Bellarmine · De Controversiis · On Justification · Book III: On the Uncertainty, Mutability, and Inequality of Justice
Chapter 9: The arguments of the adversaries drawn from the testimonies of the Scriptures are solved
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. VI, De Justificatione, Book III. 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).
Since the testimonies of the Scriptures which Calvin, Chemnitz, and Catharinus adduce are very many — that at least by the multitude of testimonies they may effect some appearance of probability — we shall propose and refute them all according to the order of the Scriptures. The first testimony, then, Catharinus brings forward from chapter 17 of Luke: When you shall have done all these things, say, We are unprofitable servants; we have done that which we ought to do. But how can one say this, unless he certainly know that he has done all that is commanded? But he who certainly knows that he has fulfilled all the commandments certainly knows also that he loves God, and is loved by God, and is just; for “he that loveth me will keep my words,” and, “he that loveth me shall be loved by my Father,” the Lord says; and, “he that doeth justice is just,” says John. I answer: God forbid that Christ in that place exhort us to say or think that we have done all that is commanded us. For that would be to exhort to boasting and pride; whereas contrariwise rather to humility the Saviour forms us in that place. The sentence of the Lord, then, is that, when in good faith we have done what is commanded us, so that our heart reprehend us not, we should not thence grow proud, but say, We are unprofitable servants; we have done that which we ought to do.
The second testimony he brings forward from chapter 3 of John: He that doeth truth cometh to the light, that his works may be made manifest, because they are done in God. But who would dare to come to the light — that is, to Christ the sun of justice — and bring forth his works to be judged, unless he certainly knew that they were truly good? I answer: the sentence of this place is that this is the nature of evil works, to seek hiding-places, since they fear reprehension; but contrariwise it is the nature of good works that, if there be need for them to be brought into the light, they blush not, nor fear to be reprehended. But from this general and most true doctrine it ought not to be gathered that we must go to Christ to preach our works before him. Nor ought it to be gathered that all who gladly come to Christ are perfectly justified. For many come to him that they may be justified, according to that: Come to me, all you that labour and are burdened, and I will refresh you, Matthew 11. But it ought to be gathered what Christ himself gathers in that place: that those who fled his company, as the Pharisees and Scribes, were by this very thing evil men — for they fled the company of Christ because they feared reprehension; but that those who came to him, as publicans and sinners, or even true Israelites in whom there was no guile, as Nathanael and Nicodemus, were by this very thing good, or wished to become good; and finally that good was that will by which they sought Christ. But if sinners could come to Christ, and by this very thing did truth, and came to the light, and feared not to have their works — that is, their desire and will which they had of recovering salvation — made manifest, much more can those who are not conscious to themselves of sins come with a sincere heart to Christ, not to boast their works, but to be illumined by him and to advance, if they be good, or to be corrected, if perhaps they seem good to themselves and are not.
The third testimony he brings forward from that of John 13: By this shall all men know that you are my disciples, if you have love one for another. How much more, then, will each one be able to know that he was truly a disciple of Christ, if he see himself to have love of his neighbor? I answer: plainly nothing is concluded from this place, unless one would have not only themselves, but also all others, certainly know our grace. For the Lord says not, “By this you shall know,” but, “By this shall all men know.” But surely it is most absurd to attribute to all men certitude of faith about another’s justice. The sentence of the Lord, then, is that the disciples of Christ cannot be discerned by others by a clearer sign than that of love. But external signs of this kind do not effect certitude of divine faith, but human and conjectural, since this very thing cannot be known without revelation, whether one truly loves God and neighbor as he ought. For often cupidity vends itself for charity — that is, the love of concupiscence for the love of friendship.
The fourth testimony is produced not by Catharinus only, but also by Calvin, from that of John 14: “But you shall know him, because he shall abide with you, and shall be in you.” Likewise: “In that day you shall know that I am in my Father, and you in me, and I in you.” I answer: from the former place it is only gathered that those who through faith know the Holy Spirit know him not without his grace and help. In which manner it is also said of the knowledge of Christ: No man can say the Lord Jesus, but by the Holy Ghost. For the Lord had said: I will send you the Spirit the Paraclete, whom the world cannot receive, because it seeth him not, nor knoweth him; but you shall know him, because he shall abide with you, and shall be in you. From which words we understand that the Holy Spirit cannot be received unless he be first known, and yet cannot be known unless he be first had. Accordingly the Holy Spirit can be had in two ways. In one way, that through the gift of justice and charity he inhabit in us, as in temples cleansed and sanctified; in the other, that through the gift of faith he prepare for himself a temple in us, and make us capable of perfect justification. Of the former way it is said: The world cannot receive him, because it seeth him not, nor knoweth him — that is, the world cannot receive the Holy Spirit unto perfect justification, because it has him not yet unto faith. Nor is one capable of the gifts of him whom he knows not, nor sees with the eyes of faith. Of the latter way it is said: But you shall know him, because he shall abide with you; or, as the Greek codices and very many Latin have, But you shall know him, because he abideth with you — that is, you already have him unto faith, and therefore you know him, and are made capable of his gifts, and therefore I will send him to you. Not, then, is it had from this testimony that we are certain of our justice and grace, but only that, if we know God through faith, we are certain that this is not done without his help. In the other testimony, if we believe Augustine and Cyril in the commentary on this place, the Lord speaks of the beatific knowledge which will be after this life, when we shall see God as he is. For then we shall openly know that the Son is in the Father, and we in the Son, and the Son in us. But if anyone contend that in this life too is fulfilled what the Lord says, the answer will be at hand: to know that we are in the Son, and the Son in us, is not to know that we are just, but that Christ is the head of the whole Church; for so Christ is in us — that is, in the Church — and the Church in Christ, because he is the head, and the Church is the body.
