is found vnrighteous and altogether vncleane Vnto these two righteousnesses whereof the one is in God him selfe the other absolute in his lawe doe they refer all the places of scripture condemning mans works and righteousnes And do further acknowledge that man is vtterly vnable to fulfill the lawe in this perfection Then do they imagine an other righteousnes before God according to the rule of Gods iustice tempered and framed to our infirmities to be the rule of our life By this neither bicause no man fulfilleth euery part thereof is any man iustified they confesse Then after this diuisioÌ„ they proceede vnto others wherein they would seme to mislike the Scholemens corruptioÌ„ in this matter of Iustification for being pressed with the manyfest light of the word in this poynt so farre as they can not denye vs to be iustified only through Christ yet hauing their harts hardned Exod. 7.8 they do with Iames and Iamores withstande the truth seeking still by showe of newe words strange termes to couer the vgly opinion of the scholeâ—â—en concerning iusrification and to seâ— a newe colour thereon for it is the very foundation of all popery and popislâ— abominations Therfore with all dâ—igence do they garnish it as the three vncleane spirites proceding out of the Dragons the beasteâ— and false prophets mouth Apoc. 16. will giue theÌ„ vtterance Some of them as Albertus Pighius â—ighius de iust â—ickaus coutra â—utherum Conc. Trid. ses 6 â—a de inerem custi Can. 9 10.11.12. â—narau in Conc. â—rid Ekchius and others of their time deuide Iustification into two paries whereof the first they wholly attributs vnto Christ the seconde they appoint vnto them selues as the disposers thereof Others of them as the Couneel of Trident Alphonsus the Censure of Colen Andradius with this last broode of the Iebusiticall locustes by a distinction make two iustifications which they call primam secundam the first and the second But before I enter the description of this second diuision for breuitie sake and to auoyde tedious repetitions I will diseouer the first whereof as it is saide they make two parts one belonging vnto Christ as the onely worker thereof the other belonging vnto them selues as the disposers of the thing already wroughte and offered vnto them by Christ Concerning the first part that belonging vnto Christe Conc. Trid scsâ— 6. they say that by his death and bloudsheding we are redeemed from the captiuitie of the diuel and eternall death and reconciled vnto God and beeing voide of al righteousnes in our selues in him and through his righteousnes onely we are iustified that he only may be our iustification redemption and sanctification before God and this without anye deserte of ours Albert. Pigh de fide iustificas And therefore in this parte belonging vnto Christe Vnicum nobis salutis nostrae solidum est fundamentum â—ighiusibidem He is the onely sure groundworke of our saluation In the respect of this part of our redemption Ibide 〈◊〉 saluation quatenus ex Deo Christo as Pighius and other she Papists coÌ„tesse in so much as it is of God and Christe SheÌ„rwin confesseth ther was nothing of him or in him but sinne and that he onely trusted to be saued by the death and bloudsheding of Christ But now touching the application hereof which is she second parte Sherwin and the rest chalenge vnto them selues so leaue Christ but one parte of our iustification and in this point standeth the confrouersie betwene them and vs concerning our iustification and with Sing subtiltle they beguile them selues and others Therefore that this subtilty may plainely appeare vnto the very ignoraÌ„t here foloweth Pighias his owne wordes concerning this matter Hactenus de redemptionis ac salutis nostrae in Christo nobis redditae misterio c. Vt existimo satis applicatum est nunc de eodeÌ„ quarenus ex nobis pendet c. Hitherto hath it as I thinke bin sufficiently entreated of the mysterie of our redemption as it is geuen vnto vs in Christe and now will we handle it in that which depedeth vpon our selues And this parte they terme the disposing cause of our saluation Pâ—â—bius de fide 〈◊〉 which they say standeth vpoÌ„ two branches namely faith and workes in those which be of yeres of discretioÌ„ But in children they say that the 〈…〉 of â—â—ptisme is the disposing cause and therefore they wickedly denie saluation vnto children departing before baptisme Iâ—â—â—â—â— de sacraâ—â—â—â—â— fol. 