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cause_n	apprehend_v	faith_n	righteousness_n	2,102	5	8.3942	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

that by his obedience we might be made righteous For this obedience of Christ imputed to vs and apprehended by faith Rom. 5.19 is that righteousnes of ours which you enquire after not heaped vp with our vertues as you would haue it but place in Christ who is made vnto vs of God 1. Cor. 1.30 wisedome righteousnesse sanctification and redemption And this is our d DVR The Scripture plainly witnesseth that as vve are made sinners by Adam so vve are made iust by Christ. Rom. 5. WHIT. pag. 602. You vnderstand not the Apostle For though we bee iust in Christ as we were sinners in Adam yet not after the same manner In Adam we sinned and had his sinne by propagation deriued to vs but the iustice of Christ thought it was communicated vnto vs by imputation ye 〈◊〉 ●as it not so deriued vnto vs. The Apostle would only teach and say this as Adam was the author of sin so Christ was the author of righteousnesse righteousnes euen Christ e DVR Answere me I pray you why the Apostles and Christ do so oft exhort vs to the obedience of the law and neuer bid vs apprehend the righteousnes of Christ by faith as Luk. 10. Matth. 25. WHIT. pag. 603. Christ and his Apostles do exhort vs to the obedience of the law not to the end wee may deserue euerlasting life by our workes but because it is our duty to walke in that race of piety wherein vvee are placed that vvee walking in those good workes and insisting in that vvay vvhich the Lord hath propounded to vs may come at length to that most happy mark For albeit we neuer come to a marke vnlesse we goe the right way yet the way is not the cause of the marke Novv vvhereas you say that we are no where commanded to apprehend Christ righteousnes by faith you bewray your miserable ignorance Peruse therefore better these famous places for proofe of that the Scriptures do commaund vs this Rom. 4.5 Rom. 5.19 Rom. 1.17 Gal. 2.16 Gal. 3.14 Ion. 3 18. Ioh. 5.24 Act. 10.43 As for the cause for which Christ in Matth. 25. saith he vvill make mention of vvorkes in the day of iudgement it is for that as Iames chap. 2.18 saith works do make shevv proofe of faith But in that very place vers 34. before Christ mentioneth those vvorkes of the Saints he toucheth the true and proper causes of saluation 1. Gods adoption in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possesse by the right of inheritance For that which one possesseth by the right of inheritance hee doth not deserue it by his merits 2. The eternall election of God vvhen hee saith that it is a kingdome prepared for thē from the foūdations of the world Novv if your opinion be this that God did prepare them this kingdome because he did foresee their great good vvorkes your ovvne Thomas is an aduersarie against you Thom de verit quast 6. art 2. Thom. 1. part quaest 23. art 1. himselfe whose f DVR Christ is called by S. Paul our righteousnes so in the same place hee saith that he is our vvisdome and our sanctification WHIT pag. 609. That vvisdome and righteousnes sanctification vvhich S. Paul affirmeth Christ to be made vnto vs are not resi●ent in vs as qualities nor are they othervvise ours than as vve doe embrace and possesse vvhole Christ by faith righteousnes and innocencie being ascribed vnto vs doth bring assured remission of sinnes and true righteousnes This the Diuines cal the first iustice after which followeth another compounded of these vertues of yours For with that remission of sinnes which dependeth on Christs obedience faith and hope charity are ioyned which make vs iust also after a sort but inchoatiuely not perfectly I haue declared to you in few words our opinion touching righteousnes sith you make inquiry what it is But your vertues cannot so cloath the soule round about as that no naked thing may appeare For all our righteousnesses are like g DVR Jf you speake of that iustice vvhich vve get to our selues vvithout the helpe of Christ you say truly but if of that which Christ hath purchased for vs by his blood and powred into our harts you doe an intollerable iuturie vnto Christ WHIT. pag 610. I speake of that righteousnes which euerie regenerate man hath by the help of Christ For do you thinke the Prophet wanted the helpe of Christ yet he professeth his righteousnes is impure and imperfect if you thinke hee did speake of their workes which are not regenerate you must deny that hee was regenerate who confesseth the imperfection of his workes Of this righteousnesse Beruard doth vnderstand it Serm. 5. de verbis Isay And all the godly haue thus confessed of them clues Psal 130.3 Dan. 9.7 Ezra 9.15 Iob. 9.3.28 1. Ioh. 1.8 1. Ioh. 2.7 filthie clouts Esay 64.6 and those not only defiled but also torne and rent in many peeces Rom. 13.14 Phil. 3 9. 