The fifth testimony the heretics take from that of Romans 3: The justice of God unto all and upon all them that believe in him. And Romans 4: If they who are of the law be heirs, faith is made void, the promise is abolished. Likewise in the same place: Therefore it is of faith, that the promise might be firm. And in the same place: Therefore it was reputed to him unto justice. For hence they gather that all who believe, even if they do nothing else, are most certainly justified, and are justified by this very thing that they believe; and accordingly that the promise of justification does not depend on any condition of a work, and therefore there is nothing which can make it uncertain. And so Chemnitz, these places being cited, exclaims: “These are not words, but thunderbolts against the Tridentine decree, which says that to no one who rests in the confidence and certitude of the remission of sins, according to the promise, are sins remitted. But Paul said, Therefore it was reputed to him unto justice.” I answer: all these have been explained by us in book 1; therefore now we answer in a few words. First, the heretics manifestly hallucinate when they think that the Apostle speaks of the faith, or confidence, by which one believes that his sins are remitted him. For nowhere does the Apostle signify this, but he speaks of the faith by which we believe that Christ rose from the dead, and by which Abraham believed that he should have a son of an aged and barren wife, according to the divine promise. Then, they manifestly assume what is false — nay, they fight with themselves — when they say that the promise does not depend on any condition of a work, and yet requires faith. For faith itself is a certain work and condition, and altogether suffices for this, that justification be rendered uncertain. For no one can be certain, by the certitude of faith, that he has that faith which is required unto justification, since this is contained in no part of the word of God. And so it is certain that all who believe as they ought — that is, with living faith — are justified; but no one is certain from faith that he has living faith. Again, it is certain that a man is justified from faith, not from the law or works — that is, not from the sole knowledge of the law, or works done by the sole powers of nature, but from the grace of God, which first inspires faith, that through it justification may be obtained; but (as we said) we are not certain from faith either that we have faith such as is required, or that through faith we have obtained justification. Finally, it is certain that to Abraham faith was reputed unto justice; but no one is certain from faith that he has such faith as Abraham had. Let Chemnitz show from the word of God that he, or others in particular, have the same living faith, and working through love, and then let him cast thunderbolts against the Council; otherwise let him know that the words of the Apostle are indeed thunderbolts, but through paralogisms are not well hurled, or rather fall back upon the head of the unskilled hurler.
The sixth testimony they take from that of Romans 8: You have received the spirit of the adoption of sons, whereby we cry, Abba, Father. For the Spirit himself giveth testimony to our spirit, that we are the sons of God. But the testimony of the Spirit ought to effect the highest certitude, since the Holy Spirit can neither be deceived nor deceive. And this testimony, as one of the chief, not only Calvin and Chemnitz, but also Catharinus made much of. I answer: there are two expositions of this place, as there are also two readings. One reading is of the Latin codex, which has that the Holy Spirit gives testimony to our spirit; the other is of the Greek codex, which has that the Holy Spirit testifies together with our spirit, auto to pneuma symmartyrei to pneumati hemon. According to the former we answer, with the Latin interpreters, that the Holy Spirit attests to our spirit that we are the sons of God; but that this testimony is not by any express word — that is, by revelation — but by the experience of a certain sweetness and internal peace, which begets no certitude but conjectural. According to the latter reading we answer, with the Greek interpreters, that the testimony of the Spirit is nothing else than the very prayer by which we say, Abba, Father; for that prayer is a testimony both of us and of God. Of us, because it is we who say, Abba, Father, and thereby testify by this prayer that we have God for Father; of God, because it is God who moves us to say, Abba, Father; and in this manner the Spirit of God together with our spirit gives testimony that we are the sons of God. But this very thing — namely, that it is the Holy Spirit who moves us when we say, Abba, Father — is not established to us by divine faith, but only by conjectures, which can be fallacious. For many, not only sinners among the Catholics, but also heretics, say to God, Our Father who art in heaven, and yet are not truly the sons of God. And to the Jews saying, John 8, We have one Father, even God, Christ said: You are of your father the devil. The testimony, then, makes no faith but conjectural.
The seventh testimony Calvin and Chemnitz take from those words of Romans 8: I am sure that neither death, nor life, shall be able to separate us from the charity of God. I answer: there are also two expositions of this place. One, that the Apostle speaks of the predestined in general; so that the sense is, it is certain that all the predestined will persevere in the charity of God. For a little before the same Apostle had said: We know that to them that love God all things work together unto good, to such as, according to his purpose, are called to be saints. For whom he foreknew, he also predestinated, etc. And this is the sentence of St. Augustine on this place of the Apostle, in the book On Rebuke and Grace, chapter 7. The other exposition is that the Apostle speaks of himself in particular, and of others like him, but by that “I am sure” understands not the certitude of divine faith, but a certain persuasion and confidence, for begetting which conjectural certitude suffices. And that this is so is clear from the Greek word which he uses. For pepeismai signifies properly “I am persuaded,” or “I trust.” For the commentary of Ambrose on this place, and St. Jerome in the epistle to Algasia, question 9, read: “I trust that neither death, nor life,” etc.; and the same Apostle in this very epistle, chapter 15, uses the same word when he says: I am sure, my brethren, of you, that you also are full of love, replenished with all knowledge, etc. And 2 Timothy 1: I am certain that in thee also. And Luke 20: They are persuaded that John was a prophet. Finally, Hebrews 6, where we have We trust better things of you, is had in Greek pepeismetha. But who would so dote as to say that the Apostle was certain from faith that all the Romans were full of love and knowledge? That, then, is the force of that word in all the places cited, that it signify a persuasion and confidence which we can have from various conjectures, although it be not such as utterly to exclude all fear. See another exposition of this place in Augustine, in the book On the Manners of the Church, chapter 11 and following.
