Bellarmine · De Controversiis · On Grace and Free Choice · Book I: On Grace
Chapter 4: The truth explained in the preceding chapter is proved
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. V, De Gratia et Libero Arbitrio, Book I. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
This true and common opinion among the orthodox, then, is to be proved by testimonies of Scripture and of the Fathers. First, it seems to me to be proved above all by that very testimony with which Calvin strives to refute it, in the Antidote to the Council, in the place cited. For Calvin writes that righteousness cannot be a quality inhering in us, but only the imputation of the righteousness of Christ, on account of that of the Apostle, Romans 5: by the obedience of one, many shall be made just. But we hold that through the obedience of the one Christ many are made just in this sense: that by the merit of Christ's obedience God is reconciled to us, and by him we are given a righteousness which is a quality infused into our soul, and inhering in it. Which we prove manifestly from the antithesis of the Apostle's words. For blessed Paul had said: as by the disobedience of one man, many were made sinners; and straightway he added: so also by the obedience of one, many shall be made just. But it is settled that we are not made sinners by the imputation of the unrighteousness which was in Adam, but by an unrighteousness truly inhering in us after the manner of a habit, which we contracted on account of the disobedience of the first man, whose sons we are; therefore we are also made just — if the Apostle's antithesis avails anything — not by the imputation of the righteousness which is in Christ, but by a righteousness truly inhering in us after the manner of a habit, which is infused into us on account of the obedience of Christ, whose sons we are made through the laver of regeneration.
Second, this truth is proved from those words of the Lord, John 4: the water that I will give him, shall become in him a fountain of water, springing up into life everlasting. For that fountain is the Holy Spirit dwelling within through grace, or the grace poured out by the indwelling Holy Spirit — as is gathered both from chapter 7 of John, where, when the Lord had said, He that believeth in me, as the scripture saith, Out of his belly shall flow rivers of living water, the Evangelist subjoined, Now this he said of the Spirit which they should receive, who believed in him; and from the Fathers, who commonly expound these places of the Holy Spirit, or of his quickening grace — for these two come to the same, since the Holy Spirit does not dwell within save through some created effect, that is, through grace and charity; nor can charity and grace be without the indwelling Holy Spirit. And so that fountain of living water Cyril, book 2 on John, chapter 82, and Theophylact, on chapter 4 of John, call the grace of the Holy Spirit; Jerome, on chapter 55 of Isaiah, and Basil, on Psalm 45, say it is the Holy Spirit; Ambrose, book 1 On the Holy Spirit, chapter 19 [al. 16], and John Chrysostom, homily 31 [al. 32] on John, call it now the Holy Spirit, now the grace of the Holy Spirit; nor do Augustine and the other interpreters of this place dissent from these. But although, as we said, it comes to the same whether we say that fountain is the Holy Spirit or his grace, yet this place seems more properly expounded of created grace itself than of the Holy Spirit the creator: both because the Lord says, “shall become in him a fountain of water” — for to become pertains to a created thing; and also because fountain and the water flowing from the fountain are of the same kind, and the holy works, which are understood by the water flowing from the fountain, agree more with the habit of grace than with the Holy Spirit, as is known. Further, it cannot be doubted that by the fountain is understood something permanent and fixed, and thereby is signified a grace inhering in the soul after the manner of a permanent habit, whence flow the streams of good works, which spring up into eternal life. For water ascends as high as the place is high whence it descends; and since that fountain descends from heaven, therefore its waters reach even to heaven — that is, just works merit the heavenly kingdom, since they proceed from heavenly and divine grace.
Third, it is proved from those testimonies of Scripture which signify that grace is poured out, or shed forth, in hearts. Romans, chapter 5: the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us. And Titus 3: he saved us, by the laver of regeneration, and renovation of the Holy Ghost; Whom he hath poured forth upon us abundantly. For certainly the Holy Spirit is then abundantly poured forth, when his grace is abundantly given; and the outpouring and diffusion of grace, or of charity, into the hearts of men must be referred not to an action of man, but to a gift of God conferred on man. For actions are poured out from hearts — for from the heart (says the Lord, Matthew 15) come forth evil thoughts, etc. — they are not poured or shed into hearts; nor can a gift shed into the heart properly be called an external favor of God, but something touching, purging, and renewing the heart itself, as the Apostle speaks.
