sayth Iustification by Fayth ALONE it is sufficient so that the beleiuer whosoever is ONLY so justified yea though no worke haue bene performed by him Wherevnto he addeth the theif his iustification on the Crosse sayinge The Lord required not of him what before he had wrought nor did expect what vvork he shold fulfill after he beleived but being iustified by SOLE confession namely of fayth he ioyned him companyon vnto him being redy to enter into Paradise And that Origen may not be demed wauering herein he afterward sayth Abraham might haue glory for his vvorks vvith holy iust men that savve them but this glory vvith God vvas ONLY by Fayth hid And so he straight reconciles S. Paul and S. Iames adding this The Apostle elsvvhere saith the stipend of Syn is death but here he sayth not the stipend of Righteousnes is lyfe eternall But the Grace of God is life eternall And Clemens his Mr. writ thus before him By Faith ALONE the beleiuer is perfected Cyprian hath this Faith ALONE profils somuch vve can as vve beleiue After him Victor Antiochian preacheth thus These vvordes thy faith hath made the hole they shevv that the gaâ—ments touched cured her not but Faith Therefore neither place nor vvords nor any such thing externall doth saue a man but euery man is saued by his fayth And Ambrose treades the same tract so They are justified GRATIS because Working Nothing nor restoring any thing in the rovvne thereof by Fayth ALONE they are iustified through the guifte of God And at large the same Elder presseth th'opposition not betwene the works of the law and the works off faith as the Romanist wold haue it but betwene the works of the lawe aÌ„d SOLA FIDES Faith alone For Chrysostom he thus syngs the same songue here the Apostle shevveth the vertue off God not because he only saueth but also iustifieth leadeth into glory vsing no vvorks herevnto but exacting ONLY faith And Basilius Magnus writeth so That glorying in God is then by all meanes perfect vvhen as a Man is not extolled by reason of his ovvne righteousnes but acknovvledgeth himself verily to be destitute of Righteousnes but to be justified by Faith ONLY in Christ. And Paul so glories in that as he contemnes his ovvne Righteousnes Pope Leo writes thus Euen as righteousnes is by Faith so likevvise by true fayth is life eternall obtayned Rabanus walks in the same padde with his predecessors sayinge By the Grace of Christ ALONE the Elect are deliuered from every ScaÌ„dale Thus Remigius Lyfe eternalis not by Merit because of our selues vve caÌ„ fall but of our selues vve caÌ„not ryse but by his vvill that is by his Mercy But yet lower to corrupted tymes The Idiote writes so To justify is better then to create seing by creating Nature is giuen but by justifyinge both the falt is taken avvay and Grace is conferred Then Giselbert foloweth on with his pen thus I say the righteousnes of God not vvhereby god is just but vvhereby he cloths man vvheÌ„ as he justifies the vvicked Gratis Afterwards Theophilact so subscribes It is the Righteousnes of God vvhich is by Fayth This nedeth not our Labours or vvorks but the WHOLE partaineth to God his grace But I will yet descend to corrupter tymes Abbot Barnard hath this If thovv shalt beleiue that thy synnes cannot be blotted out but Only of him agaynst vvhome thovv hast synned in vvhome syn is not thovv dost vvell but adde therevvithall se also thovv beleiue it That is because by him synnes are forgiuen vnto the. This is the testimony vvhich the H. Gh. beareth in our heart saying Thy synnes are forgiuen the. For so the Apostle thought namely that MaÌ„ vvas iustified by Faith GRATIS And abbot Rupertus so It is expedient to knoe Christ he must seek him vvho being found doth bring profit in vvhome to beleiue it is Salvation And afterwards In Iesus Christ neither circumcisioÌ„ nor vncircumcision nor Gentile nor levve but FAITH ONLY is required And the Manke lo. Baptista Folengius protesteth his fayth thus vvhat greater Signe can there be both of God his justice vvherby of Synners he hath MADE vs lust as also of his Goodnes vvhereby vve are GRATIS invited to the inheritance of Eternall happines after a manner euen dravven vs being vnvvillinge But to alleadge all I cold alleadge it were to make a Booke and not to conclude a Chapter and none of the former writers can be reiected off the Romanist With whose so euident testimony if so He will not be satisfied neyther is a Clowde of witnesses moe likly to be accepted As for works whereby Fayth is declared to Man according to that of Iames Shevve me thy Fayth by thy vvorks â—noue of those writers but euer vrged them as men wold thereby receive assurance of theyr Election according to that of S. Peter make your callinge election sure namely by works Not that thereby our Election is made sure with GOD but vnto vs. wherevnto lo. Viguerius Doctor of Theologie amongst the Papists in his Theologicall Institutions approved by Sorbon priviledged by the King Ao 1549. he thus coÌ„senteth By those vvords 2 Pet. 1. 