A treatise of iustification· By George Dovvname, Doctor of Divinity and Bishop of Dery

A TREATISE OF IVSTIFICA∣TION. (Book 5)

THE FIFTH BOOKE: Concerning the formall cause of justification. (Book 5)

CAP. I. Containing five proofes, that we are justified by imputation of Christs righteousnesse.

§. I.

THE fourth grand errour of the Papists in the arti∣cle* 1.1 of justification, is concerning that, which wee call the forme thereof. For they denying, and deriding the imputation of Christs righteousnesse (without which notwithstanding no man can bee saved) doe hold, that men are justified by infusion, and not by imputation of righteousnesse: we on the contrary doe hold, according to the Scriptures, that we are justified before God onely by imputation of Christs righteousnesse, and not by infusion. And our meaning when wee say, that God imputeth Christs righteousnesse unto us, is nothing else but this; that hee graciously ac∣cepteth for us, and in our behalfe the righteousnesse of Christ, both active, that is, his obedience, which in the dayes of his flesh hee perfor∣med for us; and passive, that is, his sufferings, which he sustained for us, as if we had in our owne persons both performed and suffered the same for our selves. Howbeit we confesse, that the Lord doth infuse righte∣ousnesse into the faithfull; yet not as he justifieth; but as hee sanctifieth them: and consequently wee acknowledge, that in all the faithfull there is true righteousnesse inherent, but we deny that they are justified

by it. How I am first to prove our assertion, and to maintaine our proofs against the exceptions and cavils of the Papists; And then will I an∣swer their allegations.

§. II. My three first proofes shall bee taken from those things,* 1.2 which have already beene proved. And first, those reasons, which be∣fore* 1.3 a 1.4 I alleaged to prove the formall cause of our justification, to bee the imputation of Christs righteousnesse.

Secondly, If to justifie in the Scriptures doth never signifie to make righteous by infusion of righteousnesse: or to make a man righteous formally by inherent righteousnesse: then it is evident, that the ju∣stification, which the Scriptures teach, is not by infusion of righteous∣nesse. And if not by infusion, then by imputation; for a third thing cannot be named. But the former I have b 1.5 most evidently proved; there∣fore the latter cannot be denyed.

Thirdly, If we be justified by the righteousnesse of Christ, which is out of us in him, and not by any righteousnesse infused or inherent in us: then it is evident, that we are justified, not by infusion of righteous∣nesse, but by imputation. But the former I c 1.6 have fully demonstrated: therefore the latter must be confessed. For wee are justified, either by inherent righteousnesse, or imputed, not by inherent, as hath beene shewed, therefore by righteousnesse imputed.* 1.7

§. III. My fourth proofe shall be taken from the confession of our Ad∣versaries: who doe confesse d 1.8 that Christ his satisfaction is imputed un∣to us; which they understand but of the one halfe of his satisfaction, and not all that, viz. in respect onely of the everlasting punishment, and the guilt of eternall death. As for the temporall punishment, which they say remaineth after absolution from the eternall, they must satisfie otherwise. And as for satisfaction to the commandements, the perfor∣mance whereof is the condition of the legall promise Doe this and live, by which performance Christ merited for us eternall life: they say, that Christs satisfaction and merit is not imputed, but wee our selves are to merit eternall life. But by the same reason, whereby they have beene forced to acknowledge the necessity of that part of Christs satisfaction made by his sufferings to be imputed to free us from hell, they shall be compelled to confesse the necessity of the imputation of the other part of his satisfaction, which is his obedience to be imputed to us, to merit heaven for us. The reason, why of necessity Christs satisfaction by his death and sufferings must be imputed to us to free us from hell, is this: because nothing can satisfie for our sinnes which infinitely offend God and deserve an infinite punishment, but that onely which is of infinite value. By the same reason, nothing can give us right and title to the kingdome of heaven, which is no lesse an infinite reward, being the eter∣nall fruition of the infinite good (for God as he gave his Sonne in preti∣um, so he hath reserved himselfe in pr•…•…mium) but that onely which is of infinite worth and value; and that is onely the merit of Christ who is e 1.9 Iehovah our righteousnesse.* 1.10

§. IIII. My fifth proofe shall be taken out of that most pregnant place,

and most worthy to be insisted upon, 2 Cor. 5. 21. Him (viz. Christ the just) who knew no sinne, God made sinne for us; that wee (who are sinners in our selves) might be made the righteousnesse of God in him. Where these two words sinne, and righteousnesse need some explana∣tion. But the explication of the latter, will cleare the former. There being a fit analogy betweene Christs being made sinne, and our being made righteousnesse. But it is evident, that wee are said to bee made righteousnesse, in the abstract, when wee are made righteous in the concrete. And therefore by analogy, when Christ is said to bee made sinne for us, the meaning is, that hee was made a sinner for us. Some, because it seemeth an harsh speech to call Christ a sinner (though not so harsh, when it is said withall, that hee was without sinne) doe rather by sinne understand a sacrifice for sinne, as the word sinne sometimes is ta∣ken, which I acknowledge to bee a godly sence; but not so agreeable to the analogie, which is betweene the parts of this text. From this analogy I argue thus.

As Christ the righteous, who was without sinne, was made sinne, that is to say, a sinner for us, or if you will, a sacrifice for sinne in our behalfe; so wee who are sinners in our selves, are made the righteousnesse of God in him, that is, righteous in Christ by his righteousnesse:

But Christ, who was and is most just, was made a sinner, or a sacrifice of sinne for us by imputation of our sinnes unto him:

Therefore wee who are sinners in our selves, are made righte∣ous before God, by imputation of Christs righteousnesse un∣to us: which is therefore called Gods righteousnesse, because it is the righteousnesse of him who is God.

§. V. Against both the premisses, the Papists cavill diversely. Do∣ctor* 1.11 Bishop writing against Master Perkins, shutteth his eyes against the truth, saying, that ther is not in this text any similitude implyed between Christs being made sin, and our being made just: & so denyeth the pro∣position as containing this comparison: that we are so made the righteous∣nesse of God in Christ, as he was made sinne for us. But this analogy is ac∣knowledged by their Saint Anselme of Canterbury writing upon this text: whom when Master Perkins g 1.12 alleaged, as expounding these words* 1.13 and recited his exposition; all Bishops answere is, that Anselme shall bee answered when the place is quoted: when as Master Perkins, not only quoteth him, as expounding the place, h 1.14 but also citeth his words. He is made sinne, as we are made justice, not ours, but Gods; not in us, but in him: as hee is made sinne, not his owne, but ours; not in him∣self•…•… but in us: which words hee borrowed from Saint Augustine, who saith•…•… i 1.15 ipse ergo peccatum, ut n•…•…s justitia; nec nostra, sed Dei, nec in nobis sed in ipso: sicut ipse peccatum, non suum, sed nostrum; nec in se, sed in nobis, &c, Both of them plainely expressing this analogy, that Christ was sinne as wee are righteousnesse, not ours but Gods, no•…•… in our selves

but in him: even as hee was made sinne, not his, but ours, nor in him∣selfe but in us: which analogy being granted, as it cannot bee denyed,* 1.16 doth invincibly prove, that as Christ was made sinne by imputation of our sinne; so wee are justified not by any righteousnesse of ours, but by imputation of Gods righteousnesse, that is, of Christ who is God, and that not in us, but in him. And so Hierome also expoundeth this place: Christ ^h being offered for our sinnes, received the name of sinne, that wee might bee made the justice of God in him, not our owne, nor in our selves. And Sedulius, that we might be made the righteousnesse of God not ours, nor in our selves, but in him, that is, in Christ, as the members in the head: And Augustine againe, all l 1.17 that are justified by Christ, are just, not in themselves, but in him.* 1.18

§. VI. Secondly, they cavill at our exposition of those words both in the proposition and assumption, him who knew no sinne, hee made sinne that is, a sinner for us: for first, Bellarmine, m 1.19 though our sinnes, saith hee, were imputed unto Christ, and his satisfaction to us: yet neither would it fol∣low, that he was thereby made a sinner, nor wee righteous. For our sinnes are imputed to him, not as though he had committed them, or could be held unjust: But they are onely imputed to him in respect of the due debt of satisfying, which hee willingly undertooke: for which hee deserveth not to bee called a sinner, but righteous, for hee that satisfieth for another is most just. So therefore his righteousnesse is also imputed to us quoad satisfactionem, so farre sorth as it is a satisfaction which hee performed for us. But not therefore can wee bee held just, that is cleane and without spot, if the spots and defilements of sinne bee truly inherent in us.

Answ. How could our sinnes bee imputed unto Christ, and hee not bee counted a sinner? and how could his satisfaction whereby hee ful∣ly satisfied both the Commandement by obeying, and the penalty by suffering, bee imputed unto us, and wee not reputed righteous? For by imputation, as our sinnes were made his: so his righteousnesse was made ours. And as for and by our sinnes hee was condemned, as if hee had beene a debtour, that is, a sinner; because as our surety hee volun∣tarily undertooke our debt: so by and for his satisfaction, which hee performed for us, and which the Lord accepteth in our behalfe, as if we had performed the same in our owne persons, wee are justified. And yet though our sinnes being imputed to him, he was reputed and as it were made a sinner; and though his righteousnesse being imputed to us wee are made righteous in him: yet this hindreth not, but that hee in himselfe was just, and wee in our selves sinners. Yea, this argueth,* 1.20 that hee in himselfe was just, and we in our selves, sinners.

§. VII. Now that Christ was made a sinner for us, that is, was condemned and crucified, as if hee had beene a sinner, the Greeke ex∣positours with one consent doe teach. Chrysostome n 1.21 him that knew no sin, saith the Apostle, him who was righteousnesse it selfe, he made sin, that is, he suffer'd him to be condemn'd as a sinner, and to dye as one ac∣cursed, and againe more plainely: for o 1.22 him that was righteous saith the

Apostle, he made a sinner, that those which bee sinners he might make righteous. But, saith he, the Apostle saith more: him, he made sinne, and us, hee made righteous. The like have p 1.23 Decumenius, his Sonne being righteousnesse and holinesse, he made sinne, that is, hee suffered him to bee crucified as a sinner, and as a guilty person: and againe he made sinne, that is, to bee condemned q 1.24 as a sinner: and elsewhere, r 1.25 very plainely for now the father sent him making him sinne: for Christ was very much a sinner, as having 〈◊〉〈◊〉 upon him the sinnes •…•…f the whole world, and •…•…ade them his owne—for that Christ was a sinner, here (saith he) him that knew no sinne •…•…e made sinne for us, that were in very deed sinne. And al∣so Theophylact: his Sonne who knew not sinne, that is, who himselfe was righteousnesse, he made to dye for us, as if he had beene a sinner and ma∣lefactor. For s 1.26 cursed, saith he, is he who hangeth on a tree: and hee was t 1.27 numbred among the transgressours. Theodoret likewise, being free from sinne, he did undergoe the death of sinners, that hee might take away the sinne of men: and being called that, which we are, (that is, a sin∣ner) he made us that which he was, (that is, righteous) To the like pur∣pose u 1.28 Augustine interpreting those words of Psalme 22. vers. 1. ac∣cording to the translation of the Septuagints and the vulgar Latine, verba delictorum meorum the words of my sinnes; of what sinnes? saith he, of whom it is said, that he did no sinne, neither was any guile found in his mouth? how then doth he say, of my sinnes? but that hee prayeth for our sinnes, and our sinnes he hath made his owne sinnes, that his righteousnesse he might make our righteousnesse. * 1.29 Hierome upon the same words: Verb•…•… delictorum meor•…•…: quia nostra pecc•…•…ta sua reputat, he saith the words of my sinne, because our sinnes hee reputeth to bee his owne: and againe on those words Psalm. 38. 7. because mine ini∣quity] for •…•…s he was made subject to the curse, that he might deliver us from the curse of the Law; so he professeth himselfe a sinner, who bare our sinnes, and on these words, Cogitab•…•… pro pecca•…•… meo] Christs sinnes are the sinnes of mankinde: Peccata Christi, humani delicta sunt generis.

VIII. Thirdly, Bishop and other Papists commonly, by sinne in this place understand a sacrifice for sinne, according to the interpretation of some of the ancient, acknowledged by Oecumeni•…•…s, in which sense not onely the word Ascham is often used as Levi•…•…. 5. 6. 16. 18, 19. 7. 1, 2. Numb. 5. 7. but also Chattath, Exod. 30. 10. Levit. 7. 7. 37. Levit. 4. 3. 8. 14. 20. 24. 9. 7. Ezek. 44. 27. 45. 19. 23. Hos. 4. 8. they* 1.30 eate the sinne of my people.

Answere. This exposition maketh wholly for us: For if God did make Christ a sacrifice for sinne, he imputed our sinnes unto him, or as the Prophet Esay speaketh, he laid x 1.31 on him the iniquity of us all, Esai. 53. 6. Neither can it bee conceived, how he should be made a sacrifice for our sinne, unlesse our sinne were imputed unto him. In sacrifices for sinne (all which were types of Christ his sacrifice) the manner was, that the party who offered the sacrifice for sinne should y 1.32 lay his hand

upon the head of the sacrifice, the meaning of which ceremony is fully explained. Lev. 16. 21, 22. Where Aaron is required, in the name of all the Congregation, to lay his hands upon the head of the Scape-Goat, (which the Hebrews call Azazel, the Greekes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Emissarium) and confesse over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the Goate—and the Goate shall beare upon him all their ini∣quities. So it is said of our Saviour Christ, z 1.33 that when his soule shall be made an offering for sinne, the Lord would lay upon him the iniqui∣ties of us all, and that he should a 1.34 beare our sinnes. And as our sinnes are imputed to him, so his sufferings are imputed to us, and accepted for us, and in our behalfe, as a full satisfaction and propitiation for our sinnes, Ephes. 5. 2. 1 Ioh. 2. 2. which is also said b 1.35 of those Sacrifices which were but types and figures of his sacrifice, Levit. 1. 4. and where∣as Bellarmine saith, that we cannot by Christs satisfaction imputed to us bee ac∣counted just, that is, saith he, cleane and without spot, if the spots and defile∣ments of sinne be truely inherent in us: I answere: If none bee justified in whom remaine any spots of sinne, then no mortall man is justified. But as Christ was reputed a sinner and was punished as a sinner, be∣cause our sinne, that is, our debt, which hee as our surety undertooke, was imputed to him, though in him was no spot of sinne: even so we are by Christs satisfaction imputed to us, reputed and rewarded as just, and that by such a justice, in which, as Chrysostome saith, there is no spot or blemish, and is therefore called Gods righteousnesse, though in us doe remaine some spots and blemishes of sinne. For here it is said, not that wee are made righteous, but righteousnesse, yea Gods righteousnesse, and that not in our selves but in him. For that is Gods righteousnesse when we are not justified by workes (that is by righteousnesse inherent) seeing it is necessary that no spot bee found, as c 1.36 Chrysostome saith. The like have Oecumenius, and Theophylact. Hee did not say, that wee might be made righteous (saith Oecumenius) but righteousnesse it selfe which is more, and the righteousnesse of God. Now Gods righteousnesse is, to bee justified, not by workes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but by indul∣gence in him and by him.

§. IX. Bellarmine having rejected our exposition, which is indeed* 1.37 the exposition of the Fathers, as hath been shewed: he saith, it may be expounded three waies, first, that by the righteousnesse of God in this place, we understand the divine justice, which is in Christ: which wee willingly embrace, as a confession of that truth, which we professe. For by these words he must understand, either the essentiall and uncreated justice of the Deitie in Christ, or the righteousnesse of our Mediator the d 1.38 man Christ; which notwithstanding is called the righteousnesse of God, because it is the righteousnesse of that person, who is God; which righteousnesse, saith he, we are said to be, not in our selves, but in him, because he is our head: or as Sedulius before expounded those words in him, Quasi membra in capite, as members in the head. Not that either we are formally just, saith Bellarmine, by Christs righteousnesse, or Christ formally a

si•…•…ner by our iniquitie, but because we are his members. For there is such a communion betweene the head and the members, that the righteous∣nesse of the head is imputed to the members, and the sinne of the mem∣bers to the he•…•…d, as appeareth also by the places alleaged by Bellarmine, Esay 53. 6. posuit in e•…•… iniquitatem omnium nost•…•…ûm c 1.39 he laid upon him, (that is, hee imputed unto him) the iniquity of us all, and Psal. •…•…1. Christ himselfe saith, farre from my health are the words f 1.40 delictorum meorum, of mine offences. Here therfore the Reader is to observe a dou∣ble confession, which the evidence of truth hath wrung from Bellarmine. For, as in the next precedent section, hee confessed the satisfaction of Christ to bee imputed to us: so here hee acknowledgeth, that wee are the righteousnesse of God, which is in Christ, as being the members of that body whereof hee is the head, and consequently partakers of that righteousnesse which is in him: which therefore hee calleth divine or Gods righteousnesse, because the person whose righteousnesse it is, is God.* 1.41

§. X. His second exposition is, that by the righteousnesse of God is under∣stood righteousnesse inherent in us, which is called Gods, because it is given us of God. But this exposition cannot stand, because the righteousnesse of Godof which the Apostle speaketh, is neither ours, but Gods; nor in us, in Christ, as the Fathers have testified. But inherent righteousnesse, but though bestowed of God (as all other good things which we have recei∣ved from God) is ours, and not inherent in Christ but in ourselves: for as the parts of inherent righteousnesse, or sanctification, though given of God are said to bee ours, g 1.42 as our faith, our hope, our charity, so the whole righteousnesse which is inherent in us, or sanctification, is called* 1.43 ours, as I have shewed heretofore •…•…. Neither are wee in this place called righteousnesse, in respect of righteonsnesse inherent: no more then Christ is called sinne, in respect of any inherent sinnefulnesse. Neither are wee by Gods righteousnesse said to bee righteous in our selves but in Christ. Neither doth Saint Chrisostome, whom hee citeth, under∣stand this place of righteousnesse inherent, as though such a perfect righteousnesse inherent were given by Christ in this life, as that in the justified no spot of sinne were left, as Bellarmine dreameth: for the con∣trary is rather to bee gathered from the words of Chrisostome. For it is Gods righteousnesse, saith hee, when wee are justified, not of workes (that is, not by righteousnesse inherent:) and why so? because in that righteousnesse by which wee are justified, there may no spot bee found: noting, as I understand him, that in our workes and in our inherent righteousnesse spots are to bee fouud: whereas that justice, in respect whereof wee are said to bee the righteousnesse of God in Christ, is without spot.* 1.44

§. XI. His third exposition, that by righteousnesse of God is meant inherent righteousnesse; which is so called, because it is the image of Gods righteousnesse. For as Christ by a trope is called sinne, because hee tooke the si∣militude of sinnefull flesh, that hee might becometa sacrifice for sinne: so wee by a trope are called Gods righteousnesse, because our righteousnesse inherent is

like the justice of God. And hereupon he inferreth, that as Christ truely and not imputatively tooke the likenesse of sinful flesh, and truely and not impu∣tatively was made a sacrifice for sinne: so we not imputatively, but truly are made righteous in our justification by righteousnesse inherent. Answere, In this discourse nothing is sound, nothing almost worth the answe∣ring. For first, in the Scriptures there is an Antithesis i 1.45 betwixt our righteousnesse and Gods righteousnesse in the question of justi∣fication: but our righteousnesse is that, which is inherent: Gods righteousnesse is that, which is out of us in Christ. Secondly, by inhe∣rent righteousnesse we are righteous in our selves; but by the righte∣ousnesse of God, wee are righteous, not in our selves but in Christ. Thirdly, if by a trope wee are said to be righteousnesse, as Christ by a trope was said to be sinne: undoubtedly it is to bee understood of the same trope, which is a metonymy, the abstract being put for the con∣crete. Neither is there the like trope of Christ being called sinne, and of us being called the righteousnesse of God in him, if by sinne in this place be meant a sacrifice for sinne. Fourthly, neither is it true, either that Christ in this place is called sinne, because he tooke upon him the similitude of sinfull flesh; as though the Apostle compared our justifi∣cation, whereby we become righteous, to Christs incarnation, wherein he tooke upon him our nature; and not to his condemnation, wherein he tooke upon him our sinne: or that wee are called the righteousnesse of God in Christ, because we have some likenesse of his justice: neither would it follow from hence, that wee in our s•…•…lves are just; unlesse it should follow also, which were blasphemous to averre, that Christ in himselfe was a sinner. For so are we made righteous, as h•…•…e was made sinne. Fifthly, neither is that true, that Christ was not made a sacrifice by imputation. For when he was made a sacrifice for us, our sinne was laid upon him, and imputed to him, as hath beene said; that his righ∣teousnesse in like manner, might be imputed to us.