2. Cor. 5.19 Christ himselfe must be put vpon vs that we may be found in him not hauing our owne h DVR Saint Paul calleth the righteousnes of the law that which is gotten by the doctrine of the lavv without the helpe of Grace And the iustice of faith not any apprehended by faith but because they come vnto it by faith WHIT. pag. 613. In examining the place we shall see of what iustice S. Paul speaketh first he denieth that to bee any part of iustice whatsoeuer he had gloriously done when he was a Pharisie that though he was then according to the iustice of the Law without reproofe indued with many good qualities yet he accounted all loffe for Christs sake vers 4.5.6.7 And lest any should thinke that he attributed any thing to his workes ofter faith he addeth that he reiecteth these also neither ascribed his iustification vnto them Adding in the 8. verse that hee accounted all things losse Not the other but these also I contemne and vpon this inferreth vers 9. Not hauing my owne righteousnes which is of the law but that which is through the faith of Christ. When then he excludeth all kind of workes hee must needs vnderstand the iustice of Christ righteousnes which is of the law but that which is by the faith of Christ namely the righteousnes that is of God through faith For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes to them With this cloathing our soules must be cloathed that they may be beautified and gloriously adorned neither are wee ashamed of that word vpon which you play when we say that our righteousnes is a couering of the fault For so doth the Prophet Dauid pronoūce him to be a blessed man Psal 22.1 Rom. 4.6 whose iniquities be forgiuē whose sins are couered And this pardon we apprehēd only by faith now this faith is not feined nor dead nor separate from other vertues nor

and Page 210 14 There is a negatiue ignorance which is not sinne Page 208. 209 15 Ch●●●t ●●oke vpon him the punishment due to sinne both ●gnorance and d●ath Page ●●9 16 That which raised such feare and horror in Christ was not the feare of naturall death but the bitter wrath of God against mankind pag. 210. and 211 17 What the hell was which Christ suffered and as man feared pag. 211. nota 18 Christ suffered in soule as well as in bodie pag. 211. 212 19 Christ did not goe into Limbus after his death pag. 214 20 Many auncient Creedes both in the Romane and East Church haue not this article of Christs descension into heil pag. 215. nota 21 What the image of God was in man before his fall pag. 216 22 The whole image of God is not razed in man but some reliques are remaining Naturall gifts are corrupted supernaturall distinguished pag. 216. 217 23 That which is in the regenerate of themselues is corrupt that which they haue from God is contrarie to their corruption pag. 218 24 Sinne is not a substance nor a meere priuation but an accident and a corrupt habit like to a disease pag. 220 25 Concupiscence is sinne and so iudged by Augustine vpon great and weightie reason ibid. nota 26 Sometime he calleth it no sinne in opposition to actuall sin pag. 221 nota 27 Sinnes are not equall neither doe Protestants so teach they all deserue eternall death though some more some lesse pag. 221. 222 28 Grace is double either the free mercie and loue of God towards vs which is without vs in God or those gifts which flow from this grace and this is in vs. pag. 223 224 29 Christs righteousnes is onputed to vs as our sinnes to him Christ hauing paid our debt the paiment must needs be ours by imputation and if Papists allow the imputation of the righteousnes of Saints why should they so much scorne the imputation of Christ his righteousnes ibid. nota 30 Charitie cannot iustifie vs because it is imperfect for that which is faultie cannot iustifie vs. ibid. 31 Imputed and infused righteousnes goe together in one and the some man Iustification and sanctification are distinguished in the word pag. 225. nota 32 The regenerate by grace cannot so resist their temptations that they should neuer sinne as the example of S. Paul and others manifest pag. 226. 