200. Their fayth they diuide into two sorts that is in fidem acquisitam infusam Acquisitam they define to be an habite of the minde whereby we certenly without wauering assent vnto those things which are from God eyther in his worde or by tradition reuealed vnto the Church for our saluation And they call suche a faith the Catholike faith whiche is of our selues say they and staÌ„deth of the assent of our will and reason and so is it a perfecte faith depending greatly vpon mans freewill And these two partes are diuers things and are distinguished yea somtime seperated from workes from fiducia which foloweth faith that worketh by loue and yet neuerthelesse is Catholike Conc. Trid. ses 6. Canon 6. â— and perfect but yet informis and so soone as workes are thereto ioyned they cal it formatam and so iustifieth For so long as it is informis that is without works it iustifieth not although it be both catholike and perfect which perfection as they say may be in sinners Now their catholike faith ioyned with workes which they call a formed faith they call their preparatiues 〈◊〉 oure saluation and these preparatiues they terine the disposing cause of our saluation wherby we receiue the holy ghost ether in hearing the worde or without the word by the sacraments Pighius de side iustitia and wheresoeuer these disposing causes are present ther the holy ghost is neuer absent and where they be not there is the holy Ghost absent And thus say they doth God impute our saluation vnto our workes in respect of that part depending vpon our selues Thus iustification Cone Trid ses 6. cap. 6. Tal Tilmus esacra lib. 4. which is temission of sinnes reuouation and sanctification folowe the preparing and disposing causes by a voluntarye receuling of grace For say they we are iustified by faith and charilie together as the disposing cause of our iustification or as the necessarye meanes to obteine grace of iustification but rather by charitie then by faith because charitie goeth before our iustification as a necessary cause to obteine at Gods hand in Christ the grace of iustification and adoption of his children And further they affirme that God doth first require our owne workes vnto whiche he proiniseth that his grace shall not be wanting For although Christ be made the full parfeet and sufficient cause of our iustification in so muche as in
him is yet is he effectual vnto none but vnto such as through these preparations and workes receiue him being with that condition offered vnto them For all the promises of our saluation are euerywhere conditional and not absolute Pighius de sile iusti fol. 17. And further they say that in the matter of iustification there is no more attributed vnto the faith whiche respecteth the promise of God touching Christ his death passion and resurrection then vnto that faith which respecteth any other promise of God what soeuer Thus muche of their faith which they call acquisitam Nowe their faith infused is not of our will Iohan. Damas lib. 4. cap. 11. nor the habite of our minde c. but the gifte of God for the benefite of the Church in working miracles and is nuâ—bred among the giftes of the holy ghost Abacuk 2. Rom. 1. Pighuis de fide 〈◊〉 at Conctl Tridens sessio 6. But that faith whereby the iust man liueth by the whiche onely euery one of Gods children layeth holde of their iustification in Christ they vtterly reiect calling it speciall hereticall and wicked First the substaunce of the matter aswel to the scholemen as to the later Papistes and Iesuits is one but the termes or wordes of Arte as I maye cal them are somtimes diuers and proper vnto some one of their opinions and some common vnto them all They all agree both the scholemen and the rest that Christ hath sufficiently of him self wrought our iustification and offereth the same vnto vs conditionallye Pighius de iustifi Eckius contra Lutherum Concil Trident. de increm iusticu Canon 9.10.11.12 Andrad in Trie Cone sententiâ—â—â— li. 3. distinci 19. Gabriel Biel 〈◊〉 sent l. 3. dist 32â— knocking at the doore of our conseience by the holy Ghost to moue vs to receiue it and this knocking the scholemen call gratiam primam gratiam preuenientem and gratiam operantem the first grace the preuenting grace and the grace working alone where the holy Ghoste moueth and stirreth our will and indeuours Albertus Pighius and others called it iustification belonging to Christ offered vnto