no such a threefold difference of righteousnes before God as the Papistes imagine 9 The righteousnes of the lawe and the righteousnes of the Gospell with their difference 10 The Papistes make Christe no more beneficiall vnto his Church then is the lawe 11 That the father doth not only offer our Saluation vnto vs wrought in Christ but also through him doeth effectually bestowe the same vpon vs by a liuely faith in Christ 12 That this faith wherby weare iustified is not of our selues neither depēding vpō our free wil as the papistes imagine but it is the gifte of God in Christ and the worke of his spirite by the Preaching of the Gospell and dependeth vpon our election 13 That this faith onely iustifieth beefore God with out the helpe of workes 14 That this faith respecteth onely the promise of God made vnto vs in the death and passion of Christ and not legall or temporall promises as the Papistes wickedly pretend 15 That the promises of the Gospell are free and absolute and not condicional as the legall and temporall promises are 16 That a liuing and iustifiyng faith is alwaies fruitfull and neuer idle or barren and although it onely alone doth iustifie yet is it neuer alone or voide of good workes 17 The distinction of the Iesuiticall first and second iustification with their termes and woordes of arre haue the same meaning and corruption that the schoolemen had 18 That the Papistes leaue nothing vnto Christ and his Gospell in the worke of our iustification but onely this that he teacheth how a man may iustifie him selfe before God 19 That the continuall remission of sinne through Christ is our onely iustification before God 20 That sanctification and renouatiō are not our iustification before God but the fruites therof follow the same 21 That renouatiō and sanctification are not perfected at one instant or moment of time as the Papistes imagine but by cōtinuance not throughly performed vntill by death mortalitie be put off 22 The true interpretation of the place of S. Iames that the Papistes abuse to proue iustification by workes 23 That Sherwin in the forme wordes of his confession meant not as they did pretend but meere contrarie and therefore like vnto the prophecie of Cayphas 24 Why the Papistes and especially these Iesuites refuse the termes wordes of the schoolemen and conforme their wordes like vnto the Scripture THE PREFACE To the Reader THe old serpent The red Dragon Gen. 3. Iob. 1. Apoc. 9.12.13 1. Cor. 1.2.3 Mat. 15. Esay 28. Sathan the deceiuer of the whole worlde the continuall selaūderer and accuser of Gods childrē hath no way gentle reader more molested Gods people and preuailed against his Church to the great hinderance of his true worship and glorie of his blessed name then by renting the vnitie of his Church into the sectes and factions of men couering neuerthelesse these manifolde sectes and factions vnder the Cloake and shadow of the Catholike Church when in deede there most times emong these factions either remaineth no part of Gods worship and true religion at all or els verie little and that so corrupted as therein the true glorie of God may no way appeare when the true glorie of God his worship and religion is truly founded in Christe Gen. 3 17. Deut. 18 Esay 8.9.10.13 Mat. 3 10.28 Rom. 1.3.4.5.10 1. Cor. 1. Iohn 1.6 Ephes 4. Collos 2. Epist Iohn cap 1.2 by whom the knoweledge of God the father wisedome righteousnes sanctification and redemption is denied vnto vs through operation of his holy spirit and ministerie of his worde and wee againe by the same meanes as it were by iointes and cooples inseparable conioyned vnto Christ in whom dwelleth the fulnes of the Godhead substancially and is the only head of his Church Sauiour of his bodie that in him and thorowe him we may both see and enioy the glorious presence of God essectually This craftie workeman Sathan so cunning li transsigureth himselfe as though he were an Angell of light 1. Pet. 2. 1. Tim. 2. Ebru 1.2.3.4.8.9.10.13 Apoc. 1.4.6.7.10.11.14 Cal. 1.2.3.4 Phil. 1.2.3 that hee often renteth the parts and mēbers of this bodie from Christ and God conioyning them vnto himselfe through the inuentions titles and holines of men treading downe the true doctrine of Christ his precious blood death and merits by the doctrine of mens deuises merits and other such like abhominations Thus began Sathan in Paradise to worke at the very beginning Thus so soone as the lawe was giuen vnder Moyses wrought hee by Corah Dathan and Abyran and hath so continued vntill this day Num. 16. and will doe vnto the worldes end Vnder the titles names traditions of Saduceis Esseans and Phariseis he aduanced so farre his owne kingdome that hee vtterly defaced the kingdome of God blinded both Priest and people that not onely the name of a true Israelite in respect of a Saducie Esseā or Pharisy was of no regard or estimation hee thereby so much blinded them that they knewe not Christ the true Messias whē he was come among thē but vtterly refused him and to their great condemnation reiected him whom they daily had in their mouthes and bragged themselues to be his people his Church and children of Abraham Iohn 1. vnto whom as vnto his peculiar inheritance he was especially sent The sonne of God found none more obstinate malicious against him his doctrine and kingdome then these men that continually vaunted and bragged of his name promises law Church and kingdome After Christes giorious Ascention by false Apostles Sathan set forward againe his aunciēt practice which although the great paine and diligence of the Apostles Apostolicall Pastors in their time mightily suppressed But when the Apostles and the Apostolical Pastors were taken out of this life to rest with the Lorde and that the faithfull workemen and diligent Pastors wared shant and thin in the Lordes vineyard then did Sathan go forward very busily with this practice Act. 20. 2. Thes 1 Apoc. 13 2 Tim. 4. Apoc. 9. and by such as came sorth of the very bosom of the Church speaking great thinges to the drawing of Disciples and followers after thē vntil he had set his chiefe Preudēt antichrist vicar general in his sente wherin hee in these sectaries stil pretendeth religion and godlinesse but alwaies denyeth and detesteth the substance thereof this well appeareth in the sectaries of all ages but especially after the first seuen hundreth yeered when the Monkish Locustes began to rise swarme out of the bothomles pit to spreade themselues into the worlde as the Benedictes Augustines Donstinians Cistrians with an infinite number beades some blacke some white and when the admiration of these began to decay then giueth the Deuill a fresh onset againe by a newe supplie of fryers Chanons Nunnes Ancorettes and Heremites a new band of other sectaries which termed thēselues schoolemen Canonists some Sententionaries Some