The eighth testimony they take from chapter 2 of the first to the Corinthians, where we read: Now we have received not the spirit of this world, but the Spirit that is of God, that we may know the things that are given us. I answer: the Apostle speaks not of the knowledge of the benefits of God which in particular pertain to this or that man, but of the knowledge of the benefits which God has prepared for his elect, such as are chiefly the inheritance and the glory of the kingdom of heaven. Which knowledge we have through the Spirit of God, who revealed them in the Scriptures, not through the spirit of this world — that is, not through wisdom and human study. For a little before he had said: And I, when I came to you, brethren, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ. And below: As it is written, That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him; but to us God hath revealed them by his Spirit. And below, when he had said, That we may know the things that are given us, he at once subjoined, Which things also we speak, not in the learned words of human wisdom, but in the doctrine of the Spirit.
The ninth testimony they take from that of 1 Corinthians 11: Let a man prove himself, and so let him eat of that bread. I answer: this discussion and proof does not exact certitude of faith, but such as we can attain from the very examination of our own conscience. For he is said to be prepared for receiving the Eucharist who, after discussion, is not conscious to himself of any crime which he has neglected to expiate by penance, and in good faith thinks that neither faith, nor charity, nor devotion due to so great a Sacrament is lacking to him. The tenth testimony they take from that of 2 Corinthians 1: Our glory is this, the testimony of our conscience. “But this glory,” they say, “would be vain, unless the testimony of conscience begot infallible certitude.” I answer: the testimony of conscience brings great joy, but not infallible certitude; for we rejoice and glory not only of those things which we are certain that we have, or shall have, but also of those which we either trust that we have, or hope that we shall have, though not without fear. Whence also we are bidden, Psalm 2, to rejoice with trembling. Finally, that the testimony of conscience does not beget absolute certitude the same Apostle is witness, who says, 1 Corinthians 4: I am conscious to myself of nothing, yet am I not hereby justified.
The eleventh testimony they take from that of 2 Corinthians 13: Try your own selves, if you be in the faith; know you not your own selves, that Christ is in you, unless perhaps you be reprobates? I answer: the Apostle speaks of the presence of Christ among the Corinthians not according to sanctifying grace, but according to power, providence, and the miracles which he wrought among them. For otherwise, since the same Apostle in that whole chapter and the three preceding reprehends them, and threatens severe vengeance, how would it be consequent that he would affirm that all those at that time were just? But from the preceding words it will be clear of what presence of Christ among the Corinthians the Apostle speaks: Behold, he says, this is the third time I come to you; in the mouth of two or three witnesses shall every word stand. I have told before, and foretell, as present, to them that sinned before, and to all the rest, that if I come again I will not spare. Do you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you? For although he was crucified through weakness, yet he liveth by the power of God. That is, will you experience the animadversion of Christ, who through me may deliver some of you to Satan for the destruction of the flesh? For although Christ, according to the weakness of the flesh, was crucified, yet now, immortal, he reigns through the power of God, and can punish whom he will. And soon he adds: For we also are weak with him, but we live with him by the power of God towards you. Try your own selves, etc. That is, we too, in both — namely, in weakness and in power — are like to Christ; and therefore according to weakness we suffer many things daily, according to power we do signs and prodigies, and from the authority of Christ are prepared to chastise all disobedience. Which you can understand even from yourselves. For if you consider yourselves, and the things that have been done among you, if there be any faith in you, and you be not delivered to a reprobate sense, you will easily know that Christ is in you, and administers your affairs, and that it is he who through our ministry delivers the disobedient to Satan for the destruction of the flesh. This is the sentence of the Apostle, from which nothing at all can be gathered for the certitude of grace.
The twelfth testimony they take from chapter 3 to the Ephesians: In whom we have boldness and access with confidence by the faith of him. For the Greek word of confidence is parresia — that is, boldness. “But boldness,” says Calvin, “is more than certitude. Therefore through faith we are more than certain that we are pleasing to God, and thence we boldly approach to God.” I answer: boldness is not certitude, nor is to be bold to be certain; but certitude begets boldness. And so from a certain highest and infallible certitude we are bold. But that certitude is not of our justice, but of the truth of the mysteries of faith. Namely, because we are most certain from Catholic faith that Christ was born, suffered, and died for us, and that the same rose again and ascended into heaven, and now stands before the face of God for us, thence, relying on so great an intercessor, we dare confidently to approach to the throne of grace, and to hope from God indulgence, justification, sanctification, and other benefits of that kind. And so the paralogism of Calvin consists in this, that by faith he takes the knowledge of one’s own justification, which we have copiously proved in book 1 to be not faith, but a false persuasion.
The thirteenth testimony they take from the epistle of St. John; for in chapter 3 we thus read: We know that we are translated from death to life, because we love the brethren. And chapter 4: In this we know that we abide in him, and he in us, because he hath given us of his Spirit. And chapter 5: We know that we are of God. And in the same place: He that believeth in the Son of God hath the testimony of God in himself. I answer: first, those words, “we know” and “we recognize,” do not necessarily include certitude of divine faith. For we are said to know and recognize also those things which we gather from signs and conjectures. Then, although blessed John speaks in the first person, yet those sentences are general, not particular; for they signify that those are translated from death to life who love the brethren, and that those abide in God, and God in them, who have in themselves the Spirit of God; and finally that those are of God who live justly and holily. But St. John speaks in the first person because in good hope he trusted that he was one of those who love the brethren, who have the Spirit of God, and who are of God. As also blessed Paul, when he speaks of the predestined, almost always so speaks as if he were certain that not only he, but also all those to whom he writes, were in the number of the elect; because, namely, he desired and hoped it. But that, “He that believeth in the Son of God hath the testimony of God in himself,” is not to the purpose, since St. John speaks not of the testimony of our justification, but of the testimony of the divinity of Christ. For he had said a little before: This is the testimony of God, which is greater, because he hath testified of his Son. And soon he subjoins: He that believeth in the Son of God hath the testimony of God in himself — that is, retains, and keeps, and accepts the testimony of God, not about himself, but about the Son of God, in himself; but he who believes not receives not this testimony in himself, and therefore makes him a liar who testified of the Son when he said, This is my beloved Son, in whom I am well pleased.
