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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

the olde came to seke and saue that was loste and to repaire that was by him decayed And then as Adam loste Faith Continence Charitie Wisedome and vnderstanding Counsell and strength Prosp suprà hope and humilitie so must all that companie of vertues with ●ther by him lost be restored in such as Christ of his especial grace reneweth and iustifieth For as Christ saieth of one man whome he healed so is it true in al whom he restoreth that he healeth not one part but the whole man. Ioan. 7. Deut. 32. Esai 53. His workes are perfecte and neither lacketh he power to cure all our griefes being God neither wil to doe it who for that cause became man. And as a man diseased deadly in al the principal partes of his body is not called a sound and whole man vntil the partes be al cured So the soule corrupted and made olde in Adam decayed in grace and bereft of Iustice can not be called a new creature vntil the salues of these vertues by the hand of our Phisition be laid vnto it and shew their operation in it For it is not said as many of you as haue ben baptised in Christe haue beleeued in Christe thought vppon him or heard of him Galat. 3. but it is said Christum induistis ye haue put on Christ that is to saie haue taken into you the vertues of Christ as before ye had the qualities and conditions of Adam Ephes 4. For that saith S. Paule is the true receiuing of Christ and his Gospel to put of the olde man and olde conuersation and to be renewed in spirite and minde putting on the newe which was created after the Image of God in iustice and holines Libro 1. cap 9. de pec meri remiss Christe saith S. Augustine Dat sui spiritus occultissimam fidelibus gratiam Geueth vnto his faithful a most secrete grace of his spirite which priuily he powreth euen into babes As Adam by a secret infection of carnal concupiscence infected and consumed all that came of his race He saith in the same booke Legimus iustificari Ibid. c. 10. c. We read that such be iustified in Christ as beleue in him through a secrete geauing and inspiring of spiritual grace whereby who so euer cleaueth vnto our Lord is made one spirite with him What Iustification is By all this we vnderstande that our Iustification importeth not onely an assente of minde and faith to beleue the Gospell of Christe neither standeth onely in remission of sinnes past which God mercifully forgeueth but requireth also a renewing of spirit and minde a change of lyfe and conditions ●it 3. that as in Adam we were disobedient seruinge sundrie lustes and pleasures leading our lyfe in malice and enuie hatefull hating one an other So in Christe forsaking vngodlines and worldely desires Tit. 2. we must liue soberly iustly and godly putting on vs as the chosen of God holie and beloued Coloss 3. the bowels of compassion mercie and gentlenes humilitie modestie and patience This it is to leaue of Adam and put on Christe which is our renewing and Iustification The kingdome of heauen is like vnto leauen Matth. 13 whiche a woman taketh and hideth in three measures of flower vntil the whole be leauened But as the whol paste is not leauened as long as any parte thereof remaineth in his olde tallage and taste euen so is not man translated from death to lyfe nor made a newe creature 1. Ioan. 3. Galat. 6. 2. Cor. 5. vntill the whole estate of his soule be refourmed And surely vntil he be made a newe creature he is not iustified Sicut fuit vetus Adam c. As the olde Adam was powred through the whole man and possessed the whole Bernard serm 5. de Aduent So nowe lette Christe haue the whole who hath created and redeemed the whole and shall glorifie the whole who in the Sabboth daie cured all the whole man. The olde man was sometime in vs that transgressour of Gods commaundemente he was in vs as well in hande and woorke as in mouth and heart But nowe if there be any newe creature in him the olde is past and contrarie to lewdnes in hande there is innocente life in the mouth contrary to arrogante pride there is the woorde of confession in the heart contrary to fleshly lustes there is charitie contrary to worldly glorie there is humilitie By which wordes of Sainct Bernarde we see sette before vs a true description of our Iustification by comparing togeather the corrupte estate of man in Adam and the repairing of the same through the Mediator of God and menne 1. Timo. 2. the man Iesus Christe For this repairing of mans corrupt estate Christe is often times in the Scripture compared with Adam and called an other Adam and the last man. Rom 5. 1. Cor. 15. Not an other Adam like vnto the firste but an other contrary to the firste suche as came to restore that which was lost by the first Rom. 5. For as by the disobedience of one man many were made sinners so by the obedience of one many shall be made iuste And as in Adam all men die so in Christe all shal be reliued And as by the synne of one all men came to damnation so by the Iustice of one all come to the Iustification of lyfe But as we were all condemned in Adam bicause we were naturally borne of him and thereby tooke his conditions so to be saued by Christe we must also be newe borne in him and put on vs his qualities And so do we see that our true Iustification is the recouering of that which we lost in Adam and what that was I haue shewed before The whiche Christe hath fully restored in such as truely take a new birth of him In the secōd boke the .xviij Chapter as I shall shewe toward the ende of this woorke where place shal serue to speake of the vertue and strength of our Iustification by Christe It is now to be shewed particularly how such as are borne in synne come to be iustified in Christ what the causes of our Iustification be by what meane God worketh it in vs and how we receiue it Of the causes of our Iustification The V. CHAPTER Ioan. 3. THE chiefe and principall cause of our Iustification is the great loue that God beareth vnto man who so tendred the worlde that he gaue his onely begotten Sonne Galat. 4. And to make vs his children sent the spirit of his Sonne into our hartes that is the holy Ghoste wherewith he hath sealed vs vp Ephes 1. and geuen it as a pledge of our inheritance And this hath he wrought Tit. 3. not for the workes of iustice that we did but according to his owne mercie The cause that deserued this owre Iustification at his handes was the death of his sonne Iesus Christe Rom. 5. Coloss 1. 1.

