimus
mercatores
sumus
,
per
opera
mandatorum
nobis
possessionem
coelestium
comparantes
.
Here
also
Bellarmines
reliefe
is
in
the
translation
,
as
shall
appeare
by
recitall
of
the
place
.
The
kingdome
of
heaven
,
saith
he
,
out
of
Matth.
13.
45.
is
like
a
Merchant
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
wee
therefore
who
goe
the
way
of
the
Gospell
are
Merchants
▪
gaining
to
ourselves
the
possession
of
heavenly
(
gifts
or
goods
)
by
the
traffique
or
negotiation
of
the
Commandements
.
It
behoveth
us
therefore
to
gather
much
and
manifold
heavenly
riches
,
where
,
by
heavenly
things
hee
doth
not
meane
the
heavenly
joyes
or
glory
of
heaven
,
but
heavenly
gifts
and
graces
in
this
life
,
which
in
the
words
following
hee
calleth
heavenly
wealth
.
Neither
doth
hee
speake
of
purchasing
the
reall
possession
of
heaven
by
the
workes
of
the
Commandements
,
but
of
gaining
spirituall
and
heavenly
gifts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
exercising
the
trade
,
or
by
the
gaine
(
for
that
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
Merchants
and
Trades●…
men
,
Mat●…h
.
25.
16.
Act.
19.
25.
)
Of
Gods
Commandements
both
Legall
and
Evangelicall
,
which
is
a
rich
sto●…ke
,
for
in
the
keeping
of
them
there
is
great
reward
,
and
by
imploying
the
Talents
which
God
hath
committed
unto
us
,
that
wee
should
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
trade
with
them
,
Matth.
25.
16.
and
by
trading
with
them
gaine
unto
our selves
a
treasure
of
heavenly
riches
.
For
as
our
Saviour
saith
,
Matth.
25.
19.
Habenti
dabitur
,
&
exuberabit
:
habenti
,
that
is
,
to
him
tha●…
imployeth
his
gifts
,
and
tradeth
with
them
it
shall
bee
g●…ven
and
he
shall
abound
.
For
those
that
excercise
the
trade
of
Gods
Commandements
being
rich
in
good
workes
,
they
doe
,
as
the
Apostle
saith
,
[
g
](A20741-e173860-b)
g
1
Tim.
6.
18
,
19.
treasu●…e
up
to
themselves
a
good
foundation
,
that
is
,
assurance
of
eternall
life
,
for
so
he
saith
,
that
they
may
lay
hold
on
eternall
life
,
viz.
by
the
●…ssurance
or
Plerophory
of
faith
and
hope
.
For
by
being
rich
in
good
workes
men
doe
make
their
[
h
](A20741-e173890-b)
h
2
P●…t
1.
10.
calling
and
election
sure
,
and
so
are
[
i
](A20741-e173900-b)
i
Rom.
8.
24.
saved
in
hope
.
But
that
we
should
purchase
the
reall
possession
of
the
heavenly
kingdome
by
the
workes
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
shewing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
our
negotiation
,
as
those
[
k
](A20741-e173940-b)
k
Matth.
25
,
26.
who
had
received
the
Talents
;
nor
heare
,
t●…ou
wicked
and
slothfull
servant
,
but
having
laid
up
our
wares
(
which
before
hee
called
heavenly
riches
)
to
endeavour
to
passe
through
this
life
safely
and
securely
.
And
this
further
appeareth
by
the
whole
discourse
.
For
having
said
before
the
words
alleaged
,
that
to
our
navigation
in
this
life
;
the
gift
of
governing
,
as
it
were
,
of
our
shippe
is
necessary
,
for
we
are
all
Merchants
,
&c.
for
saith
hee
,
in
the
next
words
after
those
which
I
alleaged
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
shipwracke
,
which
saith
he
,
is
a
miserable
spectacle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
hee
who
hath
prospered
in
the
negotiation
of
the
Commandements
should
become
like
a
Merchant
of
great
wealth
,
who
glorying
in
the
multitude
of
his
wares
,
his
ship
also
failing
wi●…h
a
prosperous
winde
,
and
having
passed
the
dreadfull
seas
,
at
length
suffering
shipwracke
at
the
very
haven
,
is
at
once
deprived
of
all
.
The
sixth
is
Chrysostome
,
If
God
be
just
,
hee
will
render
both
to
the
The
seventh
is
Gregory
Nazianzen
:
Crede
resurrectionem
,
judicium
,
mercedem
,
adjustum
Dei
lancem
exigendam
.
The
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Besides
these
articles
of
the
Christian
faith
,
receive
the
resurrection
,
judgement
,
remuneration
by
Gods
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
workes
,
that
is
to
say
,
to
the
wicked
everlasting
death
,
and
to
the
godly
eternall
life
.
But
merit
of
condignity
was
no
point
of
his
faith
.
The
eighth
is
Gregory
Nissen
:
Denique
pro
suis
quemque
meritis
ornatum
cerno
.
Gregory
in
that
place
deciphereth
the
judgment
to
come
.
And
having
described
the
Iudge
,
and
them
that
are
to
bee
judged
;
I
heare
,
saith
he
,
the
speech
as
of
the
Iudge
,
and
their
answers
:
then
followeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
are
the
words
which
Bellarmine
citeth
,
and
import
no
more
but
this
,
that
hee
distributed
to
every
one
fitting
rewards
:
which
hee
doth
particularize
in
the
words
following
to
them
that
have
led
a
godly
life
,
the
fruition
of
the
Kingdome
;
but
to
the
inhumane
and
wicked
,
the
punishment
of
fire
,
and
that
everlasting
.
And
these
were
his
Greeke
Fathers
,
whose
learned
judgements
hee
hath
not
alleaged
,
but
for
the
most
part
,
the
popish
conceits
of
their
partiall
translatours
.
§
.
III.
Of
the
Latines
he
citeth
eleven
Fathers
.
To
whose
test
imonies
,
[
m
](A20741-e174280-b)
m
De
gratia
&
lib.
〈◊〉
.
l.
1.
c.
14.
§.
〈◊〉
esse
,
〈◊〉
.
to
signifie
any
good
act
for
which
wee
receive
any
other
thing
.
But
let
us
briefly
examin●…
the
particulars
.
And
first
the
testimony
of
Tertullian
▪
which
,
as
hee
alleageth
,
it
is
to
mee
a
riddle
.
[
n
](A20741-e174310-b)
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
assoile
,
though
I
should
read
with
Pamelius
,
Ordo
enim
non
al●…ud
quam
meritorum
dispositor
,
unlesse
wee
understand
the
word
merits
not
actively
for
good
workes
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
soule
,
and
from
thence
hee
proveth
the
resurrection
of
the
body
,
out
of
1
Cor.
15.
23.
The
second
is
Cyprtan
,
out
of
whom
hee
citeth
two
testimonies
.
The
[
o
](A20741-e174380-b)
o
De
unitate
Ecclesiae
.
just●…tia
opus
est
▪
ut
promereri
quis
possit
Deum
,
that
a
man
may
obtaine
Gods
favour
there
is
need
of
justice
:
wee
must
obey
his
precepts
and
monitions
,
ut
accipiant
me●…ita
nostra
mercedem
,
that
our
good
workes
may
receive
the
reward
,
which
God
hath
promised
.
The
other
testimony
His
allegation
ou●…
of
H●…larie
,
Regnum
Dei
vitae
nostrae
stipendiis
quaramus
Hilarie
.
In
Mat.
can
.
●…
.
is
a
grosse
m●…aking
of
stipends
for
merits
,
which
are
contraries
.
For
merits
in
his
ow●…e
conceit
are
mens
workes
;
stipends
are
the
rewards
,
which
God
g●…veth
to
our
workes
.
And
this
absurdity
is
increased
by
our
[
p
](A20741-e174480-b)
p
●…al
.
682.
s.
Ie●…uites
translation
set
forth
in
capitall
Letters
.
Let
us
,
saith
he
,
endevour
to
pu●…chase
the
Kingdom
of
heaven
by
the
price
of
our
good
life
,
so
that
in
his
learning
quaerere
,
is
to
endevour
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
disswaded
us
from
seeking
inordinately
the
things
of
this
life
,
directeth
us
what
wee
are
first
to
seeke
.
[
q
](A20741-e174520-b)
q
Mat.
6.
33.
But
first
seeke
the
Kingdome
of
God
and
his
righteousnesse
,
and
all
these
things
shall
bee
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
seeke
his
Kingdom
and
his
righteousnesse
,
as
the
petty
rewards
of
our
piety
.
For
those
things
that
hee
calleth
stipends
,
must
either
bee
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
wee
are
to
understand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
things
of
this
life
,
as
food
and
apparell
,
&c
,
which
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
were
by
way
of
advantage
or
surplusage
,
addeth
to
these
to
whom
hee
giveth
his
kingdome
and
righteousnesse
,
which
they
first
sought
:
for
so
hee
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
if
the
kingdome
of
God
which
with
these
things
[
r
](A20741-e174570-b)
r
1
Cor.
10.
31.
is
to
bee
sought
,
were
,
by
them
to
bee
purchased
,
then
the
righteousnesse
of
God
by
which
wee
are
justified
and
entitu●…ed
to
that
kingdome
,
that
is
the
righteousnesse
of
God
[
s
](A20741-e174580-b)
s
2
Pet.
1.
