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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17308	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street.	Burton, Henry, 1578-1648.	1629 (1629)	STC 4156; ESTC S107077	312,928	398

by way of obiection Vega in all that voluminous Booke of Iustification neuer meddleth with Credere in Christum keeping him close to his Text to wit the Councell of Trent which in that whole and large Session of Iustification not once mentioneth Credere in Christum as is aboue noted As also his fellow-Commenter Soto hath not in all his Commentaries vpon this same Session of Trent ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the least mention of Credere in Christum Let vs a little take a second suruey of St. Augustines former speech wherein he plainely setteth down a three-fold kinde of beleeuing all which are necessary to saluation as concurring in euery true beleeuer yet so as the two inferiour kindes of beleeuing are common also to the vngodly and the Diuels themselues as to beleeue that God is and that he is true in his Word But that faith whereby a man beleeues in God is the highest kinde of faith and proper only to those that are saued and common to none else whatsoeuer Wee cannot better demonstrate the true difference betweene these three distinct kindes of faith than by paralleling or comparing them with those three kindes of soules which the Philosopher setteth downe the first and lowest kinde of soules is that which is in plants and trees called anima vegetati●a a soule which hath life without sense the second kind of soules is that which is in the bruite beast and is called anima sensitiua or the sensitie soule which hath life and sense but is voyde of reason the third kinde of soules which is the highest and noblest is that which is in man called anima rationalis or the reasonable soule which hath not only life and sense but also reason So there is one kinde of soule in the plant another in the buite another in man And as the sensitiue soule of the beast which containeth also life in it which is the soule of the plant is but one soule and differeth in species and kinde from the soule that is said to bee in the plant so the reasonable soule of man containing in it both life and sense the one common with the plant the other common also with the beast is but one soule and differeth in specie or kinde from the two other kinds So it is in the three kindes of faith which St. Augustine differenceth in their distinct species or kindes by three distinct phrases of speech Credere Deum credere Deo credere in Deum Credere Deum To beleeue that God is is the lowest kinde of faith and is in the very Diuels Credere Deo or to beleeue God is the second kinde of saith containing also and implying the former to wit to beleeue that God is for a man cannot beleeue God vnlesse he beleeue that God is and this faith is in wicked and godlesse men But credere in Deum to beleeue in God which is the true sauing and iustifying Faith containing also and implying in it the other two of beleeuing God and beleeuing that God is is the highest kinde of Faith and proper onely to the elect Saints and seruants of God As the same Augustine saith Si creditis in eum creditis eum non si creditis eum creditis in eum If ye beleeue in him ye beleeue him not if ye beleeue him ye beleeue in him As therefore the soule of man is not the same in kinde with the soule of the beast and the soule of the plant though each be called anima or soule so sauing faith which is to beleeue in God is not the same in kinde with the faith of Deuils and wicked men And as the soule of the beast though it haue both vegetation which is the soule of the plant and sense also proper to it selfe yet is but one soule and mans reasonable soule although it haue both vegetation and sense ioyned with reason yet is but one intire soule vegetation sense and reason being three distinct faculties of one and the same soule in man So the faith of wicked men although it containe the faith of Deuils yet is but one faith in them and sauing faith in the godly is in kinde but one sauing faith although it containe in it all the kindes of faith which concurring in the Saints of God are so many distinct faculties or properties of one and the same sauing and iustifying faith And as the vegetable soule or life of the plant as it is considered alone in the plant is a distinct kinde from the other soules as of the beast and of man but being considered as it is in the beast ceaseth to be a distinct kinde of soule being now only a faculty or property of the soule of the beast and as the sensitiue soule of the beast is distinct in kinde from other soules as it is the soule of the beast but being considered as it is in man ceaseth to be a distinct kinde of soule being now onely a faculty or property of the reasonable soule of man So credere Deum or credere Deo to beleeue God or that God is are distinct kindes of faith in the Deuils and wicked men distinct also in kinde from credere in Deum to beleeue in God which onely Gods Saints doe but credere Deum and credere Deo concurring with credere in Deum in Gods Saints are not now distinct kindes but faculties and properties of one and the same sauing faith distinct in kinde from that of Deuils and wicked men and proper only to Gods Saints Thus haue we