CAP. II. Containing eight other proofes that wee are justified by impu•…•…ation of Christs righteousnesse.

§. I.

MY sixth proofe shall bee out of Rom. 5. 19. As by* 1.46 the first Adams disobedience, which wee call his fall, we were made sinners, that is guilty of sinne and obnoxious to death and damnation: so by the obedience of the second Adam we are made just or justified, that is acquitted from our sinne and condemnation, and accepted in Christ as righteous unto life.

But wee were made sinners by imputation of Adams diso∣bedience; Therefore by imputation of Christ obedience we are justified.

The proposition is the Apostles. The assumption is in divers places confessed by a 1.47 Bellarmine as I have shewed b 1.48 heretofore, though some∣times to serve his present turne he doe deny it. But it is easily proved: For if both the guilt of Adams sinne be communicated unto us, and al∣so the punishment thereof be inflicted upon us, which is both our ori∣ginall corruption, and death it selfe besides many other calamityes, then is it to be presupposed that the sin it selfe is imputed to us. For if the sin it selfe had not been imputed, then as Bellarmine himselfe somewhere ar∣guesc 1.49, neither the guilt, nor the corruption had belong'd unto us. Again, things that are transient, when they are once past and gone, cannot bee communicated otherwise than by imputation. That transgression of Adam, as all other actions was transient, and therefore if it be deman∣ded how it being so long past and gone can bee communicated to us, Bellarmine truly answeareth, it is communicated unto us by generation, eo modo quo communicari potest id quod transiit, nimir•…•…m per imputationem: in that manner according to which that may be communicated which is transient and gone, to wit, by imputation. If it be objected (which was Bellarmi•…•…es prime argument for inherent righteousnesse) that through the disobedience of the first Adam wee were made sinners, by inherent unjustice: and therefore by the like reason through the obedience of the second Adam wee are made just by righteousnesse inherent. I an∣swere, that from Christ we have both d 1.50 justification and sanctification, the former answering to the guilt of Adams transgression imputed, the latter answerable to the originall corruption by generation derived, but though wee have them both from Christ, yet not after one manner:

the former wee have by imputation, the latter by infusion. But of this place I have spoken heretofore at large.* 1.51

§. II. Our seventh argument. Whosoever is a sinner in himselfe, and so continueth whiles he remaineth in this life, cannot bee justified otherwise than by imputation. This I take to bee a most certaine and undeniable truth.

But every many whatsoever (Christ onely excepted) is in him∣selfe a sinner, and so continueth, whiles hee remaineth in this life:

Therefore no man whatsoever can othervise bee justified but by imputation.

Or thus; The justification of a sinner is imputative, for to a sinner the Lord when hee justifieth him, imputing not sinne, imputeth righ∣teousnesse without workes, Rom. 4. 6. 8. The justification of c 1.52 every Christian is the justification of a sinner, and so is called of all writers, bo•…•…h old and new, both Protestants and Papists.

Therefore the justification of every Christian is imputa∣tive.

The assumption of the former syllogisme is denyed by the Papists, but against the testimony of their owne Conscience, and against the common experience of all men, in all times and places. But this I prove it briefly. All that sometimes doe sinne, or have sinne abiding in them, are sinners, all men sometimes do sinne, and have sinne remaining in them, therefore all men are sinners, the assumption is proved by Iames the just, and by the holy beloved Apostle; including themselves in many f 1.53 things wee offend all of us, and if wee say, wee have no sinne g 1.54 wee deceive our selves and there is no truth in us. But that all mor∣tall men are sinners, I have sufficiently proved beforeh 1.55. Vnlesse there∣fore the Papists will say, they are no sinners, and that in them there is no sinne (which if they doe say, wee may bee bold to tell i 1.56 them that there is no truth in them) they must confesse justification by imputati∣on of Christs righteousnesse.

§. III. Our eigth argument: To whom faith is imputed unto* 1.57 righteousnesse, without workes, hee is not justified by workes, that is, by righteousnesse inherent, but by imputation of Christs righte∣ousnesse.

To Abraham and all the faithfull faith is imputed unto righ∣teousnesse without workes:

Therefore they are not justified by workes, but by imputation of Christs righteousnesse.

The former part of the proposition is proved by opposition of faith to workes in the question of justific•…•…tion, and by the testimony of the the Apostle, Rom. 4. 3, 4, 5, 6, 7, 8. The latter part is proved by the for∣mer: for if not by inherent righteousnesse, then by imputed: and if by faith and yet not by inherent righteousnesse, then not by faith in respect o•…•… it selfe, as it is an habit inherent in us, but in respect of the object, which it apprehendeth. Of which that is verified properly, (which by

a trope, viz. a Metonimy, is ascribed to faith: namely, that it justifieth and saveth, that by it wee have remission of sinne, and the inheritance, &c. that is, Christ received by faith doth justifie and save, &c.

The assumption in exp•…•…esse termes is delivered, Rom. 4. 3. 5, 6. 22, 23

Here Bellarmine confesseth, that faith indeed is imputed unto righteous∣nesse, and that is our righteousnesse (which confession doth not well agree with his assertions elsewhere, that faith doth but dispose unto justificati∣on, and that our formall righteousnesse is our charity, that faith is an habit of the Vnderstanding, but justice is an habit of the Will) But our glosse hee doth not allow; when wee say, by faith, that is, by Christs righteousnesse apprehended by faith, because it is repugnant to the Apo∣stle for two causes. For first hee doth not say, Christs righteousnesse; but faith is imputed. Now faith is not Christs righteousnesse, but ours by Gods gift. Which notwithstanding is the maine doctrine of the Gospell, k 1.58 revea∣ling the righteousnesse of God, that is, of Christ, who is God, from faith to faith, the righteousnesse l 1.59 of God by faith, that is, which is apprehen∣ded by faith. For faith it selfe is not the righteousnesse of God which doth justifie or save us, but the instrument to receive Gods righteousnesse: and therefore doth not justifie or save properly, but relatively in respect of the object which it doth receive, that is to say, the righteousnesse of Christ, which doth justifie and save those which receive it by faith: and therefore when it is said in the Gospell more than once, thy faith hath saved thee, the meaning is, that Christ received by faith hath saved those which did beleeve in him, Act. 3. 16 it is said that faith in Christ had cured the lame man, but it is thus to be understood, that the name of Christ, by faith in his name did cure him. For we are justified and saved by a perfect righteousnes, which is of in∣finite value and merit, which is, not faith nor any other grace or graces inherent, but onely the righteousnesse of Christ. And yet because by faith wee are united to Christ, and by it are made partakers of his be∣nefits; therefore all the benefits which wee receive from Christ are attributed to faith, as elsewhere I have shewed: To faith, metonimical∣ly: but properly to Christ himself. His second reason: because the word im∣putare in this place, doth not signifie a bare reputing, but a reputing unto which the truth is answer able in the thing it selfe, as is plaine by these words, m 1.60 Ei qui operatur, merces imputatur, &c. for it is certaine, that to him that worketh, not onely in opinion and conceipt, but truely and indeed the reward is due. Answ. This reason doth not prove our glosse to bee repugnant to the Apostle, unlesse he imagine, that wee hold the imputation of Christs righteousnesse to a beleever to bee not reall, but imaginary. And then by the same reason let him say, that the imputation of our sinnes to Christ, for which he really suffered and the imputation of Adams trans∣gression to his posterity for which they are really punished, was but imaginary. Howbeit there is a difference in the manner of imputing a reward to him that worketh, and of righteousnesse to him that belee∣veth for that, is ex debito: this ex gratia.

§. IV. Our ninth argument; Hee that is justified not by his owne

righteousnesse but by the righteousnesse of another, is justified by righ∣teousnesse imputed. But all the faithfull are justified not by their owne righteousnesse, Phil. 3. 8, 9. Rom. 10. 3. but by the righteousnesse of an∣other, this was fully proved and maintained in the whole third con∣troversie: for that which is but one mans righteousnesse cannot be eve∣ry faithfull mans owne by inherencie, but onely by imputation. The righteousnesse by which wee are justified is but the righteousnesse of one, Rom. 5. 18, 19.

§. V. Our tenth argument. There is the same matter whereby in∣fants are justified and others. But infants are not justified by righteous∣nesse inherent: for neither have they habituall righteousnesse, which consisteth in the habits of faith, hope, and charity, of which they are not capable, whiles they want the use of reason: nor actuall, as all con∣fesse, but by the righteousnesse of Christ, and that imputed. And there∣fore Ber•…•…d n 1.61 saith, they want no merits, because they have the merits of Christ.

§. VI. Our eleventh argument. As Abraham was justified; so are wee, Rom. 4. 23, 24.

Abraham was justified by imputation, Rom. 4. 3. 22. and not by inherent righteousnesse, though hee did excell there∣in:

Therefore wee are justified by imputation, and not by inhe∣rent righteousnesse.

§. VII. Our twelfth argument: To those that are justified by faith righteousnesse in their justification is imputed without workes, that is, without respect of righteousnesse inher•…•…nt, Rom. 4. 5, 6.

All the faithfull are justified by faith Esai. 53. 11. Rom. 3. 28. Gal. 2. 16.

Therefore to all the faithfull in their justification righteous∣nesse is imputed without respect of inherent righteous∣nesse.

§. VIII. Our thirteenth argument: whose sinnes are remitted by imputation of Christs satisfaction unto them, they are justified by im∣putation: for to be absolved from sinne is to be justified, Act. 13. 38, 39. where to have remission of sinne is to bee justified from sinne. So Rom. 4. 6, 7, 8. where the Apostle sheweth, that whose iniquities are forgiven, who•…•…e sinnes are covered, to whom the Lord imputeth not sinne, to them hee imputeth righteousnesse without workes, (where the Apo∣stle, saith o 1.62 Bellarmine, ex non imputatione peccatorum colligit imputationem justitiae from the not imputing of sinne hee gathereth the imputation of righteousnesse,) them he justifieth, them he maketh blessed. So Luk. 18. 13, 14. when our Saviour would signifie, that the Lord had hea•…•…d the prayer of the Publican who had prayed for the remission of his sinne hee saith, he went home justified. But the sinnes of the faithfull are re∣mitted by imputation of Christs satisfaction to them. This the Papists themselves cannot deny. Or if they did, the whole Doctrine of the Gospell would confute them: which teacheth that Christ dyed for

our sinnes, that hee hath redeemed us from all our iniquities, that hee gave himselfe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a full price of ransome for us, 1 Tim. 2. 6. that hee gave himself for us an offering and sacrifice to God for a sweet smelling savor, Ephes. 5. 2. that in him God is well pleased and reconciled unto us forgiving our sinnes, 2 Cor. 5. 19. that hee is the propitiation for our sinnes, 1 Iohn 2. 2. that hee bare our iniquities, Esai 53. 12. that in his own•…•… body hee bare our sinnes upon the Tree, 1 Pet. 2. 24. that by him wee have redemption, p 1.63 that is, remission of sinnes, that we are justified by his bloud, Rom. 5. 9. and by his obedience, verse 19. that God is just q 1.64 in justifying a beleeving sinner and therefore forgiveth no sinne for which his justice is not satisfied. And his justice cannot be satisfied for our sinnes, being an infinite offence, as Bellarmine himselfe confesseth, but by a price or satisfaction of infinit valew, which can be no other but the perfect and al-sufficient satisfaction of Christ, which the Lord ac∣cepteth in behalfe of all those that beleeve in him, which is nothing else but to impute it to them: for if God should not accept of Christs sa∣tisfaction in the behalfe of those that beleeve, then in vaine had Christ dyed or satisfied for us. Therefore the faithfull are justified by impu∣tation.

§. IX. Hereunto the Papists have nothing to oppose but their owne erroneous assertion, (which is hereby confuted) that remission of sinne is an utter abolition, extinction, deletion of sinne by infusion of righteousnesse.

But as in the Law two things are to bee considered, the precept it selfe, and the sanction thereof denouncing punishment to the trans∣gressout: so in sinne there are two things to be considered, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it selfe which is the transgression of the precept, and the guilt which bin∣deth over the sinner to punishment. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is twofold: for it is part∣ly transient, which is the sinfull act or transgression it selfe; and partly immanent in the soule of the offendor, which is that macula or labes, the blemish, spot or pollution, which the act doth leave behind it: in re∣spect whereof, as Bellarmine teacheth, the transgressour after the act is gone remaineth formally a sinner. The guilt also is twofold; for it is either reatus culpae the guilt of offence or of offending God; and reatus paenae, which is the binding over of the sinner unto punishment. Now, God doth take away the sinnes of the faithfull both in respect of the fault and also of the guilt of punishment but not after one manner. He taketh away the guilt by remission of sinne: for in regard of the guilt our sinnes are debts, which debts God doth forgive when hee remit∣teth the punishment, and taketh away the guilt, which did bind us over to punishment, by imputation of Christs sufferings unto us: who as our surety did pay our debts for us. And because our Saviour fully sa∣tisfied our debt, therefore our sinnes, in respect of the guilt of death, are in our justification wholly taken away, and in that respect there is an utter deletion of them, as there useth to be of debts, •…•…out of debt bookes when they are satisfied. But when the Lord doth justifie a man, he doth impute unto him not onely the suffering of Christ to free him a paena &

reatu paenae, but also his obedience, that he may be constituted righteous and so freed also a culp•…•… & reatu 〈◊〉〈◊〉. For as touching the fault whe∣ther you meane the sinfull act which is transient, or the sinfull blemish remaining in the soule, which is a vicious disposition and pronenesse to sinne, left as the remainder of originall sinne, and increased by our owne actuall transgressions, as it is a fault and the offence of God bring∣ging with it reatum culpae, to a beleever and is not imputed to whom Christs obedience is imputed, but covered with the robe of Chris•…•…s righteousnesse, by imputation wherof he is not only freed from the guilt both of the punishment and of the fault, but also accepted as righteous in Christ: but as the macul•…•… is an habituall sinne, or sinfull disposition polluting the soule as a remainder of originall sinne increased by our actuall transgressions, it is not wholly abolish'd in this life, and much lesse at once, but it is mortified by degrees in those that repent of their sinnes, who day by day r 1.65 are renewed in the innerman. As for those places, which Bellarmine alleageth to prove remission of sinne to be the totall abolition of sinne. I have fully answered heretofore s 1.66 in the se∣cond question of the first controversie, shewing that divers of them are to be understood in respect of the guilt, which in remission is totally abolished. The other which are to bee expounded of the corruption, are understood of the cleansing and purging of our soules from them, either begunne in this life, or finished at the end of this life. For the death of the body bringeth with it in the children of God, the death and utter extinction of sinne. And therefore death which was brought in as a punishment of sinne becommeth a remedy to extinguish sinne. For whiles we live in the mortall body, sinne liveth in us: but when the body dyeth, sinne is extinguished.

CAP. III. Containing our two last Arguments.

§. I.

OVR foureteenth Argument. If redemption, re∣conciliation,* 1.67 and adoption be imputative, then justification also is by imputation. For I have shewed heretofore, that these three in substance differ not from justification, for as all these three benefits are comprised under justification, so in them the whole nature of justification doth con∣sist. For what is it to be redeemed and reconci∣led, but to have our sins a 1.68 remitted or not b 1.69 imputed by the imputation of Christs sufferings (which is the first part of justification) and what is it to be adopted but to bee accepted in the beloved as righteous and as an heire of eternall life by imputation of Christs obedience? which is the second part of justification. But those three benefits are imputa∣tive, all of them wrought by the not imputing of sinne, which had made us the bond-slaves of sinne and Satan, enemies to God, and children of the devill; and by the imputation of Christs merits, whereby of the slaves of sinne and Satan, wee are made Gods c 1.70 servants; of enemies, his favourites; of the children of the devill, the sonnes of God.

§. II. Our fifteenth Argument, out of Psalm. 32. and Rom. 4. If* 1.71 the Holy Ghost describe justification to bee the forgiving of iniquities, the covering of sinne, the not imputing of sinne to the sinner, the im∣puting of righteousnesse not to him that worketh, but to him that be∣leeveth in Christ, or imputing of righteousnesse without workes: then justification standeth not in deletion of sinne by infusion of righteous∣nesse, but in imputation of Christs righteousnesse, by which the sinner is both freed from his sinne, and also accepted as righteous.

But the Holy Ghost doth so describe justification, Rom. 4. 6, 7, 8. •…•…x Psalm. 32. 1, 2.