is found vnrighteous and altogether vncleane Vnto these two righteousnesses whereof the one is in God him selfe the other absolute in his lawe doe they refer all the places of scripture condemning mans works and righteousnes And do further acknowledge that man is vtterly vnable to fulfill the lawe in this perfection Then do they imagine an other righteousnes before God according to the rule of Gods iustice tempered and framed to our infirmities to be the rule of our life By this neither bicause no man fulfilleth euery part thereof is any man iustified they confesse Then after this diuisioÌ„ they proceede vnto others wherein they would seme to mislike the Scholemens corruptioÌ„ in this matter of Iustification for being pressed with the manyfest light of the word in this poynt so farre as they can not denye vs to be iustified only through Christ yet hauing their harts hardned Exod. 7.8 they do with Iames and Iamores withstande the truth seeking still by showe of newe words strange termes to couer the vgly opinion of the scholeâ—â—en concerning iusrification and to seâ— a newe colour thereon for it is the very foundation of all popery and popislâ— abominations Therfore with all dâ—igence do they garnish it as the three vncleane spirites proceding out of the Dragons the beasteâ— and false prophets mouth Apoc. 16. will giue theÌ„ vtterance Some of them as Albertus Pighius â—ighius de iust â—ickaus coutra â—utherum Conc. Trid. ses 6 â—a de inerem custi Can. 9 10.11.12. â—narau in Conc. â—rid Ekchius and others of their time deuide Iustification into two paries whereof the first they wholly attributs vnto Christ the seconde they appoint vnto them selues as the disposers thereof Others of them as the Couneel of Trident Alphonsus the Censure of Colen Andradius with this last broode of the Iebusiticall locustes by a distinction make two iustifications which they call primam secundam the first and the second But before I enter the description of this second diuision for breuitie sake and to auoyde tedious repetitions I will diseouer the first whereof as it is saide they make two parts one belonging vnto Christ as the onely worker thereof the other belonging vnto them selues as the disposers of the thing already wroughte and offered vnto them by Christ Concerning the first part that belonging vnto Christe Conc. Trid scsâ— 6. they say that by his death and bloudsheding we are redeemed from the captiuitie of the diuel and eternall death and reconciled vnto God and beeing voide of al righteousnes in our selues in him and through his righteousnes onely we are iustified that he only may be our iustification redemption and sanctification before God and this without anye deserte of ours Albert. Pigh de fide iustificas And therefore in this parte belonging vnto Christe Vnicum nobis salutis nostrae solidum est fundamentum â—ighiusibidem He is the onely sure groundworke of our saluation In the respect of this part of our redemption Ibide 〈◊〉 saluation quatenus ex Deo Christo as Pighius and other she Papists coÌ„tesse in so much as it is of God and Christe SheÌ„rwin confesseth ther was nothing of him or in him but sinne and that he onely trusted to be saued by the death and bloudsheding of Christ But now touching the application hereof which is she second parte Sherwin and the rest chalenge vnto them selues so leaue Christ but one parte of our iustification and in this point standeth the confrouersie betwene them and vs concerning our iustification and with Sing subtiltle they beguile them selues and others Therefore that this subtilty may plainely appeare vnto the very ignoraÌ„t here foloweth Pighias his owne wordes concerning this matter Hactenus de redemptionis ac salutis nostrae in Christo nobis redditae misterio c. Vt existimo satis applicatum est nunc de eodeÌ„ quarenus ex nobis pendet c. Hitherto hath it as I thinke bin sufficiently entreated of the mysterie of our redemption as it is geuen vnto vs in Christe and now will we handle it in that which depedeth vpon our selues And this parte they terme the disposing cause of our saluation Pâ—â—bius de fide 〈◊〉 which they say standeth vpoÌ„ two branches namely faith and workes in those which be of yeres of discretioÌ„ But in children they say that the 〈…〉 of â—â—ptisme is the disposing cause and therefore they wickedly denie saluation vnto children departing before baptisme Iâ—â—â—â—â— de sacraâ—â—â—â—â— fol. 200. Their fayth they diuide into two sorts that is in fidem acquisitam infusam Acquisitam they define to be an habite of the minde whereby we certenly without wauering assent vnto those things which are from God eyther in his worde or by tradition reuealed vnto the Church for our saluation And they call suche a faith the Catholike faith whiche is of our selues say they and staÌ„deth of the assent of our will and reason and so is it a perfecte faith depending greatly vpon mans freewill And these two partes are diuers things and are distinguished yea somtime seperated from workes from fiducia which foloweth faith that worketh by loue and yet neuerthelesse is Catholike Conc. Trid. ses 6. Canon 6. â— and perfect but yet informis and so soone as workes are thereto ioyned they cal it formatam and so iustifieth For so long as it is informis that is without works it iustifieth not although it be both catholike and perfect which perfection as they say may be in sinners Now their catholike faith ioyned with workes which they call a formed faith they call their preparatiues 〈◊〉 oure saluation and these preparatiues they terine the disposing cause of our saluation wherby we receiue the holy ghost ether in hearing the worde or without the word by the sacraments Pighius de side iustitia and wheresoeuer these disposing causes are present ther the holy ghost is neuer absent and where they be not there is the holy Ghost absent And thus say they doth God impute our saluation vnto our workes in respect of that part depending vpon our selues Thus iustification Cone Trid ses 6. cap. 6. Tal Tilmus esacra lib. 4. which is temission of sinnes reuouation and sanctification folowe the preparing and disposing causes by a voluntarye receuling of grace For say they we are iustified by faith and charilie together as the disposing cause of our iustification or as the necessarye meanes to obteine grace of iustification but rather by charitie then by faith because charitie goeth before our iustification as a necessary cause to obteine at Gods hand in Christ the grace of iustification and adoption of his children And further they affirme that God doth first require our owne workes vnto whiche he proiniseth that his grace shall not be wanting For although Christ be made the full parfeet and sufficient cause of our iustification in so muche as in