1.
and
our
Saviour
Iesus
Christ
,
should
also
bee
purchased
by
Gods
temporall
gifts
,
for
so
hee
saith
,
seeke
the
kingdome
of
God
,
and
his
righteousnesse
,
and
therfore
it
rather
than
they
should
be
called
stipendium
or
merces
;
which
the
Papists
themselves
deny
,
it
being
gratia
onely
,
a●…
they
confesse
,
and
not
m●…rces
.
As
for
those
other
words
,
[
t
](A20741-e174650-b)
t
I●…
Mal.
can.
6.
which
Bellarmine
citeth
,
De
nostro
igitur
est
beata
illa
aeternitas
promerenda
,
&c.
I
presume
,
that
hee
himselfe
would
not
subscribe
unto
them
,
as
they
sound
,
as
if
wee
attained
to
heaven
by
any
thing
that
is
properly
ours
,
and
from
our selves
.
But
Hi●…ari's
meaning
may
bee
gathered
from
that
which
went
before
.
For
writing
upon
Matth.
7.
22.
Many
shall
say
to
mee
in
that
day
,
Lord
,
Lord
,
have
not
we
prophesied
in
thy
Name
,
and
in
thy
Name
cast
out
Devils
,
&c.
saith
,
that
Christ
condemneth
the
hypocrisie
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
kingdome
of
heaven
:
quasi
verò
eorum
aliquid
proprium
sit
quae
loq●…ntur
aut
faciun●…
,
as
if
any
of
those
things
,
which
they
say
or
doe
were
their
owne
,
they
be●…ng
but
the
instruments
of
God
by
whom
hee
speaketh
and
worketh
,
for
the
good
of
others
:
and
therefore
both
the
word
and
the
worke
is
not
thei●…s
,
but
Gods
.
But
if
wee
desi●…e
to
attaine
to
that
blessed
eternity
;
pr●…standum
aliquid
est
ex
proprio
,
at
bonum
velimus
malum
omne
vitemus
,
totoque
affectu
praeceptis
caelesti●…us
obtemperemus
,
wee
must
doe
something
of
our
owne
,
that
wee
will
that
which
is
good
,
and
shun
all
evill
,
and
with
all
our
affection
obey
the
heavenly
precepts
,
which
though
they
be
not
from
our selves
,
yet
may
be
called
ours
,
as
being
our
workes
,
and
properly
tending
to
our
owne
good
.
To
the
testimony
of
Ambrose
,
Nonne
evidens
est
meritorum
aut
praemia
Ambrose
De
●…ffic
.
l.
1.
c.
15.
●…t
s●…pplicia
post
mortem
manere
?
wee
readily
subscribe
,
understanding
by
merits
,
according
to
the
language
of
the
Latine
Fathers
,
workes
with
relation
to
reward
,
whether
good
,
or
bad
.
To
the
testimony
of
Ierome
,
Denarius
quas●…
indalgentia
veri
principis
To
the
testimony
of
Paulinus
;
Tuarum
tibi
praemia
se
debere
virt●…tum
justus
j●…dex
agnoscet
,
I
onely
answere
this
,
because
I
have
not
the
booke
:
that
although
it
bee
a
harsh
speech
,
that
God
should
bee
said
to
bee
a
debtour
to
any
cr●…ature
;
yet
as
Augustine
saith
,
hee
may
bee
said
to
be
a
debtour
,
as
hee
is
a
promiser
,
and
because
it
is
a
just
thing
to
keepe
promise
,
hee
may
be
said
to
owe
the
performance
of
that
which
hee
hath
promised
.
[
u
](A20741-e174910-b)
u
Uid
.
supr.
cap.
4.
§.
15.
But
as
his
promise
was
,
not
de
debito
,
but
de
gratuit●…
:
so
what
hee
freely
promised
,
he
freely
giveth
.
7.
Out
of
Augustine
he
citeth
three
testimonies
,
two
out
of
his
Epistle
Secondly
,
as
touching
the
other
[
*
](A20741-e175050-b)
*
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
sinne
,
so
he
might
truly
have
called
eternall
life
the
stipend
of
righteousnesse
.
But
yet
hee
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
sinne
,
but
eternall
life
is
the
free
gift
of
God
.
Nay
he
saith
the
contrary
,
[
x
](A20741-e175110-b)
x
Ibid
pag.
302.
that
it
is
not
to
be
demanded
tanquam
debitum
stipendium
.
And
[
y
](A20741-e175130-b)
y
De
gratia
&
lib.
arb.
c.
9.
elsewhere
,
as
we
heard
before
;
though
the
Apostle
might
have
said
,
that
eternall
life
is
the
stipend
of
righteousnesse
;
yet
he
would
rather
say
,
that
it
is
the
grace
of
God
;
that
hereby
we
might
understand
,
that
God
doth
not
bring
us
to
eternall
life
by
our
merits
,
but
by
his
mercie
.
And
in
the
same
hundred
and
fifth
[
z
](A20741-e175140-b)
z
Ad
Sixtum
.
Epistle
.
The
stipend
of
sinne
is
death
:
and
worthily
it
is
called
a
stipend
,
because
it
is
due
,
&c.
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
](A20741-e175160-b)
a
Supr.
cap
▪
2.
§.
13.
14.
15.
16.
17.
our
fourth
testimony
out
of
Rom.
6.
23.
But
the
third
testimony
[
b
](A20741-e175200-b)
b
De
merib
.
Ecclesia
.
cap.
25.
Bellarmine
chiefly
urgeth
,
Vita
aeterna
est
t●…tum
praemium
,
cujus
promissione
gaudemus
.
Eternall
life
is
the
whole
reward
in
the
promise
whereof
we
doe
rejoyce
:
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
wee
merit
to
receive
it
.
Answ.
Augustine
,
as
himselfe
[
c
](A20741-e175250-b)
c
Retractat
.
l.
1.
c.
7.
Minus
memorem
scripturarum
,
in
quibus
non
dum
assuetus
,
eram
.
testifieth
,
wrote
this
booke
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
mee
cited
before
,
which
he
wrought
when
he
was
of
more
mature
judgement
and
of
riper
yeares
.
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
eternall
life
;
that
is
,
as
Bellarmine
acknowledgeth
Augustine
to
use
the
terme
,
that
he
hath
good
workes
which
God
will
reward
with
eternall
life
:
and
that
we
confesse
.
Secondly
,
that
eternall
life
is
one
and
all
our
reward
.
But
Augustine
doth
not
say
un●…m
,
neither
is
it
true
.
For
temporall
Blessings
are
also
rewards
[
d
](A20741-e175350-b)
d
Deut.
28.
1.
ad
15.
1
Tim.
4
10.
,
though
but
petty
rewards
in
comparison
of
eternall
life
:
neither
doth
he
say
simply
totum
,
but
t●…tum
cujus
promissione
gaudemus
.
For
,
temporall
benefits
we
are
to
use
,
but
not
to
set
our
hearts
upon
them
:
but
spirituall
blessings
are
those
wherein
[
e
](A20741-e175410-b)
e
Lu●…
.
10
20.
we
are
to
rejoyce
:
them
we
use
;
these
,
we
are
to
enjoy
:
for
those
are
utenda
,
but
these
are
sruenda
.
Thirdly
,
that
the
reward
of
eternall
life
is
given
in
justice
,
that
we
should
not
say
,
that
it
is
given
of
meere
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
Gods
free
grace
,
that
it
is
given
in
justice
.
For
these
two
in
the
workes
of
God
,
especially
in
the
worke
of
justification
and
salvation
doe
meet
together
.
Grace
and
mercie
in
respect
of
us
,
in
that
he
doth
justifie
and
save
us
gratis
by
Fourthly
,
that
the
reward
is
not
given
before
they
be
found
worthy
of
it
that
shall
have
it
,
lest
wee
should
fay
,
there
is
no
dignity
in
workes
.
I
answere
,
that
our
dignity
standeth
in
Gods
dignation
or
acceptation
in
Christ
:
which
dignity
he
vouchsafeth
to
all
that
truely
beleeve
in
Christ
.
For
to
them
Christ
[
g
](A20741-e175520-b)
g
Rom
10.
4.
is
the
end
and
complement
of
the
Law
:
insomuch
,
that
whosoever
beleeve
in
Christ
,
they
are
esteemed
to
have
fulfilled
the
Law
:
Wee
acknowledge
the
dignitie
of
good
workes
,
as
being
the
fruits
of
the
Spirit
,
and
as
being
good
,
profitable
,
and
necessary
:
but
no
dignity
of
merit
doe
we
ascribe
to
them
.
And
yet
the
faithfull
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
worke
of
.
[
h
](A20741-e175540-b)
h
Ioh.
6.
29.
God
,
which
hee
requireth
instead
of
all
our
merits
,
because
by
it
wee
are
partakers
of
the
merits
of
Christ
:
which
whosoever
hath
is
not
without
merits
,
nor
unworthy
of
the
Kingdome
of
Heaven
.
Fifthly
,
that
it
is
a
most
unjust
thing
to
desire
eternall
life
of
God
the
most
just
judge
,
before
we
merit
to
receive
it
.
Where
,
faith
he
,
he
plainely
condemneth
all
Lutherans
,
who
will
not
by
their
workes
merit
eternall
life
,
and
yet
by
assurance
of
faith
they
presume
it
shall
be
given
them
.
Answ.
If
by
his
word
,
petere
,
he
meane
desiring
by
prayer
,
I
say
we
must
desire
it
,
before
we
be
worthy
of
it
in
our selves
.