as plainly as we can illustrated by a similitude the three distinct kindes of faith in Deuils in the Damned and in the Saints proued and confirmed by Scriptures and Fathers but mainly against all reason and sense impugned by the Church of Rome a cruell and vniust step-dame to sauing and iustifying faith But say the Pontificians this faith of theirs which at the best is Credere Deo to beleeue God is the onely Catholicke Faith as that Faith whose obiect is the whole Word of God in generall written and vnwritten written veritles and vnwritten traditions and that according to the sense and interpretation of the Church of Rome or which is the summe of all the Pope We are not ignorant of the deepnesse of Satan herein But as they cannot abide credere in Deum which they could heartily wish were put out of their Creed as in effect they haue already done so neither can they indure that the promises of God in Christ reuealed in the Gospell should be the speciall and prime obiect of Faith Onely they allow it a roome in the crowd of all other things reuealed in the whole Word of God written and vnwritten c. But it is so crowded into a narrow corner as they haue in a manner quite choaked it for as their Champion and interpreter Soto saith Eadem vniuersorum fides est cuius vna eademque perexigua particula est de promissionibus

lodgeth his Infallibilitie And thus the sacred Scriptures which till that Idolatrous Councell of Trent were held the sole and entire Catholicke Canon and rule of Faith must now draw in the Popes yoake with his sophisticat● Traditions Now the pure gold and siluer of Gods word must goe no longer for currant vnlesse it be stamped in the Popes owne Mynt and subiect also to be abased or inhansed at his pleasure Now the waters of life are of noforce vnlesse distilled through the Popes Limbeck nor those riuers of Paradise medicinable if they flow not from the sacred Minerals of the Romish Mountaines Thus in effect the Romish Amazon cuts off the right pap of Scripture which yeelds the sincere milke reseruing only the left to suckle her Paplings withall as that Lupa did Romes founder Romulus or at least the right Pap is so patched to that slepmothers breast as it yeelds no other milke but such as relisheth of the corrupt complexion of the Popes infallibility Thus the first Rubbe is remoued the Scriptures which are made cock-sure for the Pope 2 For Luther they could easily hisse him out for an arch heretick and blast and brand with Anathema those euident truths by him deliuered So that hard it was to iudge whether fared worse Luther for the truths sake or the truth for Luthers 3 For the consent of ancient Fathers the most they stand vpon is S. Augustine who indeed writ more of this diuine mysterie than all the rest put together But the Councell could easily euade him saying as Catarinus about Predestination that S. Aug. his opinion therin was nouel neuer heard of before his time or that S. Aug. was drawn to speake many things awry through heat of disputation against the Pelagians or as Vega Non necesse est c It is not necessary to beleeue all S. Aug. his arguments to be demonstratiue or altogether to stand in force Thus all the Fathers corne though growing from the field of Scriptures proues but chaffe comming once to be sisted in the mysticall if not Satanicall sanne of this actiue Councell 4. 5. For the dissenting Schoolemen and those Dominicans and Franciscans in this Councell whereof Vega and Soto were the two Standard-bearers and bore a great sway therein it behooued the Councell to heepe good quarter with them and to vse all their witts eyther to reconcile them or with some pretty equiuocations to please all parties For this purpose Marcellus Priest intituled of the holy Crosse President of the Councell Cardinall and Apostolicall Legate à latere whose wits were as ve●satilous as his titles magnificent and various after much sweat spent in chopping and changing peecing and payring after an hundred Congregations wherein these matters were canuased Pro Con at length licked the Decrees and Canons to that forme that each side was pleased and Marcellus applauded on all hands when each Sect might from the same Delphick Oracle pick out his owne meaning Thus came these Trent Decrees to be like a curious Picture which euery one in the Roome imagineth to looke directly vpon him Or like an indented Table-Picture vpon a Wall wherein the one side of the Roome may behold the face of a man the other of a woman and they in the midst of an Owle Thus Soto and Vega who in the time of this Session writ each a Volume of this Subiect though in some smaller points different in their opinions which they grounded vpon the Decrees and dedicated to the Councell were both well pleased yet no otherwise reconciled but as Herod and Pi●ate Brethren in euill to crucifie Christ. The writing of which two Champions of Trent I haue mostly all along this Treatise confuted Thus as S. Ambrose saith Fucum faciunt qui non audent explicare quod sentiunt censoriè They do but iuggle that dare not set downe in plaine termes what they captiously conceiue And as Hierome against the Pelagian Hereticks Sola haec haeresis quae publicè erubescit loqui quod scripto docere non metuit This only is heresie which blusheth to speake that publickly that it feares not to teach secretly But as there hee saith