227. nota 33 Our righteousnes is a reall relation 228. nota 34 All our righteousnes being stained cannot iustifie vs and faith hope and charitie being imperfect cannot doe it pag. 229 35 Christ is he that couereth vs by whose righteousnes wee are adorned Our righteousnes is the couering of the fault pag. 231 36 Faith alone iustifieth but it is not alone when it doth iustifie pag. 232 37 The reasons why wee are exhorted to performe workes and obedience as also that wee are commanded to apprehend Christs righteousnes by faith pag. 230 38 A man ought and may be certaine of his saluation by the certaintie of faith pag. 232. 233. nota 39 Many are deceiued with a conceit of faith but he that hath it knoweth certainly that he hath it pag. 233. nota 40 From Gods predestination a man may be sure of his perseuerance so the Fathers teach yet a man must vse the meanes pag. 234. 235 nota 41 The number of Sacraments are but two in the Church the noueltie of the other fiue not any antiquitie for them and pregnant reasons against them pag. 237. nota 42 Hugo de S. Victore and Peter Lombard brought seuen Sacraments first into the Church No Councell before the Florentine did euer confirme them ibid. nota 43 Popish ceremonies in Baptisme are new ibid. nota 44 Protestants haue both bread and wine and the bodie and blood of Christ Papists haue no bread nor wine nota pag. 239 45 Baptisme is both a chanel of grace and that which confirmes grace but giueth not grace by the word wrought Duraeus contrarie to the schoolemen maketh it but an instrument pag. 239. nota 46 The Baptismes of Iohn and of Christ were both one in cerem●●ie in doctrine and in grace pag. 240 47 The place against it Matth. 3.11 Act. 19.4.5 expounded and answered ibid. nota 48 Baptisme is not so simplie necessarie to saluation that the want of it will condemne but the neglect or contempt of it is a sinne pag. 241 49 Papists thinke infants dying without Baptisme are d●●●●●ed A barbarous and a se●selesse opinion and against all reason ibid. nota 50 Infants may haue faith as they haue life and know not of it pag. 242 51 The Sacrament is a Sacrament to all without faith but not a sauing Sacrament to men of yeeres without faith yet to infants it may be because the spirit worketh secretly and powerfully ibid. nota 52 Luther earnestly held that Baptisme ought to bee giuen to children and thought they had faith pag. 243 53 Caluin against the Anabaptists proued the baptisme of infants not by tradition but Scripture pag. 244. nota 54 Campian hath no cause to vpbraid Protestants with corruption of manners so long as Rome is so corrupt as as is and publike Stewes maintained in it pag. 245 55 Luthers lasciuious speech obiected by Campian plainly excused and a worse obiected of Pope Clements 246.247 56 Luther makes three causes of diuorce and the Papists many moe pag. 246. nota 57 Mariage is most necessarie for men who cannot liue chast and commanded pag. 247 58 Mariage is oftentimes simply better than virginitie though this be to be embraced when a man hath the gift that he may more freely serue the Lord. pag. 248. nota 59 The speech of Lauther saying The more wicked that thou art the necrer art thou vnto grace defended in his true sense pag. 249 60 How all our good actions are tainted with sinne and so may be called sinnes in Gods seuere indgement and yet good and to be done pag. 250. nota 61 The good actions of those who are once in Christ though tainted are acceptable vnto God because he lookes vpon the person not the worke pag. 251 62 The law belongs to Christians for a rule of their life though it be abrogated by the new couenant For they are deliuered not from the obedience of it but the curse of it by Christ pag. 252 253. 254. nota 63 God respects the good workes of his but not to instification pag. 254. nota 64 The iust not onely liues but is iustified by his faith and so much the place of Habacuck prooueth ibid. nota 65 Workes not the cause but the manifestation of righteousnes out of Thomas ibid. 66 They who haue broken hearts and contrite spirits are fittest ghuests for the Lords table neither is this against faith pag. 255 67 Luther was not against publike confession but a priuate auricular confession of all sinnes to a Priest onely when by the word it may be made to others pag.