But
Augustine
hath
the
word
poscere
,
meaning
,
that
no
man
ought
to
challeng
or
demand
eternal
life
as
his
due
,
before
he
hath
deserved
to
receive
it
:
To
which
I
answere
,
that
none
can
deserve
to
receive
it
by
their
ow●…e
merits
,
and
that
none
but
Pharisees
will
challenge
it
.
But
yet
all
that
truely
beleeve
in
Christ
doe
in
him
deserve
it
,
yea
in
him
they
have
it
:
and
he
that
will
not
beleeve
this
,
he
maketh
God
a
lyar
,
1
Ioh.
5.
10
,
11.
and
therefore
every
one
that
knoweth
himselfe
to
beleeve
,
doth
or
ought
to
know
,
that
he
hath
eternall
life
,
1
Iohn
5.
13.
He
might
have
added
a
sixt
collection
,
that
nothing
is
more
unjust
,
than
that
God
should
give
rewards
to
men
before
they
deserve
them
.
But
this
sheweth
the
unsoundnesse
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
doe
with
his
owne
[
i
](A20741-e175640-b)
i
Matth.
5.
15.
what
pleafeth
him
:
and
therfore
no
unjustice
,
when
he
gave
the
whole
dayes
wages
to
them
that
had
wrought
but
an
houre
,
and
therefore
to
such
as
had
not
deserved
it
.
And
if
it
be
unjust
with
God
to
give
the
reward
of
eternall
life
to
them
that
have
not
in
their
owne
persons
deserved
it
,
what
will
he
say
of
Gods
dealing
with
the
elect
infants
,
who
dying
in
their
infancie
are
crowned
with
eternall
life
.
This
Testimonie
therefore
was
but
the
assertion
of
an
ungrounded
Divine
.
And
yet
this
Testimonie
alone
with
our
[
k
](A20741-e175650-b)
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
doe
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
worke
,
which
before
justification
men
have
not
,
but
with
their
justification
they
receive
grace
,
from
which
what
good
workes
doe
proceed
,
are
to
bee
rewarded
with
eternall
life
.
Ninthly
,
the
word
merit
being
understood
in
that
sense
,
as
undoubtedly
Tenthly
,
the
like
is
to
be
said
of
his
allegation
out
of
Gregory
,
on
Gregory
Moral
.
lib.
4.
c.
42.
those
words
of
Iob
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
hee
acknowledged
to
bee
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
hee
alleageth
Bernard
,
who
in
the
[
l
](A20741-e175960-b)
l
Mat.
25.
41
,
42.
pernicious
poverty
.
The
other
,
[
m
](A20741-e175970-b)
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
worke
,
which
is
free
for
a
man
not
to
doe
.
For
what
is
not
voluntary
but
forced
,
it
deserveth
not
reward
.
But
to
speake
of
merits
properly
,
as
justly
and
condignely
deserving
a
due
and
proportionable
reward
for
the
workes
sake
,
Bernard
acknowledgeth
no
merits
,
but
the
mercies
of
God
and
the
merits
of
Christ
:
denying
our
workes
to
be
our
merits
but
Gods
gifts
,
nor
to
be
merits
properly
,
or
meritorious
causes
of
our
salvation
,
as
I
have
shewed
[
n
](A20741-e176000-b)
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
alleaged
,
let
him
pronounce
secundum
allegata
&
probata
,
whether
wee
,
or
the
Papists
,
have
the
consent
of
Antiquitie
in
this
great
question
of
merits
.
§
IV.
But
to
the
testimonies
of
the
Fathers
Bellarmine
adjoyneth
the
authority
of
foure
Councels
.
The
first
whereof
is
the
second
Councell
held
at
Aurenge
[
o
](A20741-e176070-b)
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
workes
when
they
bee
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
bee
understood
according
to
the
constant
and
perpetuall
doctrine
of
[
p
](A20741-e176100-b)
p
De
verbis
Apostoli
,
serm
.
16.
De
Verbis
Dom.
serm.
31.
Augustine
,
that
reward
is
due
to
good
workes
(
not
in
respect
of
the
dignity
or
worth
of
workes
,
but
)
in
regard
of
Gods
Promise
.
Now
there
is
great
difference
betweene
that
As
for
the
other
three
Popish
Councels
,
viz.
Lateranense
,
Florentinum
,
Tridentinum
,
they
are
not
to
bee
accepted
,
as
witnesses
;
but
to
be
excepted
against
,
as
parties
.
§
V.
Wee
have
heard
Bellarmines
testimonies
,
both
of
Scriptures
,
De
justif
.
li.
5.
c.
4.
§.
〈◊〉
ultimò
.
and
Fathers
;
now
wee
should
heare
his
reason
,
but
that
wee
have
heard
,
and
confuted
it
before
.
In
the
last
place
,
saith
hee
,
there
may
bee
added
one
evident
reason
from
those
things
which
were
prooved
in
the
former
booke
.
For
it
hath
beene
demonstrated
,
that
the
good
workes
of
the
just
are
truely
just
,
that
they
satisfie
the
Law
of
God
,
that
they
justifie
a
man
,
whereupon
it
followeth
that
they
are
truely
meritorious
.
Whereunto
I
ret●…rne
this
answere
.
First
,
to
the
Antecedent
:
that
it
hath
beene
sufficiently
demonstrated
,
that
the
worke
of
just
or
justified
men
,
though
they
may
bee
said
to
bee
truely
good
,
yet
they
are
not
pur●…ly
good
,
that
they
doe
not
satisfie
the
Law
of
God
,
that
they
doe
not
justifie
a
man
before
God
:
so
farre
are
they
from
being
truely
meritorious
.
Secondly
,
to
the
consequence
,
that
although
they
were
truely
good
,
although
by
them
men
did
satisfie
the
law
of
God
by
doing
all
that
is
commanded
:
yet
so
long
as
men
do
but
their
duety
,
they
must
confesse
themselves
to
bee
but
unprofitable
servants
,
neither
doe
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
satisfie
the
commandement
for
the
time
to
come
;
yet
how
shall
they
satisfie
the
penalty
for
their
sinnes
past
?
wherefore
a
servant
is
well
apaied
,
as
Theophylact
said
,
if
he
escape
the
whippe
,
though
hee
cannot
deserve
so
much
as
thankes
,
which
is
but
a
verball
reward
.
But
hee
prooveth
the
consequence
,
because
the
chiefe
reason
why
wee
(
poore
heretikes
)
deny
merits
,
is
because
wee
thi●…ke
that
no
worke
in
this
life
is
truely
just
;
or
doth
satisfie
the
law
,
but
that
all
our
workes
are
mortall
sinnes
in
their
owne
nature
,
&c.
Answ.
Though
wee
were
heretickes
(
which
hee
with
all
his
complices
shall
never
bee
able
to
prove
)
yet
would
it
not
become
him
to
belie
us
.
For
neither
doe
wee
denie
the
good
workes
of
the
faithfull
to
bee
truely
just
,
neither
doe
wee
say
,
that
they
are
sinnes
and
much
lesse
mortall
sinnes
,
neither
is
that
the
chiefe
reason
why
wee
deny
them
to
bee
meritorious
,
as
you
may
perceive
by
the
reasons
before
alleaged
,
neither
if
that
reason
doe
(
as
it
doth
)
prove
them
not
to
bee
meritorious
,
doth
it
follow
,
that
therefore
the
contrary
doth
prove
them
to
bee
meritorious
at
the
hands
of
God
.
For
though
they
were
not
onely
truely
,
but
also
purely
good
,
though
they
were
not
sinfull
nor
stayned
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
betweene
them
and
the
reward
,
so
long
as
they
are
accompanied
with
manifold
sinnes
and
infirmities
,
and
so
long
as
all
the
reasons
before
alleaged
against
merits
stand
in
force
:
it
followeth
necessarily
,
that
we
neither
doe
or
can
by
all
the
workes
wee
can
performe
,
merit
any
good
thing
,
and
much
lesse
the
eternall
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
Methode
,
such
as
it
is
,
hee
hath
certaine
qu●…stions
to
discusse
.
In
mine
opinion
,
hee
being
to
dispute
of
merits
,
if
hee
had
meant
to
deale
plainely
and
sincerely
,
should
first
have
shewed
what
merit
is
,
and
what
is
required
to
a
meritorious
worke
.
Secondly
,
what
sorts
of
merits
there
are
,
and
what
thereby
is
merited
.
Thirdly
,
whether
the
good
workes
of
the
faithfull
bee
meritorious
or
not
,
and
if
they
be
,
how
farre
forth
,
and
then
in
the
last
place
the
two
questions
might
have
beene
propounded
,
●…s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
seeing
,
as
hee
teacheth
,
good
workes
doe
merit
reward
;
whether
it
bee
lawfull
to
doe
a
good
worke
,
having
an
eye
to
the
reward
.
Secondly
,
whether
men
may
trust
in
their
merits
.
But
he
first
disputeth
against
us
,
that
the
good
workes
of
the
faithfull
bee
truely
meritorious
of
eternall
life
,
which
hitherto
hee
hath
endevoured
to
ex
condign●…
,
cap.
16.
and
if
so
,
whether
in
respect
of
the
promise
onely
,
or
also
in
regard
of
the
worke
it selfe
,
cap.
17
,
18.
And
as
touching
the
reward
,
whether
GOD
doth
reward
good
workes
supra
condignum
,
cap.
19.
In
the
last
place
,
what
those
things
are
that
are
merited
ex
condigno
,
viz.
eternall
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
](A20741-e176550-b)
a
De
j●…stif
.
l.