Ecclesiae victoria est vos apertè dicere quod sentitis sententias vestras prodidisse superasse est It is the Churches victory for you to speake plainly as you think to detect your opinions is to confute them But we haue assayed to pull off Romes vizard and to make the Whore naked Her figge-leaue-righteousnesse will not salue her sinne or hide her shame Only I cannot but lament to see many of my brethren the sonnes of my mother in show to stand vp to plead for Baal Is it the symptome of this our age wherein there is so much learning and so little sound knowledge in the Mysterie of Christ or wherein the Spirit of the world is so predominant that men are so transported with an vnnaturall zeale and loue to Babylon But Wisedome is iustified of her children And now I begin to conceiue the reason why the Iesuites pennes are of late so silent surely because they see ours sopoynant in one anothers sides while our Mother-Church bleeds for it But those that be the true Ministers of Christ will say with S. Paul Wee cannot speake any thing against the truth but for the truth Now I could heartily wish that my brethren of the Ministry would imploy the greater part of their paines in preaching and pressing this maine Doctrine of Iustification It would be a maine Bulwarke to batter Babels Tower whereby she would scale heauen with her merits And for Antichrist I wonder to see such a deepe silence of him Doth the Councell of Laterans Decree dare vs not to mention Antichrists comming Otherwise to presse Iesuites with the point of Antichrist would easily stop their mouthes while they would put vs to show the vninterrupted lineall ped●gree of the Professors of our Religion from the Apostles all along downeward to Luther Alas this is but a poore shift to gaine time and to cause vs to put vp our weapons against them We can easily descry the pearles of our Religion strawed all along in the bottome of those muddy streames of Popery We can discouer the starres which haue giuen light in all ages of the Church notwithstanding all Romes mysts labouring to eclipse them And although iniury of time had consumed with fire our particular euidences yet we finde them registred in the Court-rowles of Scripture which no fire nor moth shall consume But not to detaine you too long in the Porch of this larger edifice know Christian Reader that this poore Worke hath lien by me licensed for the Presse a pretty space It was borrowed from the interrupted succisiue houres of my Court-attendance If it displease many I passe not so much if it may profite some and therein shall I prayse God This is the fruit of all my labour I seeke no reward so I may shun reproofe What can be said in

in this Councell A free-will they must haue though they confesse it to be weake and feeble And such a free-will wee easily grant them as loth to incurre their Anathema for saying that free-will is altogether lost and extinguished by Adams fall The praise which Vega their Interpreter giues to Richardus learned saying as he cals it of free-will wee also with its proper limitation admit of When thou hearest saith he that free-will is a captiue vnderstand nothing else but that it is weake and depriued of the vertue of its natiue power Being thus weake then how should it dispose it selfe to receiue grace No saith the Councell as also their Schoole-men Free-will being weake it must be stirred vp moued and helped by grace and then it disposeth it selfe freely to receiue the grace of iustification So free-will as the God Baal being asleepe must bee awakened and stirred vp by Gods grace Well but what grace of God is this I pray you that thus moueth mans free-will as the waight that sets the wheele a going Surely I can learne no more from the Councels own mouth who knowes full well how to temper her words but that this mouing grace of God is some sound in the eare whereby Popish faith is conceiued Or else when God toucheth mans heart by the illumination of the Holy Ghost according to that of Gabriel Biel who saith that the will in the acts of it doth presuppose the acts of the vnderstanding and the vnderstanding wee know must be informed by hearing or by speciall illumination But in generall this grace they call the first grace or a grace that is freely giuen differing from the second grace which they call a grace that makes a man gracious and acceptable They say this first grace is freely giuen because no merit goes before it neither is this any sauing grace because as they confesse all men are alike capable of it and many receiue it that neuer come to saluation This is that grace which Arminius cals his sufficient grace But Aquinas saith plainly that this first grace is not the grace of the Holy Ghost for to the grace of the Holy Ghost hee attributeth the merit of Condignity but to that grace whereby the will disposeth it selfe the merit only of Congruitie But this first grace being once receiued and entertained by free-will cooperating with it a man disposeth prepareth himselfe to merit the second grace by way of Congruity And yet Aquinas speaking of this grace saith Deus non dat gratiam nisi dignis c. God giues not grace but to the worthy yet saith hee not so as being first worthy but because hee by grace makes them worthy O miserable perplexity If God giue grace to none but to the worthy then they were worthy before hee gaue them grace