The last testimony they take from that of 2 Peter 1: Labour, that by good works you may make sure your calling and election. I answer: this testimony is not brought against the Lutherans, and with reason, because it manifestly fights with their opinion. For they will have their certitude to be prior to works, not posterior. But neither does this authority help Catharinus. For the certitude which is born of works cannot be certitude of faith, but only conjectural — to pass over that the Apostle speaks not so much of certitude on the part of the subject as on the part of the object. For he admonishes that by good works we make our calling and election sure — that is, ratified and firm. For since God chose us that we should be holy and unspotted in his sight in charity, Ephesians 1, those confirm their election, and render it sure, who study to be made holy and unspotted, and advance more and more in charity, with God helping.
Show the Latin (Vives edition, OCR)
CAPUT IX.
Solvuntur argumenta adversariorum , ex
testimoniis Scripturarum deprompta.
Quoniam testimonia Scripturarum quae
Calvinus, Kemnitius etCatharinus adducunt,
plurima sunt, ut saltem multitudine testimo¬
niorum speciem aliquam probabilitatis effi¬
ciant, nos illa omnia secundum ordinem
Scripturarum proponemus et refellemus.
Primum igitur testimonium Catharinus
profert ex cap. xvii. Luc. Cum feceritis haec
omnia , dicite servi inutiles sumus, quod de¬
buimus facere , fecimus (1). At hoc quomodo
potest quis dicere, nisi certo sciat, se fecisse
omnia quae praecepta sunt? qui autem certo
scit, se omnia mandata complesse, certo
quoque scit, se diligere Deum, et diligi a
Deo, et justum esse ; Qui enim diligit me,
sermones meos servabit. Et : Qui diligit me
diligetur a Patre meo , Dominus ait. Et : Qui
facit justitiam, justus est, inquit Joannes.
Respondeo : absit ut Christus eo loco nos
hortetur, ut dicamus vel existimemus, nos
fecisse omnia, quae praecepta sunt nobis. Id
enim esset ad jactantiam et superbiam ex-
hoi'tari ; cum contra potius ad humilitatem
(1) Luc. XVII, 10.
LIBER III.
264
nos co loco Salvator informet. Sententia
igitur Domini est, ut cum bona fide feceri¬
mus, qua; praecepta sunt nobis, ita ut cor
nostrum nos non reprehendat, non inde su¬
perbiamus, sed dicamus, servi inutiles su¬
mus, quod debuimus facere, fecimus.
Secundum testimonium profert excap. iii.
Joar.. Qui facit veritatem, venit ad lucem , ut
manifestentur opera ejus , quia in Beo sunt
facta (4). At quis auderet venire ad lucem,
id est, ad Christum justitiae solem, et opera
sua dijudicanda proferre, nisi certo sciret,
illa esse vere bona? Respondeo, sententia
hujus loci est, hanc esse naturam operum
malorum, ut queerant latebras, quoniam re¬
prehensionem timent, contra vero naturam
esse operum bonorum, ut si opus sit proferri
in lucem, non erubescant, nec timeant re¬
prehendi. Ex hac autem generali, verissi-
maque doctrina non debet colligi, eundum
nobis esse ad Christum, ut apud eum prae¬
dicemus opera nostra. Neque etiam colligi
debet, omnes qui ad Christum libenter acce¬
dunt esse perfecte justificatos. Multi enim
ad illum accedunt, ut justificentur, juxta
illud : Venite ad me omnes, qui laboratis et
onerati estis , et ego reficiam vos (2). Matth. xi.
sed colligi debet id quod ipse Christus in eo
loco colligit, qui ejus consortium fugiebant,
ut Pharisseos et scribas, hoc ipso fuisse ho¬
mines malos, fugiebant enim Christi con¬
sortium , quia timebant reprehensionem ;
qui autem ad eum accedebant, ut publica¬
nos et peccatores, vel etiam veros Israelitas,
in quibus dolus non erat, ut Nalhanaelem
et Nicodemum , hoc ipso fuisse bonos, vel
voluisse fieri bonos , et denique bonam
fuisse illam voluntatem, qua Christum quae¬
rebant.
Quod si peccatores ad Christum accedere
poterant, et hoc ipso veritatem faciebant, et
veniebant ad lucem, nec timebant manife¬
stari opera sua, id est, desiderium et volun¬
tatem suam, quam habebant recuperanda;
salutis : multo magis possunt, qui non sunt
sibi conscii peccatorum , sincero corde ad
Christum accedere, non ut jactent opera sua,
sed ut ab eo illuminentur et proficiant, si
boni sunt, vel corrigantur, si forte boni sibi
videntur et non sunt.
Tertium testimonium profert ex illo Joan.
xm. In hoc cognoscent omnes, quod discipuli
mei estis , si dilectionem habueritis ad invi¬
cem (3). Quanto igitur magis poterit unus¬
quisque cognoscei-e , se vere discipulum
fuisse Christi, si dilectionem proximi habere
se videat?
Respondeo : Nihil plane concluditur ex hoc
loco ; nisi quis velit, non solum non ipsos,
sed etiam omnes alios certo cognoscere no¬
stram gratiam. Dominus enim non ait : In
hoc cognoscetis, sed, in hoc cognoscent om¬
nes. At profecto absurdissimum est tribuere
omnibus hominibus certitudinem fidei de
aliena justitia. Sententia igitur Dominus est,
Discipulos Christi non posse internosci ab
aliis clariori signo, quam dilectionis. Ejus¬
modi autem externa signa non efficiunt cer¬
titudinem fidei divinse, sed humanam, et
conjecturalem, cum hoc ipsum non possit
sine revelatione cognosci, an quis vere dili¬
gat Deum et proximum, ut oportet. Saepe
enim cupiditas se venditat pro charitate ,
id est, amor concupiscentiae pro amore ami¬
citiae.