sort that when God toucheth the harte of man by geuing vnto it the light of the Holie Ghost neither may the man him selfe do nothing at all when he receuieth that inspiration for he hath power also to caste it away and refuse it neither yet can he without the grace of God of his owne free will moue him selfe to iustice before God. Whereupon in the holie Scriptures when it is said Be you turned vnto me Zacha. 1. and I will be turned vnto you We are put in minde of our libertie When we answere Turne vs O Lord vnto thee Thren 5. and we shal be turned we do confesse that we are preuented by the grace of God. The manner of our preparation THE VI. CHAPTER VNTO this same iustice are men disposed whiles being stirred vp and holpen by the grace of God they conceiue faith by hearing and are freely moued towardes God beleeuing such thinges to be true as are by God reueled and promised and that especially that the wicked is iustified by God through his grace through the redemption which is in Christe Iesus And when they vnderstand them selues to be sinners turning them selues from the feare of Gods iustice wherewith they are profitably shaken to cōsider the mercie of God they are raised vppe into hope trusting that God wil be mercifull vnto them for Christes sake and so beginne they to loue him as the fountaine of al iustice and therfore are moued against sinnes through a certeine hatred and detestation that is through suche penaunce as is behouefull to be done before Baptisme finally when they purpose to receiue Baptisme they are moued to beginne a new life and to keepe the commaundementes of God. Of this disposition it is writen Hebr. 11. he that commeth vnto God must beleeue that he is and that he is a rewarder to those that seeke him Matth. 9. Againe Be of good comfort sonne thy sinnes are forgeuē thee Eccle. 1. Againe The feare of God driueth out sinne Againe Actor 2. Do you penance and let euerie one of you be Baptized in the name of Iesus Christe to the remission of your sinnes and you shall receiue the gifte of the holie Ghost Againe Luc. 24. Go ye therefore and teach all nations Baptizing them in the name of the Father and of the Sonne and of the holie Ghost teaching them to keepe what so euer thinges I haue commaunded you 1. Reg. 7. Finally Prepare your hartes vnto God. VVhat the Iustification of the wicked is and what the causes of it are THE VII CHAPTER AFter this disposition or preparation the Iustification it selfe foloweth which is not onelie the remission of sinnes but also a sanctifying and renewing of the inward man through the voluntarie receiuing of grace and giftes whereby man is made of vniust iust of an enemie Ephes 1. a friend that he maie be the heire of life euerlasting according to hope The causes of Iustification Of this Iustification the causes are these The cause final is the glorie of God and of Christe and life euerlasting The cause efficient is our mercifull God who doth freely clense and sanctifie sealing and annointing vs with the holie spirite of promise Ephes 2. which is the pleadge of our inheritance The cause meritorious is his most deere the onlie begotten sonne our Lord Iesus Christ who when we were ennimies for the exceding great charitie wherewith he loued vs hath deserued Iustificatiō for vs through his most holie passion on the tree of the Crosse and hath made satisfaction vnto God the father for vs. The cause instrumental is the Sacrament of Baptisme which is the Sacrament of faith without the which no man euer atteined Iustification Last of al the only cause formal is the iustice of God Not that iustice by the which God him selfe is iust but that by the which he maketh vs iust by the which when it is geauen vs frō God we are renewed in the spirite of our mind and we are not onely reputed iust but we are named iust and are iust in deede receiuing iustice in our selues eche man his according to the measure which the holie Ghost geaueth to ech particular man as his will is and according to the proper disposition and working of euerie man together with the holie Ghost For although no man can be iust but he to whom the merites of the passion of our Lord Iesus Christ are communicated yeat in this Iustification of a wicked man it is done whiles by the merite of the said most holie passion Rom. 5. through the holie Ghost the charitie of God is powred abroade in the hartes of those that are iustified and cleaueth fast in them Wherupō in Iustificatiō man receiueth with the remission of sinnes all these thinges faith hope and charitie powred in him together by Christe in whom he is ingraffed For faith vnlesse hope come vnto it and charitie neither doth it perfectely vnite a man vnto Christe neither doth it make him a liuely member of his bodie By reason whereof it is most truly saied that Faith without woorkes is dead and idle Iacob 2. Gal. 5. Againe In Christ Iesus neither to be circumcised nor to be without circumcision auaileth any thing but Faith that worketh by charity This Faith do the Catecumens require of the Churche according to the tradition of the Apostles before they receiue the Sacrament of Baptisme when they require that Faith that geaueth life euerlasting the whiche life faith can not geaue without hope and charitie Wherevppon they heare this saying of Christe foorthwith pronounced vnto them If thou wilt enter vnto life keepe the commaundmentes Matth. 