on ecclesiastical history. Concerning the principles of the Jansenists see Reuchlin, Port-Royal. (Compare also § 228.)

§ 250.

JUSTIFICATION AND SANCTIFICATION. FAITH AND WORKS.

Möhler, Symbolik p. 134 ss. Baur p. 215 ss.

Roman Catholics and Protestants agreed in ascribing to God the justification of the sinner, but differed in this, that the former confounded the act of justification with that of sanctification, so as to represent both as the one act of making just,1 while the latter separated the one from the other, asserting that the justification of the sinner before God (which is described as a legal transaction performed by God), is antecedent to his sanctification (which is a physico-therapeutical act.)2 Both Roman Catholics and Protestants admitted, that it is faith which justifies the sinner, but there was this great difference between them, that the former maintained that, in addition to faith, good works are a necessary condition to salvation, and ascribed to them a certain degree of meritoriousness, while the latter adhered rigidly to the proposition "sola fides justificat." The sects, how

ever, which had their origin in Protestantism, formed here again an exception. While Arminians and Socinians agreed with other Protestants in restricting justification to the act of granting pardon,5 the Mennonites and Quakers regarded it as a therapeutical act. Respecting the relation between faith and works, the Arminians and Socinians, as well as the Mennonites, adopted views more closely allied to those of the Roman Catholics, but with this important difference, that they denied the meritoriousness of works.

1 Conc. Trid. Sess. 6. cap. 7.: Justificatio non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiæ et donorum, unde homo ex injusto fit justus et ex inimico amicus, ut sit hæres secundum spem vitæ æternæ, etc. Comp. Can. 11. and Bellarmin, de justif. ii. 2......Sicut aër cum illustratur a sole per idem lumen, quod recipit, desinit esse tenebrosus et incipit esse lucidus, sic etiam homo per eandem justitiam sibi a sole justitiæ donatam atque infusam desinit esse injustus, delente videlicet lumine gratiæ tenebras peccatorum, etc.

2 Apol. Augustanæ p. 125.: Justificare h. 1. (Rom. v. 1.) forensi consuetudine significat reum absolvere et pronuntiare, justum sed propter alienam justitiam, videlicet Christi, quæ aliena justitia communicatur nobis per fidem. Comp. p. 73. p. 109. Form. Conc. p. 785. Helv. ii. c. 15.: Justificare significat Apostolo in disputatione de justificatione peccata remittere, a culpa et pœna absolvere, in gratiam recipere et justum pronuntiare.— According to the Roman Catholic doctrine, Christ, by the act of justification, is really embodied in the believer, so that the latter becomes a living reflection of the prototype; according to the Protestant doctrine, he casts only his shadow upon the believer, which so shelters him, that God does not see his sinfulness." Möhler [a Roman Catholic writer] Symbolik p. 134. On the other side see Baur p. 229 ss. and the passage quoted by Möhler p. 136. from Calvin's Antidot. in Conc. Trid. p. 702: Neque tamen negandum est, quin perpetuo conjunctæ sint ac cohæreant duæ ista res, sanctificatio et justificatio. Protestants do not deny that justification and sanctification are closely connected, but they do deny that they are one and the same thing; when the Formula Conc. (Solenn. declar. iii. p. 695) says: totam justitiam nostram extra nos quærendam, it explains this immediately after by adding: extra omnium hominum merita, opera, etc.

3 Conc. Trid. Sess. 6. c. 6.-c. 8.: Per fidem ideo justificari dicimur, quia fides est humanæ salutis initium fundamentum et radix omnis justificationis.-On the other side c. 9:: Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil aliud requiri, quod ad justificationis gratiam consequendam cooperetur ......anathema sit. Comp. c. 12. This is connected with the

moral and external (historical) perception of faith. Cat. Rom. i. 1., 1. Nos de ea fide loquimur, cujus vi omnino assentimur iis, quæ tradita sunt divinitus. Faith taken in this sense (as submission to the authority of the church) may be said to be meritorious. The meritoriousness of works consists in this, that the justitia is increased by the performance of good works. Comp. Concil. Trident. Sess. 6. (quoted by Winer, p. 104.) Catech. rom. ii. 5. 71. Bellarmin. Justific. v. 1. iv. 7. Nevertheless (according to Bellarmin) the merits of men will not throw the merits of Christ into the shade; they are rather themselves the effect of the merits of Christ, and serve to manifest his glory among men. Bellarmin v. 5. (quoted by Winer, p. 105.)

4 Confessio Augustana Art. 4.: Docent, quod homines non possunt justificari coram Deo propriis viribus, meritis aut operibus, sed gratis justificentur propter Christum per fidem, cum credunt se in gratiam recipi, et peccata remitti propter Christum, qui sua morte pro nostris peccatis satisfecit. Hanc fidem imputat Deus pro justitia coram ipso. But Protestants did not understand by faith the mere historical faith (as Roman Catholics did), see Art. 20. (p. 16): Admonentur etiam homines, quod hic nomen fidei non significet tantum historia notitiam, qualis est in impiis et diabolo, sed significet fidem, quæ credit non tantum historiam, sed etiam effectum historia, videlicet hunc articulum, remissionem peccatorum, quod videlicet per Christum habeamus gratiam, justitiam et remissionem peccatorum. Comp. Apologia, p. 68.-Concerning good works, and the relation in which they stand to faith, the Confess. August. says, Art. 20. p. 16: Falso accusantur nostri, quod bona opera prohibeant. ......Docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri, sed propter voluntatem Dei. -Apol. p. 81: Nos quoque dicimus, quod dilectio fidem sequi debeat. Neque tamen ideo sentiendum est, quod fiducia hujus dilectionis aut propter hanc dilectionem accipiamus remissionem peccatorum et reconciliationem. Ibid. p. 85: Falso calumniantur nos adversarii, quod nostri non doceant bona opera cum ea non solum requirant, sed etiam ostendant, quomodo fieri possint, etc. Comp. Winer, p. 99 and 105, where other passages are

a The contending parties were well acquainted with the different meanings attached to the term "faith." See Bellarmin de Justific. § 4.