Fourth, hither pertain also those places where grace is compared to a pledge, a seal, an anointing, or a seed — to created and permanent things, namely. 2 Corinthians 1: Now he… that hath anointed us, is God: Who also hath sealed us, and given the pledge of the Spirit in our hearts. And 1 John 2: let the unction, which you have received from him, abide in you. And chapter 3: Whosoever is born of God, committeth not sin: for his seed abideth in him. For what, I ask, is the seed of God abiding in us, save habitual charity, from which the fruits of good works are born?
Let us now add the testimonies of the ancients, who, though they do not openly name a habit or a quality, yet so describe the thing that with small effort it can be understood that what the Council of Vienne says is true — that this opinion is conformable to the testimonies of the ancients. St. Dionysius the Areopagite, chapter 2, part 1, of the book On the Ecclesiastical Hierarchy: “The first motion toward divine things is the love of God. And the principal progress of sacred love toward the doing of the divine commandments is altogether that most secret and ineffable operation by which a divine state is wrought in us.” What, I ask, can a divine state be, save a certain divine being conferred on us? St. Irenaeus, book 5, chapter 6, against Heresies: “But when the Spirit, commingled with the soul, is united to the handiwork, on account of the outpouring of the Spirit the man is made spiritual and perfect; and this is he who was made according to the image and likeness of God.” And below he often repeats that the perfect man consists of three things: body, soul, and the Spirit of God — that is, the gifts and grace of the Holy Spirit. And certainly the words of commingling and infusion, and this, that it is as it were a part of the man, demonstrate a permanent thing. St. Cyprian, in epistle 2 of book 2, to Donatus: “After, by the help of the birth-giving wave, the stain of the former age was wiped away, and it poured from above a serene and pure light into the cleansed breast; after, the Spirit being drunk in from heaven, a second birth restored me into a new man — thou thyself surely knowest what that death of crimes, that life of virtues, took from us, and what it conferred.” The infusion of light, and the draught of the Spirit, and thence the renewal of the man, signify something permanent in the man. St. Basil, in the book On the Holy Spirit, chapter 26, explaining how the Holy Spirit dwells in a man through grace, speaks thus: “As the power of seeing is in the sound eye, so the operation of the Spirit in the purged soul; and as an art is in him who has acquired it, so the grace of the Spirit in him who has received it — always present indeed, but not perpetually working.” The similitude of the power of seeing, and of an art, without doubt shows that grace is in the soul after the manner of a habit. St. Ambrose, book 6 of the Hexameron, chapter 8: “Whether justification seems to thee to be conferred according to the body, or according to the soul, answer me, I pray. But thou canst not doubt that righteousness, whence justification is derived, is assuredly of thy mind, not of thy body. Thou art painted, then, O man — and painted by the Lord thy God; thou hast a good artificer and painter. Do not blot out the good picture, shining not with false color but with truth, expressed not with wax but with grace.” A picture is a permanent thing, and thereby shows a permanent grace. St. Gregory Nazianzen, in the oration on holy Baptism, before the middle, speaking of the effect of the grace which is conferred in Baptism: “It makes men new out of old, and like to God — steadfast without fire, and shining without breaking.” St. Jerome, in the preface of