him is yet is he effectual vnto none but vnto such as through these preparations and workes receiue him being with that condition offered vnto them For all the promises of our saluation are euerywhere conditional and not absolute Pighius de sile iusti fol. 17. And further they say that in the matter of iustification there is no more attributed vnto the faith whiche respecteth the promise of God touching Christ his death passion and resurrection then vnto that faith which respecteth any other promise of God what soeuer Thus muche of their faith which they call acquisitam Nowe their faith infused is not of our will Iohan. Damas lib. 4. cap. 11. nor the habite of our minde c. but the gifte of God for the benefite of the Church in working miracles and is nuâ—bred among the giftes of the holy ghost Abacuk 2. Rom. 1. Pighuis de fide 〈◊〉 at Conctl Tridens sessio 6. But that faith whereby the iust man liueth by the whiche onely euery one of Gods children layeth holde of their iustification in Christ they vtterly reiect calling it speciall hereticall and wicked First the substaunce of the matter aswel to the scholemen as to the later Papistes and Iesuits is one but the termes or wordes of Arte as I maye cal them are somtimes diuers and proper vnto some one of their opinions and some common vnto them all They all agree both the scholemen and the rest that Christ hath sufficiently of him self wrought our iustification and offereth the same vnto vs conditionallye Pighius de iustifi Eckius contra Lutherum Concil Trident. de increm iusticu Canon 9.10.11.12 Andrad in Trie Cone sententiâ—â—â— li. 3. distinci 19. Gabriel Biel 〈◊〉 sent l. 3. dist 32â— knocking at the doore of our conseience by the holy Ghost to moue vs to receiue it and this knocking the scholemen call gratiam primam gratiam preuenientem and gratiam operantem the first grace the preuenting grace and the grace working alone where the holy Ghoste moueth and stirreth our will and indeuours Albertus Pighius and others called it iustification belonging to Christ offered vnto vs. The Councell of Trident Andradius and the Iesuites Pantheologia in sent Thome called it the first iustification which is wrought as they saye by the infused righteousnes of Christ which they call Charitie in hering or cleauinge to vs. Then those workes which the Scholemen call Merita congrui workes of congruence Pighius the Councel of Trident and the Iesuits call workes of preparation and the disposing cause of our iustification Then those which the scholemen did terme works of condigne Pighius and those of his tune terme the answering of the condition of our saluation The Councell of Trident Andradius the censure of Colen the rest of the Iesuites call the second iustice or iustification which staÌ„deth as they say not in the free remissioÌ„ of sume but in satisfying and further deseruing and meriting of eternall life as was saide before Therefore sayth Gabriel Biel Iusentens lib. 4. Anima gratia informata per actum à voluntate simul elicitum de coÌ„digno promeretur vitam aeternam The soule infourmed by grace doth through worke drawn out of the voluntarie wil and grace together deserue euerlastinge life The discouerie of the second Diuision WHere the censure of Colon Andradius Opinio Iesuiterium de infuse iustâ—tiaâ— Consura Colon Andrad in Conc. Trid sâ—s 6. other such deuide iustification into the first and second iustice or righteousues they say the first iustice is that inheringe and abiding iustice wherwith the vnregenerated man is first infused receuing the habite or qualitie of infused charitie and this righteousnes they say is not the remission of sinnes onelye but sauctificatioÌ„ of the inwarde man wherby he is both called iust and is so in deede and this righteousnes they call charitie abiding or inhering to the inwarde man And when the Scripture saith that faith is reckned vnto vs for righteousnes it meaneth nothing els say they but that the qualitie of righteousnes is infused into vs for God vouchsafeth the faith that hee findeth in vs worthy to be infused with righteousnes that inhereth or abideth wherby men are iustifyed The second iustification they say is the exercise of the infused charitie bringing foorth good workes wherby the second iustice both is and ought to bee had And this righteousnesse doth merite more then the first infused righteousnes for it deserueth euerlastinge life as a due rewarde thereof and this not by faith alone as at the first but by faith and workes together which deserue remission of sinnes and satisfie Gods iustice for the same c. This seconde iustice the Schoolemen terme meritum ex condigno merite of condigne In the appearance of the diuersity of these opinions which in trueth is nothing in substaÌ„ce but a shew of wordes change of termes we must good Reader for the auoyding of subtile laberinthes obserue what is common vnto them all aswell Scholemen as the rest what is proper or peculiar vnto each of them by themselues wherin they differ or agree among theÌ„ selues or with the Scholemen whose grosenesse they worlde seeme to mislike So shall wee without tedious repetitioÌ„ both vnderstand their meaning and with breuitie discouer and conuince their falshode The termes or words of art proper to the Iesuites the councell of Trident Andradius and others of that race Iustitia prima Iustitia secunda Charitas infusa inherens The first Iustice the second Iustice Charitie infused cleauing to vs termes proper to the Scholemen meritum congrui meritum condigni merite of congruence and merit of condigne Termes common vnto all the Papistes as Gratia prima gratia secunda gratia preueniens gratia subsequens gratia operans gratia cooperans iusti tia infu sa inherens fides informis fides formata fides accuisita fides infusa The first grace the secoÌ„d grace the preuenting grace the following grace the grace working by it selfe the grace workinge with our wil or indeuour iustice infused and cleauing to vs faith vnshapen and formed faith faith gotten of our selues and faith infused faith generall and faith speciall Thus because they woulde seeme to say something and to be doctors of the Lawe they leade both themselues others into an endles laborinth ofiangling words and vain termes knowing not what they speak neither whereof they affirme but these Sophismes haue the Sorbanists first inuented and your clamarous Iesuites now follow that by shew of wordes and termes without sence they may seeme to auoide such conâ—â—â—sioÌ„s as the true sence of the seriptures for the confusing of their papisticall opinions doth recessarilie enforce vpon them Now it remayneth therfore gentle Reader that I shortlie and brieflie confuse these Sorbonicall and Iesuiticall sophismes and that not by words termes as their manner is to delude their hearers but by euident and
