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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20716	Varietie of lute-lessons viz. fantasies, pauins, galliards, almaines, corantoes, and volts: selected out of the best approued authors, as well beyond the seas as of our owne country. By Robert Douland. VVhereunto is annexed certaine obseruations belonging to lute-playing: by Iohn Baptisto Besardo of Visonti. Also a short treatise thereunto appertayning: by Iohn Douland Batcheler of Musicke.	Dowland, Robert, ca. 1586-1641.; Besard, Jean Baptiste, b. ca. 1567.; Dowland, John, 1563?-1626.	1610 (1610)	STC 7100; ESTC S121704	768,371	74

confesse our selves to be sinners But the pharisaicall Papist if he be once justified as by their doctrine all are for a time at the least who either are baptized or absolved hee must thinke that in him there is no sinne nothing that God can justly hate And therefore farre bee it from him to make such a confession as this or to cry out with the Apostle Wretched man that I am who shal deliver me from this body of death Rom. 7. 24. § IX His second reason to prove this allegation to bee imperitnent is this Because although Esay should speake of all that is of that whole people yet hee doth not speake of all at all times but onely of the people of the Iewes at that time who for their extreme wickednesse were delivered into captivity as appeareth by the words following verse 10. Zion is a wildernesse Ierusalem a desolation the Temple burnt c. Answ. These words doe prove that the Prophet in this place doth not speake in the person of the wicked Iewes that lived in his time before the desolation of Ierusalem but of the remnant of the faithfull and penitent Iewes who being in captivity bewaile their sinnes and lament the desolation of the Temple and City And therefore what is said of them may be extended to the faithfull in all times being as these were humbled before God for their sinnes as penitent suppliants § X. His third reason because the Prophet speaking onely of the wicked of that time meaneth not all their workes as though all were sinnes for then Bellarmine must confesse that the best workes of the unregenerate are but splendida peccata but such as they accounted to bee their righteousnesse as their sacrifice and new-moones and other ceremoniall observatious wherein they placed their righteousnesse which because they were not 〈◊〉 with a good intention nor as they ought are worthily compared but not by them to a menstruous cloth and are rejected by God Esa. 1. 11. Answ. Here Bellarmine taketh for granted that the Prophet speaketh of the workes of the wicked onely of that time which I have disproved Or if hee had spoken of the wicked it were more probable either that they should place their righteousnesse in morall workes if they had any rather than in ceremoniall or if they placed the top of their righteousnesse as hypocrites many times doe in ceremoniall observations that they would compare those things which they so highly esteemed to menstruous clouts But hee speaketh of all the persons All wee and therefore including the righteous if there were any at all among them as some there were both before the captivity and in it and of all their righteousnesses and therefore not of their ceremonials onely but also of their morals Neither might they performe the chiefe of their ceremonials during their captivity being in a forraine land § XI Secondly that the good workes of the faithfull in this life are not purely and perfectly good I prove because in all our best actions there is a mixture of evill either by the absence or defect of some good thing which ought to bee therein or by the presence of some fault or corruption which ought not to be in them And this I prove first out of Exod. 28. 36. 38. where the high Priest who was the figure of Christ is appointed to weare on his forehead a plate of pure gold which is also called an holy coronet Exod. 29. 6. Levit. 8. 9. engraven with this inscription Holinesse of the Lord and so the 72. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord that is of Christ who is the Lord our righteousnesse The end wherefore he was to weare it was that Aaron might beare the iniquity of the holy things which the children of Israel should hallow in all their holy gifts And it was alwaies to be on his forehead that they the holy gifts might be accepted before the Lord where we are plainly taught that in all our best actions and holy services which wee performe to God there is iniquity which must bee taken away by the holinesse and righteousnesse of Christ imputed unto us otherwise they cannot in themselves be accepted of God § XII Secondly out of Eccl. 7. 