quoted from the Lutheran symbols. The creeds of the Reformed Church express themselves in similar terms. Thus the confession of Basle Art. 9. Concerning faith and good works: We acknowledge the forgiveness of sins by faith in Jesus Christ, the crucified one; though this faith continually exercises and manifests itself by the works of love, we do not ascribe righteousness and satisfaction for our sins to works as the fruit of faith, but solely to true confidence and faith in the blood of the Lamb of God, which was shed for the remission of our sins, for we freely confess that all things are given to us in Christ. Therefore believers are not exhorted to perform good works to make satisfaction for their sins, but only in order to manifest their gratitude for the great mercy which the Lord God has shown to us in Christ.-Compare also the arrangement of the Catechism of Heidelberg, where the whole system of ethics is included in the article concerning gratitude. Conf. helv. ii. c. 15: Docemus cum Apostola, hominem peccatorem justificari sola fide in Christum, etc. The following definition is given in ch. 16: Fides humana non est opinio ac humana persuasio, sed firmissima fiducia et evidens ac constans animi assensus, denique certissima comprehensio veritatis Dei......atque adeo Dei ipsius, summi boni et præcipue promissionis divinæ et Christi, qui omnium promissionum est colophon.-Catech. Heidelbergers. Qu. 21: What is true faith? Answ. It is not only a certain knowledge by which I believe everything to be true which God has revealed to us in his Word, but also a cordial confidence wrought by the Holy Ghost in me through the Gospel, that God of his free mercy, and solely on account of the merits of Christ, has granted the pardon of sin, eternal righteousness and blessedness not only to others, but also to myself.

5 Confess. Remonstrant. 18. 3. and Apolog. Conf. Rem. p. 112. a. (quoted by Winer, p. 97): Justificatio est actio Dei, quam Deus pure pute in sua ipsius mente efficit, quia nihil aliud est, quam volitio aut decretum, quo peccata remittere et justitiam imputare aliquando vult iis, qui credunt, i. e. quo vult pœnas peccatis eorum promeritas iis non infligere eosque tamquam justos tractare et præmio afficere. The Socinians also regarded justification as a legal transaction. Catech. Racov. Qu. 433. (ibid.): Justificatio est, cum nos Deus pro justis habet, quod ea ratione

facit, cum nobis et peccata remittit et nos vita æterna donat. Comp. Socinus de just. (Opp. ii. p. 603): Duplici autem ratione amovetur peccatum: vel qui non imputatur ac perinde habetur ac si nunquam fuisset, vel quia peccatum ipsum revera aufertur, nec amplius peccatur......What he says further on: Utraque hæc amovendi peccati ratio in justificatione coram Deo nostra conspicitur, might lead us to think that he identified sanctification and justification, but in the sequel he distinctly separates them: Ut autem cavendum est, ne, ut hodie plerique faciunt, vitæ sanctitatem atque innocentiam effectum justificationis nostræ coram Deo esse dicamus, sic diligenter cavere debemus, ne ipsam sanctitatem atque innocentiam justificationem nostram coram Deo esse credamus, neve illam, nostræ coram Deo justificationis causam efficientem aut impulsivam esse affirmemus, sed tantummodo causam, sine qua eam justificationem non contingere, decrevit Deus. The difference between justificatio and obedientia is so defined, that by the former we are to understand the remissio peccatorum, and by obedientia the condition of justification.

6 Ries, Conf. Art. 21: Per vivam fidem acquirimus veram justitiam i. e. condonationem seu remissionem omnium tam præteritorum quam præsentium peccatorum, ut et veram justitiam, quæ per Jesum cooperante Spir. Sancto abundanter in nos effunditur vel infunditur, adeo ut ex malis......fiamus boni atque ita ex injustis revera justi.—Barclay, Apol. 7. 3. p. 128, does not understand by justificatio good works as such, or as the effects of the Holy Spirit in us, but the formatio Christi in nobis, the new birth, which at the same time consists in sanctification; for it is realis interna animæ renovatio, in the case of those qui Christum in ipsis formatum habent, integrum eum et indivisum possident.

7 Limborch Theol. chr. vi. 4. 22:...Sine operibus fides mortua et ad justificationem inefficax est. 4. 31. Comp. Conf. Remonstr. xi. 1 ss. and Apol. Confess. p. 113. (quoted by Winer p. 102.) According to Socinus (de justif. in the Biblioth. Fratr. Pol. Tom. ii. p. 601 ss.) faith implies obedience to the divine commandments. "If they advance anything else concerning justifying faith......they have borrowed it from Roman Catholic theologians." [?] Möhler p. 634. For the views of the Mennonites concerning justification, see Ries Confess. Art. 29: Fides