plaine testimouies of Scriptures according to the true analogie and meaninge of the same And first touching their three fold righteousnes or iustice before god the Scripture knoweth no such diuision The Scriptures lay foorth vnto vs two kindes of righteousnes before God one that is of the law of God which lawe first ingrauen in man his heart before his fall after written in Tables of stone by the finger of God and opened at large by the holy Ghost in the bookes of Moises the Prophetes and Psalmes and most cleerelie in the bookes of the newe Testament conteineth in it the absolute and perfect righteousnes that whosoeuer fulfilleth the same shall liue therein and be iudged righteous before God and this law being the perfecte image of Gods iustice and the absolute rule of mans life receiueth no qualification Deut. 30. Luke 1.10 Leuit. 18. Rom. 3.8 Galat. 3. Iob. 15 Iohn 1. Mat. 15. Rom. 7.8 Galat. 3. Psalm 19. Mat. 5. nor in no parte doth condiscend vnto our infirmitie but requireth an absolute and perfect obedieÌ„ce and a conformitie vnto the same for that it findeth this in none Christ onlie excepted it condeÌ„neth all absolutelie shuttinge them vnder sin vnto condemnation and iustifyeth none eyther in whole or in parte Heauen and earth shall perish but not so muche as a title of this law shall diminish For as God cannot be altered so the Law which is the rule of his iustice and the true image of himselfe can in no part be temperod unto our infirmitie if it can then let some of the Sorbonical Iesuites or Iesuiticall Sorbonistes lay it down by the testimonie of the Scripturrs Et erit mihi magnus Apollo The other righteousnes before God is in Christ only QueÌ„ proposuit Deus propitiatorem per fidem whome God hath made our propitiation through faith Nmo 3. Eum qui non nouerat peccatum pro nobis peceatum fecit vt nos iustitia Dei efficeremur in ipso Him that knew no sin 2. Cor. 5. did God make a sacrifice for sin for vs that we might be made the righteousnes of God in Christ 1. Cor. and God hath made him vnto vs wisdome righteousnes and saÌ„ctification and redemption Secondarilie therfore where they attribute this rihhteousnes only vnto Christ as the worker and offerer thereof keepe thapplication thereof vnto theÌ„selues they take from God the best part of his office and are found lyars against God For Christ doth not ouely worke it for vs in all thinges belonging vnto himselfe but the Father doth also bestow it vpon vs inuesting vs by a liuely faith into the righteousnes of his sonne otherwise wee should gaine no more by Christ then we doe by the Law For the Lawe both conteyneth and offereth perfect righteousnes vnto vs Rom. 7.9 but it worketh it not and that for no lack that is in it selfe but is in vs For thus wee should make God and Christ in the worke of our redemption no better then a Phisition and much worse then a kinde Nurse or louinge Mother A skilfull Phisition doth in deede prouide necessary medicine for the patient but the receite thereof he leaueth vnto himselfe A good Nurse or mother will not only prouide meat for the childe but they also in what they can bring the childe to the receiuing thereof Ierim 23.32 But now the Father and the Son by the holy Ghost worke together in this woorke of our iustification Ezec. 11.16 Esay 44.45 Iohn 5.6.10.14.15.17 Mat. 16. Pater meus vsque adhuc operatur ego operor The Father worketh as yet and I also worke no man commeth vnto mee excepte my Father draw him And of his greate loue towardes vs he hath geuen his Sonne to die for vs so doeth hee geue vs the meanes whereby wee doe receiue him with his benefites which saint Paule doth euidently declare His wordes are these Ephes 2. Deus qui diues est in misericordia c. God that is rich in mercy through his great loue wherewith he loued vs and wheÌ„ we were dead through sin he hath also quickned vs together through christ by whose grace ye are saued for by grace are yee saued through faith that not of your selues It is the gifâ—e of God not of workes least any man shoulde glory Iohn 6. For wee are his worke-manship created in Christ Iesus vnto good workes which God hath prepared for vs to walke in Here is the greate riches of Gods loue and his grace the efficient cause of iustification Mat. 3. Christ the merite respect Esay 53. Faith the meane and instrument betweene Christ and vs and withall the gift of god from which instrumeÌ„t or meanes our desertes and al works whatsoeuer are excluded in the apprehension of this iustification Tittus 2. and worke ordeyned of god doe follow our iustificatioÌ„ to be our exercises Loe good Reader what may or can bee sayde plainer In this worde of iustification is there nothing fouÌ„d of oures The whole worke is Gods we are no agentes herein but workmanship wrought of God only so that the whole worke belongeth vnto God nothing therin vnto our selues Therefore these Sorboniticall Iesuites are herin many wais found liers against god and his trueth Thirdly this faith whereby we apprehend our iustification in Christ is neyther of our selues or any habit of our minds reason or will nor yet formed by workes whereby together with workes we should be iustifyed but is the free gifte of God depending vpon our election geuen vs in Christ Iesu at the hearinge of the worde through the working of the holy ghost and doth only or alone without workes iustifie vs in Christ and bringeth forth such works as the worde requyreth being the fruites of our iustification to the glorie of God the profite of our brethren and witnessing our iustification both inwardlye in our conscience and outwardly before men shal euidently appeare First that faith is the worke and gifte of God in vs appeareth by the wordes of our Sauiour Christ Iosm 6. Mat. 16 Ephe. 6. Hoc est opus Dei vt credatis in illum quem misit ille This is the worke of God that ye beleue in him whom he hath sent Nemo venit ad me Philip. 1 nisi fuerit ei datum a patre meo No man commeth to me except it shal be geuen him of my father And S. Paul saith Iohes 2. Gratia saluati estis per Fidem hoc non ex vobis dei enim donum est Ye are saued by grace through faith and that not of youre selues for this faith is the gifte of God And againe Rom. 12. Sicut Deus vnicuique dimisit mensuram Fidei Euen as God hath deuided vnto euerie one the measure of faith And Augustine vpoÌ„ the sixt of Iohn saith August super Iohan. cap. 6. trast 17. Credere datur nobis quid enim habes quod non accepisti