20. There is not a just man upon the earth that doth good and sinneth not that is who in doing good sinneth not For if the meaning were onely thus as Bellarmine would have it that none are so just but that sometimes they sinne according to that 1 King 8. 46. those words that doth good were superfluous for there is no just man that doth not good But his meaning is that there is no just man upon earth who doing good sinneth not that is which doth good so purely and perfectly as that hee doth not sinne therein For to the perfecting of a good worke many things must concur the want of any whereof is a sinne The truth of this doth best appeare in the particulars Prayer is a good worke and so is the hearing of the word c. but there is no man doth so pray or so heare the word but that when hee hath done he hath just cause to pray unto God to forgive his defects and defaults both in the one and the other And in this sense Luther did truly hold that justus in omni opere bono peccat that a just man sinneth in every good worke Not that the worke in respect of its kind or per se is a sinne as if wee said that prayer c. is a sinne but per accidens because in that good worke there happeneth a defect which defect is a sinne not mortall to them who are in Christ but veniall And thus Augustine also seemeth to understand this place For speaking of the imperfection of charity in this life hee saith that so long as it may be increased profectò illud quod minus est quàm debet ex vitio est ex quo vitio non est justus in terra qui faciat bonum non peccet assuredly that which is lesse than it ought to be is out of vice by reason of which vice there is not a just man upon earth who doth good and sinneth not by reason of which vice no living man shall bee justified before God and in another place more plainely hee saith peccatum est cum charitas minor est quàm esse debet it is a sinne when charity is lesse than it ought to bee § XIII Thirdly such as is the tree such is the fruit The tree is corrupt in part For even in the best there is the Old man and the New the flesh and the Spirit betwixt which there is a perpetuall conflict so that wee cannot doe the things wee would and much lesse as we would but all even our best actions are stained with the flesh which is such a law in us that when wee would doe good evill is present with us

performed as well as we can because commanded knowing that God will accept of our upright though weake indevour § XXI The sixth and the last who seeth not that these words good workes are mortall sinnes imply a contradiction for they shall be good and not good c. Answ. We doe not affirme that good workes are mortall sinnes neither doe we deny them to be truly good Onely we deny them to bee purely and perfectly good And we acknowledge the impurity and imperfection concurring with them to bee a sinne and consequently that the good workes of the faithfull are good per se as being commanded as being the fruits of the Spirit and of faith working by love but sinfull per accidens as being stained with the flesh yea but saith Bellarmine Bonum non existit nisi ex integra causa malum verò ex quolibet vitio that is that is not to bee accounted a good worke whereunto all things doe not concurre which are requisite but that is evill wherein there is any defect therefore if there be any defect or imperfection to bee found in any worke that worke is not to be accounted good but evill Answ. that rule of Diony sius is true according to the rigour of the Law which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which our Saviour hath delivered us but it is not true according to the covenant of grace wherein the Lord accepteth the sincere and upright indevours of his children though defective and unperfect for perfect performance their wants being not imputed unto them but covered with the robe of Christs perfect righteousnesse As therefore their persons though in themselves sinners are in Christ accepted as righteous so their actions though in themselves defective are acceptable in Christ. Here therefore wee may justly retort both the accusation it selfe and all these absurdities upon the Papists who be necessary consequence are proved to hold that all the workes of the righteous are simply evill and so absolutely to be called sinnes Those works wherein is found any defect or imperfection are not good but absolutely they are to bee called sinnes as the Papists teach But in all even the best works of the righteous there is to be found some defect imperfection or blemish as being stained with the flesh This assumption is plainely taught in the holy Scriptures as I have proved heretofore Therefore all even the best actions of the righteous are absolutely to be