the commentaries on the Lamentations of Jeremiah, describing the sinning soul: “The house of God was stripped of all its ornaments, and, despoiled of all the goods which it had obtained from God, remained unshapely and base.” And in the commentary on the epistle to Philemon, at the end: “When grace is in the spirit, it makes the whole man spiritual, so that both the flesh serves the spirit, and the soul is not conquered by the flesh; and, brought together into a spiritual substance, they cleave to the Lord — for he who cleaves to the Lord is one spirit.” St. John Chrysostom, homily 40 on the first epistle to the Corinthians: “And so he who by the king's kindness has been absolved of his crime keeps his soul stained; not so he whom Baptism has washed, but he has a mind purer than the rays of the sun.” And in the homily to the Neophytes, which St. Augustine cites, book 1 against Julian, he writes also that on infants there are conferred through Baptism holiness and righteousness — which surely cannot be other than habitual. St. Augustine, book 1 On the Merits and Remission of Sins, chapter 9 [al. 10]: “He in whom all shall be made alive, besides offering himself as an example of righteousness to those who imitate him, gives also the most hidden grace of his Spirit, which he pours in secretly even into little ones.” Here surely it cannot be denied that St. Augustine speaks of habitual grace, which both is most hidden, and of which alone the souls of little ones are capable. The same author, in the same book, chapter 35 [al. 19], says that little ones through Baptism are turned to God, whereas before they were turned away — which cannot be understood save of a habitual conversion, through the infused habit of charity. St. Cyril of Alexandria, book 4 of the commentaries on Isaiah, oration 2, explaining those words of chapter 44, And now hear, O Jacob… and thou Israel… thou art my servant, I formed thee, etc., speaks thus: “He is formed likewise into a son of God, being intelligibly informed, by the knowledge of the divine laws, to an excellent species and shape which, with the ornament of the virtues, inheres and sits in the souls of men; and this beauty can be understood as spiritual. He is formed also as it were in Christ, through the participation of the Holy Spirit, to his likeness. For the divine Paul writes to the Galatians: My little children, of whom I am in labour again, until Christ be formed in you. And Christ is formed in us by the Holy Spirit putting into us a certain divine form through sanctification and righteousness; for so there shines in our souls the character of the substance of God the Father, the Holy Spirit, as I said, reforming us through sanctification into him.” Thus far he — who could scarcely speak more openly of a divine quality inhering in our minds, since he both calls it a form, and writes that it inheres in the soul. Eusebius of Emesa — or rather Caesarius of Arles — in that most beautiful sermon on the body of the Lord, which is entitled the fifth sermon on Easter: “Ask thyself, who art now reborn: not long since, a stranger to life, a foreigner to mercy, thou wast in exile from the way of salvation, inwardly dead. Suddenly, initiated into the laws of Christ and renewed by the saving mysteries, thou didst pass into the body of the Church, not by seeing but by believing; and from a son of perdition thou didst merit, by a hidden purity, to become an adopted son of God: remaining in thy visible measure, thou wast made greater than thyself invisibly, without increase of quantity; nothing was added to the outward man, and the whole was changed in the inward.” And let these suffice from the Fathers in this place; we shall add more when we come to the controversy on justification.