5.
c.
7.
concerning
trust
and
affiance
,
whether
it
be
to
bee
reposed
in
merits
,
and
how
farre
forth
,
serveth
to
no
other
purpose
,
but
to
answere
one
of
our
arguments
;
and
therefore
I
handled
this
question
,
so
farre
as
was
needfull
,
in
our
eleventh
argument
.
Neither
shall
it
now
bee
needfull
to
insist
thereupon
;
first
,
because
having
,
as
I
hope
,
sufficiently
prooved
,
that
wee
have
no
merits
,
it
is
needlesse
to
prove
,
that
wee
are
not
to
trust
in
them
.
Secondly
,
because
Bellarmine
confesseth
,
that
by
reason
of
the
uncertainety
of
o●…r
owne
righteousnesse
,
and
danger
of
vaine-glory
(
for
how
can
a
man
trust
in
his
owne
merits
,
when
he
knoweth
not
whether
hee
hath
any
or
not
,
which
is
the
condition
of
[
b
](A20741-e176590-b)
b
Nemo
absque
revela●…one
certò
scire
po●…est
,
se
habere
vera
merita
,
a●…
in
eis
in
finem
usque
perseve●…aturum
.
all
Papists
:
or
how
is
it
possible
,
that
a
man
who
is
guilty
to
himselfe
of
sinne
,
should
without
pharisaicall
pride
,
trust
to
bee
saved
in
his
owne
merits
:
and
therefore
to
say
,
it
is
lawfull
to
trust
in
our
merits
modo
superbi●…
caveatur
,
is
as
if
I
should
say
,
it
is
lawfull
to
worship
idols
with
divine
worship
,
modò
id●…lolatria
caveatur
)
it
is
[
c
](A20741-e176620-b)
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
mercie
and
bounty
of
God
;
whereunto
hee
might
have
added
,
the
merits
of
Christ
,
by
trusting
in
which
wee
are
taught
also
to
rerepose
affiance
,
not
onely
in
the
Mercie
,
but
also
in
the
justice
of
God
.
And
if
our
whole
affiance
be
to
be
reposed
in
Gods
goodnesse
,
then
no
part
thereof
is
to
bee
placed
in
our
owne
merits
:
or
if
our
affiance
bee
to
bee
reposed
in
our
merits
at
all
,
then
it
is
not
most
safe
to
place
our
whole
affiance
in
Gods
mercie
.
And
if
it
bee
most
safe
to
repose
our
whole
affiance
in
the
goodnesse
of
God
,
then
are
they
unwise
who
place
it
in
their
owne
goodnesse
.
But
besides
the
danger
of
pride
,
which
cannot
bee
avoided
,
and
of
being
perniciously
deceived
,
if
wee
trust
to
our
owne
merits
as
to
a
broken
staffe
,
wee
should
also
commit
horrible
impiety
in
making
idols
of
our
owne
merits
,
or
rather
of
our selves
.
For
in
what
wee
repose
our
trust
for
salvation
,
that
wee
make
our
God
.
So
should
wee
s●…bject
our selves
to
the
curse
of
God
,
who
saith
,
[
d
](A20741-e176630-b)
d
Ier.
17.
5.
Cursed
bee
the
man
,
that
trusteth
in
man
,
and
maketh
flesh
his
arme
,
and
whose
heart
departeth
from
the
LORD
.
§
.
III.
His
other
discourse
de
intuitu
mercedis
in
the
overt
intention
De
iustif
l.
5.
c.
8.
which
is
to
be
had
not
onely
nor
chiefly
.
or
pretence
,
which
hee
expresseth
,
is
a
meere
calumniation
:
in
the
covert
intent
,
which
hee
dareth
not
pretend
,
it
is
a
meere
aberration
from
the
truth
.
The
overt
intention
is
to
calumniate
Calvin
and
all
true
Catholicks
,
as
if
wee
held
it
unlawfull
,
when
wee
doe
any
good
workes
to
have
in
the
doing
of
them
an
eye
to
the
eternall
reward
;
when
it
is
evident
by
the
very
places
,
which
hee
alleageth
out
of
[
e
](A20741-e176710-b)
e
Iustif
lib.
32
cap.
16
§
3.
&
cap.
18.
§.
2.
Anti●…ot
.
concil
.
Trid.
sess.
6.
can.
31.
Calvin
,
that
he
taught
nothing
in
this
point
,
but
that
which
Bellarmine
affirmeth
to
bee
the
doctrine
of
the
Councill
of
Trent
,
and
which
himselfe
acknowledgeth
to
be
true
;
to
wit
that
it
is
lawfull
in
doing
good
to
have
an
eie
to
the
reward
;
but
that
this
ought
not
bee
our
chiefe
respect
.
For
our
chiefe
respect
ought
to
bee
the
glory
of
God
,
which
wee
must
seeke
by
a
godly
life
to
advance
,
though
there
were
neither
heaven
nor
hell
:
but
the
desire
of
the
eternall
reward
is
but
a
secondary
respect
,
which
is
subordinate
to
Gods
glory
,
and
to
bee
desired
for
it
.
Bellarmine
saith
[
f
](A20741-e176800-b)
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
seeke
,
though
our
profit
were
not
subordinated
unto
it
,
and
therefore
though
wee
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
doe
good
,
Bernard
.
de
diligendo
Deo
.
onely
,
or
chiefely
for
the
●…eward
,
are
led
like
hirelings
by
a
mercenary
respect
,
without
which
they
would
not
serve
him
,
which
becommeth
not
the
sonnes
of
God
neither
doth
their
obedience
or
service
proceed
from
the
love
of
God
or
their
neighbours
,
but
from
selfe-love
;
neither
is
eternall
life
to
bee
expected
as
the
stipend
of
servants
,
but
as
the
inheritance
of
sonnes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
[
h
](A20741-e176900-b)
h
Deiis
qui
putant
se
ex
operi
iustificari
,
sent.
54.
Marc●…s
Eremita
,
he
that
doth
good
and
seeketh
remuneration
only
or
chiefely
,
he
serveth
not
God
,
but
his
own
will
;
neither
doth
he
love
or
serve
God
propter
ipsum
,
sed
propter
se
,
not
for
Gods
sake
,
but
for
his
owne
.
§
.
IV.
But
that
in
a
secondary
respect
,
after
the
glory
of
God
,
wee
Secondly
,
by
plaine
direction
of
Scripture
,
as
Tit.
2.
12
,
13.
the
saving
grace
of
God
doth
teach
us
to
performe
the
duties
of
sanctification
in
expectation
of
the
happines
hoped
for
.
So
Luk.
16.
9.
Make
you
friends
of
the
Mammon
of
iniquity
,
that
when
you
faile
,
they
may
receive
you
into
everlasting
habitations
.
Col.
3.
23
,
24.
servants
are
to
doe
,
that
which
they
doe
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
sonne
of
Pharaohs
daughter
&c.
because
hee
had
an
eye
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
recompence
of
reward
,
Heb.
11.
26.
Of
David
,
Psal.
119.
112.
I
have
enclined
my
heart
to
doe
thy
statutes
,
for
ever
is
the
reward
,
or
as
the
Septuagints
and
the
vulgar
Latine
read
,
because
of
the
reward
.
Of
Paul
,
Phil.
3.
11
,
12
,
13
,
14.
Of
the
example
of
all
examples
our
Saviour
Christ
,
whom
wee
are
to
imitate
:
who
for
the
joy
,
that
was
set
before
him
,
endured
the
crosse
,
and
despised
shame
,
&c.
Heb.
12.
2.
Fourthly
,
In
doing
good
workes
,
which
is
the
way
wherein
we
are
to
walke
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
soules
.
They
who
are
in
a
journey
(
as
we
all
are
viatores
)
travell
,
that
they
may
come
to
their
journeyes
end
,
and
they
who
are
in
a
race
,
doe
runne
,
that
they
may
obtaine
,
1
Cor.
9.
24.
Fifthly
,
Because
as
the
glory
of
God
is
the
soveraigne
universall
end
;
so
eternall
salvation
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
supreme
particular
end
of
man
,
subordinate
to
the
universall
end
.
And
therefore
as
in
all
our
actions
wee
are
to
have
respect
to
the
glory
of
God
,
1
Cor.
10.
31.
so
wee
may
have
respect
to
our
salvation
,
as
subordinate
unto
it
.
And
who
knoweth
not
,
but
that
the
finall
cause
,
though
it
bee
last
in
execution
,
yet
is
the
first
in
the
intention
.
§
.
V.
The
thing
which
Bellarmine
covertly
intendeth
,
is
,
that
it
is
lawfull
to
doe
good
workes
with
an
intention
to
merit
eternall
life
thereby
,
to
which
end
if
his
discourse
de
intuitu
mercedis
bee
not
referred
,
it
is
impertinent
:
and
yet
not
any
one
of
his
testimonies
or
proofes
doth
conclude
so
much
we
are
to
performe
good
workes
,
indeed
that
wee
may
obtaine
and
may
gather
assurance
that
we
shall
obtaine
the
gracious
reward
,
which
God
hath
freely
promised
,
and
will
freely
bestow
upon
all
those
that
lead
a
godly
life
:
but
not
that
wee
should
merit
any
reward
of
God
,
as
due
in
justice
for
the
works
sake
.