To both parts d 1.72 Bellarmine doth answere. The assumption hee first denieth, and then cavills with it. For first whereas Calvin, as he saith, demandeth, whether this bee a full definition of justification, or but halfe? he likewise demandeth, when either the 〈◊〉〈◊〉 saith, Blessed is the e 1.73 man that feareth the Lord, and Blessed are they who f are upright in the way: or when our Saviour saith, Blessed are the poore in Spirit, g 1.74 blessed are the meeke, &c. whether each of these bee a perfect definition. For if it be, where is then remission of sinne? Secondly, he saith, that Paul alleageth this testim•…•…∣ny

out of the Psalme, not that hee might thereby define fully justification, but onely to prove, that true justification is the gift of God, and not gotten by our owne strength. And that hee fitly proveth from thence, that David calleth him blessed whose sinnes God remitteth, that is, wh•…•… by the gift a•…•…d grace of God is justified.

§. III. To the former I reply: that there is not the like reason, be∣tweene* 1.75 these places cited by us, and those alleaged by him. For those containe but certaine notes and markes of Blessednesse (though the Pa∣pists absurdly make eight beatitudes of the eight notes of one and the same blessednesse, Matth. 5.) But here the Apostle out of Psalm. 32. sheweth that blessednesse it selfe (whereby as appeareth by the former verse, he meaneth justification, which is the onely 〈◊〉〈◊〉 viae, because by it we are intitled to the eternall happinesse, which is beatitudo patriae, all otherh 1.76 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being but notes and signes of this) is so defined or described. For somuch those words import, David doth describe the blessednesse, as our translation fitly rendreth the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this place.

The second is a meere depravation of the Apostles meaning, and in∣ten•…•…ion; which was, not to prove that justification is the gift of God, which he had already taught to be a gracious action of God freely ju∣stifying by his grace, those that beleeve in Christ: but by a new supply of Arguments to prove the same question, which in the former Chap∣ters hee had disputed: concluding that a man is justified by faith and not by workes, which question here hee proveth by the example of Abraham, and by the testimony of David. The Argument drawne from Abrah•…•…ms example, is an excellent proofe, which Chrysostome well observed, as Cardinalli 1.77 T•…•…let doth acknowledge. For Abraham had both faith and workes, and yet he was justified not by his workes but by his faith. If Abraham had had no workes, or not such notable workes, it might have beene said; that he was justified by faith without workes, because he wanted workes. But seeing he abounded with store of excel∣lent works, and yet was not justified by them, but onely by faith: this is an invincible argument to prove that a man is justified by faith, and not by workes. For Abraham though hee had works, yet was justified by faith without workes. Likewise David describeth (or if you will) de∣clareth the blessednesse of the man, that is, that a man is blessed, that is to say, justified, to whom the Lord imputeth righteousnesse without workes.

§. IV. This was his denyall of the assumption. But now he cavil∣leth,* 1.78 that it may bee, that in these words is contained the full definition of ju∣stification implicitè. For there cannot be remission of sinne, (in Bellarmines sense, that is deletion of sinne) unlesse righteousnesse be inf•…•…sed: as darke∣nesse is not driven away, unlesse light come in place. And this, saith he, The Apostle manifestly sheweth, when he saith, David explaineth the bles∣sednesse of a man to whom the Lord imputeth righteousnesse without workes, Bl•…•…ssed are they whose sinnes are forgiven. Vbi (saith Bellarmine) ex non imputatione peccatorum colligit imputationem justitiae where the

Apostle from the not imputing of sin gathereth the imputing of justice: which is very true, and proveth that here is a full definition of justification con∣taining these two parts, the not imputing of sinne to the beleever, and imputing of righteousnesse, or accepting of him as righteous. But where is either the popish deletion of sinne, or infusion of righteous∣nesse? unlesse as they have turned remission into deletion, so also impu∣tation bee converted into infusion.

§. V. To the proposition also Bellarmine answereth in part: and* 1.79 first to the word covering, that although to cover and not to impute sinnes, is not; if you respect the force of the word, to abolish or to extinguish sinne, yet if they be referred to God, the sense importeth so much. For nothing can bee bid from God, unlesse it bee •…•…tterly taken away: for all things are naked and open before his eyes. Reply, Nothing can bee hid from God, which hee would not have hid. But if it please God to cover our sinnes, that hee will not behold them, Psalm. 85. 2. or to hide his face from them, Psal. 51. 9. to cast them behinde his backe, Esai. 38. 17. not to marke what is done amisse, Psalm. 130. 3. then hee is said not to see them, because he taketh no notice of them, but passeth by them, Mic. 7. 18. In which sense Charity is said to cover sinnes, Prov. 10. 12.

§. VI. To the word not imputing, he saith, that God cannot but im∣pute* 1.80 sinne to him that rema•…•…neth a sinner: neither can hee repute him righte∣ous, unlesse he be made righteous: therefore •…•…he not imputing of sinne draw∣eth with it, veram peccati remissionem, that is the extinction of sinne, and infusion of righteousnesse. Reply, he should have said, as he said before; the not imputing of sinne draweth with it imputing of righteousnesse, or the acceptation of a man as righteous: both which alwayes goe to∣gether, because both are wrought together by imputation of Christs righteousnesse: whereas therefore hee saith, that God cannot but im∣pute sinne, where sinne still remaineth: it is true of unbeleevers and impenitent sinners, who are out of Christ; but for them that bee in Christ, that is to say, beleeving and repentant sinners, for whose sinnes Christ hath fully satisfied, and whom though in themselves sinners, hee hath accepted as righteous in Christ? and for whom our Saviour ma∣keth intercession, that their sinnes may not be imputed to them: hee cannot truly be said to impute sinne unto them. It is true also that the Lord reputeth none righteous, but such as he maketh righteous, both by imputation of Christs righteousnesse, and also by regeneration: by imputation perfectly, and at once; by regeneration in part and by de∣gr•…•…s, they being not onely Spirit but flesh also: in regard whereof though they be righteous in Christ; yet in themselves they are sinners, by reason of sinne remaining in them, though in some measure morti∣fied, and not at all imputed. So that a regenerate man in divers respects is both a righteous man and a sinner: righteous, not onely in Christ by imputation of his perfect righteousnesse, but also in himselfe by inhe∣rent righteousnesse begun in him, from which, as is from the better part, 〈◊〉〈◊〉 hath his denomination in the Scriptures: a sinner also in himselfe, both in respect of habituall sinnes remaining in him as the remnants of ori∣ginall

sinne, and also in respect of actuall transgressions, both of com∣mission and of omission, whereinto hee doth dayly fall.

§. VII. And whereas he saith, that these phrases almost alwaies* 1.81 goe together, and to that purpose citeth, Nehem. 4. 5. Psal. 51. 9, 85. 2 and so Psal. 32. 1, 2. I answere that deletion of sinne, covering of sinne, forgiving of sinne and the not imputing of it, are used as synonima, that is, as words of the same signification: and that in all such places deleti∣on of sin doth signifie the blotting of them our of Gods remembrance which is, as it were his record or debt booke. Out of which, when God forgiveth sinnes, he blotteth or wipeth them out. Thus, to forgive sins is not to remember them, Esai 43. 25. I, even I am he that blotteth out thy transgressions for mine owne sake, and wil not remember thy sinnes, Ier. 31. 34. I will forgive their iniquity, and I will remember their sinne no more. And to remember them is not to forgive them. Ps. 109. 14. Let the iniquity of his fathers be remembred with the Lord, and let not the sinne of his Mother bee blotted out, namely of remembrance, that is, let it not bee forgotten: So Neh. 4. 5. Cover not their iniquity, and let not their sin be blotted out before thee. Ps 51. 9. hide thy face from my sins, and blot out all mine iniquities: and to the same purpose, Psal. 85. 2. forgiving and covering are used in the same fence. Thou hast forgiven the iniquity of thy people, thou hast covered all thei•…•… sinne, and so Psal. 32. 1. 2. forgiving, covering, not imputing. Deletion therefore of sinnes according to the Scriptures is the blotting of them out of the Booke of Gods remembrance. In this sense many things are said deleri to bee blotted out, or wiped away by oblivion, whose memory is wiped out, as it is said of the Amalekites, Exod. 17. 14. and according to the vulgar Latine translation, Deut. 31. 21. nulla delebit oblivio, Esth. 9. 28. Eccl. 6. 4. Ierem. 20. 11. 23. 40. 50. 5. So that non imputare is all one with igno∣scere, 2 Tim. 4. 16. So Iob 42. 8. according to the vulgar Latine. 2 Cbro. 30. 19. Ezek. 33. 16.

§. VIII. Now, if not to impute sinne bee, as Bellarmine s•…•…ith, to* 1.82 expell sinne by infusion of righteousnesse (for, according to his concelt infusion of righteousnesse is not a consequent of the expulsion of sinne, as here for a poore evasion he saith, but expulsion of sinne is a conse∣quent of infusion of righteousnesse: for, according to his assertion, by infusion of righteousnesse sinne is expelled as by accession of light and heat, cold and darkenesse is expelled) I say, if not to impute sinne bee to expell sinne, by infusion of justice; then by the rule of contraries, which is, Contrariorum contraria sunt consequentia, to impute sinne shall bee to expell righteousnesse by infusion of sinne, as it was well objected by Chemnitius. To him Bellarmine objecteth want of Logicke, for calling those contraria, which are contradicentia. Where by Bellarmines Logick adversa onely are contraria, whereof notwithstanding there are foure sorts: for if contraries bee such opposits as are opposed one to one one∣ly, then besides adversa as Tully termeth those which Aristotle calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there are three other sorts of contraries, that is to say relata, which Aristotle calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, privantia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as

privation and habit, contradicentia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as affirmation and negation, which Tully calleth velde contraria. Thus if Bellarmines Logick be good, there are no opposits but contraries, nor any contraries but adversa, when it is acknowledged by better Logicians than himselfe, that of all opposites the most contrary are those which are opposed as affirmation and negation which are cal∣led contradicentia, as imputare non imputare, which are so immediately opposed, as the one of them is alwayes true, quidlibet affirmare & negare verum, but cannot both bee true together, for that implyeth a con∣tradiction. And therefore Chemnitius objection standeth still in force.

§. IX. Againe if the holy Ghost in this place had meant by remis∣sion* 1.83 of sinne, the deletion or abolition of it, hee would not have called it, remitting, covering, or hiding, or not imputing of it. For nothing is either remitted, covered or not imputed, but that, which is. And things are hid, not that they should not bee, but that they should not bee seene. Tecta ergo peccata quare dixit? saith Augustine, ut non vide∣rentur. As a prudent man hideth his knowledge, Prov. 12. 23. and an hypocrite his sinne, we know this, saith Bellarmine, but withall we know, that somethings are covered that they may bee preserved; and some things, that they may be abolished. As wounds are covered with a plaister: the most or∣dinary end, and perpetuall consequent of hiding any thing hee leaveth out; which is, that it may not be seene, and so God hideth our sinnes, when hee hideth his face from them.

§. X. But for our learning, Bellarmine will shew us the expositions* 1.84 of the Fathers, that wee may know how farre we swarve from the mea∣ning of the ancient and Orthodox Church. And first, hee citeth Iustink 1.85 Martyr, who alleadging, Psal. 32. 2. Blessed is the man to whom the Lord doth not impute sinne, that is saith he, that a man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repen∣ting of his sinnes receiveth from God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the forgivenesse of his sinne, (where hee expounderh the not imputing of sinnes, to bee the forgive∣nesse thereof.) But saith he, not as you deceive your selves and others, like you in this point, who say, that although they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is, not those which have sinne, but such as the Scripture calleth sinners, that is to say, impenitent sinners) so that they know God, the Lord will not impute sinne unto them, though they doe not repent, wherein we whol∣ly agree with Iustin, though the Papists doe not: who deceive them∣selves and others; whom they perswade though they live in sinne, if they observe the outward formality of doing penance, which all of them do once a yeare, though they neither have faith nor repentance, (which very few, if any of them have,) they have absolution from their sinne.

§. XI. In the next place he citeth Origenl 1.86 and Hierome, both which doe make three degrees of the three phrases; wherein, as they conceive David ascendeth from the lesse to the greater: when as notwithstan∣ding it is apparant, that if those phrases did signifie divers things, the first were the greatest, and the middle the least, according to the variety

of the words whereby sinne in this place is signified. Origen setteth them* 1.87 downe not as the gifts of God, as Bellarmine beareth us in hand, but as a mans owne merits: for because, saith hee, the beginning of the con∣version of the soule is to forsake evill, from this hee deserveth (which the Papists themselves deny) to receive remission of sinne. But when hee shall beginne to doe good, as it were, covering over his former evils with new good things—he is said to cover sinnes. But when he shall come to a perfect man, insomuch that from the soule the very roote of all wickednesse is cut off, in so much, that no footstep of wickednesse can bee found therein (which never happeneth in this life, for concupi∣scence which remayneth in all, is both a footstep of sinne at the least, and the very roote of all iniquity, Iam. 1. 14.) where now the summe of perfect blessednesse is promised, then God cannot impute any sinne, which was a private and unsound conceit, as there are many more of Origen: from which though we dissent, wee cannot justly bee said to swarve from the doctrine of the Primitive Orthodox Church.

§. XII. Hierome, m 1.88 (if yet it be Hierome) mentioneth three degrees but all of remission of sinne, for so hee saith: quibus modis remittuntur peccata? tribus: by what wayes are sinnes remitted? by three. They are remitted by Baptisme, they are covered by Charity, they are not impu∣ted by Martyrdome: which assertion also is unsound: both because ac∣cording to this conceipt, to no man is sinne not imputed, but onely to Martyrs: and also because by Charity hee seemeth to understand, not Gods love, but ours, when notwithstanding it is euident, though our charity cover other mens sinnes, Prov. 12. 10. yet our sinnes are to bee covered by the love and mercie of God in Christ. Howbeit in that which followeth, he is moresound, and agreeth with us, quod tegitur, non videtur: quod non videtur, non imputatur: quod non imputatur, nec punietur what is covered, is not seene: what is not seene, is not imputed: what is not imputed shall not be punished: where he plainely sheweth that the covering and not imputing of sinne, is the not punishing of it. But this distinction of the words into three degrees is rejected by Saintn 1.89 Ambrose, who saith, that to remit, cover, and not impute, are all of one sense and meaning. Indeed hee saith, that divers names of sinnes are here mentioned, whereby wee may gather the variety of sinnes, but the Verbes bee of one signification, quia & cum tegit, remittit: & cum re∣mittit, non imputat. because when hee covereth, he remitteth; and when hee remitteth, hee doth not impute. And this exposition is most agreeable •…•…to that of Saint Paul, who by all these three understandeth one and the same thing, which is the imputation of righteousnesse without workes. For it is the manner of the men of God in their Psalmes and Hymnes recorded in the Word of God; for their greater comfort, as it were by way of exultation, to dwell upon those things wherein they rejoyce, by expressing the same in divers and sundry •…•…ermes, whereby the selse same thing is repeated; which Rhetoricians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.90

§. XIII. In the last place hee citeth two testimonies against us

which he calleth out of Augustines exposition of these words, which be∣ing intirely cited agreeth wholly with us. For, to omit his exposition of these words a little before set downe, quorum tecta sunt peccata, whose sins are covered, that is, saith he, quorum peccata in oblivionē ducta sunt, whose sins are brought into oblivion: in the place quoted by Bellarmine, he hath these words. Blessed—are they whose sins are covered: he doth not say in whom no sins are found, but whose sins are covered. The sins are co∣vered and hid, they are abolished or blotted out (by oblivion, according to his owne former exposition even now alleaged.) If God covered sins, he would not have an eye to them nor animadvert them, if hee would not animadvert them, neither would he punish them Noluit agnoscere, maluit ignoscere; he would not take notice of them, he would rather par∣don them. Blessed are they whose iniquities are forgiven and whose sins are covered: then follow the words cited by Bellarmine. Ne sic intelligatis, doe not sounderstand, what he saith, whose sins are covered, as though they were there, and lived, unmortified and unrepented of. For that they bee there still, though mortified, appeareth both by the words before, that they may be found there, though covered; and by his next words, tecta ergo peccata quare dixit? ut non viderentur: why then did he say that sins are covered? not, that they be not at all, but, that they may not be seene. Quid enim erat Dei videre peccata, nisi punire peccata? for what is Gods seeing of sin, but his punishing of sin? and so on the other side, what is his not seeing or covering of sin, but his not punishing or pardoning it? After∣wards, making way for the exposition of verse 3. he saith, that no man is without sin, and that no man can boast that he is cleane from sins. And that therefore men, if they would have their sinnes cured, they must not hide them, like theo 1.91 Pharisee, who be ing in the Temple, as it were, in sta∣tione medici, did shew his sound parts, and hid his wounds. Deus ergo tegat vulnera, noli tu: let God therefore cover thy wounds, do not thou. For if thou being ashamed wilt cover thy wounds, the Physician will not cure it: then follow the words cited by Bellarmine in the second place, Medi∣cus tegat & curet; emplastro enim tegit. Let the Physician cover and cure: for with a plaister he covereth: then followeth: under the cover of the Physitian the wound is healed: under the cover of him that is wounded, the wound is concealed. From whom doest thou conceale it? from him that knoweth all things. Therfore brethren see what he saith* 1.92 quum tacut, &c. because I held my peace my bones are waxen old, &c. where August. doth not expound these words, whose sins are covered, but sheweth that if wee would have them healed wee should not cover them, but confesse them to our Spirituall Physician, that he covering them with an emplai∣ster, may cure them: all which we confesse: so that he needed not to quote the two Gregories to prove, that God doth, as it were, with a plaister co∣ver and cure our sinnes. But withall we would know of Bellarmine, what this plaister is. Is it our inherent righteousnesse, as the Papists teach? or is it not the righteousnesse and satisfaction of Christ, by whose stripeso 1.93 we are healed? for as I shall shew presently out of p 1.94 Iustin Martyr, whom here to no purpose Bellarmine did alleage in the first place, nothing could cover

our sinnes, but onely the righteousnesse of Christ, by whom the iniqui∣ty of many is hid or covered.

§. XIV. Diverse other arguments Bellarmine mentioneth, as cited out of Calvins Institutions, Lib. 3. c. 11. in answering wherof, besides some of those which I have produced, he spendeth six q 1.95 whole Chapters, which* 1.96 notwithstanding, for the most part, are not there to be found: but seeme at least some of them to have been devised of his own braine, and by him framed and fitted to his owne strength: that, having overcome these counterfeit enemies, hee might seeme to have refuted us. But these ar∣guments, which I have produced, are sufficient for the proofe of the point in question; and them I have defended against his cavils. If any man desire to see the defence of the rest, that is, to see Bellarmines objections, devised for us, maintained against himselfe, he may have re∣course to the answere of David Paraeus, who hath in so many Chapters answered Bellarmines exceptions, Lib. 2. de justif. Cap. 9, 10, 11, 12, 13, 14.