To beleue is geuen vs for what hast thou that thou hast not receiued Againe 1. Cor. 4. Deus si opere fidem nostram miro modo agens in cordibus nostris vt credamur numquid metuendum est ne totuÌ„ facere possit If God doe worke faith in our heartes by a wonderfull meanes what shall wee feare that he canot work out the rest Ex fide ideo dicit iustificari hominem non ex operibus Lib. 2. de predest cap. 2. Ephes 2. coâ—lem lib. cap. 7. quia ipsa prima datur ex qua impetentur cetera Therfore doth he say a man is iustifyed by faith without workes because faith is first geuen wherby the residue is obteined Ipsam fidem dixit esse opus dei August super Iohan. cap. 6. tract 25. nec dixit hoc est opus vestrum sed hoc est opus dei c. Christ sayde that Faith is the woorke of god that yee doe beleeue in him whome hee hath sente that he that doth reioyce may reioyce in the Lord Ieronni in epist ad Ephes cap. 2. Et haec Fides non est ex nobis sed ex eo qui vocauit nos non nostrae voluntatis sed Dei muneris And this faith is not of our selues but of him that hath called vs neither is it of our willes but of the gift of God Then that this gifte of god dependeth vpon our election it is euident for S. Paul calleth it Titus 1. Fidem Electorum the faith of the Elect. And again Fides non est omnium Thess 1. All men haue not faith Rom. 9. For quorum vult Deus misereatur quos vult indurat God sheweth mercye on whom hee will and whom he will he hardeneth And they only beleeue qui praeordinati sunt ad salutem Act. 13. Rom. 8. Ephes 〈◊〉 that are ordeyned vnto saluation for whom hee hath chosen and ordeyned vnto saluation those he calleth And that this faith is giueÌ„ vs in Iesus christ appeareth by these places and many others Nemo nouit patreÌ„ nisi filius Mat. 11. Luk. 14. cuicunque voluerit filius reuelare No man knoweth the Father but the Sonne and he to whom the Son wil reueale him Therfore seing that the knowledge of god commeth by faith it must necessarilie follow that this faith is geuen vs in Christ Ephes 6. This faith is geuen vs saith S. Paul of God the Father in Iesus Christ And further he saith that he liueth by that faith which is in Iesus Christ And againe Audita fide vestra in Iesu Christo Galat. 3. Coloss 1. When I hearde of your faith that is in Iesu Christ Philomon And to Philemon he saith that faith is in vs thorough Iesus Christ And saint Peter saith 1. Pet. 1. vers 21. God through his mercy begate vs againe vnto a liuely hope through the resurrection of Iesus Christ from death Philip. 2. Eum creditis in deum c. For through him ye beleue in god who raysed Christ from death and gaue him the glorie that your faith and hope might be in God Coloss 1. And therefore is he called the image of the inuisible God Hebr. 1. the brightnes of his glorie August de tract lib. 4. cap. 20. idem cont â—â—am cap. 36. and the expres image of his substance Haec fides definita est in Christo qui in carne resurrexit a mortuis c. This faith is fixed in Christ who in the flesh rose againe from the dead This faith of Christ is that foundation whereby Christ dwelleth in our heartes who doeth inwardly teach vs and therefore as the Apostle saith Galat. 3. Rom. 1. Conclusit Scriptura omnia sub peccatum vt promissio ex fide Iesu Christi daretur credentibus The Scripture shutteth all vnder sin that the promise by the faith of Iesus Christ might be giuen vnto all that doe beleue And this faith the holy ghoste worketh in vs through the worde Agust de fide es operâ—â— cap. 16. Fides est ex auditu auditus vero per verbuÌ„ dei Faith commeth by hearing and hearinge by the word of God Dedit igitur ipse alios Apostolos Rom. 10. Gal 1.3 Colloss 2. Ephe. 4 aâ—ios vero Prophetas c. ad opus ministerij ad edificationem inquaÌ„ corporis Christi donec euadamus omnes in vnitatem fidei agnitionem Filij Dei c. And he gaue some Apostles and some Prophetes c. to the gathering together of the Saintes into the worke of ministration into the edifying of the bodie of Christ till we all meete together into the vnitie of faith and knowledge of the Sonne of God c. Placuit enim deo per stultitiam pre dicationis 1. Cor. 1 c. It pleased God by the simplicitie of preachinge to saue them that beleeue Renati estis non ex semine mortali sed ex immortali per sermonem Dei viui Ye are new born not of mortall seede but of immortall by the word of the liuing God 1. Pet. 1. Iacob 1 Is progenuit vos fermone veritatis Hee hath begotten you through the worde of truth And of the silk woman Lidia S. Paule saith Act. 16 Cuius cor deus aperuit vt attenderet ijs quae dicebaÌ„tur a Paulo And the holy Ghost opened her hart that shee harkened vnto those thinges that were spoken by Paul 1. Cor. 3. Ego plantaui Apollos rigauit deus autem incrementuÌ„ dedit I planted saith Saint Paule Apollos watered but god gaue the encrease Habentes saith the Apostle 1. Cor. 4. eundem Spiritum Fidei hauing the same spirit of faith In this worke of Faith therefore these fiue concur and goe together 1. The grace of god 2. the word of god 3. the preaching of the word 4. the hearing of the word preached 5. the holy ghost opening the hearts of the hearers Act. 16 whereof Lidia the Silkewoman is an euident example But where these things concur not there is no faith Prouerb 30 and there the people perish That this faith iustifyeth only or alone without the helpe of workes is most euident First for that the gospel is the power of God vnto saluation Rom. 1. vnto euery one that beleeueth Next the tree must be made good before the fruites thereof can in any respecte bee good Mat. 7.2 Conditi sumus in Christo Iesu ad opera bona we are first made or new regenerated in Christ vnto good workes so that our iustification goeth before the worke Iphes 2. and therefore faith without works doeth iustifie Thirdly Rom. 1.3.4.5.9 Gallâ—t 3.4 the holy ghost euery where in the work of our iustification before god seperateth workes from faith We are iustifyed in receiuing not in geuing in receiuing remission of sinnes Ephes 2. Rom. 4. Psal â—2 Beati quorum remissae sunt iniquitates Blessed are