19 And thus do they receiue a true and Christian iustice the whiche being geauen vnto them by Christ Iesus as the first stole in place of that which Adam lost both to him selfe and to vs through his disobedience such as are regenerated in Baptisme are by and by commaunded to keepe white and vnspotted that they maie bring it before the iudgement seate of our Lord Iesus Christ and so receiue life euerlasting How it maie be vnderstanded that the wicked is iustified by Faith and freely THE VIII CHAP. Rom. 5. Gratis NOVV whereas the Apostle saieth that man is iustified by faith and freely those wordes are to be taken in that sense which the continual agreement of the Catholike Churche hath alwaies holden and expressed which is that we be said to be therfore iustified by faith bicause faith is the beginning of mannes saluation the foundation and roote of all Iustification Hebr. 11. without which it is impossible to please God and to come vnto the felowship of his children And that we be said to be therefore iustified freely bicause none of those thinges whiche go before Iustification whether it be faith or woorkes deserueth the grace of Iustification Rom. 11. For if is be grace then is it not by woorkes otherwise as the same Apostle

Timo. 1. Ephes 1. who when we were synners died for vs and when we were enimies reconciled vs pacifying him by his owne bloude and paying our raunsome in whome God accepted vs to his fauoure The meane and instrumente whereby God woorketh Iustification in vs is the Sacramente of Baptisme Tit. 3. by the wasshing whereof and renewing of the holy Ghoste we are saued Through these causes there is wrought in vs the iustice of God by the whiche we be and are trewly called iuste Qui facit iustitiam iustus est 1. Ioan. 3. for he that doth iustice is iuste It is not the iustice of God whereby he him selfe is iuste neyther is it our owne as of our selues but oures comming from him Cùm ero iustus August in Psal 70. in tua iustitia erit c. When I shal be iuste saieth S. Augustine it shal be in thy iustice For that I shal be iuste by iustice geuen me from thee and in suche sorte shall it be myne that it shal be thyne also that is to wit geuen me from thee Which woordes declare both that there is true iustice in man wrought in his Iustification and also that the same commeth not of him selfe but is geuen him from God. The final cause and ende of our iustification is Tit. 3. Ephes 1. vt haeredes simus secundùm spem vitae aeternae in laudem gloriae gratiae Dei That by hope we may be inheritors of lyfe euerlasting to the prayse and glory of his grace And thus hauing briefly declared what the causes of our Iustification bee I shal now shewe howe and by what meane the same is wrought in vs. That the Sacramente of Baptisme is the instrumente and meane whereby God iustifieth vs. THE VI. CHAP. AS God iustifieth synners through suche causes as haue ben rehersed so hath he appointed the Sacrament of Baptisme as an instrumente and meane to worke his iustice in them for whiche cause S. Paule seemeth to take it for al one to be baptised and to be iustified saying 1. Cor. 6. Abluti estis sanctificati estis iustificati estis Ye haue ben washed cleane ye haue ben made holy ye haue ben iustified And in an other place he saieth more playnely God hath saued vs by the wasshing of regeneration and renewing of the holy Ghoste Tit. 3. And bicause no man should thinke that he mighte be otherwise iustified or saued Christe saieth vnlesse a man be new borne by water and the holy Ghoste Ioan. 3. he can not entre into the kingdome of God. S. Ambrose saieth The beginning of trewe life and true iustice lyeth in the Sacrament of regeneration Amb. li. 1. ca 5. de voca om gent. that where a man is newe borne there also the true vertues should beginne And note here by S. Ambrose not only that Baptisme is the beginning of our iustice but also that we haue therein a beginning of true vertues and true iustice Augu. lib 2 contra Iulian. I haue recited the wordes of S. Augustine before where he saith that Iustification is geuen vnto vs in this life by three thinges whereof he maketh Baptisme the firste And to prooue the same by a reason taken out of the Scriptures See the 1. Chap. Our iustification standeth specially in twoo pointes in forgeuenesse of sinnes past and newnes of life in tyme to come For as S. Paule saith of such as be iustified Rom. 3. that God hath pardoned them their former sinnes so saith