Now I proceed to the testimonies of the Fathers, and of other later Writers.

CAP. IV. Testimonies of Writers both Old and New, proving justification by righteousnesse imputed.

§. I.

I Beginne, as Bellarmine did, with a 1.97 Iustin Martyr. For what other thing, saith he, could hide or co∣ver our sinnes, but the righteousnesse of the Sonne of God? In whom was it possible, that wee sinners and ungodly should bee justified, but in the onely Sonne of God? O sweet com∣mutation—that the iniquity of many should be hid in one just person, and that the righteous∣nesse of one should justifie many sinners!

2. b 1.98 Athanasius, affirmeth that the fulfilling of the Law wrought by the first fruits (whereby he meaneth the flesh of Christ) is imputed to the whole lumpe.

3. c 1.99 Gregory Nyssene, marvell not (saith the Spouse) that upright∣nesse hath loved me: but that being blacke by reason of my sinne, and by my workes drawing neere to darkenesse, hee hath made mee beauti∣full

by his love, making an exchange of his beauty with my blacknesse. For having translated the filthinesse of my sinnes unto himselfe, hee hath made me partaker of his purity, communicating unto me his owne beauty.

4. d 1.100 Chrysostome, here the Apostle sheweth that there is but one righteousnesse, and that that (of the Law) is recapitulated or reduced to this (of faith.) And that he which hath gotten this which is by faith, hath also fulfilled that: but he that despiseth this, he falleth from that to∣gether with this: and a little after •…•… if thou beleevest in Christ, thou hast fulfilled the Law and hast performed much more, than the Law com∣manded. For thou hast received a farre greater righteousnesse. For as he had said in the words going before, that Christ hath justified us by faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more amply, than we would have been justified by the Law. This greater, this more ample righteousnesse must needs be understood of Christs righteousnesse imputed unto us.

5. f 1.101 Ambrose, he that confesseth his sinnes to God is justified, that is, obtaineth remission of sinne, which is also testified by S Iohn 1 Ioh. 1. 9. and is verified in David, Psalm. 32. 5. and in the Publican, Luk. 18. 14. But he that is justified by remission of sinne, is also justified by imputa∣tion of righteousnesse: for as Bellarmine confesseth, the not imputing of sinne bringeth with it imputation of righteousnesse.

6. g 1.102 Hierome, to the like purpose, then are wee just, when wee con∣fesse our selves to bee sinners: and our righteousnesse consisteth not in our owne merit, but in Gods mercy.

7. h 1.103 Augustine, omnes qui per Christum justificati, j•…•…sti non in se, sed in il∣lo. All that are justified by Christ, are just, not in themselves, but in him. And thereunto adde the testimonies before * 1.104 cited out of Hierome, i 1.105 Augustine, k 1.106 S•…•…dulius, and l 1.107 Anselmus, who all have taught, that wee when wee are justified, are made righteous, not in our selves, but in Christ.

Againe, m 1.108 Augustine teacheth that our justice in this life doth stand rather in the remission of sinnes, than in perfection of vertues. That is, as I understand him, that our chiefe righteousnesse in this life, is that of justification, and not of sanctification: for that is perfect, and so is not this: by that we are justified before God and intitled unto heaven, so are we not by this. Here n 1.109 Bellarmine would seeme to acknowledge that remission of sinne concurreth to justification: but his constant and perpetuall doctrine is, that justification consisteth wholly, in the infusi∣on of righteousnesse expelling sinne, in so much that remission of sinne and infusion of righteousnesse are not two actions but one, &c. which assertion supposed, how could Augustine say, that our righteoufnesse is such in this life that it consisteth rather in the forgivenesse of sinne, than in the perfection of vertues, seeing vertue infused is the force of justi∣fication, and expelleth sinne, and is all in all, and if that assertion of the utter deletion of sin, when it is remitted were true, most vaine were that boasting of o 1.110 Ambrose, who saith, gloriabor, non quia vacuus peccati sum, sed quia mihi remissa sunt peccata. * 1.111 Maximus Taurinensis, when God

doth remit sinne, indulgentia facit innocentem, by his indulgence he ma∣keth the party innocent.

8. Among the latter Writers I will give the first place to Bernard, who saith death p 1.112 by the death of Christ is put to flight, & Christi no∣bis justitia imputatur, and the righteousnesse of Christ is imputed to us.

• 2. What could q 1.113 man doe of himselfe to recover his righteousn•…•…sse once lost, being the servant of sinne and the bondman of the devill? Assignata est ei proinde aliena justitia, qui caruit suâ: therefore •…•…nother mans righteousnesse was assigned unto him, who wanted his owne.
• 3. r 1.114 One dyed sor all, ut viz. satisfactiounius omnibus imputetur: that the satisfaction of one might be imputed to all.
• 3. If he shall say s 1.115 thy father (Adam) made thee guilty: I will an∣swere that my brother hath redeemed me•…•…: Why not righteousnesse from another, seeing guilt is from another?
• 5. Hee will t 1.116 not condemne the just, who had mercy on a sinner. I may call my selfe just, sed illius justitiâ, but by his righteousnesse, and what is that? Christ the end of the Law unto righteousnesse to every one that beleeveth, Finally, who of God the Father was made righte∣ousnesse unto us. Is not that therefore my righteousnesse which was made righteousnesse unto me?
• 6. Lord u 1.117 I will mention thy righteousnesse onely: for that is mine also: for thou of God was made righteousnesse to mee: should I feare, that it being but one, should not suffice us both? It is not a short cloake, which is not able, according to the Prophet, to cover two. Thy righteousnesse is an everlasting righteousnesse: What is longer than Eternity? Thy eternall and large righteousnesse it will cover largely both thee and me: And in me truely it covereth a mul•…•…itude of sinnes: but in thee, Lord, what doth it cover but the treasures of piety: and riches of bounty? which testimony doth plainely prove against Bel∣larmine, that Bernard by Christs righteousnesse which he saith is made ours, doth not meane that righteousn•…•…sse which is inhe•…•…ent in us, but that which is out of us in Christ, And the same is evidently proved by those testimonies before * 1.118 alleaged, that we are made the righteousnesse of God in Christ, not ours but his, not in our selves but in him: even as Christ was made sinne, not his, but ours; not in himselfe, but in us.

9. Cardinall Contarenus x 1.119, in a treatise of justification which he wrote Anno. 1541. testifieth that God with his Spirit giveth Christ unto us, and doth freely of his mercie make all Christs righteousnesse to bee ours, and imputeth it to us, who put on Christ. That by faith wee doe attaine to a double righteousnesse: the one, inherent in us, by which we begin to bee just, and are made partakers of the divine nature, and have charity diffused in our hearts: the other, not inherent, but given unto us with Christ. I meane (saith hee) the righteousnesse of Christ and all his merits, both which are in time given together. Now saith he, forasmuch as I have said, that by faith we attaine to a twofold righte∣ousnesse, the one, inherent in us, viz. charity, or that grace by which

we are made partakers of the divine nature: the other being the righ∣teousnesse of Christ given and imputed to us, because wee are ingraf∣ted into Christ; and have put on Christ,: It remaineth we should in∣quire on whether of them we ought to rely, and to thinke our selves ju∣stified before God, that is, to beheld or esteemed holy and just: I meane by such a righteousnesse which may beseeme Gods children, and satisfie the eyes of God? Ego prorsus existimo. y 1.120 I doe utterly thinke, that it may be godlily and Christianly said, that we ought to rely, I say, to rely, as upon a sure thing, which doth assuredly sustaine us, on the righteous∣nesse of Christ given unto us, and not on that holinesse and grace which is inherent in us. For this our righteousnesse is but begun and unperfect, which cannot safegard us, but that in many things we offend, and daily doe offend; and have need to pray daily, that our debts may be forgiven us: wherefore in the sight of God z 1.121 wee cannot for this ju∣stice be accounted just and good, as it would become the sonnes of God to be good and holy. But the righteousnesse of Christ which is given unto us, is tru•…•… and perfect justice, which is altogether pleasing in the eyes of God, in which there is nothing which may offend God, or which doth not highly please him: upon this therefore being certaine and sure we are to rely, and for it alone to beleeve, that we are justified, that is, to bee held and pronounced just. This is that pretious treasure of Christians, who so findeth, selleth all he hath, that he may buy it. This is that precious pearle, which who findeth, leaveth all, that he may have it. The Apostle Paul saith, I esteemed all other things losse, that I might gaine Christ, not having mine owne righteousnesse, but that which is by the faith of Christ And a little after he saith, that the more holy any men are, so much the more they understand themselves to stand in need of Christ and his righteousnesse vouchsafed to them: and therefore forsaking themselves rest upon Christ alone, &c.

Albertus a 1.122 Pighius, having shewed that all men are sinners and subject to the Curse from thence inferreth, that most miserable had beene our estate, if God had not most mercifully fuccoured us in his Son, & nostrâ justitiâ vacuos, ejus involvisset justitia: and being void of our owne righ∣teousnesse, had inwrapped us in his righteousnesse: and a little after, b 1.123 nisi ipse sua impartiretur justitia, qui nostra planè destituimur, quae nostram iniquitatem & injustitiam tegeret—David doth not say the man is blessed who hath not committed sinne, nor done iniquity: but blessed are they whose iniquities are mercifully forgiven of God, whose sinnes he doth cover and hide with his justice. Blessed is the man to whom the Lord imputeth not sinne, which he can scarcely be without, or at least never is without, and againe; In illo, &c. in Christ therefore wee are justified before God, not in ourselves, not with our righteousnesse but with his, which now is imputed to us having communion with him: wanting righteousnesse in our selves we are taught extra nos in illo justitiam quae∣rere, to seeke for righteousnesse out of ourselves in him.—Now saith he c 1.124 that our righteousnesse standeth in Christs obedience, hence it is, because wee being incorporated into him, it is accepted of God in

our behalfe as if it were ours, insomuch that by it selfe we are held just. And even as Iacob when not being the first borne, but hiding himselfe under the habit of his brother, and clothed with his garment, which sent forth a fragrant smell, obtayned the blessing from his Father: so we, that we may obtaine the blessing of righteousnesse from our heavenly Father, it behoveth us to lye hid under the pretious purity of our eldest Brother, to smell sweet with his odour, and to have our sinnes covered with his perfection. And finally he saith, that if wee speake formally, and properly wee are justified neither by faith nor charity, but by the onely righteousnesse of God in Christ by the onely righteousnesse of Christ communicated to us, and by the onely mercie of God forgiving our sinnes, which, saith he, I have before made evident.

11. Conradus Clingius d 1.125 maketh justification to be either imputative, which we call justification: or active, which we call sanctification: the righteousnesse of the former, being wholly in Christ: of the latter, in us: so that he differeth but in termes from us.

12. The Au•…•…hors of the Booke called Antididagm e 1.126. Coloniens. say, that the righteousnesse of Christ imputed to us, is the principall and ch•…•…efe cause of our justification, upon which chiefly we ought to rely and trust.

13. To these we may adde the confession of our adversaries, who cannot deny, but that Christ his satisfaction is imputed to all that are justified, or shall be saved, as I have shewed before. Ye•…•… this is the con∣fession of all Christians, who professe Christ to be our Saviour, that the Lord accepteth the merits of Christ, that is, his obedience and suffe∣rings in their behalfe, as if they had performed the same in their owne persons. And what is this but to impute the obedience of Christ and his sufferings unto us? Doth not God accept Christs righteousnes for us, or did hee not thereby satisfie for us? To what end then, as Bellarmine f 1.127 well inferreth, did Christ take upon him our nature? to what end and purpose did he humble himselfe to doe and to suffer so great things for us? For this confession I argue thus. What righteousnesse and obedi∣ence of another the Lord accepteth for us, that hee imputeth to us for righteousnesse, for by imputation we meane nothing else.

But the righteousnesse and obedience of Christ the Lord ac∣cepteth for us, otherwise he could not have been our Saviour. Therefore the righteousnesse and obedience of Christ is im∣puted to us for righteousnesse.

CHAP. V. The objections of the Papists against imputation.

§. I.

FIrst they cavill at the word, and that in divers re∣spects,* 1.128 for first they say it is new. Secondly they deride it calliug it justitiam putatitiam an imagi∣nary justice. Thirdly, they say, this assertion, that wee are justified by imputation of Christs righte∣ousnesse, is no where to bee found. To the first concerning novelty, I answere, that the word is used tenne times: Rom. 4. and in the same sence, that wee doe use it, for accepting a man as righteous, who in himselfe is a sinner, verse 5. or imputing to a man righteousnesse, that worketh not vers. 5. or without workes, vers. 6. that is, without respect of any righ∣teousnesse inherent in him or performed by him; besides other places of the Scriptures, both in the Old Testament, and in the New: where the Hebrew Chashab is read with Lamed, or the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a da∣tive of the person, whether in the Greeke translation of the Old Testa∣ment or in the Greeke Text of the New. Examples of the Old Testa∣ment both in the Hebrew text and in the Greeke translation may bee these, Gen. 15. 6. Levit. 7. 18. 17. 4. N•…•…m. 18. 27. 30. 2 Sam. 19. 19. Hebr. Psal. 32. 2. 105. 31. Prov. 17. 28. Graec. Examples of the New Testament, besides those in the Epistle to the Romanes, 2 Cor. 5. 19. Gal. 3, 6. 2 Tim. 4. 16. Iam. 2. 23. In the Latine vulgar translation, not onely the Verbe imputare and imputari are used in the same sense, as 2 Chron. 30. 19. Iob 42. 8. Psalm. 32. 2. Sap. 12. 1•…•…. E•…•…ek. 33. 16. Rom. 4. 4. 8. 5. 13. 2 Tim. 4. 16. Philem. 18. but also reputure and r•…•…putari construed with a dative, as Gen. 15. 6. Numb. 18. 27. 30. Deut. 21. 8. •…•…bsque dativo. Deut. 23. 21. 24. 15. Iud. 4. 9. 2 Sam. 19. 19. 1 Chron. 21. 3. Psal. 106. 31. 1 Mac. 2. 52. Rom. 4. 3. 5. 9. 10. 11. 22. 24. Galath. 3. 6. Iam. 2. 23. But, say they, the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a simple Verbe, and the Hebrew chashab doth signifie p•…•…rare, not imputar•…•…, to thinke, esteeme or account, not to impute. I answer, when the Hebrew Verbe is read with Lamed, or the Greeke with the dative of the person, it signifieth properly to impute, (as in the places even now quoted) and is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which word also is used by the Apostle, Rom. 5. 13. Phile. 18. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a 1.129 Vari•…•…us doth expound it producing this example, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The sinnes of the children of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Fathers, that is, imputeth, or layeth them to their charge, and so the vulgar Latine translateth the

Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Latine imputare, as Rom. 4, 4. 8. or reputare with a dative, as Rom. 4. 3. 5, &c. or accepta ferre, as Rom, 4. 6. which are all one, even in the opinion of that Latine interpeter.

Neither should this act of imputation seeme strange seeing the practise thereof is usuall among men. For as when the debtour being not able to make payment, if the surety shall pay the whole summe or satisfie for the debt, the sureties payment or satisfaction is imputed to the debtour, and accepted in his behalfe, as if himselfe had discharged the debt. Even so wee being debtours to God, both in respect of the penalty due for our sinnes past, and also of obedience which we owe for the time to come, and being altogether unable either to satisfie the one or performe the other: Christ as our surety fatisfieth both these debts for us, and his satisfaction is imputed unto us, and accepted in our behalfe, as if we in our owne persons had discharged our debt.* 1.130

§. II. Whereas in the second place they deride imputed justice, calling it putatitiam, as if it were an imaginary righteousnes only: which also, they say, doth both derogate from the glory of God, to whom it were more honourable to make a man truely righteous, than to repute him righteous, who in himselfe is wicked; and also detract from the honour of Christs Spouse, who is onely arraied with her Husbands righteousnesse, as it were a Garment, being in herselfe deformed. I an∣swere first, whom•…•… the Lord doth justifie, hee doth indeed and in truth constitute and make them righteous by imputing unto them the righ∣teousnesse of Christ, no lesse truely and really, than either Adams sinne was imputed to us, or our sinnes to Christ, for which hee really suffered. Secondly, whom God justifieth or maketh righteous by im∣putation, them also he sanctifieth, or maketh righteous by infusion of a righteousnesse begun in this life, and to bee perfected when this mor∣tall life is ended. And further, that it is much more for the glory both of Gods justice and of his mercie, when hee justifieth sinners, both to make them pe•…•…fectly righteous by imputation of Christs righteous∣nesse: and also having freed them from hell by the perfect s•…•…tisfaction of his Sonne, and entitled them to the Kingdome of Heaven by his per∣fect obedience; to prepare and to fit them for his owne Kingdome, by beginning a righteousnesse inherent in them, which by degrees grow∣eth towards perfection in this life, and shall bee fully perfected so soone as this life is ended, rather than to justifie, or to speake more properly to sanctifie them onely by a righteousnesse which is unperfect and but begun, which in justice can neither satisfie for their sinnes, nor merit eternall life. And as for the Spouse of Christ, as it is most honourable for her to stand righteous before God, not in her owne unperfect righ∣teousnesse, but in the most perfect and absolute righteousnesse of Christ the eternal Son of God, which far surpasseth the righteousnes of al men and Angels: so it is both profitable to her, and honorable to God whiles shee is to continue he•…•… warfare and pilgrimage in this world, to bee subject to insirmities and imperfections; whereby shee being hum∣bled in her selfe, is taught to rely upon the power and goodnesse of God

whose b 1.131 grace is sufficient for her, and whose power is seene in her weakenesse; especially considering, that though her obedience bee un∣perfect, yet, it being upright, it is not only accepted in Christ, by whose perfect obedience imputed her wants are covered, but also graciously rewarded: and also considering, that the remainders of sinne are left ad agonem, that having maintained a spirituall warfare against them, and the other enemies of her salvation, and having overcome them, she may receive the Crowne promised to them which overcome.