Sleidanus Illyricus Kemnisius Caluinus Ioan. Iuellus Others haue spoken of it those things that are most true both how it was called how handled and how it was dismissed and therefore I will not goe about to refute your affections Let it enioy for me that credit and estimation which it can Although euery one knoweth thus much that it was not to bee esteemed a Councell of the whole Christian state An assemblie of certaine men but rather a Conuenticle of a few men running together into the same place There was there present a sort of sill●e Friers which did susteine the greatest part of the burthen by disputing writing and playing the Orators For as for the Bishops and chiefe Cardinals they busied their heads about other matters for which they were speciallie assembled But as I said let it be such as it was for I am not offended at your commendations And let the Bishops make their glorious bragges that they long abode in that schoole out of which as yet as farre as I know not many either learned diuines or good Pastors haue come You also vsher in Antonie of Prage greatly congratulating with himselfe for you would needs shew him some kindnes because he made you a Priest Well Campian was created Priest by Antony Archbishop of Prage surely I feare lest you trauelled too far to buy such base wares But now you may celebrate your Masses seeing you are shauen and annointed and made a Priest Moreouer you demaund exceedingly triumph why your Aduersaries called hither and secured by the caution of publike promise did not make all hast to come vnto it In which you are sufficiently answered in the Apoligie of our Church For what should wee doe there or to what end should we vndertake so long a iourney either that being mocked and abused we might returne home againe or being burned in the Councell we should pay for our rashnes For what place of disputation was left amongst those who had euery man plighted their faith to the Bishop of Rome had religiously bound themselues by oath that they would neuer either doe or say any thing againg his dignity and pleasure what therfore might be hoped for from these which might draw any to the disputation besides the * DVR Iohn Husse was not called by the Councell of Constance neither receiued from it any publike promise And whereas you say that it was decreed in this Councell that faith is not to be kept with heretikes it is false WHIT. pag. 352. The Emperour Sigismund gaue him his publike warrant which the Councel most dishonorably infringed And after they had put Husse to death contrary to publike promise they enacted a law that a promise made vnto heretikes by the Emperour or by any King or secular Prince should not hinder any Ecclesiasticall Iudges from proceeding against them according to law Concil Constant Sess 19. calamity of Iohn Husse of Bohemia and Hierome of Prage whom the Father 's burned in the Councell of Constance brought iust cause of feare And yet Husse came to the Councell trusting in the protection of a publike promise Yea but say you the Constantine Fathers made no promise and therefore did not breake any But Sigismonde the Emperor gaue his publike warrant vnto whom it was fit that he should giue credit Notwithstanding comming to the Councell he was presently apprehended and cast into prison and pleading his cause before the Councell he was condemned and burned although Sigismond stormed at it Neither did hee flie as you falsely report neither in truth could hee escape but thus this holy and innocent man was deuoured like a sheepe by furious wolues And what I pray you did the Emperors authoritie commandement or publike warrantize profit him The Emperor say you signed it but the state of Christendome greater than the Emperors did repeale it And who then can be safe if the Emperors beare no sway in the Councell Neither doth the horrible murther of Iohn Husse contrarie to a publike warrant of protection so much discourage vs from comming to your Councels as that decree published by the Councell it selfe That promise is not to be kept with Heretikes Should I then beleeue you who I know will keepe no promise If I doe surely I am worthy to perish after the same manner Hierome of Prage likewise came to the Councell of his owne accord and making publike profession of his faith was burned So that the case of these two than the which all Christendome at that time had not any more holy or learned shall remaine as a perpetuall monument of your treacherie and most horrible crueltie and as a notable caueat vnto all the godly to beware of you for the time to come Concerning Luther whom you cursed Frier call the hatred of God and men the hand and power of God himselfe so defended him that you could neuer hurt him For will was not wanting to you for the destruction of Luther but opportunitie But he was safe say you vpon the Emperors word neither in truth durst the Pope attempt