he for the tyme to come that they must walke in newnes of life Rom. 6. In Baptisme al our sinnes be forgeuen Prorsus verum est c. Augu. ser 2. de ver Apost Tit. 3. It is verely true In holy Baptisme al sinnes were put away wordes deedes thoughtes al were blotted out In Baptisme also newnes of life is geuen For which cause it is called a newe byrth the wasshing of regeneration and renewing by the holy Ghoste Wherefore seing that all that apperteineth to Iustification is wrought in vs by the Sacramente of Baptisme we may beside the authoritie of Scriptures and auncient Fathers euen by reason conclude that Baptisme is the instrumente and assured meane whereby a synner is iustified Of the Iustification of infantes by the Sacramente of Baptisme THE VII CHAPT BVt as the benefite of Iustification is al one so it is not receiued of al after one manner For such as are borne in sinne and by mercie called to the state of iustice eyther they be called and christened in they re infancie as it is nowe vsed throughowt the Christian worlde or elles they be called to it in they re perfecte age as it was vsed when the Gospel was preached to them that were borne and brought vp in infidelitie The estate of infantes asketh moste fauour and mercie for as S. Cyprian saieth Lib. 3 epistol 8. Augu. ser 14. de ver Apost Infans recens natus c. The infante newly borne hath not offended but that taking his carnall byrthe after the nature of Adam he hath drawen into him by his firste byrthe the infection of the oulde death who commethe to receyue forgeuenesse of sinnes the more easily for so muche as there be pardoned vnto hym not his owne but other mennes synnes And for that cause as S. Augustine saieth Augu. ser 10. de ver Aposto sermo 14. Accommodat illis mater Ecclesia The Churche our mother lendethe them other mennes feete to come other mennes harte to beleue other mennes tounge to say yea that forasmuch as their syckenes and griefe commeth by an other mannes synne they may be saued by the confession of other that be healed And albeit they be neyther able to answere nor doo for them selues any thing towarde their owne benefite yea and so muche as in them is resiste the same yet God bringeth them by vertue of that Sacrament from the power of darckenesse to the kyngdome of his Sonne Coloss 1. Augu. lib 1. ca. 9. de pec meri remiss powreth into them the secrete grace of his spirite and maketh them true faithfull and Christian sowles S. Augustine saieth Inter credentes Thou shalte recken and accompte babes that be christened emong the beleeuing neither shalt thou by any meanes be so bolde as to iudge otherwise Ser. 14 de verb. Apo. excepte thou wilt be an open heretique For yeuen by the aunciente canonycall and most suer grounded custome of the Church Babes once christened are called faithful and beleeuers Aug. ibid. And in an other place speaking of the state of infantes christened if they dye before thage of discretion So great saieth he is the mercie of God toward the vesselles of mercie Aug. li. 21 cap. 16. de Ciuit. Dei. that euen the first age of man to witte infancie c. If it haue receiued the Sacramentes of the mediator though it ende his life in those yeares for that it is

taken out of the power of darknes and brought to the kingdome of Christ Colo. ca. 1. is not onely not appointed paines euerlasting but shall not so much as suffer any purgatory tormentes and paines after death Purgatorie paines For the only spirituall regeneration suffiseth that so much as the carnall generation intermedled with death be not preiudiciall nor doo it any harme By which sayings we see first that infantes haue sinnes to be forgeuen them Nexte that they enioie remission thereof by their baptisme Thirdely that they enioie that benefite in most free manner Nothing being required for that purpose but onely that other Christian men bring them to the Church to be baptized and answere for them And the cause why For that they are gilty only of originall sinne and none other trespasse committed by them selues This is the graciouse and most free Iustification of infantes which they atteyne vnto not onely without any good doing of their owne but also without any consent Yea though they striue against it through the free mercie of him that came to seeke and saue that was loste Luc. 19. And hereby doo we not only see the happie estate of al such as be borne in Christian regions who by and by after their byrth be baptized and thereby iustified but also we perceiue how nedelesse it is to dispute of the beginning and entree of our Iustification which is wrought in vs freely by grace without our selues before we be able to vnderstand how great the benefite is And therefore concerning the Iustification of al men that liue this daie in Christian contries there is nothing so needeful as to vnderstande how such as fall after Baptisme may be reconciled to God and restored to the estate of