§. III. As touching the third, which is Bellarmines first objection* 1.132 in this place, that it is no where read, that Christs righteousnesse is imputed unto us, or that wee are justified by Christs righteousnesse imputed. I answer, that as in many other controversies the assertion of neither part is in so many words and syllables expressed in the Scriptures: so neither in this. For where doe the Papists read, either in Scriptures, or Fathers, that our righteousnesse inherent is the formall cause of our justification before God? The contrary whereof, in substance, is so often read, as it is said, that wee are not justified by our workes, or by our owne righte∣ousnesse, nor in our selves, nor by a righteousnesse prescribed in the Law in which all inherent righteousnesse is fully and perfectly described. But the substance of our assertion is often read, as namely, First, that when God doth justifie a finner hee imputeth righteousnesse unto him with∣out workes, that is, without respect of any righteousnesse inherent in or performed by himselfe, Rom. 4. 4, 5, 6. Secondly, that hee justifieth him, not by the parties c 1.133 owne righteousnesse, or by making him righteous in himselfe, but by the righteoufnesse of another, viz. Christ, in whom hee is made righteous. Thirdly, that we are justified by the bloud d 1.134 and by the ^e obedience, that is the personall righteousnesse of Christ, which neither it selfe, nor yet the merit thereof (without communication wherof no man can be saved) is or can be communicated unto us other∣wise than by imputation. From whence wee may argue thus.

The righteoufneffe whereby wee are justified is imputed: for when God doth justifie a man hee imputeth f 1.135 righteousnesse unto him.

By the righteousnesse of Christ wee are justified, Rom. 5. 9. 19.

Therefore the righteousnesse of Christ is imputed unto us. Fourthly, that as by the disobedience of Adam wee were made •…•…inners, namely, by the imputation thereof unto us, (for neither the guilt, nor the corruption, nor the punishment, which is death, had belonged to us, if the sinne it selfe had not beene imputed unto us,) so by the obedi∣ence of Christ wee are justified, which, if it were not imputed to us, we could by it neither be freed from hell, nor entitled to heaven, nor made inherently just by it. Fifthly, that wee are so made the righteousnesse of God in Christ, as hee was made sinne for us, that is, by imputation. Sixthly, and lastly (to omit other proofes) when the Papists doe con∣fesse that Christs satisfaction is imputed unto us: they confesse as much as wee teach, if it bee rightly understood. For his satisfaction for us is either in respect of the penalty of the Law, to free us from hell; or in re∣spect

of the Commandement, to entitle us to heaven. The penalty hee hath satisfied by his sufferings, which is obedientia crucis his obedi∣ence of the Crosse: the Commandement, by the perfect fulfilling ther∣of, which is obedientia Legis, his obedience of the Law. Now Bellarmine, as I have heretofore shewed, teacheth in his fifth chapter of his se∣cond booke that God accepteth in our behalfe the righteousnesse of Christ, whereby he satisfied for us. And in the tenth chapter, that not ou•…•… righteousnesse doth satisfie for our sinnes, but the righteousnesse of Christ which is imputed to us: and to that purpose citeth h 1.136 Bernard. For if one, faith he, dyed for all; then all were dead, that the satisfaction of that one might bee imputed to all, as hee bare the sinnes of all.* 1.137

§. IV. Bellarmine his second and third argument both tend to prove that for the justification of a sinner there is no need of imputation of Christs righteousnesse: where, in mine opinion, hee might as well have alleaged, that there is no need of a Saviour. For if there bee need of a Saviour, it is to free us from the danger of damna ion, and to enti∣tle us to the Kingdome of heaven: both which benefits are implyed in justification. But how should we, who are sinners, and consequently by sinne obnoxious to damnation, and excluded from heaven, bee either acquitted from hell, or made heires of heaven? For neither by our selves nor by any other meanes in the world can we bee freed from hell or have right to heaven, but onely by the death and merits of Christ our onely Saviour, which is so cleare a truth, that the Papists themselves cannot deny it. But how can wee bee freed from hell by Christs suffe∣rings, or entitled to heaven by his obedience, if the Lord doe not ac∣cept of his sufferings and obedience in our •…•…ehalfe, as if we had suffered and done the same in our owne persons? If God doe not accept them in the behalfe of the faithfull, for whose sake hee did obey and suff•…•…r: then all that Christ did and suffered for us was in vaine; and in vaine did he take our nature and our sinnes upon him If the Lord doe accept in our behalfe the fufferings and merits of Christ, then doth he impute them unto us. For by imputation, as I haue said, wee meane nothing else. Neither can the sufferings and obedience of Christ, being transient, as I have also shewed before, bee otherwise communicated unto us, but by imputation.

§. V. But come we to his second argument: for if, saith he, imputa∣tion* 1.138 bee necessary, it is chiefly for this cause, because a man after remission of sinne remaineth still a sinner, his sinne being covered and not abolished. But when sinnes are remitted, they are not onely covered, but utterly abolished. But here Bellarmine grossely mistaketh our assertion, as if we held, that sins are first forgiven, and then, after the forgivenesse of sinnes, righteous∣nesse is imputed. But wee hold, that by imputation of Christs righte∣ousnesse or satisfaction we have remission of sinne, and not otherwise: and therefore that to remission it •…•…selfe imputation is absolutely neces∣sary. For God forgiveth no sinne, nor remitteth the guilt of punish∣ment for which his justice is not fully satisfied. But wee are not able our selves to satisfie for our sinnes but by eternall punishment. There∣fore

it is impossible (salva Dei justitia) that our sinnes should bee forgi∣ven,* 1.139 unlesse Christs satisfaction be imputed unto us.

§. VI. And whereas still he harpeth on that string that remission of sinne is the utter deletion or abolition of it, to wit, by infusion of righ∣teousnesse, and that therefore imputation of Christs righteousnesse is needlesse; I answere, first, that in sinne two things are considered, the* 1.140 guilt, and the corruption. That in remission of sinne the guilt is fully taken away by imputation of Christs perfect righteousnesse; but the corruption or pollution is not taken away by remission, but by mortifi∣cation; and that not fully and at once, but by degrees. And howsoever these two benefits doe alwayes concurre, remission of sinne and morti∣fication of sinne, (for whosoever are freed from the guilt of sinne are also freed from the dominion of sinne; and to whom the Lord gran∣teth remission, to them hee granteth repentance, Gods forgiving and mans forgoing or forsaking of sinne going alwayes together) notwith∣standing they are by no meanes to be confounded. I confesse that both of them are wrought by the bloud of Christ, and by his death; but in a divers respect. For by the bloud of Christ is meant all that which is∣sued out of his blessed side, which was both bloud and water, Ioh. 19. 34. which Saint Ioh•…•… vers. 35. noteth as a thing most remarkable; and ac∣cordingly in his first Epistle, Chapter 5. vers. 6. urgeth it. This is he that came by water and bloud (even Christ Iesus) not by water onely, but by water and bloud. The bloud of redemption, to redeeme us from the guilt of sinne; and the water of ablution, to purge us from the pol∣lution of sinne. The death also of Christ may be considered, either in respect of the merit thereof, as it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. a price or ransome apprehen∣ded by faith, to redeeme us from the guilt of sinne: or in respect of the vertue and efficacy, as it is a medicine or plaister i 1.141 applyed by the Holy Ghost to cure us of the malady of sinne. Both Christ worketh by his bloud and by his death: but the former is done without us, and (in re∣spect of sinnes past, at once, as when a debt is fully satisfied) the later is wrought in us, as when a disease is cured by degrees.

§. VII. Secondly, if remission of sinne bee an utter deletion, or* 1.142 a totall abolition of sinne, then no mans sinne is forgiven in whom any sinne remaineth, which is a most desperate doctrine, as heretofore k 1.143 I have shewed: for where is that mortall man in whom no sinne remai∣neth? If the Papists say they have no sinne, Saint * 1.144 Iohn will tell them, that there is no truth in them. Thirdly, in the Scriptures, to remit sinne is not to abolish it but to pardon, l 1.145 and to forgive it, or not to impute it. And further, God is said so to forgive our sinnes, as wee forgive the of∣fences of others: which wee doe, when by charity m 1.146 we cover them; when we do not remember them with any desire or purpose to revenge them: when we are reconciled to them that offended us. The difference is, that God forgiveth not onely in mercy, but in justice also; forgiving no sinnes but those for which his justice is fully satisfied. He forgiveth therefore those sinnes, for which Christ hath satisfied, he remitteth the punishment to us, which Christ hath borne for us; he covereth them,

but with the robe of Christs righteousnesse: hee is reconciled unto us, but it is Christ, for whose sake he doth forgive our sinnes. Thus there∣fore I argue, If remission of sinne bee not the deletion of the sinne it selfe by infusion of righteousnesse, but the not imputing or covering of it, the taking away of the guilt by imputation of Christs satisfaction; then we are justified not by infusion but by imputation: but the former is true; therefore the later.

Yea but •…•…aith Bellarmine the Scripture by remission of sinne under∣standeth the utter abolishing of sinne, and to that purpose useth all manner of words, which could be devised to expresse the utter deletion of sinne: to which purpose he alleageth many testimonies, all which I have answered n 1.147 heretofore.

§. VIII. Fourthly, if there be a totall deletion of sin in our justificati∣on by the infusion of righteousnesse; then that righteousnesse which in our justification is infused, is perfect: for the infusion of righteousnesse which is unperfect, cannot cause a totall abolition of sinne. Nay, the imperfection it selfe is a sinne. But it is absurd to imagine, that the righteousnesse which is infused in the first imaginary justification of the Papists; or, as we speake, in our first regeneration is perfect, seeing in our best estate in this life wee receive but the first fruits of the Spirit: and in our first regeneration, which is, as it were, our conception, wee receive but the seeds, as it were, of Gods graces. And therefore to imagine, that in Infants newly Baptized, having not so much as the use of reason, there is perfection or full growth of Faith, Hope, and Charity, when actually they neither can beleeve, hope, or love, surpas∣seth all absurdity. Especially when they acknowledge a great diffe∣rence, not onely betweene viatores, which are in via, that is, the faith∣full in this life; and comprehensores, which are in pa•…•…ria, that is, the Saints in heaven; but also among viatores themselves, whom they distinguish into three degrees; incipientes, which are as infants; proficientes, which are as adolescentes; and perfecti, which are as adulti, among whom none are so perfect, o 1.148 but that still something may and ought to bee added; their inner man being renewed from day to day: 2 Cor. 4. 16. untill they come to full pe•…•…fection, which is not to bee attained unto in this life. Shall then not onely other viatores be perfect, but incipientes also? Now it is apparant that their justification is incipientium, even of infants in Baptisme: in whom if there be a totall deletion of sinne by infusion of righteousnesse; then that righteousnesse which in Baptisme is infu∣sed, is perfect, neither can any thing be added to their Fa•…•…th Hope, and Charity. But that there is no perfect inherent righteousnesse in this li•…•…e in any meere man whatsoever, may thus briefly be proved. In whom∣soever is sinne in them is not perfect righteousnesse: for perfect righte∣ousnesse and sinne cannot stand together. But in all mortall men there is sinne, therefore in no meere or mortall man is perfect righteousnesse inherent.

CAP. VI. Bellarmines third argument, that because the righteousnesse infused* 1.149 in iustification is perfect, refuted.

§. I.

BELLARMINE his third argument, whereby in the se∣cond* 1.150 place hee would prove the imputation of Christs righteousnesse to bee needlesse unto justification, is be∣cause the righteousnesse which in justification is infused, is perfect. But his argument is unsufficient, and his disputa∣tion is •…•…ophisticall. Vnsufficient, for although our righteousnesse for the time to come should be perfect: yet for the temission of sinnes past, wherein in justification partly consisteth, the imputat•…•…on of Christs satisfaction is absolutely necessary. His disputation is Sophisticall; wherin he argueth à posse ad esse: and worse than so: for where he ought to prove, that the righteousnesse infused in our justification is perfect in all that are justified, and so soone as they are justified; hee proveth, that in some men whom he accounteth perfect, it may in some part of their life, after thay have been good proficients, be perfect. But that is not the question: but whether the righteousnesse which in the justification of a sinner is infused, which they call their first justification, be perfect, or not: for if it be unperfect and but begun•…•… it cannot possibly justifie a sinner before God; but for all it, the imputation of Christs righte∣ousnesse will be most necessary. But let us follow him in his proofe, such as it is. Inherent righteousnes, saith he, •…•…onsisteth in these three especially, faith, hope & charity: if therefore these may be perfect in this life, then o•…•…r inherent righteousnesse may be perfect. Here againe he disputeth sophistically: First, because, when he should prove, that these habits of grace, when they are infused to justify men (as namely in baptisme) are perfect, and therefore that the imputation of Christs righteousnesse is needlesse: hee pro∣veth, that they may bee perfect in some men, in some part of their life: secondly, whiles hee proveth severally the perfection, or rather the possibility of the perfection of this or that vertue: for perfection of inherent righteousnesse is not proved by the perfection of any of these severally, but of them and of all others joyntly. For if there bee imperfection in any of those vertues or graces wherein inherent righte∣ousnesse consisteth, then is not the inherent righteousnesse perfect. But let us see, how he proveth them severally. And first, for Faith: which he proveth may bee perfect in this life: what it may bee in some choise men, and in some part of their life, it is not here questioned, but whe∣ther it be perfect, when men are first justified thereby. The Apostles in some part of their life had a great and a strong faith, yet for some time,

even after they were justified, were, by the censure of our Saviour, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.151 men of little faith.

§. II. But yet let us see how he proveth it may be perfect in this life. This he endevoureth to prove by sixe arguments, his first proofe is this.* 1.152 If faith cannot be perfect in this life, then it can never be perfect, but it is not to be beleeved, that so excellent a vertue shall never be perfect. The conse∣sequence of the proposition he proveth; because in the life to come it shall not be perfected, but evacuated, or made void. I answer, first, to the prosyl. logisme, or proofe of the proposition: for first, that, which hee calleth the evacuating of faith, is the perfecting of it. It is eternall life b 1.153 to kn•…•…w God: but in this life wee know him by faith, in the life to come by vision: here, as it were in a looking-glasse, and obscurely; there, face to face: here wee are in our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or growing age, wherein wee must still grow towards perfection: there we come to our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and perfecti∣on: here wee lead a mortall life; there an immortall. As therefore our mortall life is swallowed up of immortality, wherby it is perfected, and our growing yeeres by perfect age, our obscure knowledge, and as it were in a glasse, by intuitive aspect: so our faith in the life to come is to bee swallowed up in vision, and our hope in fruition. For faith and hope are not of things seen and enjoyed. But when the things beleeved are seen, and the things hoped for enjoyed; then are faith & hope broght to their consumm•…•…tion and perfection. Secondly, if our faith shall be evacuated, as hee speaketh, in the life to come, that is an evidence that in this life it is unperfect. The Apostle 1 Cor. 13. 8. saith, that our know∣ledge, meaning the knowledge of faith, shall bee evacuated, or made void and of no further use; for wee know, saith hee, in part, verse 9. and wee prophesie in part, c 1.154 but when that which is perfect is come, then that which is in part shall be evacuated; that is, saith Augustine, d 1.155 ut 〈◊〉〈◊〉 jam ex parte sit sed ex toto: when I was a child, I spake as a childe, I understood as a child, I reasoned as a child: but when I became a man, I evacuated childish things: for now, to wit, by faith wee see and know as it were, in or by a looking-glasse, and as it were in a riddle or in a d•…•…rke speech; but then wee shall see face to face. Now I know in part, but then I shall know, even as also I am knowne. If therefore faith shall bee perfected by vision, the consequence of the proposition with the proofe thereof is to be denyed: and the evacuating of it by vision is a pregnant proofe, that in this life it is but in part. As touching the as∣sumption I say, that faith, which is the evidence of things not seene, and the substance of things hoped for, shall never bee perfected, untill the things which are beleeved shall bee seene, and the things hoped for shall be enjoyed.

§, III. His second reason to prove that faith may be perfect in this* 1.156 life is this: because, that faith, which hath bene tryed in the for•…•…ace of tempta∣tion, is perfect, whereto if hee assume, that the faith which in justification is first infused, either in infants when they are baptized, or in others in their first justification, hath beene tried in the Fornace of temptation, hee shall be ridiculous: for it must be, before by tryall it bee approved.

but supposing him to speak of the faith of men being adulti and already justified: his impertinent proofe standeth thus. That faith, which is more precious than gold tryed in the fire, is perfect: That faith, which hath beene tryed and approved by temptation, is more precious than gold tryed in the fire, witnesse Saint Peter, 1 Epist. 1. 7. therefore that faith is perfect. Answ. The proposition is to bee denyed. For temptations and afflictions are tri∣alls, not of the perfection, but of the soundnesse and unfainednesse of faith. All faith, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, true and unfained, though not perfect, endureth temptations. Heresies are trialls, whereby 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, e 1.157 not the perfect but the sound and upright Christians may be knowne. Affliction worketh patience, f 1.158 and patience worketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 probation, that is sheweth them to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is sound and approved, who pa∣tiently beare afflictions. Wherefore blessed is the man g 1.159 that endureth temptation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because when hee shall be found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, not a perfect, but a sound and approved Christian, hee shall receive the Crowne of life. Temptation therefore is fitly called h 1.160 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the triall of our faith, because it tryeth those who professe the faith, whe∣ther they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sound and upright Christians, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, hypo∣crites. But not all that be not perfect, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor any perfect though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but all those that are not upright are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say hypo∣crites.

§. IV. His third reason: whosoever beleeve with all their heart, or* 1.161 their whole heart their faith is perfect: some do beleeve with their whole heart, as namely, the Eunuch, Act. 8. 37. therefore the faith of some is perfect. To helpe him, I will confesse, that not onely some, but all, who have faith unfained, beleeve with their whole heart. But the proposition is to bee denyed. For to beleeve with the whole heart, being not legally but evang•…•…lically understood, is to beleeve not with an heart i 1.162 and an heart: that is an heart divided, but with an entire and upright heart, wherein there is no guile, k 1.163 that is hypocrisie. So that hee which beleeveth in∣tegro corde with an upright heart, or with faith unfained, is said accor∣ding to the scriptures, to beleeve with his whole heart; which proveth not the perfection, but the soundnesse of faith. Neither is it credible either that Philip would require perfect faith in men before they be bap∣tized, for to such Baptisme were needelesse; or that the faith of the Eu∣nuch, being a new convert, not yet baptized, was at that time perfect: For what I pray you was his faith? Was it not this, I l 1.164 beleeve that Ie∣sus Christ is the Sonne of God: which is the very first degree of justify∣ing faith.