called sinnes as the Papists teach Here then let all men againe take notice of the Popish pharisaisme or pharisaicall hypocrisie of Papists with whom no man is just or justified in whom is any sinne no action good but simply evill in which is any defect and yet their persons are just and their actions not onely good but also meritorious and that ex condigno and that ratione operis of eternall life CHAP. V. Our fourth Argument that the righteousnesse by which wee are justified satisfieth the Law so doth Christs righteousnesse so doth not that which is inherent in us § I. NOw I returne to our owne proofes The fourth argument therefore to prove joyntly that we are justified by Christs righteousnesse and not by ours may be this By that righteousnesse alone and by no other we are justified by which the Law is fully satisfied By the righteousnesse of Christ alone the Law is fully satisfied and not by any righteousnesse inherent in us or performed by us Therefore wee are justified by the righteousnesse of Christ alone and not by any righteousnesse inherent in us or performed by us For the proofe of the proposition three things are to be acknowledged first that whosoever is justified is made just by some righteousnesse for as I have shewed heretofore to thinke that a man should be justified without justice is as absurd as to imagine a man to be clothed without apparell secondly that all true righteousnesse is a conformity to the law of God which is the perfect rule of righteousnesse insomuch as what is not conformable to the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is iniquity and sinne thirdly that there can be no justification without the Law be fulfilled either by our selves or by another for us For our Saviour when he came to justifie us and save us protested that hee came not to breake the Law but to fulfill it and professeth that not one jot or tittle of the Law should passe unfulfilled Matth. 5. 17 18. Saint Paul likewise avoucheth that by the doctrine of justification by faith the Law is not made void but established Rom. 3. 31. The proposition therefore is undenyable The assumption hath two parts the former affirmative that by the righteousnesse of Christ the Law is fully satisfied the other negative that by any righteousnesse inherent in us or performed by us the Law neither is nor can be fully satisfied For the clearing of the assumption in both the parts wee are to understand that to the full satisfying of the Law since the fall of Adam two things are required the one in respect of the penalty unto the suffering whereof sinne hath made us debtours the other in respect of the precept to the doing wherof the Law doth bind us The former to free us from hell and damnation the other to entitle us to heaven and salvation according to the sanction of the Law If thou dost not that which is commanded thou art accursed if thoudoest it thou shalt be saved In respect of the former the Law cannot be satisfied in the behalf of him who hath oncetransgressed it but by eternal punishment or that which is equivalent in respect of the latter it is not satisfied but by a totall perfect and perpetuall obedience § II. Now our Saviour Christ hath fully satisfied the Law for all them that truly beleeve in him in both respects For hee hath superabundantly satisfied the penalty of the Law for us by his sufferings and by his death and he hath perfectly fulfilled the Law for us by performing all righteousnesse in obeying his Father in all things even unto death and by them both he hath justified us freeing us from hell by his sufferings and entituling of us unto heaven by his obedience And therefore the holy Ghost affirmeth that wee are justified by his bloud Rom. 5. 9. and by his obedience verse 19. For his sufferings were the sufferings of God in which respect they who put him to death are said to have killed the Author of life Act. 3. 15. and to have crucified the Lord of glory 1 Cor. 2. 8 and for the same cause the bloud by which we are redeemed is called the bloud of God Act. 20. 28. or which is all one the bloud of the Sonne of God 1 Iohn 17. His obedience likewise was the obedience of God For Iesus Christ the word that is the second person in Trinity being in the forme of God God coequall with his Father for our sakes