Quartum testimonium non a Catharino
tantum, sed etiam a Calvino producitur ex
illo Joan. xiv. «Vos autem cognoscetis eum,
quia apud vos manebit, et in vobis erit ».
Item : « In illa die cognoscetis, quia ego
sum in Patre, et vos in me, et ego in vo¬
bis i) .
Respondeo : ex priore loco solum colligi¬
tur, eos qui perTidem Spiritum sanctum nos¬
cunt, non sine ejus gratia et auxilio noscere.
Quomodo etiam dicitur de notitia Christi .'
Nemo potest dicere , Dominus Jesus, nisi in
Spiritu sancto. Dixerat enim Dominus : Mit¬
tam vobis Spiritum paracletum , quem mundus
non potest accipere, quia non novit eum , nec
scit eum ; vos autem cognoscetis eum , quia apud
vos manebit, et in vobis erit. Ex quibus verbis
intelligimus , non posse accipi Spiritum
sanctum, nisi prius cognoscatur, et tamen
non posse cognosci, nisi prius habeatur.
Proinde duobus modis haberi potest Spi¬
ritus sanctus. Uno modo, ut per donum ju¬
stitia; et charitatis inhabitet in nobis, tam¬
quam in templis mundatis et sanctificatis;
Altero , ut per donum fidei praeparet sibi
templum in nobis, et capaces efficiat per¬
fecta; justificationis. De Priore modo dictum
est : Mundus eum non potest accipere , quia
non videt cum , nec scit eum^iA est, non po¬
test mundus accipere Spiritum sanctum, ad
perfectam justificationem , quia nondum ha-
(I) Joan. III, 21. - (2) Mattii. XI. 28. - (5) Joan. XIII, 35,
CAPUT IX.
265
bet illum ad fidem. Neque est capax dono¬
rum ejus, quem non cognoscit, nec videt
oculis fidei. De posteriore modo dictum
est : Vos autem cognoscetis eum , quia apud
vos manebit. Vel ut habent codices Graeci et
plerique Isatin i : Vos autem cognoscetis eum,
quia apud vos manet , id est, vos jam illum
habetis ad fidem, et ideo cognoscitis eum,
et capaces facti estis donorum ejus, et
propterea mittam eum ad vos. Non igitur
habetur ex hoc testimonio, nos certos esse
de nostra justitia et gratia, sed solum, si
cognoscimus Deum per fidem, certos esse id
non fieri sine ipsius auxilio.
I11 altero testimonio, si credimus Augu
stino et Cyrillo in commentario hujus loci,
loquitur Dominus de cognitione beata, quae
post hanc vitam erit cum videbimus Deum,
sicuti est. Tunc enim aperte cognoscemus,
Filium esse in Patre, et nos in Filio, et Fi¬
lium in nobis. Si quis .autem contendat, in
hac etiam vita compleri, quod Dominus ait;
in promptu erit responsio, cognoscere, nos
esse in Filio, et Filium in nobis, non esse
cognoscere, nos esse justos, sed Christum
esse caput lotius Ecclesiae , sic enim est
Christus in nobis, id est, in Ecclesia, et
Ecclesia in Christo, quia, ipse est caput, et
Ecclesia est corpus.
Quintum testimonium sumunt haeretici ex
illo ad Roman. m : Justitia Dei in' omnes et
super omnes , qui credunt in eum. Et ad Ro¬
man. iy : Si ex lege hxreditas, exinanita est
fhles, abolita est promissio. Item ibidem :
Ideo ex fide, ut firma sit promissio. Et ibidem :
Ideo reputatum est ei ad justitiam (i). Hinc
enim colligunt, omnes qui credunt, etiamsi
nihil aliud agant, certissime justificari, et
hoc ipso justificari, quod credunt. Proinde
non pendere promissionem justificationis ab
ulla conditione operis, et ideo nihil esse quod
illam incertam possit efficere. Itaque Kem-
nitius his locis citatis exclamat : « Haec non
verba sunt, sed fulmina contra Tridentinum
decretum, quod dicit : Nemini, qui in fiducia
et certitudine remissionis peccatorum, juxta
promissionem acquiescit, remitti peccata.
Paulus vero dixit, ideo reputatum est ei ad
justitiam ».
Respondeo : Haec omnia sunt a nobis ex-
explieata ini.; lib. ideo nunc paucis respon¬
demus. Primum manifeste hallucinantur hae¬
retici, cum existimant, Apostolum loqui de
tQRom. III, ‘22; ibid. IV, 15. - p.U Ro.u. Vili,
'lOM. VI.
fide, seu fiducia, qua quis credit, sibi re¬
missa esse peccata. Nusquam enim id Apo¬
stolus significat, sed loquitur de fide, qua
credimus, Christum resurrexisse a mortuis;
et qua credidit Abraham , se habiturum
filium ex uxore vetula et sterili, juxta pro¬
missum divinum.