iustice againe whereof I shall speake hereafter Of the Iustification of suche as were christened being of perfite age and what was required of them THE VIII CHAPTER BVT of such as borne and brought vp in infidelitie and being of perfect age came to be iustified and of wicked made rightuouse bicause they be not onely giltie of originall sinne but also of many actuall sinnes committed by their owne thought worde and deed more is required and an other order appointed vnto them whereby they prepare the way to receiue the iustice of God. It is required of them first to beleue For he that commeth to God Hebr. 11. Marc. 1. must beleue So Christ beganne to preach vnto such Poenitemini credite Euangelio Repent and beleue the Gospel And forasmuch as beleuing the Gospel there is reueled and opened vnto them the anger of God from heauen vppon all wickednes and iniustice Rom. 1. They are stricken with a good and profitable feare of Gods iudgement Act. 2. as they were that heard S. Peter his preaching and of that feare they conceiue and as it were trauaile and bring forth the spirite of health Esai 26. Yet doo they not rest in that feare but learning that Christ came to saue sinners and died for such as were his ennemies 1. Tim. 1. Hearing him also say Confide fili be of good comforte sonne Rom. 6. Matt. 9. thy sinnes be forgeuen They conceiue hope of mercie and thereby beginne to loue him by whose mercie they truste to enioy so greate a benefite And for the loue of him deteste and abhorre their former sinfull life And bicause it is said vnto them Act. 2. Poenitentiā agite baptizetur vnusquisque vestrûm Doo penance and be baptized eche of you they willingly and hartely repente their former sinnes which is al the penance that the Church of God requireth before Baptisme And so disposing them selues they receiue the Sacrament of Baptisme and therewith according to the promise of God made by S. Peter Matt. 28. Act. 2. remission of their sinnes and the gifte of the holy Ghost to keepe Gods commaundements which is their Iustification And this is the order whereby a sinner being of perfect age is iustified that is to say called to the estate of iustice and of wicked made rightuouse The first and principall cause thereof is the loue and mercie of God thorough the merite of Christes death Iustice is wrought in vs by grace and atteined by faith with the feare of Goddes iudgement hope of his mercie loue of his goodnes and by penance thorough the Sacrament of Baptisme All which are so necessarie to the accomplishing of our iustice that where any of them faileth trewe iustice also doth faile Hebr. 11. For as without faith it is vnpossible to please God and he that beleueth not is already iudged So he that is without feare can not be iustified Eccles 1. He that hopeth not despeireth Neither can any man loue that he hopeth not And who so lacketh hope and loue Aug. Enchi ca. 8. can not be iustified by faith Nam Daemones credunt For euen the Diuelles beleue and tremble and yet doo they neither hope nor loue but rather by beleuing are afraied that that shall come which we hope and loue Such as wil be iustified must not only beleue the Gospel but do penance Mar. 1. Luc. 13. Gal. 3. and such as will not do penance are assured al to perish Finally who is not baptized putteth not on Christe and therefore is neither renewed nor iustified This manner of Iustification is not onely testified by the Scriptures but also expressed in th' ancient vsage of the Church by such order as was exercised vppon them that receiued baptisme when they were of perfect age euen from the Apostles time whiche thinge we maie perceiue by the wordes of S. Paule where he saith Intermittentes inchoationis Christi sermonem Hebr. 6. c. Leauing asyde the wordes of our yong beginning in Christ Lette vs drawe to a perfectenes not layinge againe the foundation of penance from deade workes and of faith towarde God of the teaching of Baptisme and also of laying on hands of the resurrection of the dead and iudgement euerlasting al which thinges saith S. Augustine apperteyne to thadministration of Baptisme Aug. in expo ad Ro. incho de fid oper cap. 11. whereby we vnderstande that of such as were baptized in perfect age there was not only required faith in professing tharticles of the Crede but also they were required to doo penance from deade workes of sinne And to shewe some outwarde token thereof there was appointed vnto them before theire baptisme a time to faste and praie As is testified by such as liued nigh vnto the Apostles time Iustinus Martyr saith Apolo 2. pro Christian After what sorte we haue offred and dedicated our selues vnto God being newe made throughe Christe we will declare As many as be persuaded and beleue that the thinges are trewe whiche be taught and saied by vs and promise that they be able so to liue they be taught to praie and by fasting to aske at Goddes handes forgiuenes of former