§. V. His fourth reason, because the faith of Abraham was altogether* 1.165 perfect. What will hee from thence inferre? Ergo, the faith of all, when they are first justified, is perfect? but hee commeth farre short of that conclusion. All that can bee concluded, if the premisses were true, is this. Abraham had perfect faith; Abraham was justi∣fied, therefore some justified person hath a perfect faith The pro∣position hee proveth out of Rom. 4. 19. 20. where it is said that hee was not weake in faith (as many are, who notwithstanding are justified)

neither staggered at the promise of God through unbeleefe (as Zacharias did Luk. 1. 20. who notwithstanding his unperfect faith was a man justifi∣ed) but was strong in faith, being fully perswaded and therefore had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fidei the full perswasion of faith, (which few or none have when they are first justified.) Now saith he, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the perfection of faith. Answ. first to the proposition, that Abrahams faith when hee was first justified, was not perfect, whatsoever it was afterwards: secondly, to the proofe of it out of Rom. 4. 20. 21. from which testimony it is in∣deed proved, that the faith of Abraham, after he had beene for a long time justified, was strong, but not perfect. Neither is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or full perswasion of this point, that God is omnipotent, which here is ad∣scribed to Abraham, the perfection of faith; nor yet every full perswasion of the truth of God concerning Christ. For first there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, m 1.166 which is a full perswasion of assent to any truth of God, but especial∣ly to the truth, that Iesus the Sonne of the Virgin Mary is the eternall Sonne of God and the Saviour of all that truely beleeve in him: which, though it justifie if it be a lively and effectual assent, joyned with an ear∣nest desire and settled resolution of application; yet is farre from the perfection of faith. For there is also n 1.167 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the full perswasion of speciall faith, (which goeth beyond the ordinary faith of all Papists,) when thou certainely beleevest, not onely that Christ is the Saviour of all the faithfull, but also that he is thy Saviour, and that by him thou shalt be saved. Now every assurance or assured perswasion is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which there are many degrees, through which we must strive, procee∣ding from faith to faith, towards a full assurance: which yet is never so full, but that still more and more may and ought to be added to it. As for Abraham, though his faith were strong and excellent, yet was it not perfect: which appeareth by many signes. For if his faith had beene perfect, then it had not needed to have beene strengthened and confir∣med. Why then did the Lord in every Chapter almost of his story re∣new and repeat his promises unto him? Why did hee confirme them by oath? Why did he seale them by the Sacrament of Circumcision, which is the seale of that righteousnesse which is by faith. How came it to passe, if Abrahams faith was altogether perfect, that twice he used that unlawfull shift, which proceeded out of distrustfull feare: calling his wife, his sister; whom, to save his owne life, he exposeth to dan∣ger: for perfect faith expelleth feare and distrust.

§. VI. His fifth reason is besides the purpose. For whereas hee* 1.168 should prove, that the faith of all the faithfull is in their justification perfect; hee proveth, that the faith of some speciall men, who are high∣ly commended in the Scriptures, as rare examples of a strong faith, was after they had beene justified, not a weake and a languishing, but a strong and valiant faith: to which purpose hee alleadgeth. Heb. 11. 33. 1 Iohn 5. 4. 1 Pet. 5. 9. Ephes. 6. 16. and thereupon inferreth: Surely that faith which can overcome the world, resist the Devill, and repell all his fiery darts, must not be a weake or languishing, but a strong and valiant faith. All which we grant. But yet deny, either that it was so strong when they were first

justified thereby, or that, when it was at the strongest, it was perfect. But here, by the way, I would faine know of Bellarmine and his consorts, whether this strong faith so much commended in the Scriptures, bee onely a bare assent to the truth of the word and promises of God, or rather an assurance, which wee call speciall faith grounded on the word and promises applyed to our selves? In his last reason, he urgeth againe* 1.169 the force of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of Heb. 10. 22. signifying, as he saith, with our consent, a most full and most perfect perswasion. We acknowledge that it signifieth a full perswasion, which wee call assurance, which is so farre from being in all the Papists, when they are justified, as that none of them have it at all without speciall revelation, which, they will con∣fesse, is very rare. But yet of this assurance o 1.170 there are degrees; all aspi∣ring in this life, but none attaining to perfection: for when wee have attained to some assurance, wee must still labour p 1.171 to increase it, stri∣ving toward perfection. So much of Faith.

§. VII. As touching Hope, (saith he) the testimony of the Apostle, Heb.* 1.172 6. 19. may suffice: for there he saith, that our hope must be the anchor, as it were, of our soule, safe and sure. Answ. This argueth the assurance of Hope in some of Gods children after they have beene justified, but not the perfection. Sound Hope is safe and sure; because it never confoun∣deth or maketh ashamed, Rom. 5. 5. where, by the way also, I would gladly learne, if there may be such a full assurance of Faith and Hope, (as here Bellarmine affirmeth) and that without speciall revelation; why there may not be the like assurance of Salvation, and of perseverance to Salvation, which elsewhere hee stoutly denieth, and by his denyall confuteth his owne assertion in this place: for if there cannot bee assurance of Salvation, much lesse can there bee perfection of Faith and Hope.

CHAP. VII. Bellarmines proofes, that Chàrity is perfect, disproved.

* 1.173

§. I.

THere remaineth Charity, which he would prove to bee* 1.174 perfect, not in all, and that in their first justification (which he ought to prove, or else he proveth nothing) but in som men in some part of their life after their first justification: and this he proveth, first by the testimonies of Augustine, and after by authority of Scripture Out of Augustines booke de natura & gratia a 1.175, hee citeth two testimonies; the former in these words, ipsa charitas est verissima, plenissima, perfectissimá∣que justitia: which Augustine doth not speake of Charity when it is in∣fused in the act of justification, nor of Charity in generall, but of that perfect Charity whereunto nothing may bee added which hee confes∣seth to bee the truest, the fullest, the perfectest justice. The latter in these words, b 1.176 perfecta Charitas, perfecta justitia est: perfect Charity is perfect righteousnesse; which wee deny not. But that no man in this life doth attaine to perfect Charity; Augustine, though he would not in that booke dispute of the possibility thereof (because God if he please is able to bestow perfect justice, and to make men free from all sinne) yet in other places hee doth plainely and fully teach: as first Charity c 1.177 in some is greater, in some lesse (and therefore not perfect in all that are jus•…•…ified) in others none at all, but the most full and compleat which now cannot be increased, is in no man so long as hee liveth here. Now, so long as it may be increased, assuredly that which is lesse than it ought to be, is a fault. By reason of which default, there is not a righteous man upon the earth that doeth good and sinneth not: for which default no man living shall be ju∣stified before God: for which, if we shall say that we have not sinne, we deceive our selves and the truth is not in us: for which, though we be never so good proficients, we must of necessity say, forgive us our debts. And in another place: d 1.178 In part there is liberty, in part bondage: as yet, no entire, no pure, no full liberty. And after; let not sinne reigne in your mortall bodyes, &c. he doth not say let it not be, but let it not reigne. As long as thou livest, sinne must needs be in thy members, onely let the kingdome be taken from it.

§. II. To this purpose a multitude of Testimonies might bee cited* 1.179 out his Booke, De perfectione justitiae, which hee wrote against Caelestius the Pelagian, who held that men may attaine to perfection in this life. I will content my self with a few. Tunc erit plena justitia, quando plena sani∣tas, quando plena charitas, plenitudo enim legis charitas. Tunc autem plena charitas, quando videbimus cum sicui•…•… est.—Charitas plena & perfecta tunc

erit, cum videbimus facie ad faciem. The e 1.180 righteousnesse which we have here in our pilgrimage is to hunger and thirst after righteousnesse, that hereafter we may be filled.—Quotquot ergo perfecti hoc sapiamus. id est, quotquot perfectè currimus hoc sapiamus, quòd nondum perfecti sumus, ut il∣lic perficiamur quo perfectè adhuc currimus: ut cum venerit quod perfectum est, quod ex parte est destruatur, id est, non jam ex parte sit sed toto. quia fidei & spei res ipsa, non quae credatur, & speretur, sed quae videatur teneaturque suc∣cedet: charitas a. quae in his tribus major est, non auferatur sed augeatur & impleatur, contemplata quod credebat, & quod sperabat indepta. In qua ple∣nitudine charitatis praeceptum illud implebitur, Diliges Dominum Deum tu∣um ex toto corde, &c. Nam cùm est adhuc aliquid carnalis concupiscentiae, quod vel continendo frenetur, non omnimodò ex tota anima diligitur Deus. So much of Augustine.* 1.181

§. III. Divine Testimonies (saith he) we meet with every where. For first, our Lord saith. Greater charity hath no man than this, that a man lay downe his life for his friends, Ioh. 15. 13. but it is evident, that very many, that is, to say, all the Martyrs, haue attained to this perfection of charity.

Answ. So to lay downe a mans life for others, as Christ did lay down his for us, is the perfection of Charity, But the love of Martyrs, though great, commeth farre short of this perfection. For as f 1.182 Cardinall Tolet hath well observed upon this text, the quantity or measure of charity may bee considered three wayes;

By way of

• Estimation or appreciation.
• Intension.
• Extension.

In all which respects the love of Christ doth farre surpasse the love of* 1.183 Martyrs. First, by way of appreciation: because he gave that for us, which is more and of greater value, than what is given by Martyrs. First, because of the dignity of his person. For hee being the great g 1.184 God and our Saviour gave himselfe for us, and therefore gave for us a greater gift, than all the Martyrs put together can give. Secondly, because where Martyrs give their bodies only, that they may save their owne soules: Christ gave himselfe, that is both body and soule for us, that hee might redeeme both our bodies and soules: which both hee did assume, that hee might give both for us: not onely in his body suf∣fering death even the death of the Crosse, but in his soule undergoing, as our surety, the wrath of God for us; the feare whereof brought him into that agony which made him sweat drops of bloud, and the sence of it upon the Crosse made him cry out, My God my God, why hast thou forsaken me? being for a time, in his owne sence, as a man separa∣ted from God, which separation from God is the death of the soule. Now that Christ did thus farre give his soule as well as his body for us, divers of the Fathers, especially those which confute the heresie of the Apollinarists (who denied that Christ had an humane soule) doe teach. Cyrill saith, h 1.185 that Christ gave his flesh a price of ransome for the flesh of all, and his soule likewise a price of ransome for the soules of all. The∣odoret, i 1.186 the good Shepheard gave his body and soule for his sheep, who

have both body and soule. And againe, the nature of men consisteth of body and soule, both which being lost by sinne our Lord having taken upon him both, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for our bo∣dies hee gave his body, and for our soules also his soule. Irenaeus, k 1.187 that Christ redeeming us by his bloud, that is, by the sufferings of his man∣hood, gave his soule for our soules, and his flesh for our our flesh: Am∣brose l 1.188 the Divinity of the Word was not offered in sacrifice for that which hee had put on: he offered in himselfe▪ and hee put on that which before hee had not, that is, his whole manhood. For Christ our Priest both God and man upon the Altar of his Deity (for it is the Altar which sanctifieth the sacrifice) did offer his whole manhood consisting both of body and soule as a whole burnt offering for us. Wheras therefore in the Doctrine of redemption mention is made either of his body alone▪ as Col. 1.22. 1 Pet. 2.24. or of his soule onely, as Esa. 53. 10, that his soule was made an offering for sinne, and in this place, Ioh. 15. 12. grea∣ter love hath no man than this, that a man lay downe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ani∣mam suam, his soule for his friends: wee are, by a Synechdoche, to un∣derstand the whole manhood, that is, himselfe, as hee was man. Now it is a greater love for a man to give both body and soule for another, than to give his body onely.

§. IV. Secondly, in respect of intension, it argueth greater love,* 1.189 when a man is willing, of his owne accord, and desirous to lay downe his life for others: than when necessity is laid upon him. Christ was willing m 1.190 of his owne accord yea and earnestly desirous (for so he saith, n 1.191 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to lay downe his life for us. Martyrs doe not, yea ought not, ordina•…•…ily, offer themselves to death, for, qu•…•… amat periculum peribit in eo; and our Saviour hath taught them, when they are persecuted in one city to flee to another. But they are and ought to bee willing to lay down their lives rather than deny The Truth. Our Saviour prophe∣cying of Saint Peters Martyrdome, Iohn 21. 18. saith, when thou wast young, thou diddest gird thy selfe and walke whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands and ano∣ther shall gird thee, and carry thee whither thou wouldest not. Againe, when a man doth lay downe his life freely, as Christ did, without either tye of duty, or expectation of recompence, it argueth greater love, than what is so done out of duety, as that if hee did it not, hee should sinne; and so lose his soule o 1.192 by seeking to save his life; or out of love to him∣selfe, to lay downe his life to save his owne soule, which is the common case of Marty•…•…s.

§. V. Thirdly, in respect of extension: his love is greater that layeth* 1.193 downe his life not onely for his friends and well willers, and such as have beene good unto him: for pe•…•…adventure for such, as the Apostle saith. Rom. 5. 7. some, though hardly, would adventure to dye, (and some few examples in that kind wee read of) but also for sinners and for his enemies, who though they doe not love him, yet are beloved of him, and therefore in respect of his affection are his friends, as beloved of him, though in respect of their affection, enemies. Thus our Saviour

having loved us, commendeth his love towards us, Rom. 5. that when we were sinners, verse 8. and by our sinnes enemies, vers. 10. hee dyed for us. But Martyrs when they dye for others, they lay downe their lives not for their enemies but for their brethren in Christ, 1 Iohn 3. 16.

§. VI. His second proofe is out of 1 Ioh. 2. 5. Hee that keepeth the* 1.194 Word of God, in him verily the love of God is perfected. But that the Word of God may be kept, the same Apostle in the same Epistle teacheth, 1 Ioh. 5. 3. and his Commandements are not grievous unto us. Answ. The keeping of the Commandements being an effect and fruit of Love, Charity is said to bee perfected by it, that is, perfectly knowne, as a good Tree by his fruit▪ and as Faith is said, Iam. 2. 22. to bee made perfect by good workes: and as Gods strength is perfected in our weakenesse p 1.195 for here∣by men are knowne to love God, if they keepe his Commandements, Exod. 20. 6. Iohn 14. 15. 1 Iohn. 5. 3. If any man say hee loveth God, q 1.196 and keepeth not his Commandements, he is a lyar, that is to say an hy∣pocrite, whose love is not sincere and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but fained and counter∣feit. Now they are said to keepe Gods Commandements, not who per∣fectly fulfill them, for such keepers of the Law are no where to be found; but such as keepe them with their soule, Psal. 119. 167. or with their whole heart, Psal. 119. 34. that is with a sincere and upright heart. They therefore who have an upright desire, an unfained purpose, a sincere endevour to walke in the obedience of all Gods Commandements, are said to keepe them. This studium piet•…•…tis is the perfection of a Christian in this life; which whosoever hath attained unto, is most willing and ready to acknowledge his imperfection.* 1.197

§. VII. His third proofe is out of such places as speake of perfor∣ming of duties, as namely of loving God, with the whole heart, as Ec•…•…l. 47. 8 David praised the Lord with his whole heart, and loved him that made him. Deut. 30. 6. this perfection of Charity is promised: the Lord will cir∣cumcise thine heart and the heart of thy seed, that thou maist love the Lord thy God with all thine heart and with all thy soule. Answ. By that phrase, as I have said, nothing else is meant, but the integriry and uprightnesse of heart. David praised God with his whole heart, that is Psal. 119. 7. with uprightnesse of heart: hee served God with his whole heart, that is, he walked before him in truth and uprightnesse of heart, 1 King. 3. 6.

§. VIII. In the fourth and last place hee produceth those places* 1.198 wherein mention is made of perfection, as Mat. 5. 48. Be you perfect as your heavenly Father is perfect. The Apostle acknowledgeth himselfe and some others to be perfect. 1 Cor. 2. 6. wee speake wisedome among those that are perfect. Phil. 3. 15. so many of us therefore as are perfect, &c. Now saith he, it is evident that perfection 〈◊〉〈◊〉 in Ch•…•…rity, for as∣much* 1.199 as it is the bond of perfection. Col. 3. 14. Answ. First, in generall to all such places, by distinguishing perfection: for there is a perfection in respect of parts, and so an infant having all his parts, is a perfect man. And such are all upright persons, who walke in all Gods Commande∣ments,

making Conscience of all their wayes: and there is a perfection in respect of degree, which no man attaineth unto in this life. Againe, there is an absolute perfection, which none attaine unto here; and a re∣lative perfection in relation and comparison to others: so those who are adulti growne men in religion, are called perfecti, in respect of babes. Thirdly, there is a perfection legall, which in respect both of parts and degrees is absolutely conformable to the Law, which is the perfect rule of righteousnesse. Of this, there is no example, but Christ himselfe: and there is a perfection evangelicall, commended in the covenant of Grace, which consisteth not in the perfect and totall performance, but in the integrity and uprightnesse of the heart, that is, in the sincere de∣sire, unfained purpose and upright endevour aspiring towards perfecti∣on, which in the Scriptures in many places goeth under the name of perfection, as I have shewed else where; so that what is done with an upright heart, is said to bee done with a perfect heart, and with the whole heart, and the man who is upright, though subject to many im∣perfectious, is called perfect.

§. IX. To the places in particular I answer, and first to that Matth.* 1.200 5. verse last: which, according to the wicked Doctrine of the Papists, is not a precept of Charity, but a counsell of perfection; which doth not belong to all that are justified, bu•…•… is peculiar to those, who professe themselves to live in a state of perfection. I call it wicked, because as appeareth, verse 45. our Saviour requireth this perfection, as a necessary duty to be performed of all the Sonnes of God, who are to imitate the unpartiall bounty of God their heavenly Father in do•…•…ng good both to good and bad, which in this conclusion, in Matthew is termed to be per∣fect, and in Luk. 6. 36. to bee mercifull, as our Father is mercifull. But though wee imitate this unpartiall bounty of God; yet it doth not thereupon follow, that wee have attained to the perfection thereof.

