Selections from Three Works. Francisco Suárez
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are mortal sins. Thirdly, we shall lay down the distinction between the Old and the New Laws at the end of this treatise [De Legibus, Bks. IX and X]15 and shall assail the false distinction devised by the heretics. Fourthly, in the treatise on Grace,16 we shall pluck out the root of all the heresies, which is imputed justness, and we shall demonstrate in that treatise that men are truly, actually and intrinsically justified through an inherent justness given by Christ, and that, through this same justness, their sins are truly and completely remitted, not merely covered over or left free from imputation of punishment. Accordingly, it will become clear and indisputable that the works of the just are weighed, estimated and imputed by God, according to their character in point of fact. Consequently, if they are good works, they are imputed for reward; if slightly evil, for temporal punishment, unless they are blotted out by penance and satisfaction; if they are grave sins, they are so imputed as actually to destroy the just character [of the doer] until that character is restored through penance.
10. Thus, the basic position of the heretics is contrary also to natural reason, and most decidedly inconsistent with divine goodness. For sin, as such, cannot fail to be displeasing to God, since ‘[…] to God the wicked and his wickedness are hateful alike’ [Wisdom, Chap. xiv, v. 9]. It is
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furthermore inconsistent with divine justice that sins should be more easily forgiven, or should not be imputed, to those who commit them while possessed of more faith in God Himself; which would be as if He Himself granted licence to sin, by promising that sins would not be imputed against those who believe that they are not.17 This is true especially in view of the fact that such a promise is vain and fictitious, since it appears nowhere in the New Testament, any more than it does in the Old. On the contrary, Paul says (Romans, Chap. ii [, v. 16]) that God shall judge the secrets of men by Jesus Christ according to the Gospel—which will be, assuredly, according to the law and the truth, not according to the false opinions of men.
Finally, I ask of these heretics whether or not men were justified in the faith of Christ before His advent. If they answer in the negative, they gravely offend against the universal redemption of Christ and contradict explicit passages in the Holy Scriptures. ‘For there is no other name under heaven given to men, whereby we must be saved’ (Acts, Chap. iv [, v. 12]); since, as Paul testifies (Romans, Chap. iii [, v. 25]), God hath proposed Him alone to be a propitiator through faith in His blood. If, on the other hand, [the heretics] affirm that justification has always been effected through faith, then, in order to be consistent, they must say that it has always been effected without law or works, and through non-imputation [of sins] combined simply with faith on the part of men. Therefore, these same heretics will be forced to assert also that the just, under the natural or the Old Law, were not subject to the law, nor did they sin against it even in transgressing it, provided that they transgressed with faith in the non-imputation [of their act]. What, then, remains for them to attribute especially to the Gospel? Consequently,18 this basic position is impious and vain.
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