Lastly, this same truth is proved by reasons. The first reason, on the side of God. God loves the just, and hates sinners, as the Scriptures everywhere speak; but no change can be thought of in God himself; therefore the change is made in the man, when from not-loved he begins to be loved. Wherefore it must be conceded that in the just man there is some true and spiritual beauty, on account of which he is made pleasing in the eyes of God — especially since God cannot be deceived or err, so as to love the unjust for the just, and the unshapely for the shapely. Besides, the love of God is efficacious; therefore, to whomsoever God wills good, straightway that man is truly made good; for to love is nothing else than to will good — and men indeed desire many goods for their friends which nevertheless they cannot confer, but the will of God is omnipotent and most efficacious. The second reason, on the side of man. Man, founded for supernatural glory, ought to work supernatural works, by which he can tend toward that end, and at last arrive at it. But supernatural works prerequire a supernatural being, or a supernatural form; for such are the works as is the form, or essence, whence the works themselves proceed — which we see in all things. Therefore God gives to the men whom he justifies a supernatural form, which we name the habit of grace. And perhaps St. Peter looked to this, when he says, in the second epistle, chapter 1, that we are made partakers of the divine nature. Certainly this is the reason of St. Dionysius the Areopagite, whom we cited above; for he says most openly, in the book On the Ecclesiastical Hierarchy, chapter 2, part 1, that a man cannot work divine works unless he first receive a certain divine state — just as neither can we do human works, unless we are men. Besides, a man is not just and holy only at the time when he does just and holy works, but also while he ceases, while he rests, while he sleeps; not from a work, then, but from a permanent habit is he called just and holy. Even Aristotle himself, in the second book of the Ethics, chapter 4, saw and taught that he cannot truly and properly be named just who has done some just work, but he who has acquired the habit of justice. The third reason, on the side of the instruments of justification, which are the heavenly Sacraments. Baptism justifies not only men who have the use of reason, but also infants, the insane, and sometimes the sleeping; and concerning infants we have cited above Chrysostom and Augustine, and very many others could be adduced here, if there were need. But in infants, and the rest who lack the use of reason, no actual righteousness can be; it will therefore be habitual. Besides, Baptism does not justify in any manner whatever, but by way of regeneration; for so we read, John 3: unless a man be born again of water and the Holy Ghost, etc.; and Titus 3: he saved us, by the laver of regeneration. But to be reborn is not to do something, but to receive a new nature, and a divine and supernatural form, whence we may be named, and be, sons of God. The righteousness, then, which is acquired through Baptism is not actual, but habitual — one which inheres in the soul after the manner of a form, and raises it to a certain divine and supernatural being. Finally, the Sacraments — at least by the common opinion of Catholics — confer and effect grace, as instruments of God; but they do not effect actual righteousness in us, as experience in very many not obscurely witnesses; they effect, therefore, habitual. By these arguments, then, we establish that justifying grace is a quality; and how the same is proved of charity, see below, chapter 8; for there is no need to prove that charity is a created habit, unless it first be settled that justifying grace is the same as charity.