§ XIV Fourthly actions absolutely good may stand in judgement before God But our workes cannot stand in judgement The best of us have need to pray with him who had lesse neede than wee Enter not into judgement with thy servant O Lord. If thou Lord shouldest marke what is amisse even in our best actions who should be able to stand Noliergo intrare mecum in judicium Domine Deus meus wherefore enter not into judgement with me O Lord my God Quantumlibet rectus mihi videar producis tu de the sauro tuoregulam coaptas me adeam pravas invenior For though I seeme to my self never so right thou bringest forth of thy treasury a rule thou examinest mee by it and I am found wicked This which David and Augustine expounding him speake in respect of the person may bee applyed to his best actions as namely to his prayer unto which more specially David in both places doth seeme to have relation Lord heare my prayer c. and enter not into judgement with thy servant Lord heare my voice c. if thou shouldest marke what is amisse who should stand For though my prayer may the best of us say seeme to my selfe never so godly yet thou hast a rule according to which if thou shouldest exactly examine my prayer it would bee found sinnefull Alas Lord I doe not pray with that humility in respect of mine unworthinesse nor with that feeling of my want nor with that reverence of thy great and glorious Majesty nor with that attention of minde nor with that devotion and fervencie of Spirit nor with that assurance of faith c. that I ought to doe Therefore I come unto thee not in any conceit of mine owne righteousnesse or of the worthinesse of my prayer but I come unto thee in the name and mediation of Christ appealing from thy tribunall of justice to the throne of thy grace desiring and beleeving that the incense of my prayers being perfumed with the odours of his merits may and shall bee acceptable unto thee § XV. But if any popish pharisee doth thinke that hee needeth not thus to pray I shall desire his Conscience thus to speake unto him Doest thou thinke that for the worthinesse of thy prayer thou shalt bee heard and that if the Lord should enter into judgement with thee according to his exact rule he could finde no fault with thy prayer Alas besides those blemishes and imperfections even now mentioned whereof the most godly have just cause to complaine thou directest thy prayer not to God alone but to Saints and Angels and so committest horrible idolatry and when thou dost direct thy prayer unto God thou dost conceive of him under some bodily shape whereby thou doest circumscribe him and make him finite and so no God but an idoll of thine owne braine Thou doest not come unto God in the name and mediation of Christ alone who is the onely mediatour betwixt God and man but in the mediation of many others by whose merits and intercession thou hopest and desirest to be heard Thou cravest not the helpe of the Holy Ghost the Spirit of grace and supplication whose helpe thou findest not thy selfe to need for such a prayer as thou doest make Thy prayer is but a formall recitall of a certaine taske of words uttered for the most part without understanding without feeling without devotion without faith Thou if unlearned as the most are thou prayest in an unknowne language speaking like a Parrat thou knowest not what thy prayer is a meere lip-labour thou hopest by the multitude of thy words and the often repetitions of thy Ave-maries thy Pater-nosters and thy Creeds most ridiculously and odiously reiterated upon thy Beads by most superstitious Battology And notwithstanding all this wilt thou bee so wickedly impudent as to obtrude thy orisons unto God not only as an acceptable service wherewith though he should enter into judgement with thee he could finde no fault but also impetratory of thy desires satisfactory for thy sinnes and meritorious of eternall life Nay I assure thee that thy prayer to God with the opinion of satisfaction and merit though it were otherwise well qualified as it is farre from it there being nothing almost performed in it which is required in prayer it were abominable in the sight of God what shall I say more The acceptable and effectuall prayer is the prayer of faith Iam. 5. 16. whereby a man doth specially beleeve that his requests are or shall bee granted to him as namely for remission of sinnes and eternall life but thou I speake to the best and most learned of the Papists thou I say dost scorne and detest this speciall faith and so thy prayer wanting faith besides all other the abominations thereof is turned into sinne § XVI So in like manner in respect of the rest of our actions though seeming laudable unto us wee must pray that the Lord will not enter into judgement with us To which purpose manifold testimonies of the Fathers might be alleaged These few may serve Hilarie what living man can bee justified in the sight of God In whom there is a mixture of anger of sorrow of concupiscence of ignorance of forgetfulnesse of casualty of necessity happening either through the nature of the body or the motion of the soule alwaies wavering Ambrose hee that thinketh hee hath gold