10. no vvay can be had that Election shold be by reason of vvorks follovvinge but that by perseverance in good vvorks Praedestination vvhich is vnmoveable it is by conjecturall assurance so shovven Certaine vnto vs. Touching the Euer-visibility of the Church it is One way then proved wheÌ„ there be found in Catholike vnity such as holde the former two poynts 1. Christ. 2. so apprehendinge Christ vnto perfection of salvation But that there haue bene som who haue so beleiued and confessed euen through the corruptest tymes it may appeare vp that is already sayde Obiection But som of them liued vnder Antichrists externall Church-gouernment therefore such visible Antichristian This blynd argument of Brounisme I answer with the like Diotrephes Nicolaitans Satans throne Balaamites Iesabel prophetisse Denyers of Resurrection c. they liued vnder Christ his externall church-gouernment therefore all they were true visible Christians If this be sottish theÌ„ the former for if Christ his church-gouernment be not able to make all true visible Christians vnder it then neither can Antichrist his externall regiment make all vnder it visible Antichristian There is a greater government then the church-government and that is the government of Christ and Antichrists Spirit and that is it which maketh the sowle visible Christian or Antichristian But hereof as also of the Church her euer-visibility in his owne chapter for the probation whereof variety of Arguments shall not be lackinge That is already sayd it may suffice to manifest vvho is a true visible Christian. All glory to God The definitioÌ„ of a true visible Christian as yet in an vnbaptised estate vvhose particulars are aftervvardâ— proved * Rom. 8. ‡ 1 Iohn
amongst meÌ„ there is giuen no other Name vnder heauen vvherby vve must be saued And therefore not vnto vs O Lord not vnto vs but vnto thy name we giue prayse As he came thus to saue his people euen all the father had giuen him accordinge to election not works so Of that nomber this Sovvle beleiveth it to be The former beleif and Confession is only Generall and so farre togither with many particulars flowing from thence the devels and many of reprobate mankinde do comprehend to the effecting and making vp of a true visible Christian therefore is required A particular application of the former mercy exhibited in Christ Iesus The first beleif and confession it is of Logitians termed the Generall or Matter whereof a visible Christian consists but this seconde namely the particular or personall application of the former it is termed the Difference or Forme because it differenceth the thing from other things by his forme euen as the forme of an howse doth difference the howse from tyber and stone lying loose and vnapplyed togither which in such vnmortised estate may be termed the matter of an howse but not called an howse because the different forme is lackinge Both the parts of this definition nor is any thing truly defined without them two blessed Paul layeth downe for himself thus Christ Iesus came into the vvorld to saue synners that is the Generall the Difference foloweth thus of vvhome I am cheife that is the Annoynted Saviour came to saue his people that lay captiued in Syn of which nomber he was thus to saue I beleiue my self to be One Which poynt of appreheÌ„ding fayth as it is the fre worke of God his spirit through the ministry of the ghospell so the same Apostle testifies that the testimony to be giuen vnto all the true Christians saying The same spirit beareth vvitnes to our spirit that vve are the Children off GOD. I knoe very well that our iustification with God it lyeth rather in our being comprehended of Christ then in our comprehending of him so farre is all merit from vs but it is impossible we shold be comprehended of Christ and neuer haue intelligence thereof by his word and spirit for Christ is not tongueles and he lookes the Saued shold prayse his father for such a mercy and impossible as before that such can be possessed of the spirit aÌ„d not vtter theyr faith vnto others So much for faith Generall and Particular Now followeth the fruites Secondly such a sowle professeth it self willing to stand subiect to the saviours lawes as by the Ministry of the word shalbe revealed vnto it Having Hope of salvation administred by the ministrie of faith such a Sowle cannot but promise obedience to the Author and Finisher of his sayth Christ Iesus as also to square obedience vnto his Saviours hests alone The equity whereof Ioshua the figure of Iesus who is to seat vs in heaueÌ„s Canaan where he is gone to prepare Mansions for his trybes he vrgeth it to Israel the type of the Catholike Church who willingly agayne and againe to the Lo. his Minister professed themselues bound to the Lord alone and that him alone they wold serue And the holy man David for tyinge the ronagate heart vnto dutifull obedience he bynds it to the Goodabearinge thus I haue sworne and will performe it that I will keep thy righteous iudgments And