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Haec igitur vera et communis apud Or¬ thodoxos sententia probanda est testimoniis Scriptura; et Patrum. Primum igitur eo potissimum testimonio probari mihi videtur, quo eam refellere conatur Calvinus in Anti¬ doto Concilii, loco citato. Scribit enim Cal¬ vinus, non posse justitiam esse qualitatem nobis inhaerentem, sed imputationem solum justitiae Christi, propter illud Apostoli ad Romanos v : Per obedientiam unius hominis, justi constituentur multi (1). At nos per obenditiam unius Christi justos multos constitui existimamus in eo sensu, ut merito obedientiae Christi reconcilietur nobis Deus, et ab eo justitia donemur, qua; sil qua¬ litas animae nostrae infusa, et inhaerens. Id quod ex antithesi verborum Apostoli mani¬ feste probamus, dixerat enim Beatus Pau¬ lus : Quemadmodum per inobedientiam unius hominis peccatores constituti sunt multi. Lt continuo adjecit : Ita per obeditionern unius hominis , justi constituentur multi. Constat autem nos non constitui peccatores per im¬ putationem injustitiae, quae fuit in Adamo, sed pei injustitiam nobis vere inhaerentem, per modum habitus, quam contraximus ob inobedientiam primi hominis, cujus filii su- m is : igitur justi etiam constituimur, si quid Apostoli antithesis valet, ndn per imputatio¬ nem justitiae, quae est in Christo, sed per justi¬ tiam nobis vere inhaerentem per modum ha¬ bitus, quae nobis infunditur ob Christi obedien- tiain, cujus per lavacrum regenerationis filii efficimur. Secundo, probatur haec veritas ex verbis illis Domini, Joan. IV : Aqua , quam ego dabo ei, fiet in eo fons aquae salientis in vitam aeter¬ nam (2). Fons enim iste Spiritus sanctus est per gratiam inhabitans, sive gratia a Spiritu sancto inhabitante diffusa, ut colligitur, tum ex cap. vii. Joannis, ubi cum Dominus di¬ xisset : Qui credit in me, sicut dicit Scriptu- ra, flumina de ventre ejus fluent aquae vivae : subjunxit Evangelista : Hoc autem dixit de Spiritu, quem accepturi erant , credentes in eum (3). Tum ex Patribus, qui haec loca communiter exponunt de Spiritu sancto , sive de gratia ejus vivificante, haec enim duo in idem recidunt, cum Spiritus sanctus non •inhabitet, nisi per effectum aliquem creatum, id est, per gratiam et charitatein ; neque charitas et gratia sine Spiritu sancto inhabi¬ tante esse possit. Itaque fontem istum aquae vivae Cyrillus lib. 2. in Joannem cap. 82. et Theophyla- ctus in cap. 4. Joannis, gratiam Spiritus sancti vocant. Hieronymus in cap. lv. Isaiae, et Basilius in Psalm xlv. Spiritum sanctum esse dicunt. Ambrosius lib. 1. de Spiritu sancto cap. 19. et Joannes Chrysostomus homil. 31. in Joannem, modo Spiritum san- ictum, modo Spiritus sancti gratiam appel- ant ; neque ab his dissentiunt Augustinus, et alii hujus loci interpretes. Sed quanquam, ut diximus, in idem reci¬ dat, sive Spiritum sanctum, sive gratiam ejus, fontem illum esse dicamus, tamen ma¬ gis proprie videtur hic locus exponi de ipsa gratia creata, quam de Spiritu sancto cre¬ atore. Tum quia Dominus ait : Fiet in eo fons aquae ; siquidem fieri ad rem creatam pertinet ; tum etiam quia ejusdem sunt ge¬ neris fons et aqua ex fonte manans, et san¬ cta opera, qua; intelliguntur per aquam ex fonte fluentem, magis conveniunt cum ha¬ bitu gratia;, quam cum Spiritu sancto, ut notum est. Porro dubitari non potest, quin per fon¬ tem intelligatur aliquid permanens et fixum, ac per hoc significetur gratia inhaerens ani¬ mae per modum habitus permanentis, unde fluant rivi bonorum operum, qui saliant in vitam eeternam ; aqua enim tam alte ascen¬ dit, quam est altus locus, unde descendit; et quoniam fons iste de coelo descendit, ideo (1) Rom. V, 19. - (2) Joan. IV. 14. - (3) Joan. VII. 38. CAPUT IV. 507 aquae ejus ad coelum usque perveniunt, hoc est, merentur opera justa regnum coeleste, quoniam ex gratia