vs. The Councell of Trident Andradius and the Iesuites Pantheologia in sent Thome called it the first iustification which is wrought as they saye by the infused righteousnes of Christ which they call Charitie in hering or cleauinge to vs. Then those workes which the Scholemen call Merita congrui workes of congruence Pighius the Councel of Trident and the Iesuits call workes of preparation and the disposing cause of our iustification Then those which the scholemen did terme works of condigne Pighius and those of his tune terme the answering of the condition of our saluation The Councell of Trident Andradius the censure of Colen the rest of the Iesuites call the second iustice or iustification which staÌ„deth as they say not in the free remissioÌ„ of sume but in satisfying and further deseruing and meriting of eternall life as was saide before Therefore sayth Gabriel Biel Iusentens lib. 4. Anima gratia informata per actum à voluntate simul elicitum de coÌ„digno promeretur vitam aeternam The soule infourmed by grace doth through worke drawn out of the voluntarie wil and grace together deserue euerlastinge life The discouerie of the second Diuision WHere the censure of Colon Andradius Opinio Iesuiterium de infuse iustâ—tiaâ— Consura Colon Andrad in Conc. Trid sâ—s 6. other such deuide iustification into the first and second iustice or righteousues they say the first iustice is that inheringe and abiding iustice wherwith the vnregenerated man is first infused receuing the habite or qualitie of infused charitie and this righteousnes they say is not the remission of sinnes onelye but sauctificatioÌ„ of the inwarde man wherby he is both called iust and is so in deede and this righteousnes they call charitie abiding or inhering to the inwarde man And when the Scripture saith that faith is reckned vnto vs for righteousnes it meaneth nothing els say they but that the qualitie of righteousnes is infused into vs for God vouchsafeth the faith that hee findeth in vs worthy to be infused with righteousnes that inhereth or abideth wherby men are iustifyed The second iustification they say is the exercise of the infused charitie bringing foorth good workes wherby the second iustice both is and ought to bee had And this righteousnesse doth merite more then the first infused righteousnes for it deserueth euerlastinge life as a due rewarde thereof and this not by faith alone as at the first but by faith and workes together which deserue remission of sinnes and satisfie Gods iustice for the same c. This seconde iustice the Schoolemen terme meritum ex condigno merite of condigne In the appearance of the diuersity of these opinions which in trueth is nothing in substaÌ„ce but a shew of wordes change of termes we must good Reader for the auoyding of subtile laberinthes obserue what is common vnto them all aswell Scholemen as the rest what is proper or peculiar vnto each of them by themselues wherin they differ or agree among theÌ„ selues or with the Scholemen whose grosenesse they worlde seeme to mislike So shall wee without tedious repetitioÌ„ both vnderstand their meaning and with breuitie discouer and conuince their falshode The termes or words of art proper to the Iesuites the councell of Trident Andradius and others of that race Iustitia prima Iustitia secunda Charitas infusa inherens The first Iustice the second Iustice Charitie infused cleauing to vs termes proper to the Scholemen meritum congrui meritum condigni merite of congruence and merit of condigne Termes common vnto all the Papistes as Gratia prima gratia secunda gratia preueniens gratia subsequens gratia operans gratia cooperans iusti tia infu sa inherens fides informis fides formata fides accuisita fides infusa The first grace the secoÌ„d grace the preuenting grace the following grace the grace working by it selfe the grace workinge with our wil or indeuour iustice infused and cleauing to vs faith vnshapen and formed faith faith gotten of our selues and faith infused faith generall and faith speciall Thus because they woulde seeme to say something and to be doctors of the Lawe they leade both themselues others into an endles laborinth ofiangling words and vain termes knowing not what they speak neither whereof they affirme but these Sophismes haue the Sorbanists first inuented and your clamarous Iesuites now follow that by shew of wordes and termes without sence they may seeme to auoide such conâ—â—â—sioÌ„s as the true sence of the seriptures for the confusing of their papisticall opinions doth recessarilie enforce vpon them Now it remayneth therfore gentle Reader that I shortlie and brieflie confuse these Sorbonicall and Iesuiticall sophismes and that not by words termes as their manner is to delude their hearers but by euident and