hath lead and hee who thinketh himselfe to have the graine of Wheat hath chaffe which may bee burnt Augustine woe to the very laudable life of men if mercie being removed thou dost examine it Gregory in many places of his Morals lib. 5. c. 7. quia s●…pe ipsa justitia nostra ad examen divinae justitiae deducta injustitia est sordet in districtione judicis quod inestimatione sulget operantis lib. 5. cap. 18. ipsa nostra perfectio culpâ non caret nisi hanc severus judex in subtili lance examinis misericorditer penset Lib. 9. cap. 1. Sancti viri omne meritum vitium est si ab aeterno arbitri●… districtè judicetur Lib. 9. cap. 2. omne virtutis nostrae meritum esse vitium lib. 9. c. 11. Si remota pietate discutitur in illo examine etiam justorum vita succumbit cap. 14. on those words of Iob. Si habuero quippiam justum non respondebo he saith ut enim sape diximus omnis humana justitia injustitia esse convincitur si districtè judicetur prece ergo post justitiam indiget ut quae succumbere discussa poterat ex sola judicis pietate convalescat lib. 1. cap. 27. Si remota pietate discutimur opus nostrum poen●… dignum est quod remunerari praemiis prestolamur cap 28. quousque poena corruptionis astringimur quamlibet rectis operibus insudemus veram munditiem nequaquem apprehendimus sed ●…mur lib. 27. cap. 15. Sciunt Sancti quia omnis humana justitia injustitia

as the servants of sinne in whom sin reigneth yet they are penitent and beleeving sinners in whom sinne remainteh who often sinne through humane frailty There is no man that sinneth not saith Salomon yea there is not a righteous man upon earth that doeth good and sinneth not in many things we saith Iames the just doe offend all If we say that wee have not sinned or that wee have no sinne saith the most holy Apostle Saint Iohn wee deceive our selves we make him a lyer and there is no truth in us And therefore desperate againe is Bellarmines assertion that whosoever is justified or regenerated sinneth not that is never sinneth and on the other side whosoever sinneth is not a man regenerate nor justified which is to exclude all men from Iustification and consequently from Salvation § XVI And thus have I answered Bellarmines arguments concerning the possibility of the Law Now it may be expected that I should propound and mainetaine ours But this taske I have already performed in handling the third question of this controversie concerning the matter of our justification where among many other arguments proving that we are not justified by any righteousnes inherent in us or performed by us but onely by the righteousnesse of Christ which is out of us in him we used this for one By what righteousnesse we are justified the Law is satisfied By Christs righteousnesse alone the Law is satisfied and not by that which is inherent in us or performed by us And this assumption wee prove because wee are not able to sati fie the Law neither in respect of the Commandement it being by reason of the flesh impossible unto us nor in respect of the penalty which cannot be satisfied by us but with endlesse torment So that as I said before all this discourse of the possibilitie of the Law is nothing but a defence against a piece of one of our arguments Now I should follow him to the second point which hee propounded to prove that the workes of the righteous are simply and absolutely just and after their manner perfect Which may also seeme to be an answere to another piece of our argument For that righteousnesse by which wee are justified is perfect such onely is the righteousnesse of Christ which is out of us in him such is not that which is inherent in us as the habituall or performed by us as the actuall Bellarmine therefore in opposition to that breach concerning perfect actuall righteousnesse propounded the proofe of this point But that our best righteousnesse is unperfect and stained with the flesh I have fully proved before and have answered all the arguments which Bellarmine produceth here in my fourth Booke whereunto I referre the reader Here onely I signifie againe that Bellarmine falleth very short in his proofes for where he should prove that the workes of the faithfull are simply and absolutely just and perfect as hee propounded the question hee now seemeth to prove this that the good workes of the righteous are truely good which we deny not § XVII Yes but you Protestants will they say doe teach that the best workes of the faithfull are sinnes c. Ans. We doe not say that their good workes as namely their prayer or their almes c. are sinnes but that in them they being otherwise good there are some imperfections and staines which are sinnes in respect whereof the faithfull man in doing that which is good sinneth according to that Eccl. 7. 