A briefe institution of the common places of sacred divinitie. Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.

That the FORMAL CAƲSE of our Iustification, is not the Imputa∣tion of Christs righteousnesse; Bel∣larmine proveth by ten Argu∣ments. Cap. 7. Lib. 2. de Iustificatione.

To the FIRST.

IT is false; for whereas there are two sorts of testimonies, some expressed, and some by consequent: the thinges that follow, proue, that both are found in the Scripture, and with the fathers, concerning the imputation of Christs righteousnesse. there are two expresse testimonies, (among the rest) in Scrip∣tures. Rom. 4.6. 1. Cor. 1.30. And by Consequent, these are speciall: first, That the remission of sinnes, which is the second Part of Iustification, is ex∣pressed in Scriptures, by the name of not Imputing. Rom. 4.7. & 8. Second∣ly,

that the Apostle denyeth any pro∣per, or inherent righteousnesse, to the end, hee might establish that, which is of Imputation by faith. Phil. 3.8. Thirdly, because looke what the maner of our sinne is in Christ; the same is al∣so the manner of Christs righteousnes in vs; to wit, in both by imputation. 2 Cor. 5.21. The testimonies of the fa∣thers, are also frequent.

To the SECOND.

FIrst, whether you respect Gods truth, Imputation of righteousnesse is conjoyned with the Remission of sinnes. Dan. 9.24. Rom. 4.6. & 7. Or whether you respect our Salvation, it was behouefull also, that the two parts of Iustification should bee oppo∣sed to a double evill, wherevnto wee were subiect: to punishment, remission of sinnes, to offence, imputation of righteousnesse. Or lastly, whether you respect the satisfaction of the Law, two things were necessary; the first, that

wee might bee freed from the punish∣ment, which the law threatneth: second∣ly, that wee might fulfill the law, and so might bee made like vnto Christ. Se∣condly, neyther doe the places, which are cited, concerning the Remission of sinnes, take away the Imputation of Christs righteousnesse, sith the thinges, which put themselues one with ano∣ther, cannot duely be put one against another. Thirdly, the opposition, which is made in Rom. 5 hath not respect to the manner of inherence, or imputati∣on, but to the Causes, Effects, and Sub∣iects of salvation, & condēnarion: The Causes of salvation being the obedience of the second Adam; but of Condem∣nation. the disobedience of the first: The Effects, that by the one, wee are made iust; by the other, Sinners. The Subiects, on both sides, there are many men found, to witte, in the cause of condemnation vniversally, but in the cause of Salvation generally.

To the THIRD.

FIrst, there is a double vse of the Im∣putation of Christs righteousnesse: the one is, to absolue vs before God; the other, to cover the imperfection of our righteousnesse: that is Primary, this Secondary. Secondly, the perfection, which is attributed to Faith, Hope, and Charity, is tearmed so aequivo∣cally, and is to bee expounded, accor∣ding to that three-fold respect thereof; of which, we haue before spoken.

To the FOVRTH.

FIrst, wee are sayde to be Formally iust, eyther subiectiuely, or by relati∣on: subiectiuely, by righteousnesse inherent in vs, which is vnperfect: re∣latiuely, by Christs righteousnes, which is perfectly imputed vnto vs. Secondly, it is false, that a thing should alwayes haue a name outwardly from the qua∣lities, which may bee inwardly sith, e∣ven in naturall thinges, the bodies of the starres shine not with their owne,

but with ab 1.1 borrowed light, that is, by the benefite of the Sunne. Things sub∣ordinate, doe not disagree, neyther are they two contrary formes; to wit, the outward, and the inherent, sith that is both the fore-going, and forming cause of this.

To the FIFT.

IF you respect the truth of righteous∣nesse imputed vnto vs, wee are ac∣counted truely righteous before God, no lesse then Christ; but, if you respect the quantity and subiect, Christ is more righteous then wee: because hee is so actually, wee imputatiuely, hee subiec∣tiuely, wee relatiuely in him, vnto him: and therefore wee cannot, nor ought to bee accounted Redeemers, and Savi∣ours; for that, of Christs actions there are two sorts, the one is of them, which being named in the Abstract, (or devi∣ded) do not so much signifie the office of Christ, as his benefite obtayned for vs: the other of them, which in the

Concrete (or conjunction,) doe not so much note out to vs, the benefite, as his personall office. The names of those are wont to be changed; but the names of these, are bounded in the person of Christ.

To the SIXT.

OF the restoring of Gods image in vs by Christ, there are two parts: the abolishing of the depraved Image, and the renuance of the same; That is performed by the Imputation of Christs righteousnesse, This is by the benefite of sanctification, or inherent righte∣ousnesse; and both wee haue of Christ.

To the SEƲENTH.

FIRst, there is a double considerati∣on of Christ; the one as touching himselfe, the other as touching vs; whose person hee tooke vpon him: in respect of the former, Christ is sayd to be just, holy, &c. In respect of the latter,

hee is saide to bee made sinne, the curse &c. Secondly, albeit it sinne bee called a sacrifice, according to the Hebrewes proper forme of speech, yet the man∣ner of opposition, in the cited place re∣quireth, that hee bee rather sayde to be made sinne, that is, a sinner, not in himself but by the guilt of all our sinnes imputed vnto him: a figure of which thing, the two he Goates were, whereof mention is made. Leu. 16.

To the EIGHT.

FIrst, there is a two-fold fairenesse of the Bride: the one, which shee hath of her Spouse, by perfect imputation; the other, which shee bath in her selfe, by a beginning in this life Secondly, the beauty of Christ, and of his church dif∣fer not in Forme, but in the Subj ct, and manner of propriety: for, in Christ is fayrenesse, by manner of inherence; in the church, by manner of imputation. Thirdly, shee is sayd to bee faire among women, not opposed to Christ, but to o∣ther

women.

To the NINTH.

FIrst, the Purenes, wherewith wee are prepared for the seeing of God, is, as well that, which we haue by Impu∣tation, as that, which is in vs subiectiue∣ly in this life. Secondly, neyther is im∣putation a vaine thing onely, which may seeme, or onely be thought to be; for it is in very deede applyed vnto vs: & whereas Relation is not an idle thing, but an application vnto the bound thereof; it must needes bee, that this Imputation is some what, which wholy consisteth in Relation.

To the TENTH.

HEb. 9. Ephes. 5. Tit. 2. Ioh. 16. Ans. First, the word Sanctifica∣tion, isc 1.2 of divers significations: for it signifieth Iustification it selfe, or the effect of Iustification: and in the first signification it is taken in the cited pla∣ces,

but not in the second. Secondly, these wordes Truely, and Imputatiuely, are badly opposed the one to the other: sith those things also, which are impu∣ted vnto vs, are as truely ours, as if they were in vs subiectiuely.

Notes

• b 1.1

  Ascititio
• c 1.2

  Homony∣ma.