coelesti ac divina prove¬ niunt. Tertio, probatur ex illis Scripturae testi¬ moniis, quae significant gratiam diffundi , sive efTundi in cordibus, ad Romanos cap. v : Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis (4). Et ad Tit m : Salvos nos fecit per lavacrum regenerationis , et renovationis Spiritus san¬ cti , quem effundit in nos abunde (2). Cer¬ te enim tunc Spiritus sanctus abunde effun¬ ditur, cum abundanter gratia ejus donatur : effusio autem et diffusio gratiae, sive chari- tatis in corda hominum, non ad actionem hominis, sed ad donum Dei collatum homini, referri debet. Actiones enim effunduntur ex cordibus : De corde enim (ait Dominus Matthaei xv.) ex> unt cogitationes malae, elc. (3); non effunduntur aut diffunduntur in corda , neque donum in corde effusum, externus Dei favor proprie dici potest, sed aliquid ip¬ sum cor attingens, purgans et renovans, ut Apostolus loquitur. Quarto, huc pertinent etiam illa loca, ubi gratia comparatur pignoxd, sigillo, unctioni vel semini, rebus videlicet creatis, et per¬ manentibus, ii. ad Corinth. i : Qui unxit nos Dem, et signavit nos, et dedit pignus Spiritus in cordibus nostris. Et I Joan. ii : Unctionem quam accepistis ab eo, maneat in vobis. Et cap. m : Qui natus est ex Deo , peccatum non facit , quia semen ejus manet in eo (4). Quid enim, quaeso, est aliud semen Dei in nobis manens, nisi charitas habitualis, ex qua fru¬ ctus operum bonorum nascuntur? ‘ Addamus nunc testimonia veterum, qui tametsi non aperte nominent habitum, vel qualitatem ; tamen ita rem describunt, ut parvo negotio possit intelligi, verum esse quod ait concilium Viennense, hanc senten¬ tiam testimoniis veterum esse conformem. S. Dionysius Areopagita cap. 2. part. i. lib. de Ecclesiastica Hierarchia : « Primus, inquit, ad divina motus, Dei dilectio est. Porro sacrae dilectionis ad divina mandata facienda principalis omnino progressus est secretissima illa et ineffabilis operatio , qua divinus in nobis status efficitur; » Quid, quaeso, divinus status esse potest, nisi divi¬ num quoddam esse nobis collatum. S. lrenaeus lib. v. cap. 6. adversus haere- ses : « Cum autem, inquit, Spiritus commix¬ tus anima unitur plasmati, propter effusio¬ nem Spiritus spiritalis, et perfectus homo factus est. Et hic est qui secundum imagi¬ nem et similitudinem factus est Dei. » Et infra saepius repetit, hominem perfectum tribus constare, corpore, anima, et Spiritu Dei, id est, donis et gratia Spiritus sancti. Et certe vocabula commixtionis et infusionis, et hoc, quod est esse quasi pai’tem hominis, rem permanentem demonstrant. S. Cyprianus in epist. 2. lib. ii. ad Dona¬ tum : « Postquam, inquit, undae genitalis auxilio, superioris aevi labe detersa in expi¬ atura pectus, ac purum desuper ss lumen in¬ fudit, postquam ccelitus spiritu hausto in novum me hominem nativitas secunda i*epa- ravit : Scis ipse profecto quid detraxerit nobis, quidve contulerit mors ista criminum, vita virtutum. » Infusio luminis, et haustus spiritus, et inde renovatio hominis aliquid permanens in homine significat. S. Basilius in lib. de Spiritu sancto cap. 26. explicans quemadmodum Spiritus san¬ ctus per gratiam hominem inhabitet, sic lo¬ quitur : « Sicut cernendi vis est in oculo sano, sic et operatio Spiritus in anima pur¬ gata ; et quemadmodum ars est in eo qui na- ctus est illam, ita gratia Spiritus i.i eo qui recepit, semper quidem praesens, at non perpetuo operans. » Similitudo vii’tutis cer¬ nendi et artis, sine dubio, gratiam per mo¬ dum habitus inesse animae ostendunt. S. Ambrosius lib. vi. Hexamcr. cap. 8 : «Utrum, inquit, justificatio secundum corpus, an secundum animam tibi confeiTi videatur, quaeso respondeas ». Sed dubitare non potes cum justitia, unde justificatio derivata est, mentis tuae utique, non corpox-is sit. Pictus es ergo, o homo, et pictus a Domino Deo tuo, bonum habes artificem, atque pictorem. Noli bonam delere picturam, non fuco, sed veritate fulgentem, non cera expressam, sed gratia. » Pictura res est permanens, ac per hoc gratiam 'permanentem demonstrat. S. Gregorius Nazianzenus , oratione in sanctum lavacrum ante medium, loquens de effectu gr atiae, qua? confertur in Baptismo : « Novos, inquit, ex veteribus, ac Dei similes efficit absque igne constans, et sine confra-* ctione irradians. » Sanctus Hieronymus praefatione commen¬ tariorum in Threnos Ilieremiae, describens (I) Roro. V. 5. -(2) Tit. III, 5.