but if they were not worthy before he gaue them grace how doth he giue grace to none but to the worthie But whatsoeuer this first grace is wherby the will is first moued Aquinas tels vs what it is not namely that it is not the grace of the Holy Ghost for the merit that proceedeth of the grace of the Holy Ghost is of Condignity but the merit that proceedeth from free-will moued by the first grace is onely the merit of Congruity farre inferiour to that of Condignitie But that we may not lose our selues in this Maze let Vega and Soto tell vs the Counsels minde in this point as being themselues most priuie to it Onely the worst is wee finde them two of opposite opinions in this point of merit by Congruitie Vega admitteth merit of Congruity after the first grace disposing a man to the grace of iustification But it is pretty to note the vafrous and subtile elusion and euasion that he findeth against the streame of Fathers and especially of St. Augustine in this point For whereas they as himselfe confesseth shut out all kind of merit from iustification teaching that it is freely giuen to all Vega turnes the Cat in the pan and saith Loquuntur de gratia iustificationis c. They speake saith he of the grace of iustification as it comprehends all the gifts of God belonging to our iustification whereof in that proposition a little before hee makes the first grace to be one And so take iustification as it comprehends the first grace in it it excludes all merit because no merit goes before the first grace as the most of them teach but taking the grace of iustification alone by it selfe which is the gratia gratum faciens the grace that makes a man accepted it may bee questioned saith he whether that may not fall vnder the merit at least of Congrnitie Whereupon hee inferreth his fourth proposition which is That faith and other good workes whereby wee are disposed vnto the second grace by which wee are formally iustified and made acceptable to God doe by Congruitie merit such grace and our iustification Yea Vega ibid. saith Alia sunt merita ex congruo quae in peccatoribus reperiuntur quae null● praemio digna sunt quia fiunt ab hominibus Deo ingratis exosis sed tamen eiusmodi ex se sunt vt Congruum sit diuinam bonitatem condeceat ea ex liberalitate benignitate sua acceptare vt trahat peccatores ad suam gratiam Of another sort are those merits of Congruitie found in sinners which are worthy of no reward as being done by men not liked nor beloued of God but yet of themselues they are such that it is Congruous and meete and beseeming the diuine goodnesse out of his liberalitie and bountie to accept them that hee may draw sinners to his grace But Soto on the other side shutteth out all manner of merit of Congruity going before iustification Pergimus pro ingenio nostro constituere c. Wee proceede saith Soto according to our capacitie to define that before iustification which is wrought by that grace that makes a man accepted there is in mans workes no merit either of Condignitie or of Congruitie But a little after hee makes a full amends for it saying Cum autem quis c. When a man begins once to be in the state of grace to wit of iustification then may hee merit both for himselfe by Condignitie and for others by Congruitie Other merit of Congruity going before the grace of iustification Soto confesseth he findes no foundation of any vnlesse that of St. Augustine alleadged by Thomas Fides meretur iustificationem that faith meriteth iustification But Soto would haue this put among St. Augustines retractations whereas by Merit in that place is meant not either any Congruity or Condignity termes vnknowne to the ancient Fathers in any such sense but onely the meanes or instrument to procure or acquire grace And as Soto himselfe a little after acknowledgeth St. Augustines meaning expressed by himselfe by the word Impetrare iustificationem That whereas he saith

in the state of grace hee is for all that faith of his a meere naturall man still And therefore that faith which they speake of going before iustification is not freed from the imputation of sin whereas that sauing faith whereof St. Augustine speaketh is that which doth actually not dispose vnto but possesse a man of the state of grace which is the verie state of iustification as we shall see in the due place hereafter Therefore Popish preparation vnto iustification is nothing else but meere Pelagianisme both Pelagians and Pontificians ioyntly holding that all workes done without or before iustification are no sins CHAP. III. The Catholicke faith touching preparation to iustification THe Romish faith concerning such preparatorie workes to iustification the Catholicke faith of Christs Church doth renounce and disclaime as hereticall and antichristian for these reasons First because the holy Scriptures teach no such thing but the cleane contrarie The Scriptures teach no merit of Congruitie they teach not that free will being stirred vp and helped by I wot not what first grace a man is thereby disposed to receiue iustification but the flat contrary Ioh. 1. 