Luthers death after the Emperor had promised him safetie For would Charles the fifth thinke you haue endured it It was not behoofefull for the Pope to haue attempted any thing whereby the Emperors faith might appeare falsified for Charles would neuer so easilie haue put vp such an indignitie as Sigismond had done in time past But say you they doe too much brag in corners in which when they haue but sounded three Greeke words they would seeme to be very wise They might perhaps seeme wise to you who scarcely as I suppose can sound three Greeke words They cannot as you say indure the light which would bring a Scholler into account and would recall him into some place of reckening and is this it Campian which you hunt after a name same places of account to be poynted at with the finger and to be thus spoken of This is the man aduanced to greatest grace excelling in worth and worthy place Doth this grieue you that you are not highly esteemed of and doe not sit in high place Well man proceede in your vertuous courses and goe forward in the way into the which you are entred to your great praise and there is good hope you may ascend vnto such an high place as you are worthie of But wheras you desire That the English Catholikes may obtaine a Patent of impunity if they loue the saluation of their soules surely you require a thing vniust vnequal For what liknes is there in this that learned men should assemble from all parts vnto a publike Councell and that Runnagates should be permitted to returne vnto their countrie We will say you with winged speed hast vnto the Court relying our selues vpon the Princes word And so indeed you safely may for if shee giue her word you may promise vnto your selues assured securitie And I the more easilie beleeue you speake the truth seeing some of you already haue

vvord of Christ for it 2. Cor. 12.9 And he shevoeth that by this grace vvee may ouercome our corruptions Rom. 7.25 WHIT. pag. 594. But the Apostle sheweth that he was not only tempted by these but ouercome Rom. 7.15 he ●aith he did that vvhich he hated Why did he hate it vnlesse it were worthie hatred Now nothing is worthy hatred but sinne And vers 19. he addeth hee did the euill vvhich he vvould not Then he sinned for to be tempted with euill is not to do that a man would not but to be tempted and to ouercome them is to do that a man both should and would do And vers 23. he saith he was led captiue to the lavv of sinne How can he be a captiue and not be ouercome Beleeue the Apostle then and he could not resist sinne alwaies by all his grace But you say his will did not giue consent bee it so yet those motions are sinne against the tenth Commandement For Rom. 7.7 he sheweth that he speaketh of concupiscence without consent For lusts with consent subduing the will the Philosophers confessed to be sinne For the place you alleage 2. Cor. 12.9 the sufficiencie of Gods grace is but so much that hee should not bee swallowed vp of temptations The godly fall often but God lifteth them vp againe For the other place Rom. 7.25 you are deceiued by the corrupt Latin translation For in the Greeke it is I thanke God by Iesus Christ you reade it as if asking the question vvho should deliuer him from the body of death he had answered himselfe The grace of God by ●esus Christ when he giueth thankes to God as if hee had said Though this body of death be troublesome vnto me because it compelleth me to serue sin yet I rest in that hope which I haue placed in Christ for that he did not the good which he would but the euill that he would not and that when he desired to do good euill was present with him finally that the law of his members doth so rebell against the law of his mind that it maketh him captiue to the law of sin Hence you may know how great strength sinne hath which euen the Apostle himselfe albeit hee were indued with singular grace could not so fully resist but that sometimes he was both ouercome of it and bound vp in it as Augustine speaketh If you doubt Campians whether the Apostle spake this of himselfe I had rather you should take aduise of Augustine August de verb. Apost Serm. 5 ●libi Gal. 5.17 than of the Masters of Trent seeing they be very bad interpreters of the Apostle What should I remember to you Dauid and the rest of the Fathers who haue taught by their examples that it is not easie to resist sinne but herein you are like your selfe in that you say that Christ is no otherwise said by vs to b● full of grace and truth but th●● that the Father did very much fauour him I pray you Campian whence could you gather this Do we not say that Christ was full of grace so that from his fulnes we all receiue grace who of vs did euer deny that there was very great and infinit grace in Christ For they that say that Christ was so full of grace that all men did declare that hee was worthy of the vnspeakeable fauour both of God and