-(3) Mattii. XV, 19.— (4) II Corin. 1,22; I Joan, II, 27: III, 9. UBER- I. ;.nx animam peccatricem : u Nudata , inquit , est domus Dei omnibus ornamentis suis, cunctisque, qua; divinitus consecutu fuerat, spoliata i; imioribus, remansit deformis ac turpis. » Et in commentar, opist. ad Phile¬ monem extremo : « Cum, inquit, in Spiritu t-ralia fuerit, totum facit hominem spiritu¬ alem, ut et caro spiritui serviat, el anima non vincatur a carne, et redacta simul iu substantiam spiritualem, adhaereant Domino, quia qui adhaeret Domino . udus spiritus est. » S. Joannes ChrysostomUs hom. iO. in epist. priorem «id Corinth. : « Itaque, inquit, qui crimine, Kegis beneficio, absolutus est, inquinatum animum servat; quem abluit Baptisma, non item, sed solis radiis purio¬ rem ruentem habet. » Et hom. ad Neophy¬ tos, quam citat S. Augustinus lib. 1. contra Julianum, scribit etiam, infantibus per Ba¬ ptismum conferri sanctitatem et justitiam, quae sane nisi habitualis esse non potest. S. Augustinus lib. i. do peccatorum meri¬ tis et remissione, eap. 9 : « Ille, inquit, iri quo omnes vivificabuntur, praeterquam quod se aul justitiam exemplum imitantibus prae¬ bet. dat etiam sui Spiritus occultissimam gratiam, quam etiam latenter infundit et parvulis. » Hic sane negari non potest, quin S. Augustinus de gratia habituali loquatur, quae et occultissima est, et cujus solius ca¬ paces sunt animi parvulorum. Idem/auctor in eodem libro cap. 35. dicit, parvulos per Baptismum converti ad Deum, cum antea essent aversi, quod intclligi nequit, nisi de conversione habituali, per infusum habitum charitatis. S. Cyrillus Alexandrinus lib. iv. commen¬ tariorum in Isaiam, orat. 2, explicans ilia verita, cap. xliv : Memento horum Jacoh , et Israel : quia puer meus es tu , formavi te puerum ctc. sic loquitur : « Formatur item iri filium Dei, intelligibilitcr informatus divi¬ narum legum scientia ad speciem effigiem- que excellentem, qum virtutum ornatu in animis hominum inhaeret, ac insidet, haec nutem pulchritudo intelligi potest Spiritualis, formatur etiam veluli in Christo per sancti Spiritus participationem, ad ipsius speciem. Scribit siquidem ad Galatas divinus Paulus: Filioli, quos iterum parturio, donec forme¬ tur Christus iu vobis. Formatur autem in nobis Christus sancto Spiritu nobis divinam quamdam formam per sanctificationem et justitiam indente, sic enim in animis nostris elucet character substantia Dei, ac Patris reformante, ut dixi, sancto Spiritu nos per sanctificationem in ipsum. » Hac ille, qui vix poterat apertius de qualitate divina in mentibus nostris inbarcnte loqui, cum eam ct formam appellet, et in animo inhaerere scribat. Eusebius Emisscnus, sive potius Casarius Arelatensis in sermone iilo pulcherrimo de corpore Domini, qui inscribitur sermo quin¬ tus do Paschale : « Teipsum, inquit, qui jam es renatus, interroga, dudum alienus a vita, peregrinus a misericordia, a salutis via, in¬ trinsecus mortuus, exulabas. Subito initiatus Christi legibus ct salutaribus mysteriis inno¬ vatus, in corpus Ecclesia non videndo, sed credendo transisti, et de filio perditionis adoptivus Dei fieri, occulta puritate merui¬ sti : in mensura visibili permanens major factus cs toipso invisibiliter , sine quantitatis augmento, in exteriore nihil