20. We doe confesse that the duties which the faithfull performe are good workes and so called in the Scriptures though not purely and perfectly good but having their imperfections and being stained with the flesh Even as we call a man regenerated a just or a good man though he be not perfectly just being partly flesh and partly spirit Thus a vessell wherein there is wax mixed with hony before it be clarified is truly called a vessell of hony though not sinceri mellis of pure or sincere honey A cup of wine wherein is a mixture of some water with wine is truely called a cup of wine though not vini meraci of pure wine In like manner a wedge of gold wherein there is some drosse is truely called a wedge of gold though not of pure gold An heape of corne in the floore wherein there is perhaps as much chaffe as wheat is truly called an heape of wheat A field wherein are tares and other weeds as well as corne is notwithstanding called a corne field the denomination being taken from the better part Verily whiles we live in this world we are as gold wherein there is much drosse and never are fully refined untill wee are to bee translated into the celestiall house of God Whiles we are in the Church militant as it were in Gods floore we are mingled with much chaffe and are never perfectly cleansed from the chaffe of our corruptions untill we are to be translated into the Lords Granaries And such as wee are such also are our actions such as the tree is such is the fruit But if hee will prove that men are justified by their workes hee must prove not onely that they are truely good but also purely and perfectly good and not onely that some of their workes are truely and purely good but that all their workes are truely and perfectly and not that onely but also perpetually good For if any of his workes bee sinnes he cannot be justified by his workes But this can never be proved Neither doth hee goe about to prove that all the actions of justified men are good but some onely and these not purely and perfectly but truely good To which purpose he spendeth three whole Chapters which I have fully answered in my fourth Booke CHAP. VIII Whether good Workes doe justifie Bellarmines proofe but especially that Testimony of Saint Iames Chapter 2. fully discussed and clared § I. AFter so many wandrings Bellarmine at length commeth to make good his fifth Argument which he propounded to prove that faith alone doth not justifie because good workes doe also justifie though here as I have noted this Argument is brought in to prove the truth of actuall righteousnesse The Title of this Chapter is that good workes are not onely just but that also they doe justifie In stead whereof he presently propoundeth this assertion to be proved that by good workes a just man is more justified and made more just But this is not the Question For we doe confesse that a man already justified before God by the practise of good works increaseth in righteousnesse inherent and is made more holy and just The thing which we deny is this that good workes doe not concurre with faith unto the act of iustification before God as any cause thereof Against this assertion he ought to have disputed if he would seeme to contradict us But he hath altered the question because he is not able to

degree of heavenly happinesse but also the higher degrees of glory and finally which is a consequent of the premisses that they may trust in their workes as being true causes of salvation All which assertions are insolent and Antichristian § XV. But we being in our selves most miserable sinners say with Da●…iel To thee Lord belongeth mercie and Iustice but to us shame and confusion of face and therefore wee pray with David Enter not into judgement with thy servants O Lord for no man living can bee justified in thy sight namely if thou enter into judgement with him For if thou Lord marke iniquities who shall stand If we should argue with God we should not bee able to answere one of a thousand with Esay wee confesse that all our righteousnesses are as polluted clothes as being stayned with the flesh and therefore have cause to cry out with the Apostle wretched men that wee are who shall deliver us from this body of death But yet with the same Apostlc we thanke God through Iesus Christ our Lord with David we professe that with the Lord there is mercie and forgivenesse that he may b●… feared and with him there is plentifull redemption and hee shall redeeme the Israel of God from all their iniquities Wee beleeve that Christ by his death hath satisfied for our sinnes and by his obedience hath merited heaven for us that hee died for our sinnes and rose againe for our justification that wee are