because such a vowe may be currant I adde And this only for bringing glory to the father in heauen Obedience is not promised to the end the promiser shall merit thereby for our Merit-obedience fully and wholely abideth in Christ but that by such orderly cariage specially God may receive glorie from the mouths of Many who beholde such conversation according to that our Saviour Let your lighte so shyne before men as they may se your good works glorify your father which is in heauen And that of the Apostle Paul Whatsoeuer ye do do all to the glory of God So that vowe of obedience and obedience it self all is alone to be referred vnto the Lord his glorie seing his Glory is the end of all things Thus much touching a visible Christian vnbaptized who by reason of such fayth and avowed allegiance cannot but couet baptisme nor may be denyed Baptisme Who as he is by the ministrie of Som begotten vnto the fayth so is he not to refuse the seale of his fayth by such ministrie euen as the Males vnder the lawe received Circumcision by the ministrie of theyr Parents And such subiection is due vnder payne of being cut of from Israel I meane such refusers of Baptisme by the ministry of such as haue begot them notwithstanding all other protestations of fayth and obedience they are to stand excommunicate to the Church because they rebell agaynst the glorious seale of entring into the Church for so they cast themselues out of the Covenant whereinto they were entred by such a spirituall Parent NOW touching the Baptized somwhat The former two poynts of fayth and confession they being essentiall to vs-ward for visible Christianity they at no hand may be lacking in the Baptized Wherevnto I also adde being so com vnder the outwarde Couert of the Church it is of absolute necessity that they be found in the Catholike Church holding communion with som particular congregation although the same assembly be as a member passing corrupt and vlcerous Touching spirituall defects we are to admonish but not in paine of death to forsake the fellowship according to that of the Ho. Gh. vnto the Hebrues Let vs consider one another to provooke vnto loue to good works not forsaking the fellowship we haue amongest our selues as the maner of som is but let vs exhort that somuch the more because ye se the day draweth nere For if we syn willingly that is forsake the fayth and fellowschip afore spoke of after we haue received knowledge of the truth there remayneth no more sacrifice for synnes Now though the cawse of a Schismatike yet retayning the fayth in opynton it be not so incurable as his who schismes both from the Church and apostates from the fayth yet that meere schismatike withdrawes vnto perdition And therefore as the Lords sowle shall haue no pleasure in such so the Author of that epistle cleares himself and others of such iudgment thus But we are not they which withdravve our selues vnto perdition but followe faith vnto conservation of the sowle Nor doth Iohn 〈…〉 e them otherwise then sâ—â—ing Euen now are many Anti-christes they vvent out from vs but they were not of vs for if they had bene of vs they would haue continued with vs. Nor can they be otherwise then opposit vnto Christ seing they are opponed to the Body of Christe though it may be cloked with a zeale agaynst the vlcers in Iobs body I meane the corrupted Church For if there can be no true
faith without Loue then those in breaking Loue the bond of perfection and the end of the lawe they breake faith and highly violate the same Nor can they be termed beleiuers of Noahs doctrine seing they are found without the Arke when the church is within Nor if they deny to tary in Rahabs house because she tavernes bad with good shall they be fre from Ioshuahs sword and Israels iust censure of cuttinge off when the Lords sword is lifte vp agaynst Iericho for our salvation is not by the goodnes of Rahabs howse but by the blood of the Lamb sacramentally fore-typed by the coard of red thred tyed in Rahabs wyndowe To avoyde this iudgment our Saviour therefore sayth Go not out Secondly as they are to keep in the vnity of the Church so the are to vvalk in the obedience of faith tovvards God and his people aÌ„d this to-vs-ward truly though infirmly Such regular cariage the Lo. enioynes on Abraham thus vvalk before me be thovv vpright To that end sayth Zecharias we are deliuered namely for serving him vvithout feare all the days of our lyfe in holynes righteousnes before him Nor is it possible to haue the spirit of adoption but there must be the powre of sanctificatioÌ„ because the nevvman put vpon instead of thold Adam cast of he is after god his likenes created in righteousnes and true holines Otherwise walking persons may be within the Church but not of it euen as the Apostaticall persons whome S. Paul could haue wished cutt of from the churches of Galatia if so it might be don with safety of the body whereof more largely in his owne chapter Whereas I haue added truly though vveakly it is because there wilbe euen