plaine testimouies of Scriptures according to the true analogie and meaninge of the same And first touching their three fold righteousnes or iustice before god the Scripture knoweth no such diuision The Scriptures lay foorth vnto vs two kindes of righteousnes before God one that is of the law of God which lawe first ingrauen in man his heart before his fall after written in Tables of stone by the finger of God and opened at large by the holy Ghost in the bookes of Moises the Prophetes and Psalmes and most cleerelie in the bookes of the newe Testament conteineth in it the absolute and perfect righteousnes that whosoeuer fulfilleth the same shall liue therein and be iudged righteous before God and this law being the perfecte image of Gods iustice and the absolute rule of mans life receiueth no qualification Deut. 30. Luke 1.10 Leuit. 18. Rom. 3.8 Galat. 3. Iob. 15 Iohn 1. Mat. 15. Rom. 7.8 Galat. 3. Psalm 19. Mat. 5. nor in no parte doth condiscend vnto our infirmitie but requireth an absolute and perfect obedieÌ„ce and a conformitie vnto the same for that it findeth this in none Christ onlie excepted it condeÌ„neth all absolutelie shuttinge them vnder sin vnto condemnation and iustifyeth none eyther in whole or in parte Heauen and earth shall perish but not so muche as a title of this law shall diminish For as God cannot be altered so the Law which is the rule of his iustice and the true image of himselfe can in no part be temperod unto our infirmitie if it can then let some of the Sorbonical Iesuites or Iesuiticall Sorbonistes lay it down by the testimonie of the Scripturrs Et erit mihi magnus Apollo The other righteousnes before God is in Christ only QueÌ„ proposuit Deus propitiatorem per fidem whome God hath made our propitiation through faith Nmo 3. Eum qui non nouerat peccatum pro nobis peceatum fecit vt nos iustitia Dei efficeremur in ipso Him that knew no sin 2. Cor. 5. did God make a sacrifice for sin for vs that we might be made the righteousnes of God in Christ 1. Cor. and God hath made him vnto vs wisdome righteousnes and saÌ„ctification and redemption Secondarilie therfore where they attribute this rihhteousnes only vnto Christ as the worker and offerer thereof keepe thapplication thereof vnto theÌ„selues they take from God the best part of his office and are found lyars against God For Christ doth not ouely worke it for vs in all thinges belonging vnto himselfe but the Father doth also bestow it vpon vs inuesting vs by a liuely faith into the righteousnes of his sonne otherwise wee should gaine no more by Christ then we doe by the Law For the Lawe both conteyneth and offereth perfect righteousnes vnto vs Rom. 7.9 but it worketh it not and that for no lack that is in it selfe but is in vs For thus wee should make God and Christ in the worke of our redemption no better then a Phisition and much worse then a kinde Nurse or louinge Mother A skilfull Phisition doth in deede prouide necessary medicine for the patient but the receite thereof he leaueth vnto himselfe A good Nurse or mother will not only prouide meat for the childe but they also in what they can bring the childe to the receiuing thereof Ierim 23.32 But now the Father and the Son by the holy Ghost worke together in this woorke of our iustification Ezec. 11.16 Esay 44.45 Iohn 5.6.10.14.15.17 Mat. 16. Pater meus vsque adhuc operatur ego operor The Father worketh as yet and I also worke no man commeth vnto mee excepte my Father draw him And of his greate loue towardes vs he hath geuen his Sonne to die for vs so doeth hee geue vs the meanes whereby wee doe receiue him with his benefites which saint Paule doth euidently declare His wordes are these Ephes 2. Deus qui diues est in misericordia c. God that is rich in mercy through his great loue wherewith he loued vs and wheÌ„ we were dead through sin he hath also quickned vs together through christ by whose grace ye are saued for by grace are yee saued through faith that not of your selues It is the gifâ—e of God not of workes least any man shoulde glory Iohn 6. For wee are his worke-manship