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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15342	A treatie of iustification. Founde emong the writinges of Cardinal Pole of blessed memorie, remaining in the custodie of M. Henrie Pyning, chamberlaine and general receiuer to the said cardinal, late deceased in Louaine. Item, certaine translations touching the said matter of iustification, the titles whereof, see in the page folowing	Pole, Reginald, 1500-1558.; Copley, Thomas, Sir, 1534-1584, suggested trans.	1569 (1569)	STC 20088; ESTC S102468	222,799	366

Treatie of Mans Iustification The Praier of the Churche Omnipotens sempiterne Deus da nobis fidei spei charitatis augmentum vt mereamur assequi quod promittis fac nos amare quod praecipis Almightie euerlasting God geue vs increase of faith hope and charitie and to the intent we may deserue to come to that which thou promisest make vs loue that that thou commaundest through Iesus Christe our Lorde Amen TO THE READER TO the intente Christian Reader thou maiest vnderstande both that the doctrine of Mans Iustification declared vnto thee in this Treatie is consonant and agreable to the assured and vndoubted doctrine of Christes Catholique Churche by long and mature deliberation by most exact and diligent * Aboute this onely mater the Bisshops and Doctors had lxxx seuerall meetinges and conferences before they concluded trauaile expressed and sette forth to the worlde in the late General Councell holden at Trent and also that the saied moste Reuerende and Learned Assemblie of Bisshops Doctours and Fathers defined nothing in this matter but suche as most expressely agreeth with the holy Scriptures and consent of the Auncient Fathers here in this Treatie laied before thee to this intente I saie and for these causes thou haste here to this Treatie annexed the Sixt Session of the saied Councell with the Canons of the same translated into English worde for worde In the which the whole doctrine of Iustification is most exactly plainely and withal shortly taught declared and comprised THE SIXTH SESSION OF THE GENERAL COVNCEL OF TRENT HOLDEN THE THIRTENTH DAIE OF IANVARIE IN THE YEARE OF OVR LORDE 1547. A DECREE TOVCHING Iustification The Preface FOR so muche as there is at this present a certaine erroneous doctrine sowen in diuers and sundrie places concerning Iustification not without the losse of many sowles and greuous decaie of vnitie in the Church to the praise and glorie of Almightie God tranquillitie of the Church and saluation of sowles the Holie Oecumenicall and Generall Councell of Trent lawfully assembled in the Holie Ghost the right Reuerend Lordes Iohn Maria de Monte Bisshop of Preneste and Marcellus Priest by title of the holie Crosse in Hierusalem Cardinals of the holie Churche of Rome and Legates Apostolike de Latere being in it Presidentes in the behalfe of our most holie Father in Christe and Soueraine Lorde Paulus by the prouidence of God the third Pope of that name intendeth to set out to all the Faithfull of Christe a true and sound doctrine of Iustification Heb. 12. which Iesus Christ the Sonne of iustice the beginner and ender of our Faith hath taught the Apostles haue deliuered and the Catholike Church by suggestion of the holy Ghost hath continually kept streightly forbidding that no man from hence foorth be so bold as to beleue preach or teach otherwise then is ordeined and declared in this present Decree Of the insufficiencie of our nature and of the Lawe towardes Iustification THE I. CHAP. FIRST of all the holie Councell declareth that to vnderstand the doctrine of Iustification wel and sincerely it behoueth euerie man to acknowledge and confesse that after what time all men had in the preuarication of Adam lost their innocencie and were made vncleane Rom. 5. Ephes 2. and as the Apostle saieth by nature the Sonnes of wrath as it is expressed before in the Decree concerning originall sinne they were so muche the bondslaues of sinne and in such subiection to the deuil and death that they could not be deliuered or rise againe out of it neither the Gentiles by the strength of nature neither yet the Iewes them selues by the letter of the law of Moyses albeit that free will was not vtterly quenched in them though the strength of it were much weakened and decaied Of the dispensation and Mysterie of the coming of Christe THE II. CHAP. WHerevpon it came to passe that the heauenly Father the Father of mercies and God of all comfort when that blessed fulnes of time was come sent vnto men Christ Iesus his owne Sonne Galat. 