men they doe not only hold that Christ was no otherwise full of grace but herein that God did very much fauour him but also they doe set out Christs grace to haue bin more abundant For they doe confesse Ioh. 3.34 both that the grace of the spirit was plentiful in Christ without measure and also they hold that there did an outward grace so shine forth in Christ that all did loue him and did perceiue that he was beloued of God this doth Brentius and Bucer and all our Diuines acknowledge What thing therfore say you is Iustice Of Iustice. you make answere to your selfe a Relation If you commence an action against vs about Aristotles Predicaments certainly we feare not but we shall haue a Philosopher gentle enough in this cause For though Iustice be c DVR That vvhich is not at all cannot bee a reall Relation WHIT. pag. 600. But Christs righteousnesse is not not at all For Christ performed all things vvhich the Lavv required therefore vvas indued vvith the qualitie of perfect iustice but that reason which perswadeth vs to confesse that this righteousnesse of the Law in Christ was a quality the same compelleth vs to thinke that this righteousnesse is not a quality inherent in vs for that vvee neuer in our owne person obeyed the Lavv. Novv vvhat doth let that that righteousnesse in Christ cannot bee made ours by relation and imputation for common sense might haue taught you this if a man do pay money in your name this payment is yours by imputation If you aske how that is yours vvhich is not inherent in you I say againe which thing the Apostle doth so oft presse it is yours by imputation Now rub vp your Philosophie if you can to proue that nothing is made ours by imputation a Relation yet Philosophie will not be cashierd but that it is a quality you can neuer proue either out of the Predicaments or out of the chiefest Philosophie But your Theologicall vertues faith hope and charity had neuer any iniurie offred to them by vs indeed they be so handled by you that you seeme to take them not for Theologicall but for Philosophicall vertues But the cause that maketh vs not to hold that our righteousnes is compounded of these vertues as you would haue it is this because they are neuer so perfect in this life as throughlie to satisfie the law of God now the law must be satisfied or else we cannot be iust For the Lord doth allow no other righteousnes but the very same which is described in the law which whosoeuer cannot attaine are pronounced guilty of eternall death Therfore if we will be righteous and saued and free from that horrible curse such a righteousnesse must bee sought out than which the law cannot require a more absolute And where shall we find this Is it in our vertues in our faith in our charitie But these are weake many waies and want that integrity which the law requireth wherunto it propoundeth righteousnes For faith is but begun we are alwaies to pray that it may bee increased in vs. Now if faith be weak Rom 1.17 Luc. 17.5 other vertues which spring from faith cannot be perfect But righteousnesse must be of that kind as that nothing at all may be added thereunto From hence it followeth that righteousnesse is not compounded of our vertues as you vnfitly speake but it must be fetcht elsewhere Seeing therefore wee had no such vertue as might obtaine righteousnesse for vs with the Lord Christ was giuen vs by the Lord who performed perfect obedience to the law

the error of your interpretation which you haue sucked from your corrupt maisters Cursed is euery one that continueth not in all things which are written in the booke of the law to do them The law promiseth life to them which obey the Law in all things they that offend in any thing to them it threatneth death and damnation p DVR Yet Christ Math. 11.30 saith My youke is easie and my burden light And S. Iohn 1. Epist 2.4 Ho that saith I know him and keepeth not his Commandements is alayr WHIT. pag. 705. S. Ioh. 1. Epist. 5.3.4 expoundeth the speech of Christ His Commandements are not grieuous For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith This yoke then to those who haue faith seameth not grieuous because they are inflamed with the loue of Gods Law neither feare they the curse of it because they are ingrafted by faith into Christans for the place of S. Iohn I answere they are said to keepe the Commandement● who do their best enendeuour to keepe them If any do thinke that he so keepeth them that hee is without all sinne that is that he perfectly keepeth them S. Iohn calleth him a lyar 1. Ioh. 1.8 An hard condition and which no man can euer satisfie Christ doth propose to vs another condition much easier Mar. 16.16 Beleeue and thou shalt bee saued By this new Couenant the old q DVR If it be abrogated how are we not freed from the obedience of it If God require only that you beleeue then by beleeuing you fulfill the Lavv and so haue not only