they whose sinnes are forgiuen and therefore not by workes If any works might be iâ—ined with faith to iustification then the workes of the Law Rom. 1.4 Gâ—lâ—â— 3.4 Phâ—â—â— 1. â—om 3 4. Gâ—lâ—â— 3. â— But iustificamur fide sine operibus Legis We are iustified by faith without the woorkes of the Lawe therefore without all other whatsoeuer If euer any was or might bee iustifyed with the helpe of workes before God then Abraham but Abraham was not therefore none other can be Also Rom. 2. Rom. 4. 1. Pet. 3. the faithful are iustifyed as theire father AbrahaÌ„ was iustifyed but Abraham was iustifyed before God by faith without workes by faith therefore without workes are all the faithfull iustifyed And thus the godly learned did alwaies thinke of our iustification Iustificati sunt gratis saith S. Ambrose quia nihil operantes Ambros super Rom. cap. 4. neque vicem reddentes sola fide iustificati sunt dono Dei They are iustifyed freelye because they worke nothing nor geue anye thing in exchange but are iustified by faith onely through the gifte of God Againe Ambrosâ— ibidâ—â— Obâ—deâ—â— Sic decretum dieit a Deo vt cessant Lege solam fidem gratia Dei posceret ad salutem So saith the Apostle it is decreed that the law geuing place the grace of God might require only faith to saluation Hoc ipsum monet exemplo prophetae vt sine labore aliqua obseruatione sola fide iustificantur apud ipsum This self same thing doth hee admonish by the Prophets example that without labour and any obseruation or ceremonie they may be iustifyed through onely faith before God Ambros super Rom. cap. 9 And in another place Sola fides inquit posita est ad salutem onely faith saith the Apostle is set downe to saluation Ambros super Rom. â— Manifesto beati sunt c. They are apparaâ—â—tlye blessed saith the Apostle vnto whom without any labor or worke their sinnes be conered and their sinnes remitted No workes of râ—pentaunce required of them but Faith onely And Hilarius Sola Fides iustificat Cano. 9 Faith only iustifyeth Origen also prooueth by the example of the thiefe Of Mary Magdalene Origen in Româ— cap. 4. And of the Publicane And by many other reasons that onely Faith doth iustifie The same doth Athanasius Basil homil de fidâ— Athen. in Galat. cap. 3. Basill Chrisostome and other of their time euidently prooue whome because I woulde bee shorte here I doe omitte That this iustifying Fayth in Adam Noe Abraham Piâ— de sule iustificatione fol. 85. or any other of Gods Elect respected or doth respect the Creation of the worlde the making of the Arke the multiplying of the posterity or any other promis whatsoeuer as the papists imagin it doth but onely yâ— promise of christ made vnto Adam Gen. 3 and stil renued vnto his Posteritie shal euidently appeare The righteousnes no doubt of God which is good before god commeth by the faith of Iesus Christ vnto al and vpon al that doe beleeue Rom. 3. Iustificantur autem gratis eius gratia per redemptioneÌ„ factam per Iesum Christum quem proposuit Deus placamen per fidem in sanguine suo For they are iustifyed freely by his grace throgh the redemption that is in Christ Iesu whom god hath made our pacification through faith in his bloud according as it was promised vnto Adam Et semen mulieris ipsum conteret caput serpentis â—en 3. Apocalip 12. The seede of the woman namely Christ shall breake the serpentes head And vnto Abraham Gâ—n 12.17 〈◊〉 3. Act. 3. In semine tuo benedicentur omnes gentes non dicitur in seminibus sed devno qui est Christus In thy seede shal all nations be blessed He saide not in sedes as of many Mat. 3. but of one which is Christ Hic est filius meus dilectus in quo mihi complacuit This is my beloued sonne in whoÌ„ I am well pleased Thus we see we are iustified in no other promises but onely in the promise of Iesu Christ that in the promise of his death and resurrection and therto the holy ghost referreth our faith Coloss 1.2 Heb. 1.2.3.4 Rom. 4. as ye plainly see He dyed for our sinnes and rose againe for our iustification We are regenerated into the hope of life 1. Pet. 1. per resur rectionem Iesu Christi ex mortuis by the Resurrection of Iesus Christ from death Coloss 1. For it pleased the father that in him should all fulnes dwell and by him to reconcile all thinges vnto himselfe 2. Cor. 5 c. Neque sub coelo aliud datur nomen hominibus in quo opor tet nos saluos fieri Neither is there any other name or mean vnder heauen geuen vnto men wherein we must be saued Now what shall we thinke of these Papistes Act. 4. Pâ—ghi de side eâ— iusti sol 88. that tell vs Intelligis in iustificationis nostrae negotio vt nihil plus euergiae tribuat Fidei promissae iustificationis in Christo quà m fidei alterius cuiuscunque rei proditae aut promiâ—laâ— a Deo Thou vnderstandest therfore saith Pigh ius that in the matter of Iustifycation she Apostle may attribute no more vnto the faith of Iustification promised in Christ then vnto the faith of any other promise whatsoeuer foreshewed or promised by God Do they good reader make any other thing of Christ and the promises in him then of Legall transitorie Nay doe they not in effect say that whichis reported to be dissolutely vttered of Pope Leo 10. vnto BeÌ„bo his cardinall In vâ—ta Pâ—nâ— Quantum nobis ac nostro cetui profuerit ea de Christo fabula satis est seculis omnibus notum Lâ—o esteemed the gospel of Christ but a fable of small profite They shouâ—ll it among other Legall and temporall promises These men account the scriptures of the gospel as a nose of waxe Pig Hosâ—â—epres verbo but the holy Ghost accountes thereof as of the mightie power of God to saluation as of the word of life the immortal seed of our regeneratioÌ„ as of a two edged sword Hâ—â— â— Mâ—t. 8. that deuideth the marow and the sinewes in respect whereof they account al other things as drosse These felowes therfore though they couÌ„terfette the resemblance of the Lambe Apoc. 4.9.13 yet in deede they come out of the bottomles pit speake with the mouth of the Dragon and are led by the spirit of error â— Tim. 4. speaking great lyes in hipocrisie â— Tim. 3 but the Lorde will not suffer them to preuaile any longer But vnto vs that beleue the Apostle teacheth this faith to be of the promises of Christ his death and therefore he calleth the gospel not the word of creation of the flood of the goinge out of Charran of posterity or of any such thinge but hee