4. who was declared and promised vnto manie holie Fathers both before the law and in the time of the lawe to the ende that he should redeeme the Iewes which were vnder the lawe and that the Gentiles which folowed not iustice Rom. 9. Ephes 2. 1. Ioan. 2. might laie hand on iustice and that all men might receiue the adoption of Sonnes This Iesus hath God set foorth an appeacer by Faith in his owne bloud for our sinnes and not only for our sinnes but also for the sinnes of the whole worlde VVho they are that are iustified by Christe THE V. CHAPTER HOwbeit although he died for all men yet do not al men receiue the benefite of his death but they only to whome the merite of his passion is communicated For as in deede men should not be borne vniust vnlesse they were descended and borne of the seede of Adam for so much as in that descente they do gather by him an vnrighteousnes of their owne whiles they are conceiued euen so they should neuer be iustified except they were borne againe in Christ bicause in that second birth by the merite of his passion grace is geauen vnto them by the which they are made iust For this benefite the Apostle exhorteth vs to geaue thankes at all times to the Father which hath made vs woorthie to be partakers of the lotte of Saintes in light Colos 3. and hath deliuered vs from the power of darkenes and hath transposed vs into the kingdome of his welbeloued Sonne in whome we haue redemption and remission of sinnes A description of the Iustification of the wicked and the manner of it in the state of grace THE IIII. CHAPTER BY the which wordes is described and declared the Iustification of the wicked that it is a translation from that state in which man is borne the sonne of the first Adam into the state of grace and adoption of the sonnes of God by the second Adam Iesus Christ our Sauiour The which translation after the publishing of the Gospel can not be made without receiuing the water of Baptisme or the purpose to receiue it as it is written Ioan. 3. Except a man be borne againe by water and the Holie Ghost he can not enter into the kingdome of God. That it is necessarie for such as be of age to prepare them selues to receiue Iustification and from whence Iustification commeth THE V. CHAPTER THE holie Councell declareth moreouer that the beginning of Iustification in such as be of age is to be taken of the preuenting grace of God through Christ Iesus that is to say of his calling whereby they are called without anie their owne merites that they which were turned away from God through sinnes may by his stirring and helping grace be disposed to conuerte them selues vnto their owne Iustification by yealding their consent freely and woorking together with the grace of God in such

can not worke our Iustification without charitie and other vertues howe is it then saied that the iustice of God commeth through faith of Iesus Christ into al and vppon al that beleue in him And in an other place By Faith God iustifieth the gentile What is meant by these wordes of Christ He that beleueth in me hath life euerlasting Thy Faith hath saued thee with many other like Wherevnto I answere There be two causes why it is saied through faith Tvvo Causes vvhy faith is saied to iustifie and by faith we are iustified To beginne with the first Faith is the beginning of iustice the roote of good workes the foundation wherevppon godly life is builded Aug. de praedesti Sanct. c. 7. Ex fide aūt ideo dicit iustificari hominem For this cause S. Paule saith a man is iustified by Faith not by workes for that Faith is first geuen whereby other which properly are called good workes by the whiche men liue iustely maie be obteined Without the direction of Faith no man can liue well nor doo good workes Aug. de fide operib cap. 7. Nisi praecedat fides vita bona sequi non poterit c. vnlesse Faith goo before good life can not folowe for what so euer a man shall doo with shewe of well doing excepte it be done for pietie and duties sake towarde God Cyril in Ioan. li. 4. cap. 9. 