The Doctrine of Justification by Faith

Bellarmine useth several Arguments to prove that the Faith here intended by James, is justifying Faith considered in its self; but they are all weak to contempt, as being built on this supposition, that true justifying Faith is nothing but a real assent unto the Catholic Doctrine or Divine Revelation. De Justificat. lib. 1. cap. 15. His first is, that James calleth it Faith absolutely, whereby always in the Scripture true Faith is intended. Ans. 1. James calls it a Dead Faith, the Faith of Devils, and casteth all manner of reproach upon it, which he would not have done on any Duty or Grace truly Evangelical. (2.) Every Faith that is true as unto the reality of assent which is given by it unto the Truth, is neither living, justifying, nor saving, as hath been proved. (3.) They are said to have Faith absolutely or absolutely to believe, who never had that Faith which is true and saving, Joh. 2.23. Act. 8.13. He urgeth that in the same place and Chapter he treats of the Faith of Abraham, and affirms that it wrought with his works, Vers. 22, 23. But this a vain shadow of Faith doth not do; It was therefore true Faith, and that which is most properly called so, that the Apostle intendeth. Ans. This pretence is indeed ridiculous: For the Apostle doth not give the Faith of Abraham as an instance of that Faith which he had treated with so much severity, but of that which is directly contrary unto it, and whereby he designed to prove that the other Faith which he had reflected on, was of no use nor advantage unto them that had it. For this Faith of Abraham produced good Works, which the other was wholly without. Thirdly, He urgeth, v. 24 You see then how that by Works a man is justified, and not by Faith only: For the Faith that James speaks of justifieth with works, but a false Faith, the shadow of a Faith doth not so; it is therefore true saving Faith, whereof the Apostle speaks. Ans. He is utterly ⟨p. 568⟩[…] ⟨p. 569⟩[…] ⟨p. 568⟩mistaken; for the Apostle doth not ascribe Justification partly to Works, and partly to Faith; but he ascribes Justification in the sense by him intended, wholly to Works in opposition to that Faith concerning which he treats. For there is a plain Antithesis in the Words between Works and Faith as unto Justification in the sense by him intended.