calleth it the worde of the cros 2. Cor. 1.2 That the promise of Christ is the obiect to our faith in iustification and not any other promises whatsoeuer which promises and our faith are correlatiues that this promise is absolute without conditioÌ„ may by that which is already sayde plainly appeare Wherunto for better helpe of the vnlearned I will adde somewhat more Nether are these promises in christ conditionall as were the legall promises but absolute and free and therin they differ from the promises of the law For saith the apostle promissiones dei in chri sto sunt etiaÌ„ 2. Cor. 1 Ephes 2 Rom. 3.4 Galas 3 4. 1. Coâ—râ—n 1. Apoc. 4.5 the promises of god in Christ are absolute and firm They are absolute in christ that no man should brag but onelye in god through Christ and that all reioycing of man shoulde be taken away that God onelye might haue the praise Now good Reader where both in the olde and new teÌ„stament there are found conditionall promises they bee of two sortes the first seeme to be and are so in deede and trueth The other vnto the vnskilfull seeme to bee but are not so in deede Such as be conditionall are these Leuit. 18. Galat. 3. Qui fecerit ea viuet in ijs He that fulfilleth them shal liue by them Hoc fac viues This doe Luke 10. and thou shalt liue And such other doe belong vnto the Law Mat. 6. and are not any way to be drawen vnto the gospell Those that seeme to be are not as if you remit other men their trespasses your heauenly Father will remitte you youre trespasses Ezech. â—8 c. And if a Sinner doth repent him of his wickednes c. And many other such phrases belonginge vnto the gospell be no conditionall promises but speeches borrowed from vs exhorting vs vnto our duetie shewing foorth plainlye vnto vs the fruites of our iustificatioÌ„ which without al doubt we shall bring foorth when we are iustifyed For we are not iustifyed to be idle barren Luk. 1 Ephes 2. Tit. 2 2. Tim. 4. Mat. 6. 2. Pet. 1. and fruitles but to bring forth such fruites as the Lord hath ordeined for vs to walke in For a good tree cannot bringe foorth bad fruit By these and such like wee must make tryall of our selues whither we be in the faith wheÌ„ we see one eat or drinke a great deale we say he was hungry or thirstie because we see him eat so much or so greedely So doe we say that one is whote because we see him sweate yet do we not say that his eatinge or drinking is the coÌ„ditional cause of his hunger or thirst nor yet the sweat the cause of his heat But contrarie we say hunger thirst and heate are the causes of eating drinking and sweate euen so Ezec. 18. Mat. 6. the turninge from iniquitie the remitting of trespasses are not the causes of the for geuenes of our sinnes but the fruites thereof and trial of our state And this would the papistes see if they were not blinded by the spirite of error 1. Tim. 4 Ephe. 2. that ruleth the children of vnbeliefe That after iustification this faith bringeth foorth such workes as are agreeable vnto the law of God appeareth in these words Ephe. 2. Titus 2. Luk. 1. Mat. 6. Conditi sumus in Christo Iesu ad opera bona We are created or renued in Christ Iesu vnto good workes which God hath prepared for vs to walke in Hebr. 9 Et purificaret sibi ipsi populum peculiarem studiosuÌ„ bonoruÌ„ operuÌ„ Hee hath purged vs vnto himself a peculiar people studious of good workes Thus although in the work of our in stification workes be not conioyned with Faith yet are they not seperated from faith Rom. 3 Galat. 3. For although faith alone doth iustifie yet is it not otherwise alone but alwaies fruitefull by good workes It is one thing to be alone and destitute of good works which faith neuer is and another thing to iuslify alone which faith alwaies doth and by this faith Ephes 4 1. Tim. 1 althogh it be not singular vnto any but general vnto the whole church of God yet is euery faithfull man speciaily iustifyed thereby specially liueth One mans faith doth not iustifie another but euery maÌ„ is iustified by his own Faith Iustus fide sua viuet Rom. 1 〈◊〉 2 Galat. 3 Hebr 10 The iust shall liue by his owne faith and not by another mans For he caÌ„not be sure of the stedfastnes of other mens therefore cannot be saued by their general faith Heb. 1â— Galat 3 Phlip 2 Hebr. 11 1. Pet. 1 Rom. 5.8 This faith notwithstanding the iangling of the sorbonistes is vnto euerie man that beleeueth his speciall hand and instrument wherewith he apprehendeth Christ certainlye without wauering and therby liueth It is therefore called of saint Paul a sure confidence of thinges hoped for and the certaintie of things not seene and thus ofteÌ„times in the seriptures Fides Spes and Fiducia which coÌ„teyneth both be confounded or put one for another Where the councel of Trident Andradius with the Iesuitical brood of the last locusis Apoc. 9. would with a distinction of a first second righteousnes beguile vs and lead vs from the beholding that only righteousnes of al Gods children in Christ which commeth no other wayes but by the forgeuenes of sinnes through the only faith of Christ They are by the places already alleaged Rom. 3 Galat. 3 manifestly euidently conuinced yet for the further satisfying of the reader I wil briefly ad something more These men in their first iustificatioÌ„ as they cal it or the first grace as the schole meÌ„ terme it deny remissioÌ„ of sin to be our iustificatioÌ„ but say that it is such a sanctification of the soule as therby we are both cal led iust are so in deed so that by an iufused righteousnesse which they tearme Charitatem inherentem infused into that faith of â—urs found in our selues before we were iustified stirred vp by the grace of god first mouing vs thus they stil speake like the dragon Apoc. 13. not like the lamb who by the holy prophets aposties coÌ„tinually say the remissioÌ„ of sinnes by the only faith of christ without workes is our iustification from time to time before God Psalm 32.51 Rom. 4 Col. â— For God hath set foorth Christ to be the continual pacifying of his Displesure through faith in his blud to declare hys righteousnes by the forgiuenes of sinnes And in the Euangelistes where sin is declared to be the cause of our infirmities and the deuils power in man so the remission of sinnes is the curing and healinge of all those infirmities and the ful delyuerance from the power and tiraÌ„nie of the deuill whereby wee may euidently see that as sinne seperateth vs from hod Mat. 9 Mar. 2 Luk. 5