created in Christ Iesus vnto good workes which God hath prepared for vs to walke in Here is the greate riches of Gods loue and his grace the efficient cause of iustification Mat. 3. Christ the merite respect Esay 53. Faith the meane and instrument betweene Christ and vs and withall the gift of god from which instrumeÌ„t or meanes our desertes and al works whatsoeuer are excluded in the apprehension of this iustification Tittus 2. and worke ordeyned of god doe follow our iustificatioÌ„ to be our exercises Loe good Reader what may or can bee sayde plainer In this worde of iustification is there nothing fouÌ„d of oures The whole worke is Gods we are no agentes herein but workmanship wrought of God only so that the whole worke belongeth vnto God nothing therin vnto our selues Therefore these Sorboniticall Iesuites are herin many wais found liers against god and his trueth Thirdly this faith whereby we apprehend our iustification in Christ is neyther of our selues or any habit of our minds reason or will nor yet formed by workes whereby together with workes we should be iustifyed but is the free gifte of God depending vpon our election geuen vs in Christ Iesu at the hearinge of the worde through the working of the holy ghost and doth only or alone without workes iustifie vs in Christ and bringeth forth such works as the worde requyreth being the fruites of our iustification to the glorie of God the profite of our brethren and witnessing our iustification both inwardlye in our conscience and outwardly before men shal euidently appeare First that faith is the worke and gifte of God in vs appeareth by the wordes of our Sauiour Christ Iosm 6. Mat. 16 Ephe. 6. Hoc est opus Dei vt credatis in illum quem misit ille This is the worke of God that ye beleue in him whom he hath sent Nemo venit ad me Philip. 1 nisi fuerit ei datum a patre meo No man commeth to me except it shal be geuen him of my father And S. Paul saith Iohes 2. Gratia saluati estis per Fidem hoc non ex vobis dei enim donum est Ye are saued by grace through faith and that not of youre selues for this faith is the gifte of God And againe Rom. 12. Sicut Deus vnicuique dimisit mensuram Fidei Euen as God hath deuided vnto euerie one the measure of faith And Augustine vpoÌ„ the sixt of Iohn saith August super Iohan. cap. 6. trast 17. Credere datur nobis quid enim habes quod non accepisti
calleth it the worde of the cros 2. Cor. 1.2 That the promise of Christ is the obiect to our faith in iustification and not any other promises whatsoeuer which promises and our faith are correlatiues that this promise is absolute without conditioÌ„ may by that which is already sayde plainly appeare Wherunto for better helpe of the vnlearned I will adde somewhat more Nether are these promises in christ conditionall as were the legall promises but absolute and free and therin they differ from the promises of the law For saith the apostle promissiones dei in chri sto sunt etiaÌ„ 2. Cor. 1 Ephes 2 Rom. 3.4 Galas 3 4. 1. Coâ—râ—n 1. Apoc. 4.5 the promises of god in Christ are absolute and firm They are absolute in christ that no man should brag but onelye in god through Christ and that all reioycing of man shoulde be taken away that God onelye might haue the praise Now good Reader where both in the olde and new teÌ„stament there are found conditionall promises they bee of two sortes the first seeme to be and are so in deede and trueth The other vnto the vnskilfull seeme to bee but are not so in deede Such as be conditionall are these Leuit. 18. Galat. 3. Qui fecerit ea viuet in ijs He that fulfilleth them shal liue by them Hoc fac viues This doe Luke 10. and thou shalt liue And such other doe belong vnto the Law Mat. 6. and are not any way to be drawen vnto the gospell Those that seeme to be are not as if you remit other men their trespasses your heauenly Father will remitte you youre trespasses Ezech. â—8 c. And if a Sinner doth repent him of his wickednes c. And many other such phrases belonginge vnto the gospell be no conditionall promises but speeches borrowed from vs exhorting vs vnto our duetie shewing foorth plainlye vnto vs the fruites of our iustificatioÌ„ which without al doubt we shall bring foorth when we are iustifyed For we are not iustifyed to be idle barren Luk. 1 Ephes 2. Tit. 2 2. Tim. 4. Mat. 6. 