§. X, In the other two places, by men perfect are understood adul•…•…i* 1.201 growne men, opposed to younglings and infants: who must be sedde with milke, being not capable of strong meat: for every one that useth milke is unexpert in the word of righteousnesse, for he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a babe: but strong meate (which 1 Cor. 2. 6. is called wisedome) belongeth to them that are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adulti, who are come to yeres of difcretion, evensuch as by reason of use have their senses excercised to discerne both good and bad, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are opposed: so 1 Cor. 14. 20. bee not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 children in understanding, howbeit in malice be yee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but in under∣stadning be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, adulti, such as are come to yeres of discretion & understanding. Not that any in this life (wherein we are alwaies in our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, our growing age, wherein we are to be renewed from day to day) doe attaine to that ripenesse of age and stature, or to that per∣fection of growth, as that we should not need to grow any more. For, as the Apostle sheweth in the next place, viz. Phil. 3. 15. which Bellar∣mine had cited against himselfe, if hee had recited the whole verse, and* 1.202 much more if the whole q 1.203 context: wherein the Apostle confesseth of himselfe, that hee had not attained to perfection, but that hee did strive

and preasse towards it: and thereupon inferreth, verse 15. Let us ther∣fore, so many as are perfect, bee thus minded, that is, as wee heard be∣fore out of Augustine, r 1.204 let us bee of this mind, that we are not yet per∣fect, but still should strive towards perfection. And whereas the Apo∣stle, Col. 3. 14. calleth charity the bond of perfection; his meaning is, that it is the most perfect bond, which is among men to unite them to∣gether: for according to the Hebrew phrase (which is usuall in the wri∣tings of the Apostle) vi•…•…culum perfectionis is vinculum perfectissimum, qu•…•… plures inter se colligantur: for it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as Ca∣jetan speaketh vinculum conjungens amantes, or as B. s 1.205 Iustinian, per∣fectissimum quoddam vinculum.

§. XI. From these weake premises Bellarmine inferreth a stout con∣clusion.* 1.206 If, saith he, we may have perfect Faith, Hope, and Charity, and con∣sequently perfect inherent justice; in vaine d•…•… the hereticks g•…•…e about to prove imputation of righteousnesse, as though by no other meanes we could bee simply and absolutely just. I answere, though in some part of our life, after wee have beene good proficients in Christianity, wee might seeme to attaine to that perfection whereof hee dreameth; yet this would not prove that wee are justified by a perfect righteousnesse inhe∣rent. For that which Papists call their first justification, being the justification, of a sinner (whereof this question is to bee un∣derstood) is of Incipients, such as bee infants in age, or at least in re∣ligion who are farre from the perfection of inherent justice. But if in no part of this life wee cannot attaine to the perfection of justice, then must the imputation of Christs righteousnesse bee acknowledged to bee so necessary to justification, as that without it wee cannot bee justified.

CAP. VIII. The rest of Bellarmines arguments against imputation of* 1.207 Christs righteousnesse, answered.

§. I.

IN the fourth argument, Bellarmine, whiles hee* 1.208 fighteth with an idle fancie, which like a man of straw hee hath set up against himselfe, hee yeel∣deth, (such is the force of ever-prevailing verity) to the truth. The man of straw is, that Christs righteousnesse is so imputed to imputed to us, as that thereby wee are formally a 1.209 righteous: which never any of us (for ought I know) affir∣med, who hold it an absurdi•…•…y, that the righteousnesse, whereby we are

formally and by consequent inheren•…•…ly just, should be without us; as (indeed) the imputed righteousnesse of Christ is out of us in him. But against this larva Bellarmine fighteth, that if we being formally unjust by inherent unrighteousnesse, should also be formally just by Imputation of that righteousnesse which is without us: there wee ought not to bee called just, but unjust: as an Ethiopian clothed with white is to be called blacke: because the denomination is to be taken from the inward forme, rather then from the out∣ward. I answere, that so many as are justified, are also sanctified: and that so many as are justified and sanctified are neither to be termed for∣mally unjust by the remnants of originall sinne remaining in us, nor formally just by Christs righteousnesse imputed. For though it be true, that in respect of sinne remaining and inhabiting in us, wee are accor∣ding to the sentence and rigour of the Law, sinners: yet we are, ac∣cording to the doctrine of the Gospell, to bee called just, and that by a twofold justice. First and principally, by the perfect righteousnesse of Christ imputed, by which we are justified and doe stand perfectly righ∣teous before God in Christ, being made, as the Apostle speaketh, b 1.210 the righteousnesse of God in him. Secondly, by a righteousnesse begun, by which we are, not justified, but in some measure sanctified: which, though it be unperfect by reason of the flesh ever accompanying it (for the best of us are but partly Spirit, and partly flesh:) yet from it the de∣nomination is to be taken, as from the better part: and so the Scriptures call Iob, and others just, who notwithstanding acknowledged them∣selves to be sinners. And indeed the more righteous a man is, the more doth he acknowledge c 1.211 and feele his owne sinfulnesse: which is a truth confessed by some of the Papists themselves, as I shewed before out of Cardinall Contarenus.

§. II. Now let us see what Bellarmine yeeldeth. If they did not hold,* 1.212 saith he, that we are formally righteous by Christs righteousnesse, but their meaning onely were, that Christs merits are imputed to us, because they are gi∣ven unto us of God, and we may offer them to God for our sins, because Christ tooke upon him the burden of satisfying for us, and of reconciling us to God, recta esset eorum sententia, they should hold that which is right: Now I assume, but we doe not hold that wee are formally righteous by Christs righteousnesse imputed: but our meaning only is, that Christs merits, as namely his sufferings and obedience are imputed unto us, and that they are given and communicated unto us of God, namely by imputa∣tion, the Lord accepting of them in our behalfe, as if we had performed the same in our owne persons, &c. I conclude therefore, that by Bel∣larmines owne confession, wee hold the right. And yet, this is that, which he doth mainely oppugne in his whole disputation, by all the rest of his arguments. If the Papists would sincerely and constantly hold themselves to that, which Bellarmine here yeeldeth, there should not need to bee any controversie betweene us in this behalfe. For as they would confesse, that wee are justified by the merits of Christ imputed: so wee would professe, that by righteousnesse inherent received from Christ we are in some measure sanctified. But what soever confession

the truth hath expressed from Bellarmine here, and in some other places: yet hee and all the rest of them mainely oppose the imputation of Christs righteousnesse, and wickedly deride it, stifly maintaining, that they are justified by righteousnesse inherent, by which also they hope to merit eternall life.* 1.213

§. III. In this fifth argument he doth againe deprave our assertion, as though wee held, that Christs righteousnesse were so imputed to ju∣stification, as if it were our inward and formall righteousnesse: and thereupon inferreth, that, if that be true, then ought we to be held and estee∣med as righteous, as Christ himselfe: and therefore 〈◊〉〈◊〉, ought to be called re∣deemers and Saviours of the world: and such like. Answ. Wee doe not hold that we are justified by the righteousnesse of Christ as our formall justice: neither doth it follow upon our assertion, that we are as righte∣ous as Christ h•…•…mselfe, and much lesse that wee are redeemers and Sa∣viours of the world. For wee doe acknowledge a great difference and disproportion betweene the Head, who is absolutely just of, in, and by himselfe, and the members, who are not just either of, in, or by them∣selves, but by his righteousnesse freely and undeservedly communica∣ted to them, being sinners in themselves; who being justified and re∣deemed by imputation of Christs righteousnesse, are thereby proved not to be redeemers, but the redeemed of the Lord. But of this argu∣ment I have spoken sufficiently d 1.214 heretofore.

§. IV. His sixth argument is thus fr•…•…med: what we lost in Adam we receive in Christ: which he proveth out of I•…•…enaeus and Augustine.

Imputed righteousnesse wee did not lose in Adam, but that inward righteousnesse in which we are created according to Gods image in holinesse and righteousnesse:

Therefore imputed righteou•…•…nesse wee doe not receive by Christ, but righteousnesse inherent.

Answ. This Syllogisme is a meere Paralogisme, the assumption thereof being negative in the fir•…•…t figure, as they call it. As if I should argue thus: Every good Logician is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reasonable crea∣ture:

Bellarmine is not a good Logician, because in the first figure hee assumeth negatively, therefore hee is not a reasonable creature:

But if hee would argue thus: what Adam lost wee receive in and by Christ, and what Adam lost not, wee doe not receive by Christ: Adam lost inherent righteousnesse, and not imputed: Therefore by Christ wee receive inherent righteousnesse and not imputed: Then would I deny the latter part of the proposition: for wee doe receive by Christ more than we lost •…•…n Adam.

Adam was mutable, and the graces, which he had, were not without repentance: But Christ maketh the faithfull e 1.215 inseparabiles, id est, usque in finem perseverantes, and the saving graces which wee receive by him f 1.216 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc est, saith g 1.217 Augustine, sine mutatione stabiliter fixa. Adam lost an earthly Paradise, but by Christ we receive an inheritance in hea∣ven.

Adam stood righteous before God in his owne righteo•…•…snesse; but wee stand righteous before God in the righteousnesse of Christ, which farre surpasseth the righteousnesse of Adam, &c.

§. V. H•…•…s seventh argument: If by the righteousnesse of Christ impu∣ted* 1.218 unto us we may truly be said to be just, and the sonnes of God▪ then by our sinne imputed to Christ, hee may in like manner bee tr•…•…ly called a sinner, and, which is horrible to thinke, the sonne of the devill: but the latter is blas∣phemous, therefore the former. Answ. The proposition containeth a double consequence: which is to be distinguished. The first, if by the righteousnesse of Ch•…•…ist imputed to us, wee may truly bee said to bee righteous, then Christ by imputation of our sinne, may truly, though not formally bee called a sinner: but the consequent is fal•…•…e, therefore the antecedent This proposition I grant, as being firmely grounded on, 2 Cor. 5. 21. h 1.219 and I doe confesse, that Christ was so made sinne, that is, a sinner for us, as wee are made in him the righteousnesse of God; that is, righteous by the righteousnesse of him, who is God, that is to say, by imputation. But the assumption I doe deny. For it is most tr•…•…e, and no dishonour to Christ our Blessed Saviour, but that which wonderfully setteth forth his unspeakable goodnesse and love towards us▪ that hee, which knew no sinne, but was in himselfe most holy and righteous and blessed for evermore; by taking upon him our sinne, and by undertaking, as our surety, our debt, was content to bee reputed, and by imputation made a sinner, that is, guilty of sinne, and accursed, and accordingly punished as a sinner, that we might be made righteous and happy in him. Thus the Hebrewes call them, that are punished, sin∣ners, 1 King. 1. 21. and that those are freed from punishment, inno∣cent, Gen. 44. 10. But the other part of the consequence (if we by im∣putation of Christs righteousnesse become the sonnes God, then, which I abhorre to speake, Christ by imputation of our sinnes should bee made the Sonne of the devill) I utterly deny. For though to bee made the childe of God, is a consequent of being made righteous by impu∣tation, adoption going alwayes with justification: yet to become the childe of the devill is no consequent of being made a sinner by imputa∣tion, in respect of him who is most righteous and holy in himselfe. For to undertake the burden of others mens sinnes, and to bee willing to have them imputed to him, being himselfe most righteous, is the pro∣perty of the immaculate Lambe of God i 1.220 who tooke upon him the sin of the world; and for that cause is most worthy to be k 1.221 accounted just, and to bee acknowledged the Sonne of God. For hee that satisfieth for others, is most just, saith l 1.222 Bellarmine.

§. VI. Vpon this Syllogisme Bellarmine inferreth another. If ther∣fore* 1.223 Christ, saith he, because in himselfe hee was holy, was called not a sinner but just, though our sinne was imputed to him: then by the like reason we, i•…•… after our justification we were indeed sinners and uncleane in our selves, should not be called just, but unjust, though Christs righteousnesse be imputed to us. But the Scriptures after the l•…•…ver of regenerati•…•…n (hee might better have said after regeneration it selfe) calleth us righteous and holy and the sonn•…•…s

of God, as appeareth by many places. These are the premisses. The con∣clusion should be this; Therfore after our justification we are not indeed sinners and uncleane in our selves. But in stead of that Pharisaicall con∣clusion, he concludeth thus: therefore we are not justified by imputation of Christs right•…•…ousnesse, but by that righteousnesse it selfe which is inherent and abiding in us: which conclusion is neither it selfe deduced from these premisses, neither is it a consectary of that which ought to have beene the conclusion. For although, after our justification wee be, as before we were not, righteous, and that by righteousnesse inherent, as Abra∣ham was, and all the faithfull are; yet it doth not follow, that wee are justified thereby. For our inherent righteousnesse is a consequent of our justification, and not a cause thereof, not going before justificandos, but following justificatos. But to this Syllogisme, first, I returne the like. If Christ, though most righteous in himselfe, was not onely ac∣counted, but really punished as a sinner, yea made m 1.224 a sinner and a n 1.225 curse for us, by taking upon him our sinne, which as our debt was laid upon him, as our surety, and imputed to him: then by the like reason wee, though sinners in our selves, are by imputation of his righteousnesse made righteous before God in him: as before hath evi∣dently beene proved o 1.226 out of 2 Cor. 5. 21.

§. VII. Secondly, as Christ, though ou•…•… sinnes were imputed to* 1.227 him, was called holy and just, because hee was so in himselfe: So wee though Adams transgression was imputed unto us, and the corruption, which hee contracted was derived unto us, and ever dwelleth in our mortall bodies: yet being once justified by Christ, are notwithstan∣ding that habituall sinne inhabiting in us, and these actuall transg•…•…essi∣ons which through humane frailty we daily commit, in regard where∣of we are by the verdict of the Law, sinners; we are, I say, termed just, and that in two respects: first, and principally in respect of our justifi∣cation, wher•…•…in we were made just by imputation of Christs righteous∣nesse: secondly, in respect of our regeneration, whereby inherent righ∣teousnesse is begun in us. And howsoever in the regenerate man there is both the flesh and the Spirit, the Old man and the New, in regard whereof he may in divers respects be termed, either a sinner in respect of the flesh and the fruits thereof, according to the sentence of the Law, or a righteous man in respect of the Spirit and the fruits thereof, ac∣cording to the doctrine of the Gospell: yet the denomination is taken from the better part, as an heape of wheat and chaffe, wherein perhaps is more chaffe than wheat, is called an heape of wheat; and a wedge of gold, wherein perhaps there is more drosse than pure mettall, is called a wedge of gold, as I have said. And whereas upon his premisses this con∣clusion is inferr'd, therfore after the laver of regeneration we are not verè and indeed sinners, nor uncleane in our selves, you may see what Phari∣saicall conceit the Papists have of themselves, that being once ex opere operato justified by their Sacraments, though they neither have know∣ledge, nor faith, nor repentance, nor any sanctifying grace in them: yet they are not truely and indeed sinners in themselves, neither is there

any sinne in them. And therefore, unlesse they will play the hypocrites and dally with God, they ought not to pray, as Christ taught his owne Apostles to pray, forgive us our sinnes. But by saying there is no sinne in themselves, it is evident, that there is no truth in them, 1 loh. 1. 8.* 1.228

§. VIII. His eighth argument is taken out of the Canticles, where Christ is compared to the Husband or Bridegrome, the Church or justi∣fied soule to the Spouse: which Spouse is said to bee most faire and beautifull, yea, tota pulchra, viz. by beauty inhere•…•…t in her selfe, and not by the beauty of her Husband imputed to her. Answ. From allegoricall Scriptures no sound argument can bee drawne; especially, when they are not understood. But be it, that by the Spouse is meant the Church of Christ. Is it the Church triumphant, as it mayseeme, when she is said to be tota pulchra? then is it to no purpose alleaged. As for the Church militant, that com∣mendation cannot be verified of it, by reason of many deformed mem∣bers, which be alwayes in the visible Church, besides which the Papists acknowledge no other. But if the Church militant bee meant, then of what time? for it may not be thought, that what is spoken in the Canti∣cles doth agree to the Church at al times. The Spouse, which somtimes is said to be tota pulchra, in other places is said to be blacke: sometimes She enjoyethher Beloved, somtimes She is at a losse: sometimes she ad∣hereth to her Love, sometimes She neglecteth him. But suppose, she be alwaies and altogether beautiful, (which me thinks should hardly be ve∣rified of the Church of Rome, besides which they acknowledg no other true Church; especially, when the visible Head therof, the Popes, have beene monsters of men, their Clergie Sodomiticall, their Laity void of all truth and power of Religion, their whole Church in respect of her faith hereticall, in regard of her religion idolatrous, and in respect of both, apostaticall,) but suppose, I say, the true universall Church, which is the company of the elect, to be wholly beautifull? This totall beau∣ty cannot be understood of her inherent righteousnesse which is stay∣ned and unperfect, but of that righteousnesse which her husband hath imputed and imparted to her, as we heard beforep 1.229 out of Gregory Nyssen.

§. IX. Yea, but Bellarmine will prove that this beauty is inherent, first, because her beauty is described as that which is proper to women; and his as that which is proper to men: and therefore that his beauty is one, and hers another. Secondly, because it is absurd to imagine (hee absurdly chargeth us) that the Spouse of Christ is deformed in herselfe, being on•…•…ly adorned out∣wardly with her Husbands garment. But this labour Bellarmine might have spared. For wee doe acknowledge, that the true Church is beautifull, and that by a twofold beauty; the one, the perfect beauty of her Hus∣band communicated to her by imputation; the other unperfect and inherent; which being but begun in this life is to be perfected in the life to come: but howsoever this inward beauty be unperfect, yet because it is upright, her Husband is delightedq 1.230 therewith, and in regard of this inward uprightnesse and integrity, she is said to be glorious within. In which respect the Tabernacle of the Congregation was a fit type of the Church militant, which in outward appearance is black and brown like

the tents r 1.231 of Kedar, but within, faire and beautifull like the hangings of Salomon; even as the tabernacle, which outwardly made but a homely shew, being covered with Rams skinnes and Badgers skins, was inward∣ly glorious: wee acknowledge therefore, that there is inherent righte∣ousnesse in the true Church and in all the true and lively mem•…•…ers thereof. In regard whereof, in the Creed we professe our selves to beleeve, that she is holy, and that the communion of her members among them∣selves, and with their head, is the communion of Saints. But that by this inherent righteousnesse, either the Church or any member there∣of is justified before God, we doe utterly deny.

§. X. His ninth and tenth arguments I will put together: because* 1.232 one answere may serve for both. His ninth reason is this: by justificati∣on the heart is cleansed, that it may be prepared for the vision of God; for un∣till it be cleane, it cannot see God. The tenth, Christ suffered and gave him∣selfe for his Church, that he might sanctifie it, Heb. 13. 12. Ephes. 5. 26. Tit. 2. 14. loh. 17. 19. which is not done by imputation, &c.