And
this
is
one
of
the
Papists
chiefe
quarrels
against
us
,
that
wee
forsooth
discourage
the
people
from
good
workes
,
in
that
we
teach
they
doe
not
merit
;
nor
are
to
be
done
to
that
end
,
when
notwithstanding
wee
use
betterarguments
than
they
doe
,
to
encourage
men
to
well
doing
.
But
we
reply
,
that
the
Papists
,
by
telling
the
people
,
that
they
are
to
doe
good
workes
,
that
thereby
they
may
merit
eternall
life
,
doe
teach
them
to
marre
their
workes
,
and
instead
of
performing
works
meritorious
,
or
well
pleasing
to
God
,
to
doe
that
which
is
odious
and
abominable
in
his
sight
,
as
being
derogatory
from
the
al-sufficient
merit
of
Christ
.
For
if
Christ
hath
fully
purchased
by
his
merit
the
kingdome
of
heaven
for
us
,
then
our
merits
need
not
:
or
if
they
need
,
then
Christ
his
merit
is
not
sufficient
for
us
.
We
are
therefore
in
the
performance
of
good
workes
to
have
an
●…ye
to
the
eternall
reward
,
they
being
the
way
wherein
we
are
to
walke
towards
it
,
and
the
meanes
whereby
we
may
gather
assurance
to
our selves
that
wee
shall
obtaine
it
.
But
we
are
no●…
to
doe
good
workes
to
that
end
,
that
by
them
we
may
merit
eternall
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
Catholikes
,
whom
he
calleth
heretickes
.
Now
,
because
merit
,
as
the
Papists
conceive
of
it
,
is
a
fiction
which
hath
no
ground
,
either
in
the
Canonicall
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
therfore
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
Lovaine
(
whose
private
opinions
were
censured
and
condemned
by
Pius
the
fifth
)
and
Guilielmus
Al●…isiodorensis
concerning
the
conditions
required
to
a
meritorious
worke
.
Which
,
as
Bellarmine
saith
[
a
](A20741-e177320-b)
a
De
iustif
.
l.
5.
cap.
10.
,
are
seven
.
The
first
condition
is
that
the
worke
be
good
.
For
if
it
bee
bad
,
it
Secondly
,
that
it
be
done
in
obedience
to
God
,
and
out
of
a
desire
Thirdly
,
the
good
works
whereunto
reward
is
promised
,
are
the
[
b
](A20741-e177450-b)
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
bee
understood
,
seeing
they
are
comprehensores
who
have
already
obtayned
the
reward
.
These
three
are
,
as
he
saith
,
agreed
upon
;
the
other
foure
are
questioned
.
§
.
II.
The
fourth
condition
therefore
is
that
it
bee
liberum
,
free
,
disputed
against
Robert
Holkot
.
This
is
indeed
a
proper
condition
,
if
merit●…m
,
Luk.
17.
10.
But
by
liberum
,
Bellarmine
understandeth
that
which
is
necessitate
officii
;
and
if
the
former
,
whether
he
speake
of
arbitrium
liberum
,
or
liberatum
,
whether
free
by
nature
,
or
freed
by
grace
.
For
if
the
good
worke
proceed
from
Gods
grace
,
it
cannot
merit
at
Gods
hand
,
as
I
have
shewed
before
.
And
it
is
the
opinion
of
some
Papists
,
as
it
was
of
the
Pelagians
,
that
the
virtue
of
meriting
,
which
they
conceive
to
bee
in
their
workes
,
proceedeth
from
the
power
of
their
owne
free-will
,
as
I
have
shewed
before
.
Neither
needed
Bellarmine
to
have
heaped
up
Testimonies
of
Scriptures
and
Fathers
to
prove
that
free-will
is
required
to
good
workes
,
unlesse
hee
dispute
of
free-will
by
nature
.
For
that
all
good
workes
doe
proceed
from
the
will
free
by
grace
,
and
are
voluntarily
performed
by
the
faithfull
,
there
is
no
doubt
to
be
made
.
§
.
III.
The
fifth
condition
,
that
he
,
who
must
be
thought
to
merit
,
[
c
](A20741-e177730-b)
c
Io●…
.
5.
5.
cannot
be
fruitfull
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
](A20741-e177740-b)
d
Lib.
5.
c.
12
,
13.
against
the
Pelagians
,
and
so
I
proceed
to
the
sixth
.
§
.
IV.
The
sixt
condition
proved
[
e
](A20741-e177780-b)
e
De
iustif
.
l.
5.
c.
14.
against
the
said
Doctor
of
Lovaine
,
that
to
the
merit
of
eternall
life
is
required
the
free
and
For
first
,
seeing
God
is
our
absolute
Lord
,
to
whom
wee
owe
our
selves
and
all
that
we
have
,
or
can
doe
,
who
may
exact
from
us
what
he
pleaseth
without
any
reward
;
we
could
not
expect
any
remuneration
from
him
,
unlesse
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
de
debito
,
but
de
gratuito
,
not
of
rendring
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
doe
:
and
therefore
in
that
he
promiseth
a
reward
,
it
is
of
his
free
grace
;
and
when
according
to
his
promise
hee
giveth
the
reward
,
it
is
wholly
of
his
grace
,
and
not
of
our
merit
.
Secondly
,
when
there
is
no
proportion
of
equality
betweene
the
worke
and
the
reward
,
but
the
reward
incomparably
exceedeth
the
worke
;
it
is
evident
,
that
such
a
reward
promised
to
such
a
worke
,
can
no
way
be
due
to
the
worke
,
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
worke
,
and
the
party
to
whom
it
is
promised
is
no
way
able
either
to
doe
,
or
so
much
as
to
will
the
performance
of
it
,
but
receiveth
wholly
his
will
and
ability
to
performe
it
from
his
Lord
:
the
thing
promised
cannot
be
ascribed
to
his
merit
,
but
to
the
gracious
bounty
of
his
Lord
.
§
.
V.
The
seventh
and
last
condition
is
that
a
meritorious
work
must
proceed
from
charity
,
which
we
acknowledg
to
be
required
in
every
good
worke
.
But
in
the
proofe
hereof
he
falleth
into
a
nice
dispute
,
proving
against
Guihielmus
〈◊〉
,
that
the
vertue
of
meriting
is
to
be
ascribed
more
principally
to
Charity
than
to
faith
.
And
although
this
bee
but
an
idle
dispute
,
seeing
neither
faith
nor
charity
doth
truely
and
properly
merit
:
yet
I
durst
be
bold
to
affirme
,
that
if
to
either
merit
were
to
be
ascribed
,
that
it
were
rather
to
bee
attributed
to
faith
.
For
by
faith
,
the
merits
of
Christ
are
applyed
unto
us
,
and
not
by
charity
.
By
faith
,
we
are
entitled
to
Gods
Kingdome
,
by
〈◊〉
wee
are
not
.
By
faith
,
wee
obtaine
the
inheritance
,
which
by
charity
we
doe
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
faithfull
,
and
none
are
saved
without
it
:
but
yet
they
are
not
saved
by
it
,
nor
for
it
,
but
onely
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
Christs
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
happinesse
,
yea
,
he
is
eternall
life
.
Faith
is
the
onely
instrument
wherby
wee
are
made
partakers
of
Christ
:
all
other
graces
are
but
notes
and
signes
of
our
union
which
we
have
with
Christ
,
and
of
happinesse
by
him
.
By
faith
we
have
this
inheritance
,
but
it
is
had
among
those
that
are
[
f
](A20741-e177950-b)
f
Act.
20.
32.
&
26.
18.
sanctified
.
When
it
is
said
,
happy
is
shee
[
g
](A20741-e177980-b)
g
L●…kt
.
45.
that
beleeved
,
there
the
cause
of
happinesse
is
noted
:
but
when
it
is
said
happy
is
he
that
loved
,
orfeared
,
not
the
cause
of
happinesse
is
signified
,
but
a
note
or
signe
of
it
.
Both
faith
and
charity
must
concurre
to
every
good
act
:
for
as
a
worke
without
charity
is
not
good
;
so
without
faith
it
is
[
h
](A20741-e177990-b)
h
Rom.
14.
23.
sin
.
But
if
you
compare
the
graces
together
,
it
is
certaine
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
fountaine
doe
spring
and
flow
.
It
may
seeme
indeed
,
that
sanctification
and
inherent
righteousnesse
doth
more
principally
consist
in
love
,
because
charity
is
the
fulfilling
of
the
Law
:
yet
sanctification
it selfe
doth
flow
from
faith
,
which
purifieth
[
i
](A20741-e178010-b)
i
Act.
15.
9.
Gal.
5.
6.
the
heart
,
and
worketh
by
love
.
But
as
for
the
grace
of
justification
,
whereunto
merit
(
if
wee
had
any
)
ought
to
bee
referred
(
for
justification
is
the
entitling
of
us
to
the
kingdome
of
heaven
)
neither
charity
,
nor
any
other
grace
in
us
doth
concurre
unto
it
,
but
faith
is
all
in
all
.
I
will
not
follow
him
in
his
idle
dispute
:
I
confesse
the
point
,
that
to
every
rewardable
or
,
as
he
calleth
it
,
meritorious
worke
charity
is
required
.
§
.
VI.
Now
let
us
recapitulate
his
seven
conditions
.
And
because
CHAP.
IX
.
Bellarmines
dispute
that
good
workes
are
meritorious
ex
condigno
,
not
onely
ratione
pacti
,
but
also
ratione
operis
,
examined
.
§
.
I.
IN
the
fourth
place
[
a
](A20741-e178120-b)
a
De
justif
.
lib.