Deinde manifeste falsum assumunt, imuio
secum ipsi pugnant, cum dicunt, promissio¬
nem non pendere ab ulla conditione operis,
ct tamen requirere fidem. Nam ipsa fides
est quoddam opus, et conditio, et omnino
sufficit ad hoc, ut justificatio reddatur in¬
certa. Nam nemo certus esse potest certitu¬
dine fidei, se habere fidem illam, quie requi¬
ritur ad justificationem, cum hoc in nulla
parte verbi Dei contineatur. Itaque certum
est, omnes, qui credunt ut oportet, id est,
viva fide, justificari ; sed nemo certus est ex
fide, se fidem vivam habere. Rursus certum
est hominem justificari ex fide, non ex lege,
aut operibus, id est, non ex sola notitia le¬
gis, vel operibus factis solis naturae viribus,
sed ex gratia Dei, quae primum inspirat fi¬
dem, ut per illam justificatio impetretur,
sed (ut diximus) non sumus certi ex fide,
nos vel fidem habere, qualis requiritur, vel
per fidem impetrasse justificationem. De¬
nique certum est, Abrahae reputatam fuisse
fidem ad justitiam ; sed nemo certus est ex
fide, se talem habere fidem, qualem habuit
Abraham. Ostendat Kemnitius ex verbo Dei?
se, aut alios in particulari habere ejusdem
fidem vivam, et per dilectionem operandum,
et tum fulmina contra Concilium jactet ;
alioqui sciat, verba quidem Apostoli fulmina
esse, sed per paralogismos non bene tor¬
queri, vel potius in caput recidere imperiti
fulminatoris.
Sextum testimonium sumunt ex illo ad
llorn. vnr. Accepistis Spiritum adoptionis fi¬
liorum, in quo clamamus A bba Pater. Ipse
enim Spiritus testimonium reddit spiritui no¬
stro, quod sumus filii Dei (2). At Spiritus testi¬
monium certitudinem summam efficere de¬
bet, cum Spiritus sanctus nec falli possit,
nec fallere. Atque hoc testimonium, ut unum
ex praecipuis, non solum Calvinus et Kemni¬
tius, sed etiam Oatharinus maximi fecit.
Respondeo : Duae surit hujus loci exposi¬
tiones ut etiam dure sunt lectiones. Una le¬
ctio est Latini codicis, quae habet Spiritum
sanctum testimonium reddere spiritui nos¬
ti?.
18
266
LIBER III.
tro; altera est codicis Graeci, quae habet,
Spiritum sanctum simul testari cum spiritu
nostro ; auto to 7rvsuu.a Guaaot -rupei tm TtveuuaTi
y) uwv. Juxta priorem respondemus cum La¬
tinis interpretibus, Spiritum sanctum atte¬
stari spiritui nostro, quod simus filii Dei,
sed hoc testimonium non esse per verbum
aliquod expressum, id est, per revelationem,
sed per experimentum cujusdam suavitatis
et pacis internae, quae non gignit certitudi¬
nem, nisi conjecturalem.
Juxta posteriorem lectionem respondemus
cum interpretibus Graecis, testimonium Spi¬
ritus nihil esse aliud, nisi ipsam orationem,
qua dicimus : Abba Pater, illa enim oratio
testimonium est nostrum et Dei. Nostrum,
quia nos sumus, qui dicimus : Abba Pater,
ac per hoc testamur hac oratione, Patrem
nos habere Deum ; Dei autem, quia Deus
est, qui movet nos, ut dicamus : «Abba Pa¬
ter », et hoc modo Spiritus Dei simul cum
spiritu nostro testimonium perhibet, quod
simus filii Dei.
Sed hoc ipsum, quod videlicet Spiritus
sanctus sit, qui nos movet, cum dicimus,
« Abba Pater » , non constat nobis ex fide
divina, sed solum ex conjecturis, quae fallaces
esse possunt. Multi enim non solum peccato¬
res inter Catholicos, sed etiam haeretici di¬
cunt Deo : Pater noster qui es in coelis, et
tamen non sunt ipse vere filii Dei. Et Judaeis
dicentibus Joan. vm. Nos unum Patrem ha¬
bemus Deum, Christus dixit : Vos ex Patre
diabolo estis (1). Non igitur testimonium fi¬
dem facit, nisi conjecturalem.
Septimum testimonium sumunt Calvinus,
et Kemnitius ex illis verbis ad Rom. viii.
Certus sum, quia neque mors , neque vita pote¬
rit nos separare a charitale Dei (2).
Respondeo : Duae sunt etiam hujus loci
expositiones. Una quod loquatur Apostolus
de praedestinatis in genere; ut sensus sit, cer¬
tum esse, omnes praedestinatos perseveratu¬
ros in charitate Dei. Nam paulo ante dixerat
idem Apostolus : Scimus quoniam diligenti¬
bus Deum omnia cooperantur in bonum his, qui
secundum propositum vocati sunt sancti. Nam
quos praecivit et praedestinavit, etc. Atque haec
est S. Augustini sententia de hoc loco Apo¬
stoli in lib. de corrcpt. et gratia cap. 7.
Altera expositio est, quod loquatur Apo¬
stolus de se in particulari, et aliis similibus
sibi, sed per illud, « certus sum », non intel-
ligat certitudinem fidei divinae, sed quam¬
dam persuasionem et confidentiam, ad quam
gignendam satis est certitudo conjecturalis.
Id autem ita esse perspicuum est ex verbo
Graeco, quo utitur. Nam 7rs7m<ruai, significat
proprie persuasus sum, sive confido. Nam
comment. Ambrosii hoc loco, et S. Hieron.
in epist. ad Algasiam, quaest. 9. legunt :
« Confido quia neque mors, neque vita etc.»;
et idem Apostolus in hac ipsa epistola cap.
xv. utitur eodem verbo, cum dicit : Certus
sum, fratres mei, et ego ipse de vobis, quoniam
et ipsi, pleni estis dilectione , repleti omni scien¬
tia etc. Et II ad Timoth. i. Certus sum au¬
tem quod et in te. Et Luc. xx. Certi sunt enim
Joannem Prophetam esse. Denique ad Hebr.
vi. ubi nos habemus , Confidimus de vobis
meliora (3), habetur Graece Tzsn£iGg.eda. Quis
autem ita desiperet, ut diceret, Apostolum
certum fuisse ex fide, omnes Romanos ple¬
nos fuisse dilectione et scientia ? Illa igitur
est vis ejus verbi in omnibus locis citatis, ut
significet persuasionem et confidentiam,
quam possumus habere ex variis conjecturis,
quamvis ea non sit ejusmodi, ut omnem for¬
midinem prorsus excludat. Vide aliam expo-'
sitionem hujus loci apud Augustinum in lib.
de moribus Ecclesiae, cap. 11. et seq.
