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
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
Iohn 5.8 Gen. 2. Deut. 32. Ezec. 18 Esai 43 50.59.64 Oâ—â— 13. Mat. 12 condemneth vs before him so remissioÌ„ of sinnes doth restore vs againe to Gods fauor and presence and iustifyeth vs before him and therfore is the remission of sinnes our onely iustification before God and not the renuing of inward maÌ„ as these deceiuers doe pretend For our renouation and sauctification folow the remission of our sins as an effecte or fruite of our iustification which in deed is the remission of sinnes for the tree being by gods fauoure through remission of sinnes made good the fruite thereof which is sanctification must necessarily follow And thus faith was imputed vnto Abraham for righteousnes not by deseruiâ—ge or receiuing infused righteousnes as Andradius Aâ—drad in coâ— trident Rom. 4 Iâ—n 3 Gâ—â— 12.15.17.13 18 32 the Iesuites imagine but by remission of sinnes and then followed sanctification and obedience with daily increase by the workinge of gods spirit witnessed by his workes as well appeareth by the storie of his whole life And all these graces Esai 41. Rom 9. Gâ—â—â— 18 Ierâ—m 18. Esai 45. 2. Tim. 2. Ephes 2. Gol. 2 Pet. 1 good thinges did still depende vpon Gods election that hee had ordeyned and called him therto in Christ no part thereof depending of him felf as the Lord by the prophet faith Who calleth the iust man from the East c. euen I the Lord that am with the first and with the last This also S. Paule euidentive prooneth in the election of Iacob and out of the Prophet Ieremie by the example of the Potter and his vessels And to Timothie he saith that the Electe are in the Lordes house vessels to honor thereunto created in Christ Iesu by whom they are quickned by remission of sins In theire seconde Iustification these Iesuits say their infused Charitie firringe vp good woorkes Con. trident de incre iust sess 6. can 9.10.11.12 which the Schoolemen call woorkes of Condigne deserne both remission of sinnes and eternall life They make a greater shewe greatlye pleasinge themselues and beguile the simple vtterly excluding onely Faith and free Remission of sinnes and punishment due for the same as thinges thereunto nothinge beloÌ„ging which is as if a man woulde say that in the beginning a Tree liueth by the Fatnes of the earth the strength of his owne Sappe but afterwards liueth by the Fruite as though the Fruite did not continually take life nourishment from the Tree but did giue life moisture vnto the tree which of it self the fruit hath not but is coÌ„tinually nourished kept in life by the sap moisture of the tree Such are the absurde opinions of our religious Iesuites who in effect together with the Schoolemen and latter Sorbonistes leaue vnto Christ nothing in the worke of our iustification but only this that hee openeth the way how enery maÌ„ may iustifie himselfe and so the gospel to teach nothing els Albert. â—ig de â—ust Ethius cont a Lutiâ—a but how men may iustify theÌ„selues by their own workes and this euidentlye appeareth vnto all men that will not bee wilfullye ignorant by these new and old termes or wordes of art which for this purpose the Papistes haue deuised Coun. trid sess 6 An raâ—dan con trident As workes of preparation or disposing causes of our saluation Charitie infused stirring vp our free wil and faith or the holy ghost knocking at the dore of our free wil which is also called the firste Iustice workes of congruence meeting with the first grace or with the preneÌ„ting grace These termes be equiuolent and haue all one meaning as also haue their second iustice and workes of condigne that answere the condition as well appeareth by the censure of the Iesuites of Colen the councell of trident sess 6 De operibus canon 7. cap. 6. canon 4. de fide ca. 5.6.7.8.9.12 13. Pigln de iust cont trident sess 6. de operibus can 7. et de imbecal iustificationss ca. 1. can 4. Pantheol g. Galâ— Bielan senten Durand in senten Li. The master of sentences lib. 3. distnct 19. Pantheologia ex sententia Thome Gabriel Biel lib. senteÌ„t 3. and 4. and out of others of the bottomlesse pitte an infinite table The like meaning haue they in their termes of faith Pighi de iust con trid de fide sess 6. Andrad ut con tridens formed vnformed begotteen of their free will and infused So that while in wordes they grant vs to be iustified by a formed faith as they terme if they pare the same so near that they leaue no thing therof but a naked name of saith void of Christs merits taking vtterly from vs iustifycation that is by the only faith in Christ which Iustification is the very sum of all true vertue and godlines But nowe forasmuch as Iustification before God is the continuall remission of our sinnes through the only faith of Christ as it is alreadye saide and that not in the beginning onely but continually so long as wee dwell in this life Mat. 6. and therefore Christ Iesus our Redeemer teacheth vs to cry from time to time forgeue vs our sinnes These Iebusiticall papistes and popish Sorbonistes doe herein therefore declare themselues to bee led by the three vnclean spirits as is alreadye saide of Anti christ and not by the spirit of god as they would pretend Gen. 12.17 Rom. 4. Galet 2.1 1. Cor. 1 For the spirit of god by S. Paul in the example of AbrahaÌ„ dauid vn to whom the remissioÌ„ of sins was accounted their only righteousnes before God and the a longe time after they were first ealied yea many yeares after they were reckned the seruantes and frends of god the the remissioÌ„ of sins is our only righteousnesse before god S. Paul applyeth the righteousnes of abrahaÌ„ that he speketh of vnto him 14. yeares after he was called out of carraÌ„ And further he saith the AbrahaÌ„ was at no time iustified by his owne workes for then he had somethinge wherein hee might haue gloried but he saith that AbrahaÌ„ was coÌ„tinually iustifyed before God by faith without works that he might always glory in the Lord. The same thing we finde in Dauid 〈◊〉 Reg. 18 Psal 81.32.18 â—0 143 Act. 15. Esai 6.64 that was a man eueÌ„ to the liking of God Of Esay also whom the Lorde had cleansed and yet saith he of himselfe among the rest of Gods Children we are all as an vncleane thing Mat. 20. Luk. 17. all our righteousnes are as futhie ragges And Christ our Sauiour saith that when wee haue done all that is commanded vs yet are we vnprofitable deseruing nothing For god is debtour vnto none And S. Paul of the regenerated man 2. Corrin 1.5 Psal 32. Coloss 2. Act. 13. in his owne person cryeth out saying Oh wretch that I am who shal deliuer me from this bodie of sin death He