12. As many as receiue Christ and such are they as beleeue in him are made the Sonnes of God But doth not this grace come by some disposition in mans nature as by his free will assisted and so cooperating with the grace of God for the attaining of iustification No such thing For verse 13 Christ teacheth that those Sonnes of God are borne not of blood nor of the will of the flesh nor of the will of man but of God Where note a direct opposition betweene Gods grace and mans will in the worke of Regeneration or Iustification mans will being by a negatiue vtterly excluded from any copartnership with God Not of the will of man but of God So Titus 3. 5. Not by workes of righteousnesse which we haue done but according to his mercie he saued vs c. Where all humane workes going before Iustification all merits of congruitie are excluded from disposing a man to receiue iustification for not by the workes of righteousnesse which wee haue done but according to his mercie hee saueth vs. And Rom. 4. 5. To him that worketh not but beleeueth on him that iustifieth the vngodly his Faith is counted for righteousnesse Note God iustifieth the vngodly therefore not the righteous not the meritorious by Congruitie vnlesse vngodlinesse and sinne can merit iustification at Gods hand as St. Augustine said of Adams sinne Foelix culpa qu● talem meruit Redemptorem It was a happie sinne that merited such a Redeemer Whereas besides some places of Scripture which they peruert to their purpose they obiect the examples of the Eunuch Acts 8. and of Cornelius Acts 10. by which they would proue their workes of Congruitie as Vega alledgeth them Vega may remember what he said in another place before where hee produceth St. Augustines authoritie to proue that these two were true beleeuers before the Apostles came and preached vnto them which also Vega himselfe subscribeth vnto confessing that these two had grace and faith before sauing onely the difference is in the acception of grace and faith wherein the Pontifician egregiously equiuocateth the true nature whereof wee shall hereafter discouer But say that neither the Eunuch nor Cornelius before they were instructed by the Apostles had the grace of iustification doth it therefore follow that those workes of theirs did by Congruity merit iustification at Gods hands or that they were thereby prepared to iustification Why did not then Esau's teares merit the blessing ex congruo or why did not Ahab's repentance merit by Congruity not onely a repriuall of punishment but an absolute pardon of his sinne for they did quantum in se fuit as much as in them lay Or else according to Romes doctrine God must be vniust or at least wanting in his natiue goodnesse For further cleering of this point come we to the ancient Fathers to whom also this doctrine of merit of Congruity and of Condignity was altogether vnknowne This Vega himselfe is forced to confesse where making this obiection Why did the Fathers saith hee no where vse this distinction of merit of Congruity and Condignity to which he answereth If all things which neuer were in vse among the Fathers are to be condemned we shall be forced to condemne many things which all Catholickes now receiue And the Philosopher should haue said in vaine Scientias fieri per additamenta that Sciences are brought to passe by addition But he addeth Neither are we to grant that this distinction of merit of Congruity and Condignity was altogether vnknowne to the Fathers They acknowledged the things although they vsed not the termes saith Vega se●ing they diuersly vsed the word of Merit as either strictly or largely whereof we shall speake more largely hereafter In the meane time let vs see what workes of preparation the ancient Fathers taught or inioyned as necessarie to dispose a man to iustification by way of merit taken in the largest sense as Vega at least would haue it But before we come to set downe the ancient doctrine of the Church concerning this point I must premonish the Reader seriously to note this one thing in the Fathers That when they speake of grace and faith whereby a man is iustified they meane nothing else but sauing grace and iustifying faith not now preparing a man vnto but actually placing and possessing him in the state of iustification and saluation They meane nothing lesse than any such first grace preparatory and euen common to wicked men which neuer come to partake of the second grace as the Romanists doe teach The Fathers admit of no such meane betweene sauing grace and faith and betweene sauing faith and iustification betweene any first second grace as differing in kinde but vnderstand one sauing effectuall grace Indeede St. Augustine speaketh of a first and second grace but by the first he meaneth that of iustification by the second that of sanctification differing no more but as the roote and the branch the tree and the fruit Or St. Augustine acknowledgeth no other first grace but that which is giuen to the elect in this life saying Coronat in nobis Deus dona misericordiae suae sed si in ea gratia quam primam accepimus perseueranter ambulemus God crowneth the gifts of his mercie in vs but if in that first grace which we haue receiued we walke with perseuerance Ambrose saith He that dare preach that the grace of God is giuen according to mens merits preacheth against the Catholike faith Therefore this doctrine of merit of congruity was no Catholicke doctrine in Saint Ambrose his dayes nor doth he meane any other grace but that of iustification All the preparation this holy man alloweth is where he saith Duce Deo venitur ad Deum by God leading vs we come vnto God And St.