justified by his blood and by his obedience we are constituted just that hee is the end and complement of the Law for righteousnesse to all that beleeve in him that of God he is made unto us wisedome for our vocation righteousnesse for our justification holinesse for our sanctification and redemption for our glorification that according as it is written He that glorieth let him glory in the Lord. And howsoever we doe teach that those who are justified are also sanctified and that no man can bee assured of his justification without sanctification though wee seriously urge as our duety is the necessitie of good workes and of a godly life protesting with the Apostle that without holinesse no man shall see God though we teach that by our good workes wee are to make our Election our vocation our justification sure unto us though wee acknowledge that they are the evidence by which wee shall bee judged at the last day though finally in the doctrine of sanctification we urge the necessity and profit of good workes as much as ever any other Christians whether old or new yet in the question of justification if our workes or our inherent righteousnesse bee obtruded as the matter of our justification and merit of salvation then doe we loathe and abhorre them as polluted clouts wee renounce them as things of no value wee esteeme them or at least as Luther said the opinions of them as losse And contrariwise our whole affiance for our justification and all our hope of salvation we doe entirely repose in the onely mercies of God and merits of Christ ou●… most perfect and all-sufficient Saviour to whom with the Father and the Holy Spirit be all praise and glory for evermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a In novissimis ●…emporib i. reg●…ance Antichrist Ansel●… in 1 Tim. 4. 1. Vid. Diatrib de Anti●…h part 1. l. 3. c. 1. §. 3. c 1 Tim. 4. 1. 3. d This distinction is propounded by S. Augustine de Trinit lib. 13. c. 2. and by the master of the sentences Sent. 3. dist 23. e Vid. Diatrib de Antichristo lib. 4. c. 6. 7. g Idem l. 3. 6. 49. h De ●…ont Rom. lib. 4. cap. 3. i Bellar. de Concil li. 2. c. 17. Conc. Trid. sess 4. Pari pietatis affectu reverentia suscipiunt ei venerantur k Cesteri Enchirid cap. 1. Hutus praestantia multis par tib ●…peral Scripturas l Cesler ibid. m Hosius de expresso Dei verbo n Contr. Luciferian in Gal. 1. neque enim in Scripturarum verbis Evangelium est sed in sensu o De verbo non scripto l. 4. c. 4. * Rom. 10. 8. p See lib. 7. c. 3. §. 9 10 11 12. q See the learned work called the Grand imposture r Apud Euseb. lib. 4 cap. 15. s Gerdon contrv 1. c. 27. t Ibid. u Ibid. ●… 3. * Hosius de authorit Scripturae lib. 3. x Vid. Diatrib de Antichristo part 1. lib. 6. c. 4. §. 9. The excellencie of this argument * Lib. 6. Cap. 6. §. 2. a Iohn 1. 17. b Gal. 2. 5. c Rom. 1. 16 17. d Gal. 1. 6. 8. e Iohn 8. 44. f Iude 6. g Gal. 5. 4. h Gal. 3. 17 18. i Rom. 4. 14. k Gal. 3. 10. l Gal. 5. 2 3 4. Gal. 2. 21. m Of this see more lib. 7. c. 3. §. 10 11 12. The definition of Justification The name ●… Justificar●… o Lib. 2. The definition of Justification explaned 1. That it is an action of God Rom. 8. 33. Esay 43. 25. p Rom. 9. 16. 2. An action of God without us q Verse 34. r Ephes. 1. 7. Col. 1. 14. 2 Cor. 5. 19. Rom. 4. 5 7. s Sess. 6. cap. 4. Vt sit translatio ab eo statu in quo homo nascitur silius primi Adami in statum grati●… adoptionis filiorum Dei per secun dum Adamum Jesum Christum salvatorem nostrum Justification though it alwaies concurreth with Gods gracious actions within us yet it is carefully to be distinguished from them Ephes. 1. 6. Justification an action of God continued t Heb. 7. 25. Rom. 3. 25. u The Covenant of Grace Chap. 8. pag. 109. Whether Justification bee wrought but once and at once * a Cor. 4. 16. 1 Iohn 5. 1. Iohn 1. 12 13. Gal. 3. 2●… Rom. 8. 17. The Papists confuted who deny it either to be an action of God or an action without us or continued The Causes of Justification The principall efficient Rom. 3. 26 30. 4. 5 6. 8. 30 33. Gal. 3. 8. a Ia●… 4. 12. b Psalm 51. 4. Esay 43. 25. 2 Cor. 5. 19. Ephes. 1. 6. c 1 Iohn 21. 2. d Matth. 6. 12. Rom. 8. 33. Exod. 34. 7. Esay 43. 25. Marke ●… 7. The Motives * Psalm 6. 2. 123. 3. 31. 9. f In Rom. 3. 24. Scriptura sacra non dicit nos justificare per solam gratiam sed per gratiam simul iustitiam sed utramque Dei hocest per gratiam Dei per iustitiam Dei non per justitiam hominum 2 Tim. 1. 9. ●… Ephes. 1. 6. Rom. 11. 5. Eph. 1. 5 6. 2. 5. 8 2 Tim. 1. 9. g Ephes. 2. 8 The Lord is als●… just in justisying a sinner Rom. 3. 25 26. The actions of the three persons distinguished The Father Rom. 3. 25. Iohn 3. 16. The Sonne Esay 53. 11. Rom. 8. 34. 1 Iohn 2. 2. Heb.