2. Pet. 1. and fruitles but to bring forth such fruites as the Lord hath ordeined for vs to walke in For a good tree cannot bringe foorth bad fruit By these and such like wee must make tryall of our selues whither we be in the faith wheÌ„ we see one eat or drinke a great deale we say he was hungry or thirstie because we see him eat so much or so greedely So doe we say that one is whote because we see him sweate yet do we not say that his eatinge or drinking is the coÌ„ditional cause of his hunger or thirst nor yet the sweat the cause of his heat But contrarie we say hunger thirst and heate are the causes of eating drinking and sweate euen so Ezec. 18. Mat. 6. the turninge from iniquitie the remitting of trespasses are not the causes of the for geuenes of our sinnes but the fruites thereof and trial of our state And this would the papistes see if they were not blinded by the spirite of error 1. Tim. 4 Ephe. 2. that ruleth the children of vnbeliefe That after iustification this faith bringeth foorth such workes as are agreeable vnto the law of God appeareth in these words Ephe. 2. Titus 2. Luk. 1. Mat. 6. Conditi sumus in Christo Iesu ad opera bona We are created or renued in Christ Iesu vnto good workes which God hath prepared for vs to walke in Hebr. 9 Et purificaret sibi ipsi populum peculiarem studiosuÌ„ bonoruÌ„ operuÌ„ Hee hath purged vs vnto himself a peculiar people studious of good workes Thus although in the work of our in stification workes be not conioyned with Faith yet are they not seperated from faith Rom. 3 Galat. 3. For although faith alone doth iustifie yet is it not otherwise alone but alwaies fruitefull by good workes It is one thing to be alone and destitute of good works which faith neuer is and another thing to iuslify alone which faith alwaies doth and by this faith Ephes 4 1. Tim. 1 althogh it be not singular vnto any but general vnto the whole church of God yet is euery faithfull man speciaily iustifyed thereby specially liueth One mans faith doth not iustifie another but euery maÌ„ is iustified by his own Faith Iustus fide sua viuet Rom. 1 〈◊〉 2 Galat. 3 Hebr 10 The iust shall liue by his owne faith and not by another mans For he caÌ„not be sure of the stedfastnes of other mens therefore cannot be saued by their general faith Heb. 1â— Galat 3 Phlip 2 Hebr. 11 1. Pet. 1 Rom. 5.8 This faith notwithstanding the iangling of the sorbonistes is vnto euerie man that beleeueth his speciall hand and instrument wherewith he apprehendeth Christ certainlye without wauering and therby liueth It is therefore called of saint Paul a sure confidence of thinges hoped for and the certaintie of things not seene and thus ofteÌ„times in the seriptures Fides Spes and Fiducia which coÌ„teyneth both be confounded or put one for another Where the councel of Trident Andradius with the Iesuitical brood of the last locusis Apoc. 9. would with a distinction of a first second righteousnes beguile vs and lead vs from the beholding that only righteousnes of al Gods children in Christ which commeth no other wayes but by the forgeuenes of sinnes through the only faith of Christ They are by the places already alleaged Rom. 3 Galat. 3 manifestly euidently conuinced yet for the further satisfying of the reader I wil briefly ad something more These men in their first iustificatioÌ„ as they cal it or the first grace as the schole meÌ„ terme it deny remissioÌ„ of sin to be our iustificatioÌ„ but say that it is such a sanctification of the soule as therby we are both cal led iust are so in deed so that by an iufused righteousnesse which they tearme Charitatem inherentem infused into that faith of â—urs found in our selues before we were iustified stirred vp by the grace of god first mouing vs thus they stil speake like the dragon Apoc. 13. not like the lamb who by the holy prophets aposties coÌ„tinually say the remissioÌ„ of sinnes by the only faith of christ without workes is our iustification from time to time before God Psalm 32.51 Rom. 4 Col. â— For God hath set foorth Christ to be the continual pacifying of his Displesure through faith in his blud to declare hys righteousnes by the forgiuenes of sinnes And in the Euangelistes where sin is declared to be the cause of our infirmities and the deuils power in man so the remission of sinnes is the curing and healinge of all those infirmities and the ful delyuerance from the power and tiraÌ„nie of the deuill whereby wee may euidently see that as sinne seperateth vs from hod Mat. 9 Mar. 2 Luk. 5