additum est, et totum iu interiore mutatum est. » Atque hac ex Patribus hoc loco sufficiant. Addemus plura eum ventum fuerit ad controversiam de justificatione. Probatur ultimo hac eadem veritas ratio¬ nibus. Prima ratio, ex parte Dei. Deus diligit justos, ei odit peccatores, ut Scriptura pas- sim loquuntur; nulla autem mutatio in ipso Deo cogitari potest : igitur mutatio fit in ho¬ mine. cum ex non dilecto incipit esse dile-, e tus ; quare concedendum est, in homine justo osse pulchritudinem aliquam veram ct spiritualem, ob quam oculis Dei gratus effi¬ citur, pnesertim cum Deus non possit deci¬ pi, aut errare, ut diligat injustum pro justo, et deformem pro formoso. Praeterea Dei di¬ lectio efficax est, igitur cui Deus vult bo¬ num, continuo ille vere efficitur bonus; ni¬ hil enim aliud est diligere, nisi velle bonum, ct quidem homines multa bona cupiunt ami¬ cis, qute tamen ipsi conferre non possunt : at Dei voluntas omnipotens et eflieacissima est. Secunda ratio cx parte hominis. Homo ad supcrualuralem gloriam conditus , opera supcrnaturalia operari debet, quibus ud fi¬ nem illum tendere, ac tandem pervenire, queat : sed opera supcrnaturalia prserequi- runt esse suponialurule, sive formam super¬ na tu ralem : Imia enim sunt opera, qualis est forma, sive essentia, unde opera ipsa procedunt, quod, in rebus omnibus cernimus; igilur dat Deus hominibus, quos justificat, formam supernaturalem, quam habitum CABI i V. "iOlI gratia1 nominamus. Et fortasse huc respexit sanctus Petrus, cum ait in epist. posteriore cap. \. nos effici divinae consortes naturae. Certe luee est ratio S. Dionysii Areopagitae, quem supra citavimus, is enim apertissime dicit in lib. de Ecclesiastica llierarehia cap. 2. part. I. non posse hominem divina opera¬ ri, nisi divinum quemdam statum ante reci¬ piat; quemadmodum nec humana opera fa¬ cere valemus, nisi homines simus. Praeterea non est homo justus et sanctus eo tempore solum, quo justa et sancta opera facit, sed etiam dum cessat, dum quiescit, dum dormit : non igitur ab opere, sed ab habitu permanente justus et sanctus dicitur. Ipse etiam Aristoteles in secundo libro de moribus, cap. i. vidit ct docuit, non posse vere et proprie nominari justum, qui aliquod opus justum fecerit, sed qui justitia1 habitum acquisierit. Tertia ratio ex parte instrumentorum ju¬ stificationis. qiue sunt coelestia Sacramenta. Baptismus non solum homines, qui usum habent rationis, sed etiam infantes, amentes, dormientes quandoque justificat : ac de in¬ fantibus quidem supra citavimus Glirysosto- mura et Augustinum, et possent plurimi alii huc adduci, si opus esset. At in infantibus, et eseteris, qui usu rationis carent, nulla inesse potest justitia actualis; erit igitur ha¬ bitualis. Praeterea Baptismus non quomodocumque justificat, sed per modum regenerationis, sic enim legimus Joan. m. : Nisi quis runatus fuerit ex aqua et Spiritu sancto etc. Et ad Ti¬ tum iii : Salvos nos fecit per lavacrum rege¬ nerationis fi). At regenerari non est aliquid agere, sed novam naturam et divinam, ac supernaturalem formam accipere, unde filii Dei nominemur et simus; justitia igitur, quae per Baptismum acquiritur, non est actualis, sed habitualis, qme per modum formae‘in anima inhaereat, eamque ad esse quoddam divinum et supernaturalc evehat. Denique Sacramenta saltem ex communi Catholicorum sententia gratiam conferunt et. efficiunt, ut instrumenta Dei, non autem ef¬ ficiunt actualem in nobis justitiam, ut expe¬ rientia in plurimis non obscure testatur : efficiunt igitur habitualem. His igitur argu¬ mentis efficimus, gratiam justificantem esse qualitatem ; quemadmodum autem idem probetur de charitate, vide infra cap. 8; ne¬ que enim probare necesse est chariluleui esse habitum creatum, nisi antea constet gratiam justificantem idem esse cum chari¬ tate. CAPUT V. Solvuntur objec tumes.