Both those objections arise from the wilfull ignorance of the Papists, who will not distinguish justification from sanctification. The righte∣ousnesse of sanctification, of which these places speake, wee acknow∣ledge to be inherent, though that of justification be imputed: and that, (which I have shewed heretofore) as wee are by justification entitled to the kingdome of heaven; so by sanctification we are fitted and prepa∣red for it. We confesse, that the heart must be cleane and pure before it can see God: and that by sanctification begun in this life the heart is prepared, but never fully cleansed untill it come to see God: wee acknowledge, that our sanctification is the end, not onely of our re∣demption, but also of our Election, Ephes. 1. 4. of our creation, and re∣creation according to Gods image, Ephes. 4. 24. of our vocation 1 Thes. 4. 7. of our justification and reconciliation, Col. 1. 22. Luk. 1. 74. 75. That sanctification is the way wherein men being elected, called, justified, are to walke to their glorification. But though it bee via regni, yet it is not causa regnandi: that our Saviour by his Spirit, doth truly, really, and inherently worke the worke of sanctification in all those that are justified. But I beseech you what is the force of both these arguments? Our hearts must be cleansed by inherent purity; there∣fore we are not justified by imputed righteousnesse. Christ dyed and gave himselfe for us, that wee might bee sanctified with true inherent grace: therefore we are not justified by righteousnesse imputed. Christ gave himselfe for us s 1.233 that he might redeeme and justifie us, that being reedeemed t 1.234 and justified wee might worship him in holinesse and righ∣teousnesse before him.

Finally, Bellarmine telleth us, that many other arguments might bee produced; but these, he saith, were the principall, which notwithstanding for the most part were such as deserved with scome to bee rejected, ra∣ther than to bee in good earnest refuted: which neverthelesse argueth not the insufficiencie of the disputant, but the badnesse of the cause, which admitteth no better proofes.

Notes

• * 1.1

  The state of the contro∣versie.
• * 1.2

  The three first proofes.
• * 1.3

  The first.
• a 1.4

  Lib. 1. c. 3. §. 7, 8, 9, 10. &c. 9.
• b 1.5

  Lib. 2.
• c 1.6

  Lib. 4.
• * 1.7

  The fourth im∣putation of Christs satisfa∣ction confessed by the Papists.
• d 1.8

  Bellarm. de iu∣stif. l. 2. c. 7. §. quarto &c. 10. §. Deinde &c. 11. §. potest. Sta∣pleton de iustif. &c.
• e 1.9

  Ier. 23. 6.
• * 1.10

  The fifth proofe out of 2 Cor. 5. 21.
• * 1.11

  Popish e•…•…vils against the proposition
• g 1.12

  Reform ca∣thol•…•… art, 4.
• * 1.13

  f. Anselm. in locum.
• h 1.14

  Qui non nove∣rat peccatum per experinnti∣•…•…, licet nosset illud per 〈◊〉〈◊〉 ided fecit •…•…um peccatum nos efficeratur iustiti•…•… Dei in ips•…•…. Ipse ergo peccatum, 〈◊〉〈◊〉 nos iustitia: nec n•…•…stra sed Dei, nec in nobis sed in ipso: sicut ips•…•… peccatum, non suum sed nostra, nec inse, sed in •…•…obis, &c.
• i 1.15

  〈◊〉〈◊〉 〈◊〉〈◊〉 Quaerent. c. 41.
• * 1.16

  •…•… Christ 〈◊〉〈◊〉 pro 〈◊〉〈◊〉 nostris 〈◊〉〈◊〉, peccati nomen accep•…•…, 〈◊〉〈◊〉 〈◊〉〈◊〉 efficere∣•…•… 〈◊〉〈◊〉 Dei in ipso, non no∣stra nec in nobis.
• l 1.17

  〈◊〉〈◊〉. in Ioan. 〈◊〉〈◊〉. 3 Omnes qui per Christum iustisicati, iusti, non •…•…n se, sed in illo.
• * 1.18

  Their second cavill.
• m 1.19

  De iustif. l. •…•…. c. 10.
• * 1.20

  Testimonies of Fathers that Christ was made a sinner for us.
• n 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.25

  In Heb. 9. vers. vlt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s 1.26

  Deut. 21. 23.
• t 1.27

  Esai. 53. 12. Mark. 15. 28.
• u 1.28

  August. in Psalm. 21. Quorum deli∣ctorum? de quo dictum est, qui peccatum non fecit, non inven∣tus est do us in ore eius? quo∣modo erg•…•… dicit delictorum •…•…eorum? nisi quia pro delictis nostris ipse pre∣catur, & delicta nostra sua de∣licta fecit, ut iu∣stitiam su•…•…m nostram iustiti∣am faceret.
• * 1.29

  Hier. in Psal. 21: Idem in Psalm. 37. 19. quem iniquita∣tem m•…•…m sicut n. maledictioni subiacent, ut nos à maledicto legis erueret, ita & peccatorem se 〈◊〉〈◊〉 qui pecc•…•… nostra portavit.
• * 1.30

  The third cavill.
• x 1.31

  Posuit in eo vulg. lat.
• y 1.32

  Levit. 1. 4. 4. 4. 15. 24. 29. Exod, 29. 10. 15.
• z 1.33

  Esay 53. 6. 10, 11, 12.
• a 1.34

  1 Pet. 2. 24.
• b 1.35

  Levit. 4. 20. 25. 35.
• c 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.37

  Bellarmines tri∣ple exposition of this place. The first.
• d 1.38

  1 Tim. 2. 5.
• c 1.39

  Esai. 53. 6.
• f 1.40

  Psvl. 22. 1.
• * 1.41

  Bellarmines se∣cond expo∣sition.
• g 1.42

  1 Thess 3. 6.
• * 1.43

  h Lib. 4. cap. 2. §. 3.
• * 1.44

  Bellormines third •…•…po∣sition.
• i 1.45

  Rom. 10. 3. Phil. 3. 8, 9.
• * 1.46

  Our sixth ar∣gument out of Rom. 5. 19.
• a 1.47

  De amiss. gra∣ti•…•… & statu pet. l. 4. c. 10. & l. 5. c. 17. & 18.
• b 1.48

  Lib. 4. 〈◊〉〈◊〉.
• c 1.49

  De Amiss. gr. lib. 5. c. 18.
• d 1.50

  1 Cor. 1. 30.
• * 1.51

  Arg. 7. The iu∣stification of a sinner is impu∣tative.
• c 1.52

  Rom. 4. 5.
• f 1.53

  Iam. 3. 2.
• g 1.54

  1 Ioh. 1. 8.
• h 1.55

  Lib. 4. c. 2. §. 6.
• i 1.56

  1 Ioh. 1. 8. 10.
• * 1.57

  Arg 8. Because faith is imputed unto righte∣ousnesse.
• k 1.58

  Rom. 1. 17.
• l 1.59

  Rom. 3. 21, •…•….
• m 1.60

  Rom. 4. 4.
• n 1.61

  •…•…n Cant: s•…•…rm 58.
• o 1.62

  De iustis. l. 2. c. 9. §. Potest.
• p 1.63

  Eph. 1. 7.
• q 1.64

  Rom. 3. 25, 26.
• r 1.65

  2 Cor. 4. 16.
• s 1.66

  Lib. 2. c. 7.
• * 1.67

  14. Because re∣demption, re∣conciliation, adoption, or im∣putive.
• a 1.68

  Ephes. •…•…. 7.
• b 1.69

  2 Cor. 5. 19.
• c 1.70

  1 Cor. 6. 19, 20.
• * 1.71

  Argument 15. Psal. 32. 1, 2. Rom. 4. 6, 7. 8.
• d 1.72

  De iustif. l. 2. 6. 9. §. Terti•…•….
• e 1.73

  Psal. 112. 1. f 1•…•… 9. 1.
• g 1.74

  Matth. 5. 3. 5.
• * 1.75

  B•…•…llarmines an∣sweres refuted▪ The first.
• h 1.76

  Pronouncia∣tions of blessed∣nesse.
• i 1.77

  In Rom. 4. an∣not. 1.
• * 1.78

  Bellarmines▪ ca∣vill with the as∣sumption.
• * 1.79

  Bellarmines an∣swere to the proposition, and first to the word covering.
• * 1.80

  To the word not imputing.
• * 1.81

  Whether not imputing doe not signifie deletion.
• * 1.82

  Chemnitius his argument from the rule of con∣traries.
• * 1.83

  Imputing and covering are of things which be.
• * 1.84

  The expositi∣ons of Fathers obiected by Bellarmine.
• k 1.85

  Dialog. cum Tryphone Iudaeo. sub finem.
• l 1.86

  Origen in Rom. lib. 4.
• * 1.87

  Pishal chataah. havon.
• m 1.88

  Hieromein Psal. 31.
• n 1.89

  in Rom. •…•….
• * 1.90

  Augusti•…•… testi∣mony con•…•…. sen 〈◊〉〈◊〉. 2. in Psa. 31.
• o 1.91

  Luk. 18.
• * 1.92

  vers. 3.
• o 1.93

  Esai. 53. 5. 1 Pet. 2. 24.
• p 1.94

  Ad Diogne∣tum.
• q 1.95

  De iustif l. 2.
• * 1.96

  c. 9. 10, 11, 12, 13, 14.
• a 1.97

  Ad diagnetum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.98

  Athanas. tom. 2. adv. eos qui negant Christum ex natura nostra sumpsse primitias. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.99

  In Cantic. hom. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.100

  Chrysost. in Rom. 10. 4. bomil. 17. and afterwardse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.101

  In Psal. 119. conc. 3. qui dicit iniquitates suas Deo iustificatur.
• g 1.102

  Adv. Pelag l. 1. Tunc. iusti sumus q•…•…avdo nos pec∣catores fatemur, & iustitia nostra non ex proprio merito, sedex. Dei consistis mi∣sericordia.
• h 1.103

  In Ioan. tr. 3.
• * 1.104

  Huius libri c. 1. §. 5.
• i 1.105

  In 2 Cor. 5. 21.
• k 1.106

  Enchirid. c. 41.
• l 1.107

  In 2 Cor. 5. 21.
• m 1.108

  De civit. D. l. 19 c. 27. ut po∣tius remissione peccatorum con∣stet, quàm per∣fectione virtu∣tum.
• n 1.109

  De iustif l. 2. cap. 13.
• o 1.110

  De Iacob. & vita beat. l. 1. c. 6.
• * 1.111

  Homil de ex∣pos. symboli.
• p 1.112

  Ad milites temploserm. 11.
• q 1.113

  Epist. 190.
• r 1.114

  Ibid.
• s 1.115

  Ibid.
• t 1.116

  Ibid.
• u 1.117

  In cant. serm. Domine bi. me∣mo•…•… abor iustitiae tuae solius, ipsa enim est & mea, &c.
• * 1.118

  Supr. l. 1. § 5.
• x 1.119

  De iustif p. 591.
• y 1.120

  Ego prorsus existimo piè & Christiane dici, quòd debemus niti, niti, in∣quam, tanquam restabili, quae certò nos susten∣tat, iustitia Christi nobis do∣nata, non autem san∣ctitate & gratia nobis inherente.
• z 1.121

  Idcirco in con∣spectu Dei non possumus ob banc iustitiam nostram haberi iusti. &c.
• a 1.122

  Pigh. de fide & iustif. cont. 2. fol. 46. v.
• b 1.123

  Fol. 47. a.
• c 1.124

  Fol. 47. 6.
• d 1.125

  Loc. com. l. 2.
• e 1.126

  Cap. de iustif.
• f 1.127

  De iustif. l. 2. c. 5.
• * 1.128

  The Papists ca∣vill at the word first, because it is new.
• a 1.129

  In voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.130

  Secondly, they cavill at impu∣tative iustice calling it puta∣titiam.
• b 1.131

  2 Cor. 12. 9.
• * 1.132

  Thirdly, that is no where to be found, B•…•…llar. de iustif. l. 2. c. 7.
• c 1.133

  Rom. 10. 3. Phil 3. 8, 9. 2 Cor. 5. 21.
• d 1.134

  Rom. 5. 9. c 19.
• f 1.135

  Rom. 4. 6.
• h 1.136

  Epist. 190.
• * 1.137

  His second and third a•…•…gument both prove im∣putation to bee needlesse.
• * 1.138

  Arg. 2. Imputati∣on needl•…•…sse, because remis∣sion is a totall deletion of sin.
• * 1.139

  That the re∣mission of sinne is not the utter deletion of sinne: the first reason.
• * 1.140

  Of this see more, l. 2 c. 7. & 8.
• i 1.141

  Esay 53. 5.
• * 1.142

  Reason •…•….
• k 1.143

  Lib. 2. c. 7. §. 13.
• * 1.144

  1 Ioh. 1. 8. 10.
• l 1.145

  Psal. 32. 1. 2.
• m 1.146

  Pro. 10. 1•…•….
• n 1.147

  Lib. 2. c. 8▪
• o 1.148

  P•…•…il. 3. 14.
• * 1.149

  De iustif. lib. •…•…. c. 7. §. tertiò.
• * 1.150

  Bellarmines third argument: iustice infused is perfect, therefore im∣putation of iu∣stice is need∣lesse.
• a 1.151

  Mat. 8. 16. 14 l 31. 16. 8. Luk. 12. 28•…•…
• * 1.152

  Bellarmines sixe proofes that faith is perfect. First, because it is perfect either here or never.
• b 1.153

  Iohn 17. 3.
• c 1.154

  •…•… Cor. 13. 9. 10. 11, 12.
• d 1.155

  Lib. de perfect. justitiae.
• * 1.156

  His second rea∣son because it is more precious than gold.
• e 1.157

  1 Cor. 11. 19.
• f 1.158

  Rom. 5. 3, 4.
• g 1.159

  Iam. 1. 1•…•….
• h 1.160

  Iam. 1. 3. 1 Pet. 1. 7.
• * 1.161

  His third rea∣son, because some beleeve with their whole heart.
• i 1.162

  Psal. 12. 2. 1 Chro. 12. 33. 38 Hos. 10. 2.
• k 1.163

  Psal. 32. 2. Ioh. 1. 47.
• l 1.164

  Act. 8. 37, 38.
• * 1.165

  His fourth rea∣son, because Abrahams faith was perfect.
• m 1.166

  Col. •…•…. 2.
• n 1.167

  Heb. 10. 22.
• * 1.168

  His fifth and sixth reasons.
• * 1.169

  His sixth rea∣son.
• o 1.170

  1 Thes. 1. 5.
• p 1.171

  Phil. 3. 14.
• * 1.172

  Of hope.
• * 1.173

  De iustis. l. 2. c. 7. § Denique de.
• * 1.174

  His first reason that ch•…•…rity is perfect, from the testimony of Augustine.
• a 1.175

  Aug de Nat. & Gr. cap. 42.
• b 1.176

  Ibid. cap. 70.
• c 1.177

  Epist. 29. ad Hieronym.
• d 1.178

  Tract. 41 in Ioan.
• * 1.179

  Aug l•…•…b de per∣fectione iustitiae.
• e 1.180

  Haec est nunc nostra iustitia qua currimus, esur•…•…entes ad pe•…•…fectionem plenitudmem{que} justitiae, ut ea po∣ste•…•… saturemur.
• * 1.181

  Testimonies of Scripture alleadged by Bellarmine, first, Ioh. 15. 13.
• f 1.182

  in Ioan. 15.
• * 1.183

  Christs love greater than that of Martyrs by way of ap∣preciation.
• g 1.184

  Tit. 2. 13. 14,
• h 1.185

  De recta fide ad Theodosiam.
• i 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dia∣log. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.187

  Advers. haeres. lib. 5.
• l 1.188

  De 〈◊〉〈◊〉▪ Do •…•…nicae Sa∣cram c. 6.
• * 1.189

  Christs love greatet than that of Martyrs by way of in∣tension.
• m 1.190

  Luk 9. 51.
• n 1.191

  Luk. 22. 15.
• o 1.192

  Mat. 10. 39. 16. 25. Mar. 8. 35.
• * 1.193

  Christs love greater than that of Martyrs in respect of extension.
• * 1.194

  His second proofe. 1 Ioh. 2. 5
• p 1.195

  2 Cor. 12. 9.
• q 1.196

  1 Iohn 2. 3, 4.
• * 1.197

  His third proofe Eccl. 47. 8.
• * 1.198

  His fourth proofe. Places which mention per∣fection.
• * 1.199

  Answer gene∣rall.
• * 1.200

  Answer parti∣cular to Mat. 5. 48.
• * 1.201

  Answer to 1 Cor. 2. 6. Phil. 3. 15.
• * 1.202

  Phil. 3.
• q 1.203

  v. 12. 13, 14, 15
• r 1.204

  De perfect. iustit.
• s 1.205

  In paraphrasi.
• * 1.206

  Bellarmines conclusion.
• * 1.207

  De iustif. l. 2. c. 7. §. Quart•…•….
• * 1.208

  Bellarmines fourth argu∣ment; that we are not by Christs righ∣teousnesse for∣mally iust.
• a 1.209

  See Lib. 1. c. 5. §. 2.
• b 1.210

  2 Cor. 5. 21.
• c 1.211

  Rom. 7. 24.
• * 1.212

  Bellarmines consession.
• * 1.213

  B•…•…llarmines fifth argument: that we should be as righteous as Christ him∣selfe.
• d 1.214

  Lib. 1. c. 3. §. 9. Bell•…•…rmines sixth argument that in Adam we did not lose imputed righ∣teousnesse.
• e 1.215

  Prosper. de voc. beat. l. •…•…. c. 24.
• f 1.216

  Rom. 1•…•…. 29.
• g 1.217

  Depraedest. 55. c. 16.
• * 1.218

  Bellarmines seventh argu∣ment: if by im∣tation we bee iust then Christ is a sinner.
• h 1.219

  Vid. supr. l. 5. c. 1. §. 4. &c.
• i 1.220

  Joh. 1. •…•…9.
• k 1.221

  Apoc 5. 12.
• l 1.222

  De iustif. l. 2. c. 10.
• * 1.223

  Bellarmines se∣cond syllo∣gisme, that after iustificati∣on we are cal∣led iust.
• m 1.224

  2 Cor. 5. 21.
• n 1.225

  Gal. 3. 13.
• o 1.226

  Supr. c. 1. §. 4. &c.
• * 1.227

  How we are called iust.
• * 1.228

  His eighth ar∣gument out of the Canticles: the S pouse of Christ beauti∣full in herselfe.
• p 1.229

  Snpr. c. 4. n. 3. Bellarmines proofes that the Spouses beauty is her owne.
• q 1.230

  Psal. 51. 6. 45. 11. 13,
• r 1.231

  Cant. 1. 5
• * 1.232

  His ninth •…•…rgu∣ment: 〈◊〉〈◊〉 the heart must be cleane be∣fore it can ice God. tenthly, because Christ redeemed us that we might be holy.
• s 1.233

  Tit. 2. 14.
• t 1.234

  Luk. 1. 74. 75.