The opposite Assertions of the Adversaries, against the Free Imputation of Righteous∣ness produced and examined.

WHich things, seeing they are so, and sufficient defence hath been made for those of our Profession, let us proceed to that which remains.

We will then first declare the opposite asser∣tions and decrees of the Adversaries, what they say and judge concerning Righteousness, Faith, Grace, Repentance, and Works; and next we will compare their Opinion with ours, and both together with the holy Gospel of God, that it may be the more evident to the Reader, what should be judged of both. And here first come forth unto us Osorius, none of the meanest Champions in this Cause, all whose contention against Luther drives at this, to destroy all im∣putation of Righteousness, and to leave no other way of Righteousness but that which consists in works, and observation of the Law, and which might maintain according to the Decrees of Trent, that we are not only esteemed righteous, but also are really or inherently Righteous in the sight of God even unto justification. In which way of justifying he doth not exclude Faith and Grace, but he so mingles these toge∣ther, that the praise it self of Righteousness is founded on works, and all else so subservient, that Faith first goes before, that it may Page  87 only prepare and make way for the obtaining of Grace. And Grace afterwards follows, which brings forth good works in us, and then works themselves perfect, and compleat Righteousness. For after this manner doth Osorius dispute in his Third Book. And this is the sum of what he * says, therefore seeing the Law either written on Tables, or received by Re∣velation, cannot take away the un∣bridled lust of the mind, and whilst lust re∣mains in its vigour, no man can by any means obey the precepts of the Law, which are given for our at∣taining Righteousness: Therefore it is that no man relying only on the help of the Law can be holy, unless he be furnished with the immediate help of the Holy Spirit against lust; and farther, because we obtain this Divine * help not by the Law, but by Faith. Therefore it is, that all actions of Cha∣rity are called works of Faith, not of the Law; both by other Divine Wri∣ters, and also by Paul; who frequently by the name of Faith understands all Offices of Charity, &c. You have here a Specimen of the Osorian Righteousness, so described * by him, that Righteousness seems to consist not at all in Faith with∣out Works but in Works, which are called Works of Faith not of the Law. Which Righteousness whoso wants, he denies that it is possible for him to be re∣ceived into the favour of God, 〈◊〉 chiefly upon this Argument; Because that Divine Na∣ture Page  88 being most holy, and most pure, and which can endure no filthiness of Iniquity, it behoveth him therefore that would enjoy the presence thereof, to conform himself unto the same Image: for there is no Communion between light and dark∣ness, there is no union between the ho∣liness * of righteousness, and the wicked∣ness of unrighteousness. Which seeing it is so, he therefore concludes that Luther, & they of Luther's Party do err, first in this, that they dare assert that sin in those, whom that infinite * purity hath united unto it self, by a most Holy Love, is not wholly removed, nor altogether abolish'd and pluck'd up by the roots, nor all its fibers quite extirpated. And also that they affirm that a Law is laid upon us by God, which cannot be kept. In the one of which the Divine Clemency and Bounty is * distrusted: In the other, abominable reproach is cast upon his Infinite Power and God∣head.