sanctificatio renouatio interioris hominis per voluntariam susceptionem gratiae donorum Vnde homo ex iniusto fit iustus ex inimic● amicus vt sit haeres secundum spem vitae aternae After this disposition or preparation doth follow iustification it selfe which is not onely the remission of sinnes but also sanctification and renouation of the inner man by a voluntary receiuing of grace and of gifts Whence a man of vniust is made iust and of an enemy a friend that he may be an heire according to the hope of eternall life To which also agreeth the eleuenth Canon of this Session Si quis dixerit homines iustificari vel sola imputatione iustitiae Christi vel sola peccatorum remissione exclusa gratia charitate quae in cordibus eorum per Spiritum sanctum diffundatur atque illis inhaereat aut etiam gtatiam qua iustificamur esse tantum fauorem Dei anathema sit If any man shall say that men are iustified either by the onely imputation of Christs righteousnesse or by the onely remission of sins excluding grace and charity which is shed abroad in their hearts by the holy Ghost and is inherent in them or else that the grace whereby we are iustified is onely the fauour of God Let him be Anathema In these words of the Councell is infolded the very mysterie of iniquity For their iustification is composed partly of remission of sins and partly yea principally of sanctification as they call it and renouation of the inner man and to this is added mans free-will And thus their vniust man is made iust Note also how in the Canon they name the imputation of Christs righteousnesse as one of the ingredients in this composition of iustification But the plaine truth is this imputation they quite shut out from hauing any thing to doe with their iustification as this very terme of imputation had no good entertainment in the a Councell And note againe how they denie the grace of iustification to be the onely fauour of God reseruing a roome for mans merit contrary to that of the Apostle Rom. 3. 24. Being iustified freely by his grace through the redemption that is in Christ Iesus Now by the way let vs see what the Pontificians meane by Imputation For this purpose I will insert here a saying of Pighius though otherwise a Pontifician writer which Soto answereth and laboureth to cleare from suspicion of heresie Pighius hauing considered sundry places of Scripture as in the Psalmes and Iob c. that the Saints of God dare not bring their own inherent righteousnesse to the strict triall of Gods iudgement Ex his confecit Pighius c. saith Soto Pighius thence concludes That our inherent righteousnesse if it be strictly examined by the diuine rule is not perfect but we are iustified rather by that righteousnesse of Christ imputed vnto vs. Which he exemplifieth that as Iacob hid vnder the habit of his elder brother the true first-borne receiued his fathers blessing so wee receiue glory vnder anothers person to wit Christ. Now how doth Soto with all his subtilty acquit his Pighius from being an hereticke in so saying Haec omnia saith hee all these things by one word of equiuocation are detorted to a sinister sense Who can euer doubt but that we the sons of Adam which by our owne nature and ability can bring no merits or worthinesse into Gods presence can pretend or couer our fa●●ts with the onely righteousnesse of Christ in whose right we are sonnes and heires of the Kingdome But when wee say Christi the genetiue case wee doe not meane the subiect of inherency that the sense should bee The righteousnesse which is in Christ as the heretickes grossely erre but it is a note of the efficient cause that the sense should bee The righteousnes which is that of Christ being accepted of God nos influit doth poure into vs so Soto Thus we see by what a pretty neate distinction he would assoile his brother Pighius from being an herericke although hee speake the same thing with vs. Only I pitie Soto his sottishnesse that while hee would haue Pighius to meane by our righteousnesse our naturall righteousnesse which may not abide Gods strict tryall he remembers not vpon what instances Pighius inferred this his true Catholicke conclusion For his instances by Soto his owne allegation were holy Iob and holy Dauid who disclaimed their owne righteousnesse But I hope Soto will not say these were now naturall men and vnregenerate Now for the clearer vnfolding of this mysterie let vs hear their great champions what they in their voluminous commentaries vpon this Session meane by Iustification Soto makes a threefold iustification Prima