5.
cap.
16.
Bellarmine
discourfeth
how
farre
forth
good
workes
are
either
meritorious
,
or
are
rewarded
.
Meritorious
,
whether
ex
condigno
;
and
if
so
,
whether
ratione
pacti
solum
,
or
ratione
operis
also
.
That
good
workes
are
meritorious
ex
condigno
,
which
is
the
matter
that
hitherto
hee
hath
proved
,
hee
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
hee
hath
used
against
us
,
to
prove
that
the
workes
of
the
godly
are
truely
and
properly
meritorious
,
which
I
desire
the
Reader
to
take
notice
of
,
because
some
draw-backs
,
who
notwithstanding
would
seeme
stiffe
defenders
of
merits
,
doe
beare
the
simple
in
hand
,
that
it
is
but
a
Schoole-point
to
say
that
workes
are
meritorious
either
ex
condigno
,
or
ex
congruo
.
When
as
in
very
trueth
it
is
the
received
Doctrine
of
that
Church
,
that
the
good
workes
of
the
godly
are
truely
and
properly
meritorious
of
everlasting
life
.
Now
it
is
evident
that
meritum
ex
congruo
,
is
not
truely
and
properly
meritorious
.
§
.
II.
In
the
next
place
,
Bellarmi●…e
now
taking
it
for
granted
that
[
b
](A20741-e178300-b)
b
De
justif
.
lib.
5.
cap.
17.
disputeth
whether
they
bee
so
ratione
pacti
tantum
,
or
ratione
operis
tantum
,
or
ratione
utriusque
:
whereunto
I
answere
,
that
they
are
not
ex
condigno
,
meritorious
at
all
,
as
I
have
sufficiently
proved
before
.
That
they
are
condignely
meritorious
in
respect
of
the
worke
it selfe
onely
,
and
not
in
respect
of
the
Promise
or
Covenant
,
was
the
opinion
of
Cardinall
Cajetan
,
and
of
Dominicus
à
Soto
.
That
they
are
condignely
meritorious
not
ex
ratione
operis
,
but
ex
ra●…ione
pacti
&
acceptatiotis
divinae
,
was
the
opinion
of
Scotus
,
and
some
other
Schoolemen
,
and
of
Andreas
Vega.
But
both
these
opinions
Bellarmine
rejecteth
,
and
embraceth
the
third
,
that
good
workes
are
condignely
meritorious
not
onely
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
bee
due
ratione
operis
ipsius
,
unlesse
there
bee
an
equall
proportion
betweene
the
worke
and
reward
.
If
I
promise
to
a
Labourer
in
the
vineyard
for
a
dayes
worke
an
hundred
pounds
,
the
summe
is
due
in
respect
of
the
promise
or
covenant
,
but
not
deserved
by
the
Labourer
.
Such
or
rather
greater
is
the
disproportion
betweene
our
workes
and
the
heavenly
reward
.
Besides
,
that
which
is
due
ratione
pacti
grat●…iti
,
is
freely
and
undeservedly
bestowed
:
but
the
reward
which
is
rendred
to
condigne
merit
is
justly
deserved
.
§
.
III.
And
whereas
[
c
](A20741-e178520-b)
c
Lib.
5.
cap.
17.
§
Sed
quamquam
.
Bellarmine
propoundeth
a
distinction
of
eternall
glory
or
happinesse
,
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
to
the
persons
of
the
faithfull
by
right
of
adoption
,
but
as
it
is
a
reward
it
is
due
to
their
workes
by
promise
or
covenant
:
first
I
answere
,
that
this
distinction
is
unperfect
,
for
eternall
glory
may
be
considered
three
waies
,
either
as
a
free
gift
given
unto
us
in
[
d
](A20741-e178600-b)
d
2
Tim.
1.
9.
Christ
before
all
secular
times
without
respect
of
workes
,
and
prepared
[
e
](A20741-e178610-b)
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
maine
assertion
,
which
in
this
plac●…
he
laboureth
to
prove
,
viz.
that
the
good
workes
of
the
godly
doe
condignely
merit
eternall
life
,
even
for
the
workes
sake
.
For
as
it
is
our
inheritance
or
as
it
is
eternall
life
(
which
hee
calleth
the
first
degree
of
eternall
glory
)
himselfe
confesseth
both
here
in
the
seventeenth
Chapter
,
as
also
before
in
the
fourteenth
,
that
it
is
not
rendred
to
the
merit
of
our
workes
,
but
is
due
to
the
persons
of
the
faithfull
jure
adoptionis
,
by
the
right
of
adoption
,
as
they
are
the
sonnes
and
heires
of
God
;
which
right
they
have
before
they
bring
forth
good
workes
,
which
(
as
hee
truely
saith
)
doth
manifestly
appeare
in
regenerated
infants
,
which
dye
in
their
infancy
.
And
therefore
it
is
evident
by
Bellarmines
owne
confession
,
both
in
this
place
,
and
also
in
the
fourteenth
Chapter
,
that
our
heavenly
inheritance
(
which
is
eternall
life
it selfe
)
is
not
merited
by
our
workes
,
but
is
purchased
by
the
merits
of
Christs
our
Saviour
,
and
therefore
is
one
§
.
IV.
Againe
,
as
it
is
a
reward
,
it
is
given
ex
pacto
gratuito
by
a
free
promise
,
and
therefore
not
merited
by
our
workes
,
but
according
to
the
promise
freely
given
,
and
not
ratione
operis
,
as
deserved
thereby
.
Secondly
,
in
explication
of
this
distinction
Bellarmine
saith
,
[
f
](A20741-e178700-b)
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
divers
degrees
of
heavenly
glory
or
happinesse
;
yet
the
first
onely
which
is
our
heavenly
inheritance
it selfe
,
or
life
eternall
is
due
to
the
persons
of
the
sonnes
of
God
by
right
of
adoption
;
the
rest
are
due
to
workes
by
promise
or
covenant
,
which
contradicteth
two
other
assertions
.
For
that
which
truely
hee
saith
here
and
in
the
fourteenth
Chapter
,
that
the
first
degree
which
is
our
heavenly
inheritance
,
or
eternall
life
it selfe
or
salvation
,
is
due
to
the
persons
of
the
faithfull
by
right
of
adoption
,
and
not
to
their
workes
;
confuteth
that
assertion
of
his
in
his
twentieth
Chapter
,
that
eternall
life
even
in
respect
of
the
first
degree
is
rendred
to
the
merit
of
good
workes
.
And
againe
,
that
which
he
truely
saith
in
his
nineteenth
Chapter
that
God
doth
reward
good
workes
supra
condignum
,
above
their
desert
and
that
incomparabiliter
&
ineffabiliter
,
as
he
citeth
there
out
of
[
g
](A20741-e178760-b)
g
Ad
Monim
.
lib●…
.
cap.
10.
Fulgentius
,
confuteth
that
which
here
he
laboureth
to
prove
,
good
works
doe
condignely
merit
the
rewards
of
heavenly
happinesse
,
meaning
thereby
the
degrees
of
eternall
glory
;
and
that
not
onely
ratione
pacti
,
sed
etiam
ratione
operis
.
It
is
true
that
there
bee
divers
degrees
of
heavenly
glory
,
wherewith
God
doth
crowne
his
children
in
mercie
and
loving
kindnesse
;
neither
is
it
to
be
doubted
,
but
that
to
those
whom
God
hath
endued
with
greater
measure
of
grace
,
causing
them
to
bee
more
fruitfull
of
good
workes
;
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
beleeve
in
Christ
are
equally
justified
,
but
not
all
equally
endued
with
grace
:
so
all
the
faithfull
shall
bee
equally
saved
,
but
not
all
equally
made
partakers
of
glory
.
And
as
the
greater
measure
of
grace
is
the
free
gift
of
[
h
](A20741-e178800-b)
h
1
Cor.
4.
●…
.
God
,
and
not
our
merit
:
so
is
the
greater
measure
of
glory
,
wherewith
he
crowneth
his
greater
graces
wholly
to
bee
ascribed
to
his
grace
and
not
to
our
merit
.
§
.
V.
Now
let
us
briefly
examine
his
seven
arguments
which
[
i
](A20741-e178850-b)
i
De
justif
.
lib.
5.
cap.
17.
§.
primò
.
bringeth
to
prove
,
that
every
good
worke
of
the
righteous
in
respect
of
the
worke
it selfe
is
condignely
meritorious
of
eternall
life
.
Briefly
,
I
say
,
for
they
are
not
worthy
to
be
stood
upon
,
nor
ye●…
indeed
to
be
mentioned
,
but
onely
to
shew
the
weakenesse
of
the
Popish
cause
,
which
admitteth
no
better
proofes
:
which
evidently
appeareth
by
this
,
that
our
challenging
Ie●…uit
[
k
](A20741-e178890-b)
k
Mal.
〈◊〉
.
when
hee
taketh
upon
him
to
prove
the
merit
of
condignity
,
contenteth
himselfe
with
the
very
same
arguments
for
want
of
better
.
His
first
Reason
,
Because
life
eternall
is
grace
for
grace
,
Ioh.
1.
16.
that
is
,
the
grace
of
reward
for
the
grace
of
merits
,
or
charity
of
our
countrey
for
the
charity
of
the
way
.
But
betweene
grace
and
grace
sine
dubio
,
without
doubt
there
is
great
likenesse
and
proportion
.