amongst true Christians whither in a church established or in a church scatred in the mountaynes asmuch difference in obedience as there is difference of strength in an army of Soldiers And therefore the Stronger is commaunded not to cast of but to beare the infirmities of the vveak yea to beare one anothers burden so fulfill the lavve of Christ. Yea som will somtymes prove so weak as the spirituall Phisitian can only gather they haue Christ liuing in them by motion of the pulses or spirit moving In the person of such an infirme sowle the Apostle thus speaketh That I do I allovve not for vvhat I vvold I do not but that I hate I doe It is not therefore I any more that do it but syn that dvvelleth in me For I knoe that in me that is in my flesh there dvvelleth no good thing for to vvill is present vvith me but I attayne not to that is good In a word he thus concludes In the mynde I do service to the lawe of God but in the flesh to the lavve of syn Which crazie estate of a Christian we must not condemne for dead no more theÌ„ men who wold not be thought to burye the Quick will tumble a person vnder board who yet hath som breathinge The husbandman seing his vyne in wynter season to haue lost his leaues hang downe bruized he therefore commits it not to the fyre because in the rooâ—e and Bole next aboue it he perceives som sappe Nor must such shaken infirme sowles be proclamed Antichristian wheÌ„ as the wyse by touching theyr conscience may perceive a sense of spirituall feelinge They are but blynde spitefull brethren that condemne David for no Soldier because he cannot heaâ—e the waighty harnesse of Saul Not vnlike to the errour of Bro 〈…〉 e which cannot knoe a violet but in an established Garden nor knoe a sheep from a swyne if it be tangled in briers Somuch for that But to make som further vse of that hath bene sayde as there must first be CoÌ„fession of appreheÌ„ding the true Christ vnto salvation sufficient secondly that such Confession must be found within the Catholike Church whither yet baptised or but callinge for Baptisme for out of the Church he cannot be who is so ioyned in his will or spirit god acceptinge in all such turnes the vvill for the deed it now wil be demaunded if the schriptures haue bene for theÌ„ two points so vndâ—rstood as I myself haue thereon concluded I answer yea First that confession is to he made all learned Readers will witnes with me how all auncient writers not only testify that to be the rule wherby the Church walked theyr Classis of Catechumenists proves that but they euer haue enioyned ChristiaÌ„s to be fre and faithfull in such Confession Those are read can testify also how ernestly the Catholike writers ever vrged Baptisme som leauinge no hope of salvation to anie one in any case dying vnbaptised togither with a Dying to syn aÌ„d a Living to holines aÌ„d righteousnes publikly avowed by such baptisme Touching them points I need not here vtter any particular testimonye seing they are graunted of all such as reuerence the trauels of Auncients As for satisfaction of Hogs and Dogs I am not to produce pearles Touchinge my testimonie of Iesus his two distinct Natures vnited for constitutinge One person Mediatour what gates of hell cold euer prevayle against that The first generall Councell held at Nice vp 318. Episcops it condemned Arius for denying Christ to be One with the father for eternity of essence aÌ„d for teaching him to be oÌ„ly a Creature The secoÌ„d generall Councell vp 150 fathers at CoÌ„staÌ„tinople it coÌ„demned Macedonius for denying the spirit to be God aÌ„d so by consequent denying the Father Word aÌ„d Spirit to be one aÌ„d the same Essence Which right conceipt of the Spirit although som may haue bene true ChristiaÌ„s before they attayned so far vp particular knowledge yet to gain say it being of the Church taught it it maketh the case of such condemnable In the former description therefore as I vrged not such particular knowledge of the spirit so it was because I put downe a visible Christian in the lowest degre whose ignorances are to be termed Infirmities not wilfull or obstinate rebellious In the third generall Synode held at Ephesus by 200. Episcops Nestorius was condemned for teachinge Christ to be two Persons And in the fourth vniuersall councell heald at Chalcedon vp 630. Presbyters I vse Isidors worde was Eutiches anathematized for teaching Christ to consist but on One nature and that diuyne And in euery of the sayd Councels as was by all meÌ„ of good reporte before aÌ„d synce taught by word or writinge our saviour Christ Iesus was concluded for Natures Person and office of redemption in the same sort as I haue written and no otherwiser as all read-scholers can testifie with me But two poynts there be whereof I must speake more particularly The fiest for satisfaction of the equall Romaniste the seconde for our Protestants contentment For the Romaniste he denieth Iustification with God to be only by Faith Vnto whome I oppose those Auncients Origen writes so The Apostle