Octavum testimonium sumunt ex cap. ii.
prioris ad Corinth. ubi legimus : Nos autem
non spiritum hujus mundi accepimus , sed
spiritum, qui ex Deo est, ut sciamus quae do¬
nata sunt nobis (4).
Respondeo : Non loquitur Apostolus de
notitia beneficiorum Dei, quae in particulari
ad hunc, aut illum pertinent, sed de notitia
beneficiorum, quae Deus praeparavit electis
suis, qualia sunt in primis haereditas, et glo¬
ria regni coelorum. Quam notitiam habemus
per Spiritum Dei, qui in Scripturis ea reve¬
lavit, non per Spiritum hujus mundi, id est,
non per sapientiam, et studium humanum.
Nam paulo ante dixerat : Et ego, cum venis¬
sem ad vos, fratres, veni non in sublimitate
sermonis, aut sapientia, annuntians vobis te¬
stimonium Christi. Et infra : Sicut scriptum
est, quod oculus non vidit, nec auris audivit,
nec in cor hominis ascendit, quae praeparavit
Deus diligentibus se : nobis autem revelavit
Deus per Spiritum suum. Et infra cum dixis¬
set : Ut sciamus quae donata sunt nobis, subje-
(1) Joan VIII, 41. _ (2) Rom. VIII, 38. - (3) Rom. XV, 14; II Tim. I, 5; Luc. XX, 6; Heb. VI, 9.
(4) 11 Cor. II, 12.
CAPUT IX.
267
cit continuo, quae et loquimur non in doctis hu¬
manas sapientia; verbis, sed in doctrina Spiritus.
Nonum testimonium sumunt ex illo I ad
Cor. XI. Probet se unusquisque , et sic de pane
illo edat (1).
Respondeo : Haec discussio, atque proba¬
tio non exigit certitudinem fidei, sed qualem
possumus ex ipsa nostrae conscientiae exami¬
natione consequi. Ille enim paratus dicitur
ad percipiendam Eucharistiam, quiqiost dis¬
cussionem non est sibi conscius alicujus
criminis, quod per poenitentiam expiare ne¬
glexerit, et neque fidem, aut charitatem, aut
devotionem tanto Sacramento debitam sibi
deesse bona fide existimat.
Decimum testimonium sumunt ex illo 11 ad
Cor. I. Gloria nostra haec est , testimonium con¬
scientiae nostrae (2). «At gloria ista, inquiunt,
inanis esset, nisi testimonium conscientiae
certitudinem infallibilem gigneret. »
Respondeo : testimonium conscientiae ma¬
gnam laetitiam adfert, sed non infallibilem
certitudinem ; non enim solum laetamur, et
gloriamur de iis rebus, quas certi sumus
nos habere, vel habituros, sed etiam de iis,
quas vel nos habere confidimus, vel habitu¬
ros esse speramus, quamvis non sine timore.
Unde etiam jubemur in Psalm. ii. exultare
1 - cum tremore. Denique testimonium conscien¬
tiae non parere certitudinem absolutam ,
testis est idem Apostolus, qui ait I < d Co-
j, rinth. iv. Nihil mihi conscius sum, sed non in
hoc justificatus sum (3).
Undecimum testimonium sumunt ex illo II
adCorinth. xin. Vosmetipsos tentate, si estis in
fide , an non cognoscitis vosmetipsos, quia Chri¬
stus in vobis est, nisi forte reprobi es 'is (4)?
Respondeo : Loquitur Apostolus de prae¬
sentia Christi apud Corinthios non secundum
gratiam gratum facientem, sed secundum
potentiam, providentiam, et miracula, quae
apud illos faciebat. Alioqui enim cum idem
Apostolus in toto eo capite et tribus praece¬
dentibus, eos reprehendat, et severam ultio¬
nem comminetur, quomodo consequens es¬
set, ut affirmare vellet omnes illos eo tem¬
pore justos fuisse ?
Sed ex verbis praecedentibus perspicuum
erit, de qua praesentia Christi apud Corinth.
loquatur Apostolus : Ecce, inquit, tertio ve¬
nio ad vos , in ore duorum , vel trium testium
stabit omne verbum. Praedixi et praedico, ut
praesens iis, qui ante peccaverunt, et caeleris
omnibus, quoniam si venero , iterum non par¬
cam. An experimentum quaeritis ejus, qui in
me loquitur Christus, qui in vobis non infirma¬
tur, sed potens est in vobis? Nam etsi cruci¬
fixus est ex infirmitate, sed vivit ex virtute
Dei { 5). Hoc est, vultis ne experiri animad¬
versionem Christi, qui per me tradat aliquos
vestrum Sathanae in interitum carnis! Nam
etsi Christus secundum infirmitatem carnis
crucifixus fuit, tamen nunc immortalis reg¬
nat per potentiam Dei, et quos vult punire
potest.