an imputed but an inherent righteousnes WHIT. pag. 614. I say not that the Law is simplie abolished but in some respect Therefore it vvill not follovv that vve are freed from the obedience of it Againe vvee say not that faith fulfilleth the Law as if it did performe perfect obediēce to it but because it layeth hold on Christ vvho is the end and perfection of the Lavv and on his righteousnes Therefore is it not an inherent but an imputatiue iustice is abrogated so as whosoeuer beleeueth the Gospell is freed from the condition of the Law Gal. 5.18 Rom. 6.14 For they that r DVR Christ saith not as you write but Hee that beleeueth and is baptised shall be saued Now they who are baptised haue receiued from God a good will to keepe the whole Law which they determine afterwards by the grace of Christ to obserue WHIT. pag. 715. The words of Christ confirme as ●●ch as I brought them for For Baptisme is not a worke of the Law but a wale of faith And Christ sheweth that our saluation consisteth only in faith And though the baptised frame theirliues according to the rule of the Law and are endued with new wills and new strength yet they do it not with that mind to iustifie themselues by their obedience before the Lord. Then should they lose the righteousnes of faith which doth not consist in our merits and good vvorkes but is such as the Apostle describeth Rom. 4.5 beleeue are not vnder the Law but vnder grace What needs many words ſ DVR This is your new Diuinitie that vvee should be freed from the cursse of the Lavv vvhich vvee cannot fully obey vvhen as Christ at the last shall pronounce the cursse against those vvho haue not obered And Christ as S. Paul saith hath freed vs from the cursse because by his death be ●ath deserued grace for vs vvhereby we may keepe the Lavv. WHIT. pag. 713. This is your ignorance in Diuinity For who is ignorant of that which the Apostle affirmeth plainely Gal. 3.13 that Christ hath freed vs from the cursse of the Law Though then we cannot fully keepe the Law yet being ingrafted into Christ and he communicating his righteousnes vnto vs wee escape the cursse of the Lavv. At the last day it is no maruell if Christ pronounce the cursse of the Law against the reprobates vvho neuer vvere freed from the cursle And if Christ by his death brought vs grace to keepe the Law why might not the Galathians haue kept the Lavv and obtained righteousnes by it But the Apostle shevveth them that Christ tooke the cursle because he tooke both the sinne and the punishment vpon him not that therby he procured thē grace to fulfill the Law Christians are deliuered from the curse of the law but not from the obedience of it As for our works surely God regardeth them and if they be good he rewardeth them if contrarie he iudgeth them worthy of punishment t DVR Jn those vvho are iustified God much respecteth their vvorkes as in Abraham Iam 2.21 and 1. Ioh. 3.7 And in Phinehas Psal 106.31 his vvorke imputed for righteousnes WHIT. pag. 716. To the places of Saint Iames and Saint Iohn you haue been ansvvered before The fact of Phin●ha● proceeded from faith and so the praise of it to bee giuen to faith not to the worke If you accounted of Th●mas as you make shew of your iudgment vvould bee sounder in these things For thus he vvriteth on Galat. 3. VVorkes are not the cause that any one is iust before God but they are aff●ctes and manifestations of righteousnes Neither Luther not any of vs say any more but in iustifying of vs God hath no respect to our works u DVR The Prophet saith not that a man is iust because be beleeneth but that be vvho is iust doth liue by his faith that is doth vphold himselfe by his faith and sainteth not It is as absurd to be iust by another mans iustice as to liue by another mans life WHIT. pag. 716. I could admit of your exposition but that I am persvvaded the Apostle vnderstood the Prophers mind beuer then you For the Apostle hath vsed it to proue that we are iustified by faith and not by the workes of the Law no not by those which are wrought after faith for thus he reasoneth Gal. 3.11 That 〈◊〉 man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith And the Law is not of faith What hath he concluded but that you demy that is that the Prophet hath said that a man is iustified because hee beleeueth So Chrysast in Gal. 3. sheweth that saith iustifieth by the testi●●●nie of the Prophet Abakuk Which if it were not what concerneth it the Galathians who vvere endued vvith faith and ioyned their vvorkes vvith their faith If it be absurd to be iust by another mans righteousnes I pray you tel me hovv the Scripture calleth Christ both the cursse and sinne As for vs we had rather be absurd vvith the holy Ghost then vvise vvith you for the iust shall liue not by his works but by his faith Now goe on * DVR Then where is your faith which assureth you of the remission of your sinnes and quiteth all your