genuinaque notio huius nominis inquit est acquisitio iustitiae nempe ex iniusto iustum fieri The prime and proper notion of this word Iustification saith he is an acquisition of righteousnesse namely of vniust to be made iust As calefaction or heating of cold to be made hot according to the Text of the Councell which saith Thus the vniust man is made iust So they take Iustificare to be as much as iustum facere to make iust Secunda c. the second notion and next to this is saith he that it signifieth an augmentation of righteousnesse The first of these he compareth to that originall righteousnesse that Adam once had which importeth a rectitude or right ordering of the whole man which he proues diuinely out of Aristotle in the fift of his Ethicks And the second hee proueth Apoc. 22. 11. Qui iustus est iustificetur adhuc He that is iust let him be iustified still But in this as in many more their Latin Translation will not abide the touch of the originall which saith He that is righteous let him be righteous still or let him doe righteousnesse still The like place he bringeth out of Ecclesiasticus but with the like felicitie and successe And he alledgeth that of St. Iames You see that a man is iustified by workes and not by faith only By which words saith hee hee had contradicted Paul where he saith Arbitramur hominem iustificari per fidem non ex operibus Wee iudge that a man is iustified by faith and not of workes vnlesse Paul had spoken of the former iustification and Iames of the latter Although saith he we will declare in his proper place how our workes also doe concurre in iustification Nisi quod Paulus loquitur de praecedentibus Vnlesse that Paul speaketh of precedent workes I suppose he meaneth workes going before iustification So hee Where you see he speakes very perplexedly yet so as hee cannot dissemble his meaning For the iudicious Reader may well perceiue that hee would faine force that speech of the Apostle Rom. 3. 28. Therefore we conclude that a man is iustified by Faith without the deeds of the Law to be meant of that faith going before iustification which

Spirit of zeale and piety vpon all the Ministers of thy Word and Sacraments especially vpon the reuerend Arch-Bishops Bishops that standing in the place of Pillars in thy Temple of the salt of the earth of the light of the world they may strongly support thy true Religion season and lighten those places which are dark and vnsauory and all for want of faithfull Ministers thus shall they highly magnifie their office and discharge their stewardship by prouiding and sending painfull labourers into euery corner of thy field Inspire and inflame them Lord with that zeale of thine own wherewith thou didst purge thy Temple from profane merchandize that so they may with the whip-cords of sound Doctrine and wholesome Discipline chase out of thy Church all Herefie and Idolatry Why should the world O Lord complaine and cry Where is the spirit of those a●cient Bishops and Martyrs and 〈…〉 Champions of thy truth as of Cranmer ●●●mer Hooper Bucer Peter Martyr Iewel and other faithfull witnesses whose eyther bloud hath beene the seed or preaching and writing the watering of this thy noble Vineyard O keepe farre from vs the spirit of cowardise and lukewarmnesse of ambition and loue of the world lest these infeebling and infatuating our soules wee should proue a generation of peruerse and foolish children pulling downe what our religious fore-fathers with such care and paines mature iudgement and sound knowledge in the truth haue built Stirre vp O Lord the noble hearts of the two honourable Chancellors of our Vniuersities that with the ayde of soueraigne authority they may zealously set themselues to preserue those Fountaines and Nurceries from the mudde of Heresie and the bitter root of Impiety Infuse the spirit of courage zeale vprightnesse and hatred of couetousnesse in aboundance vpon all the reuerend Iudges and Iustices of the Land that they may duely execute the Lawes by freeing the poor innocent from the potent oppressor by cutting downe sinne and cutting off the traiterous ring-leaders to Idolatry Thus thy Church being purged Iustice executed Religion maintained sinne reformed our Couenant with thee renewed our vowes of better obedience and thankfulnesse performed and we through thy merits reconciled to thy Father of mercies thou the great Captaine and Lord of Hosts mayst againe take thy peoples part turne the edge of thy Sword against thine enemies and fill our mouthes with a new song of praise thank●giuing to thee