Et mox adjungit : Nam et nos in fr mi su¬
mus cum illo, sed vivimus cum eo ex virtute
Dei in vobis. Vosmetipsos tentate, etc. Id est,
nos quoque, in utroque, in infirmitate vide¬
licet, et in potentia Christo similes sumus;
et ideo secundum infirmitatem multa quoti¬
die patimur, secundum potentiam signa, et
prodigia facimus, et ex auctoritate Christi
omnem inobedientiam castigare parati su¬
mus. Id quod vel ex vobis ipsis intelligere
potestis. Nam si vos ipsi consideretis, et ea,
quae apud vos facta sunt, si quid fidei in vobis
est, et non estis traditi in reprobum sensum,
facile cognoscetis, Christum in vobis esse, et
res vestras administrare et, ipsum esse, qui
per ministerium nostrum tradit in obedien-
tes Satanae in interitum carnis. Haec est
Apostoli sententia, ex qua nihil omnino col¬
ligi potest pro certitudine gratiae.
Duodecimum testimonium sumunt ex
cap. iii. ad Ephes. Per quem habemus fidu¬
ciam, et accessum in confidentia per fidem
ejus (6). Id Graeco nomine fiduciae est nap^-
cn'a, id est, audacia. « Audacia vero, inquit,
Calvinus, plus est quam certitudo. Igitur
per fidem plus quam certi sumus, nos esse
gratos Deo, atque inde ad Deum audacter
accedimus » .
Respondeo : Audacia non est certitudo,
neque esse audacem, est esse certum; sed
certitudo gignit audaciam. Itaque ex qua¬
dam certitudine summa, et infallibili auda¬
ces sumus. Cseterum ea certitudo non est de
justitia nostra, sed de veritate mysteriorum
fidei. Nimirum, quia certissimi sumus ex
fide Catholica, Christum pro nobis natum,
passum et mortuum esse, et eumdem resur¬
rexisse et ascendisse in coelum, et nunc
adstare vultui Dei pro nobis, inde nos tanto
(i) 1 Cor. XI, 2<. - (2) II Cor. I, 12. - (3) I Cor. IV, 4. - (4) 11 Cor. XIII, 5. _ (5) II Cor. XIU,
1. — (6)Eph. III, 12.
268
LIBER III.
intercessore freti, audemus confidenter ac¬
cedere ad thronum gratia), et sperare a Deo
indulgentiam, justificationem, sanctificatio¬
nem, et alia id genus beneficia.Jtaque pa-
ralogismus Calvini in eo consistit, quod per
fidem accipiat notitiam propriee justificatio¬
nis, quam non esse fidem, sed falsam per¬
suasionem in i. lib. copiose probavimus.
Tertium decimum testimonium sumunt cx
epist. 4. S. Joannis; nam in in. cap. sic le¬
gimus : Scimus, quoniam translati sumus de
morte ad vitam , quoniam diligimus fratres. Et
cap. iv. In hoc cognovimus , quoniam in ipso
manemus, et ipse in nobis, quoniam de Spiritu
suo dedit nobis. Et cap. v. Scimus quoniam
ex Deo sumus. Et ibidem : Qui credit in Fi¬
lium Dei, habet testimonium Dei in se (4).
Respondeo : Primum, illa) voces, «scimus» ,
et, « cognoscimus » , non necessario includunt
certitudinem fidei divina). Dicimur enim
etiam scire et cognoscere, ea quae ex signis
et conjecturis colligimus. Deinde, quamvis
B. Joannes in prima persona loquatur, tamen
sententiae illae generales sunt, non particula¬
res : significant enim, eos translatos esse de
morte ad vitam, qui diligunt fratres, et eos
in Deo manere, et Deum in ipsis, qui habent
in se Spiritum Dei ; et denique eos ex Deo
esse qui juste et sancte vivunt. Loquitur au¬
tem sanctus Joannes in prima persona, quia,
bona spe confidebat, se unum ex illis esse,
qui diligunt fratres, qui habent Spiritum
Dei, et qui sunt ex Deo. Sicut etiam B. Pau¬
lus cum loquitur de praedestinatis, fere sem-
per ita loquitur, quasi certus esset, non so¬
lum se, sed etiam illos omnes, ad quos scri¬
bit, in numero electorum fuisse ; quia vide¬
licet, id cupiebat, et sperabat.
Illud autem : Qui credit in Filium Dei ,
habet testimonium Dei in se, non est ad pro¬
positum, quoniam non loquitur sanctus Jo¬
annes de testimonio nostrae justificationis,
sed de testimonio divinitatis Christi. Dixerat
enim paulo ante : Hoc est testimonium Dei,
quod majus est, quia testificatus est de lilio
suo. Et mox subjungit : Qui credit in Filium
Dei , habet testimonium Dei in se, id est, reti¬
net, et conservat, et acceptat testimonium
Dei, non de se, sed de Filio Dei in se, qui
autem non credit, non recipit hoc testimo¬
nium in se, et ideo mendacem facit eum, qui
de Filio testificatus est, cum dixit : Hic est Fi¬
lius meus dilectus, m quo mihi bene complacui.
Ultimum testimonium sumunt ex illo II
Petri i. Satagite , ut per bona opera certam
vestram vocationem et electionem faciatis (2).
Respondeo : Hoc testimonium non adfertur
Lutheranis, et merito, quia cum eorum sen¬
tentia manifeste pugnat. Ipsi enim certitudi¬
nem suam priorem operibus esse volunt, non
posteriorem. Sed neque Catharmum haec
auctoritas juvat. Non enim certitudo, quae
ex operibus nascitur , potest esse certitu¬
do fidei, sed tantum conjecturalis, ut omit¬
tam quod Apostolus non tam loquitur de
certitudine ex parte subjecti, quam ex parte
objecti. Id enim monet, ut per bona opera
certam, id est, ratam et firmam vocationem
et electionem faciamus. Nam cum Deus nos
elegerit, ut essemus sancti, et immaculati in
conspectu ejus in charitale (3), ad Ephesios i.
illi electionem suam confirmant, et certam
reddunt, qui sancti et immaculati fieri stu¬
dent, et in charitatc magis ac magis, Deo
adjuvante, proficiunt.