1. Cor. 3. Augu. de fide operib c. 16 it can not be called righteouse nor good Ianua via in vitam fides est Faithe is the gate and waie to entre into life Faith is the foundation whereuppon the whole building of a Christian and godlie life is laide Si autem Christus proculdubio fides Christi c. If Christe be the foundation vndoubtedly the Faith in Christ is the foundation for by Faith Christ dwelleth in our hartes For that cause the Bishoppes assembled at Magunce to reforme the state of the Churche and to directe the people to a Christian and godly life Concil Magun cap. 1. Rom. 5. Ephes 3. saide Initium actionis nostrae de fide esse decreuimus c. We haue determined that the beginning of our doing is of Faith whiche is the foundation of all good for without Faith we can not please God. By Faith it is that we haue accesse to Christ Faith is a meane to obteine and gette our Iustification Aug. de Spiri et Lit. ca. 29 Iustificatio autem ex fide impetratur c. Iustification is obteined by Faith. And by what meane S. Augustine doth there expresse Per fidem impetratio gratiae contra peccatum Aug. de Spiri Lit. ca. 30. Per gratiam sanatio animae à vitio peccati By Faith grace is obteined against sinne and by grace the sowle is healed of that is amisse by sinne Bicause therfore Faith is the gate and entrie to life the roote of good workes whereof all iustice taketh his beginning the foundation whereupon godly life is builded the meane to obteine Iustificatiō and good workes without the which nothing pleaseth God the Scripture saith that by Faithe a man is iustified for of Faithe it maie be saide Haec porta Domini iusti intrabunt in eam Psal 117. This is our Lordes gate the iuste shal entre into it And here the Reader must be aduertised The Catholike Faith. Vincentius Lyrinēsis that by faith is vnderstanded the trewe Catholique faith whiche holdeth and beleueth onely that that the Catholique Churche hath holden from Auncient time vniuersally And what so euer it shall vnderstande to be brought in afterwarde of any one beside or against all the holy it accompteth that not to perteine to religion but to temptation To this Faith is all promise made and preeminence geuen in the Scripture This faith is the foundation of iustice If any other be brought in contrarie or diuerse from this Nō est fides Cyril suprà sed perfidia It is not faith but falsehod not the foundation of iustice and gate of life but the waie to destruction Symbol Athan. Aug. Euchi cap. 1. De fide ope ca. 14. Epist 105. De spiri et Lit. cap. 32. Aug. de fide et oper c. 16. For we sing in the Creede Vnlesse a man holde the Catholique Faith sounde and inuiolable he shal without doubt be loste for euer An other cause why the Scripture so speaketh is that wheresoeuer it is said a man is iustified by faith there is not meant a bare naked or solitarie faith but that faith that worketh through Charitie And therefore S. Augustine where he saith that faith is the foundation wherby Christe dwelleth in our hartes immediatly after addeth these wordes Porrò fides Christi illa vtique c. But that is verely meant the faith of Christ which the Apostle determined that hath her working through Charitie Iaco. 2. Mar 1. Lucae 4. Matth. 8. For it is not the Faith of diuels though they also beleue and tremble and confesse Iesus to be the Sonne of God that may be taken for the foundation and why so but bicause it is not the Faith that worketh through Charitie but suche as is wroong owt through feare The Faith then of Christe the Faith of Christian grace that is to witte the Faith that hath her working through charitie if it be laied in the foundation suffreth none to perish by which wordes it appeareth that Faith maie be without charitie but suche a Faith can not make Christ to dwell in vs. Againe that Faith voide of charitie is not the Christians but the diuels Faith. Thirdely that the Faith of Christ the Christians Faith and the Faith of grace is that which worketh through Charitie and that is it that muste be laide for the foundation in al that shal not perish And seing that no man will saie that Faith can iustifie other then suche as is the faith of Christ the faith of grace the Christian and not the diuels faith it remaineth that when it is saied in the Scripture a man is iustified or saued by faith we must vnderstand that faith onely that worketh through Charitie Charitie maketh the difference betwene good men and wicked diuels Charitie is the cause why a Christian man may be iustified by faith Aug. Epistola 105. Iacob 2. Mar. 1. Lucae 4. Matth. 8. and the diuell maie not Illa quippe fides est Christianorum non daemoniorum That whiche worketh through Charitie is the Christian and not the diuels faithe for diuels also beleue and tremble but doo they likewise loue If they had no belefe they woulde not haue saied thou arte the Holie of God thou arte the Sonne of God had they loue they woulde not haue saied what haue we to doo with thee Other saith then this S. Augustine commendeth not as able to iustifie Illa est laudabilis fides August serm 13. de verb. Apostol ipsa est vera gratiae