which sittest vpon the Throne with the Father and the Holy Ghost God blessed for euer Amen The Preface to the Reader CHristian Reader loe here the two great mysteries laid open the one of Godlinesse the summe where of is Christ beleeued on in the World the other of Iniquity the head whereof is Antichrist beleeued on of the World Two Mysteries incompatible as light and darknesse They are the two bounders disterminating Ierusalem from Babylon This Mysterie of iniquity I meane the Romish doctrine of Iustification is the head-doctrine or source whence all their meritorious satisfactions doe flow And Bellarmine with other Pontificians confesseth Iustification to bee the maine Cardo or hinge whereon hangeth the whole body of controuersies betweene them and the Pretestants Nor was it for nothing that the Councell of Trent so improued all their skill and strength to oppose and oppresse the true Catholicke doctrine of Iustification as whereby the Papall magnificence and the gaine of the Romish Craftsmen for their Diana was endangered So that this their Abortiue was a hatching for seuen moneths so long was this Babylonish Ra●●●● wherewith they would force heauen gates a hammering in the Trent-forge so as the History noteth that the most expert in the Church affirmed That if all the 〈…〉 assembled from the Apostles times to that were summed vp together they could not make vp so many Articles as the Trent-Fathers had amassed together in this one sixt Session of that Synod the best part whereof also they were beholden to Aristotle for And no maruaile they were so puzzled for they were to encounter sundry difficulties as first the euidence of Scriptures secondly the concent of ancient Fathers thirdly the powerfull preaching and writings of Luther fourthly the dissent of their Schoolemen and fiftly the diuision of the Councell it selfe some being Thomists some Scotists some Dominicans some Franciscans To satisfie and reconcile all which was more than an Herculean labour But what could be difficult to the Papall Omnipotencie who could send his holy Ghost post from Rome to Trent in a Cloake-bagge which loosed all knots and decided all doubts Nor had the Pope wanting in that Councell the most pregnant wits in the Pontifician world be●●aes a numerous multitude of new titular Bishops as titular for learning as liuing to lay on load of down right voyces to conclude and ratifie whatsoeuer the Pope with his Cardinals in their Conclaue at Rome and his dextrous instruments in the Councell had with no lesse sweat than artifice contriued For the first maine obstacle the euidence of Scripture they are faine to collegue and speake it faire and borrow from it certaine broad Phylacteries wouen with Scripture phrases wherewith the Babylonish where partly decks her shamelesse forehead and partly adornes the cobwebbe Robe of her counterfeit selfe-Iustification as Coelestis Pater Iesus Christ the Sun of righteousnesse the author and finisher of our faith The Father of mercies and God of all consolation sent his sonne to redeeme Iewes and Gentiles and that all might receiue adoption of sonnes Him hath God sent forth to be apropitiation for our sinnes in his bloud for this Redemption we ought to giue thanks And ch 7. The Me●itorious cause of our Iustification is our Lord Iesus Christ c. O holy Councell Will any suspect the Serpent to lurke vnder such flowers of Paradise Or that they goe about to betray Christ with H●yle Master But in this their profound hypocrisie lyeth the whole Mysterie of Iniquity Sitamen hypocrisis dici debet quae iam latere prae abundantia non valet prae impudentiâ non quaerit as Bernard saith of Romes Clergy in his time If that may be called hypocrisie which neither for the abundancy of it can nor for the impudencie of it cares to conceale it selfe Thus by egregious hypocrisie Arrius deluded the Councell of Nice confessing Christ to be God of God yet denyed his consubst●ntiality with the Father Thus the second Councell of Nice summoned to decree the erection and veneration of Images makes a goodly Preface giuing thankes to God that they were deliuered from Idols Thus Augustine confesseth how he was seduced by the Manichaean hypocrisie Thus dealeth the Trent Councell And besides her hypocrisie her impudencie displayes it selfe while in this Councell Rome alters the Rule of Faith addes her Traditions Decretals and Canons as a party and equall rule with Scripture guelds the Scriptures of their mas●uline authoritie and genuine sense closing vp all in the Cabinet of the Popes breast where