No
doubt
but
there
is
some
likenesse
betweene
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
hee
propounded
to
prove
,
in
the
next
[
l
](A20741-e178970-b)
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
worke
bee
grace
,
and
the
reward
bee
grace
,
how
can
there
bee
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
eternall
life
bee
gratia
,
gratis
data
,
si
gratis
datur
,
then
is
not
due
by
desert
.
And
if
the
good
worke
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
worke
bee
much
lesse
than
the
promised
reward
,
it
should
not
be
a
merit
of
condignity
in
respect
of
the
worke
.
If
,
saith
hee
,
the
Master
of
the
vineyard
should
promise
to
a
labourer
for
his
dayes
worke
,
not
the
day-peny
,
but
an
hundred
crownes
,
and
yet
the
heavenly
reward
given
to
a
good
worke
doth
incomparably
surpasse
the
unequall
proportion
,
that
is
,
betweene
an
hundred
crownes
and
a
daies
worke
.
§
.
VI.
In
his
second
argument
he
trifleth
egregiously
.
He
saith
,
Fluminis
impetus
laetificat
Civitate●…
Dei
,
which
[
m
](A20741-e179120-b)
m
Explan.
in
Psal.
45.
Bellarmine
himselfe
expoundeth
thus
.
Fluminis
impetus
laetificat
Civi●…taem
Dei
,
i.
Non
timebit
populus
Dei
quando
turbabitur
terra
,
ergo
,
&c.
Literally
the
place
is
understood
of
the
Brooke
Kidron
and
of
the
city
of
Ierusalem
.
But
if
it
must
bee
allegorized
,
then
as
by
the
fountaine
grace
is
to
be
understood
,
according
to
that
of
Ioh.
4.
14.
so
by
the
river
should
be
understood
perseverance
and
increase
of
grace
running
to
eternall
life
,
as
the
sea
,
wherein
the
course
of
all
rivers
endeth
.
And
therefore
such
as
is
the
proportion
of
the
fountaine
to
the
sea
,
such
is
of
grace
or
of
a
gracious
worke
to
eternall
life
.
This
was
his
first
analogy
;
the
second
is
no
lesse
ridiculous
.
Moreover
,
saith
he
,
there
is
a
proportion
betweene
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
,
Eternall
life
is
the
day-peny
of
those
that
labour
in
the
vineyard
,
Matth.
20.
But
the
day-peny
is
the
just
hire
of
the
dayes
labour
.
So
is
eternall
life
.
The
day-peny
which
was
given
to
those
that
wrought
but
one
houre
doth
signifie
eternall
life
,
which
is
thereby
proved
not
to
bee
an
hire
rendred
as
due
to
equall
labour
,
but
as
a
free
reward
bestowed
by
the
bounty
of
the
Lord
,
who
●…
may
doe
with
his
owne
what
he
pleaseth
.
For
if
it
were
the
just
wages
for
the
whole
dayes
labour
,
then
he
that
wrought
but
one
houre
should
have
had
but
one
twelfe
part
of
the
wages
.
His
fourth
Reason
,
Seed
in
vertue
physicall
is
equall
to
that
thing
wherof
it
is
the
seed
,
and
containeth
it
;
Grace
is
the
seed
,
and
eternall
life
that
whereof
it
is
the
seed
,
therefore
i●…
vertue
morall
Grace
is
equall
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
seede
the
meritorious
cause
of
that
whereof
it
is
the
seed
,
as
hee
supposeth
grace
to
bee
,
nor
grace
the
seminall
cause
of
eternall
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
,
unles
it
be
〈◊〉
sine
qua
non
,
which
is
no
cause
.
Yea
,
but
grac●…
,
saith
he
,
is
called
the
seed
of
GOD
,
1
Ioh.
3.
9.
Answ.
The
seede
of
God
properly
is
Gods
word
[
p
](A20741-e179380-b)
p
1
Io●…
.
●…9
.
S.
Iohn
,
which
alwaies
abideth
in
the
childe
of
God
,
who
being
once
borne
of
God
,
is
never
unborne
againe
.
The
fruits
,
in
respect
whereof
it
is
called
seed
,
are
the
fruits
of
a
godly
life
.
For
the
seed
of
Gods
Word
being
sowne
in
our
hearts
,
and
there
conceived
and
taking
root
,
fructifieth
and
bringeth
[
q
](A20741-e179410-b)
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
workes
is
compared
to
sowing
of
seede
,
which
hath
relation
to
the
great
harvest
,
as
also
the
committing
of
the
dead
bodies
of
the
faithfull
to
the
earth
.
For
even
as
he
that
casteth
his
seed
into
the
ground
,
doth
it
in
hope
[
r
](A20741-e179420-b)
r
1
Cor.
9.
10.
of
increase
at
the
next
harvest
,
or
as
hee
that
committeth
the
dead
body
to
the
earth
[
s
](A20741-e179430-b)
s
1
Cor.
15.
36.
42.
as
seede
,
doth
it
in
hope
of
increase
at
the
great
harvest
:
so
hee
which
soweth
in
righteousnesse
to
the
[
t
](A20741-e179440-b)
t
Gal.
6.
8.
Spirit
,
shall
of
the
Spirit
reape
everlasting
life
.
And
as
the
seed
cast
into
the
ground
is
not
cast
away
,
but
is
recompenced
with
increase
at
the
harvest
:
And
as
the
body
,
though
sowne
in
corruption
doth
not
perish
,
but
riseth
in
[
u
](A20741-e179450-b)
u
1
Cor.
15.
42.
incorruption
at
the
great
harvest
:
so
he
that
soweth
the
seed
of
good
workes
,
though
hee
may
seeme
to
cast
them
upon
the
waters
,
as
[
*
](A20741-e179460-b)
*
Eccl.
11.
1.
Salomon
speaketh
,
hee
shall
not
lose
thereby
,
but
hee
shall
bee
rewarded
an
[
x
](A20741-e179480-b)
x
Mat.
19.
29.
hundred-fold
,
and
at
the
great
harvest
hee
shall
inherit
everlasting
life
.
But
as
the
increase
in
harvest
is
not
to
bee
asscribed
to
the
merit
of
the
sower
,
but
to
the
blessing
of
God
;
and
as
the
raising
of
the
dead
body
to
incorruption
[
y
](A20741-e179490-b)
y
1
Cor.
15.
38.
at
the
last
day
is
not
to
bee
attributed
to
the
merit
of
committing
it
,
as
seed
to
the
earth
,
but
to
the
merit
and
power
of
CHRIST
in
whom
[
z
](A20741-e179500-b)
z
1
Cor.
15.
22.
wee
are
made
alive
againe
:
so
the
reaping
of
everlasting
life
at
the
great
harvest
,
is
not
to
bee
asscribed
to
our
merit
,
but
to
the
merit
of
Christ
,
who
hath
purchased
it
for
us
,
and
to
the
undeserved
mercie
of
God
,
who
crowneth
his
owne
graces
in
us
.
So
if
wee
sowe
to
our selves
in
righteousnesse
,
wee
shall
reape
in
mercie
,
as
the
[
a
](A20741-e179510-b)
a
H●…s
.
10.
12.
Prophet
speaketh
.
§
IX
.
His
fifth
argument
concludeth
nothing
to
the
purpose
.
Eternall
life
,
saith
hee
,
is
a
certaine
supernaturall
action
in
respect
of
the
Object
,
and
of
the
principles
b●…th
efficient
and
formall
:
But
merit
,
which
consisteth
in
love
,
is
also
a
supernaturall
action
in
respect
of
the
Object
,
and
of
the
principles
both
efficient
and
formall
:
therefore
they
have
aproportion
betweene
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
likenesse
in
the
respects
mentioned
,
but
no
proportion
of
equality
.
And
that
which
hee
speake●…h
of
love
,
in
which
hee
taketh
for
granted
(
w●…ich
wee
deny
)
that
merit
doth
consist
,
may
bee
verified
not
onely
of
the
love
of
God
,
but
of
faith
,
and
hope
,
and
the
feare
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
or
wise●…ome
to
〈◊〉
what
hee
w●…eth
)
who
decreed
to
bring
the
Elect
to
life
eternall
,
as
the
pr●…ze
,
and
as
the
crowne
of
justice
,
by
their
meri●…
.
Therefore
without
doubt
hee
giveth
them
such
merits
,
by
which
truely
and
properly
and
even
ex
condigno
,
they
may
merit
the
crowne
.
Answ.
If
God
had
decreed
to
bring
us
to
eternall
life
by
our
merits
:
no
doubt
but
hee
would
have
provided
for
us
such
merits
of
our
owne
,
as
should
truly
and
properly
,
that
is
,
condignely
merit
the
same
.
But
God
hath
not
provided
such
merits
for
us
,
as
hath
been
before
aboundantly
proved
,
neither
hath
hee
purposed
by
our
merits
(
which
indeed
are
none
)
to
bring
us
to
heaven
,
but
onely
by
the
merits
of
Christ
,
which
alone
doe
properly
and
condignely
,
yea
,
all-sufficiently
and
super-aboundantly
merit
e●…ernall
life
for
us
.
§
XI
.
His
eventh
argument
:
Our
merits
depend
upon
the
merits
of
Christ
,
both
because
hee
hath
merited
for
us
the
virtue
or
power
of
meriting
,
and
also
because
wee
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
doe
not
merit
ex
condigno
,
but
in
respect
of
Gods
acceptation
.
Answ.
The
power
of
meriting
eternall
life
is
proper
and
peculiar
to
Christ
our
head
,
and
not
communicable
to
his
members
,
as
I
have
h●…retofore
shewed
.
Neither
doth
it
detract
from
his
glory
to
say
,
that
our
workes
are
not
meritorious
:
but
on
the
contrary
to
give
that
to
the
members
which
is
proper
to
the
head
.
Neither
did
hee
merit
for
good
workes
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
owne
saviours
,
but
in
his
owne
person
[
b
](A20741-e179660-b)
b
Heb.
1.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
merit
our
salvation
by
his
owne
[
c
](A20741-e179690-b)
c
Rom.
5.
9.
19.
obedience
,
both
active
and
passive
,
which
being
in
themselves
most
sufficient
,
our
merits
are
needlesse
.
And
these
were
Bellarmines
proofes
against
his
owne
good
Catholikes
.
In
the
next
place
hee
answereth
their
allegations
,
which
with
many
more
I
have
urged
before
[
d
](A20741-e179720-b)
d
Lib.
5.
c.
18.
and
maintained
.
§
XII
.
After
hee
hath
disputed
how
farre
forth
good
workes
are
ex
condign●…
,
and
that
also
ratione
operis
:
now
he
questioneth
[
e
](A20741-e179790-b)
e
Lib.
5.
c.
19.
how
farre
forth
good
workes
are
rewarded
.
And
hee
telleth
us
,
that
it
is
the
common
and
received
opinion
of
divines
,
that
good
workes
are
rewarded
by
God
supra
condignum
,
and
evill
workes
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
workes
,
as
hath
beene
proved
;
then
that
it selfe
,
because
it
is
given
supra
condign●…m
,
cannot
bee
merited
ex
condigno
.
To
the
latter
also
I
subscribe
,
if
it
bee
understood
of
the
sinnes
of
the
faithfull
,
in
respect
of
the
faithfull
themselves
.
For
the
Lord
doth
not
deale
with
us
after
our
sinnes
,
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
,
hee
exacted
such
a
punishment
,
as
did
fully
satisfie
his
justice
for
our
sinnes
.
And
therefore
he
never
punisheth
properly
,
that
is
,
in
ordine
justitiae
,
by
way
of
vengeance
to
satisfie
his
justice
,
the
sinnes
of
the
faithfull
,
which
he
hath
punished
in
Christ
:
neither
doth
hee
exact
or
expect
any
satisfaction
from
them
for
their
sinnes
,
for
which
our
Saviour
Christ
hath
fully
satisfied
his
justice
.
Notwithstanding
,
it
cannot
bee
denied
,
but
they
are
many
times
[
f
](A20741-e179910-b)
f
Psal.
34.
19.
afflicted
,
and
the
judgements
of
God
inflicted
upon
them
:
but
yet
when
wee
are
judged
,
[
g
](A20741-e179920-b)
g
1
Cor.
11.
32.
wee
are
not
punished
by
way
of
vengeance
,
but
wee
are
chastized
of
the
Lord
,
that
wee
should
not
bee
condemned
with
the
world
.
Now
if
God
from
our
Saviour
hath
exacted
such
a
penalty
,
is
satisfied
for
the
sinnes
of
all
the
Elect
;
it
may
bee
thought
,
that
hee
will
exact
from
the
wicked
a
lesse
punishment
,
than
will
satisfie
his
justice
.
Some
say
,
that
God
will
not
render
to
the
wicked
secundum
rigorem
justitiae
,
quos
justè
posset
annihilare
:
but
that
also
may
bee
questioned
;
seeing
of
those
,
who
shall
bee
condemned
,
our
Saviour
saith
,
that
it
had
beene
better
for
them
that
they
had
not
beene
borne
.
§
XIII
.
In
the
last
place
Bellarmine
disputeth
of
the
things
which
Lib.
5.
c.
20.
may
bee
merited
,
or
as
hee
speaketh
,
quae
cadunt
sub
meritum
de
condigno
:
and
first
hee
saith
,
that
the
eternall
life
it selfe
,
the
essentiall
reward
(
which
he
calleth
the
first
degree
of
heavenly
glory
,
and
which
before
hee
said
was
due
not
to
the
merit
of
workes
,
but
to
the
persons
of
the
faithfull
by
right
of
adoption
,
)
it selfe
,
I
say
,
and
not
onely
the
degrees
thereof
(
which
are
incomparably
and
unspeakably
supra
condignum
)
may
bee
condignely
merited
.
Secondly
,
the
increase
of
justice
is
condignely
merited
by
good
workes
:
wee
deny
not
,
but
that
by
the
practice
of
pietie
and
exercise
of
good
workes
mens
inherent
righteousnesse
is
increased
,
according
to
that
,
Luk.
19.
26.
habenti
dabitur
,
to
him
that
hath
(
that
is
,
doth
exercise
his
talents
)
it
shall
bee
given
,
but
that
hee
shall
ex
condign●…
,
by
his
works
merit
his
second
justification
,
as
they
call
it
,
and
increase
of
justice
,
which
is
Gods
Blessing
upon
them
,
wee
have
not
learned
out
of
the
Scriptures
;
neither
doe
wee
acknowledge
that
wee
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
controversie
§
XV.
But
we
,
being
in
our selves
most
miserable
sinners
,
say
with
[
h
](A20741-e180090-b)
h
Dan.
9.
7
,
8
,
9.
To
thee
,
Lord
,
belongeth
mercie
and
Iustice
,
but
to
us
,
shame
and
confusion
of
face
:
and
therefore
wee
pray
with
David
,
[
i
](A20741-e180120-b)
i
Psal.
14●…
.
2.
Enter
not
into
judgement
with
thy
servants
,
O
Lord
,
for
no
man
living
can
bee
justified
in
thy
sight
,
namely
,
if
thou
enter
into
judgement
with
him
.
For
if
thou
Lord
[
k
](A20741-e180140-b)
k
Psal.
130.
3.
marke
iniquities
,
who
shall
stand
?
If
we
should
argue
with
God
,
we
should
not
bee
able
to
answere
one
[
l
](A20741-e180150-b)
l
Iob
9.
3.
of
a
thousand
:
with
Esay
wee
confesse
,
[
m
](A20741-e180170-b)
m
Esai
.
64.
6.
that
all
our
righteousnesses
are
as
polluted
clothes
,
as
being
stayned
with
the
flesh
,
and
therefore
have
cause
to
cry
out
with
the
Apostle
,
[
n
](A20741-e180180-b)
n
Rom.
7.
24●…
wretched
men
that
wee
are
who
shall
deliver
us
from
this
body
of
death
.
But
yet
with
the
same
Apostlc
,
[
o
](A20741-e180200-b)
o
Vers.
25.
we
thanke
God
through
Iesus
Christ
our
Lord
;
with
David
we
professe
that
with
the
Lord
[
p
](A20741-e180220-b)
p
Psa.
130.
4
,
7.
8.
there
is
mercie
and
forgivenesse
,
that
he
may
b●…
feared
,
and
with
him
there
is
plentifull
redemption
,
and
hee
shall
redeeme
the
Israel
of
God
from
all
their
iniquities
.
Wee
beleeve
that
Christ
by
his
death
hath
satisfied
for
our
sinnes
,
and
by
his
obedience
hath
merited
heaven
for
us
;
that
hee
died
for
our
sinnes
,
[
q
](A20741-e180240-b)
q
Rom.
4.
2.
and
rose
againe
for
our
justification
,
that
wee
are
justified
by
his
[
r
](A20741-e180250-b)
r
Rom.
5.
9.
19.
blood
,
and
by
his
obedience
we
are
constituted
just
:
that
hee
is
the
end
and
complement
of
the
Law
for
righteousnesse
[
s
](A20741-e180260-b)
s
Rom.
10.
4.
to
all
that
beleeve
in
him
;
that
of
God
he
is
made
unto
us
[
t
](A20741-e180270-b)
t
1
Cor.
1.
30
,
31.
wisedome
for
our
vocation
,
righteousnesse
for
our
justification
,
holinesse
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
doe
teach
,
that
those
who
are
justified
,
are
also
sanctified
;
and
that
no
man
can
bee
assured
of
his
justification
without
sanctification
:
though
wee
seriously
urge
,
as
our
duety
is
,
the
necessitie
of
good
workes
,
and
of
a
godly
life
,
protesting
with
the
Apostle
,
[
u
](A20741-e180300-b)
u
Heb.
12.
14.
that
without
holinesse
no
man
shall
see
God
;
though
we
teach
that
by
our
good
workes
wee
are
to
make
our
Election
,
our
vocation
,
our
justification
sure
unto
us
:
though
wee
acknowledge
,
that
they
are
the
evidence
by
which
wee
shall
bee
judged
at
the
last
day
:
though
finally
in
the
doctrine
of
sanctification
we
urge
the
necessity
and
profit
of
good
workes
as
much
as
ever
any
other
Christians
,
whether
old
or
new
:
yet
in
the
question
of
justification
,
if
our
workes
or
our
inherent
righteousnesse
bee
obtruded
as
the
matter
of
our
justification
,
and
merit
of
salvation
,
then
doe
we
loathe
and
abhorre
them
as
polluted
clouts
,
wee
renounce
them
as
things
of
no
value
,
wee
esteeme
them
(
or
at
least
,
as
Luther
said
the
opinions
of
them
)
as
losse
:
And
contrariwise
our
whole
affiance
for
our
justification
,
and
all
our
hope
of
salvation
we
doe
entirely
repose
in
the
onely
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.