Philip. 1. which day he with all the rest of Gods deare children earnestly desired longed after 1. Pet. 1. as th end of all their trauel 〈…〉 the full perfecting of their regeneration to their euerlasting glory in Christ And to be short S. Augustine saith Aug. de peceatorl meritis remiss 2. Cor. 4. Non ex qua hora quisquis baptizatur omnis vetus infirmitas eius absumitur sed renouatio incipit à remissione omniuÌ„ peccatoruÌ„ c. sed si in ipso animo qui est homo interior perfecta in Baptismo nouitas fieret noÌ„ diceret apostolus etsi exterior homo noster corrumpi tur interior renouatur de die in dieÌ„ profecto enim qui de die in dieÌ„ adhuc renouatur nondum totus est renouatus Al our old infirmitie of concupiscence is not wyped away or consumed from that time that euery man is baptised but renouation beginneth at the remission of all sinnes But if perfect newnes might be wrought in Baptisme in the soule which is the inward man then would not the apostle haue said althogh our outward man be destroied the inward man is day by day renued for truly he that is yet daily renued is not as yet wholly renued And the verie forme of Sherwins confession doth euidently conuince these Iesuites and al other Papistes whatsoeuer of great blasphemie and wickednes For if there be nothing in vs nor of vs but sinne and abhomination and that we trust to be saued onely by the death and bloudshedding of Christe which is most true theÌ„ where is their infused righteousnes workes of congruence or preparations to forme fashion their faith where is their deseruing merits satisfying workes or works of condigne stirred vp and drawen foorth by their firste iustice There are none at all no not one they are all abhominable c. But this confession of Sherwins was vnto him selfe and is vnto the rest of his fellowes yet remayning as was their prophesie of Caiphas vnto him and the rest of the priests the Scribes and Pharisees which although it was both good and true the worke of the holy Ghost in that il man to declare the purpose of god for our redeÌ„ptioÌ„ in the death of christ yet had both caiphas the rest of the pharisies a lewd tent and a contrarie meaninge in the vttering thereof euen to the death of Christ and presernation of their own state euen so these Iesuites notwithstanding the forme of good wordes they here vse there lyeth hid in their heartes a wicked and deuelish meaninge to the ouerthrow of Christes office and glorie as by the discouery therof hetherto hath wel appeared Now where the Papistes papisticall Iesuites obiect saint Iames they doe by a double Sophisme beguile themselues and others Mark 3. Exod. 8 c. 10. Ioh. 6. Act. 8. Mat. 10.26 That is to wit in this word Faith in the word Iustification For faith in that place of S. Iames is taken for such a faith as the Deuill hath as Pharao had as the Capernaits and such others that for a time beleeued and such a one as Iudas and Simon magus had and like vnto the Iesuiticall faith and I thinke worse then the Deuils faith They should doe well therefore and finde lesse damnation if they forsake with Iudas in playne tearmes the name of Christ call themselues no more Iesuites after so good a name but Iscariozites and Magozites accordinge to the substaunce of theire Religion For where Iudas solde his Maister but once and Symon Magus woulde haue bought the holye Ghost but once they doe it infinitely and neuer make an ende thereof Now to their sophisme first where S. paul in the example of Abraham taketh faith for the knowledge of god the assente vnto his word with trust or coÌ„fidence therin wherby Christ is appreheÌ„ded S. Iames taketh it for a shadow of faith seperated from fiducia such a one as the papistical peneral or catholicke faith is which iustifyeth before God no more then deuils faith can iustifie S. Iames did not say that such men as hee spake of had Faith but hee sayeth What and if a man say he hath Faith which intrueth Saint Ieames importeth them to want Secondly Rom. 4. Gal. 3.4 S. Paul referreth iustification vnto God I haue saith he made thee a father to many nations euen before god And S. Iames referreth it vnto meÌ„ and therfore saith shew me thy faith by thy workes then bringeth the example of Abraham to conclude that by works in the sight and iudgemente of men we are iustified and not by knowledge which there hee calleth only faith And this agreeth with our sauiour Christ who saith Iam. 3 Mar. 5 1. Pet 2 Sic luceat lux vestra c Let your light so shine before men that they may see youre good woorkes and so glorifye your heauenly father Againe S. Paule and sainte Iames bring both an example but yet vnto diuers endes the one to proue that we be iustifyed by faith only without works and that before God the other to trie out a false hipocriticall shadow of faith froÌ„ a true liuelie iustifying Faith that neuer wanteth his works And this tryall hee maketh by woorkes which euer attend vpon a true Faith as the inseperable fruits thereof Etsi non precedunt iustificanduÌ„ August de Fr. operâ—bus sequuntur tamen iustificatuÌ„ Although workes goe not before him that is to be iustifyed yet truely workes follow him that is already iustifyed And thus also doth S. Augustine interprete this place of S. Iames so doeth Thomas Aquinas Quest 76 Haec loquitur saith S Augustine de operibus quae sequun tur Fidem c. Vnde Apostolus ait Fide obtulit Isaac cum tentaretur Haec oblatio est opus testimoniuÌ„ Fidei Iustitiae Saint Iames speaketh here of those workes which doe follow Faith Wherefore he saith Through faith Abraham offered vp Isaac wher he was tryed of God This oblation is the worke and Testimonie of his faith and iustificatioÌ„ Aquinas saith Opera iustificaÌ„t declaratiue Workes declare vs to be iustifyed Thus thou seest by the discourse of the Iesuiticall confession and opinion of Iustification drawen out of the Schoole of the Sorbonists that Sherwin meant nothing lesse in his late confession at his death theÌ„ that which the people for the most parte did suppose him to vtter If he had ment as the good forme of words doe to all good Christians importe why did he not first detest and condemn his Iesuiticall profession Why did hee not geue some open testimonie of repentaunce from his vile and detestable poperie For his forme of words is vnto his Iesuiticall Profession Popish Religion as contrarie 2. Cor. 6. Psal 37 Luk. 7.19.23 2. Reg. Mat. 3 Apoc. 14.19 as Light to Darcknesse trueth to Falshoode Christ to Beliall and he that will doe anye thing acceptable to God must first decline froÌ„ euil that he may do good So did Mary Magdalen Zache the Publican the Thiefe vpon the crosse and all peniteÌ„t sinners for so the Gospell teacheth But herein Sherwin followeth the practise of the holy Fathers of the Trident Councell and the sorboniticall Doctoures in whom the Deuil for the better vpholdinge of hys Antychristyan Sinagogue euen nowe beginninge to fall in all falshoode and Religious craftines goeth farre beyonde himselfe For they seeing the people beinge long oppressed with their superstitious Tyranny now by the continual preaching of the gospell in these last dayes to begin both to suspecte and to mislike the abhominations of their Popishe Religion thoughte it more then time to leaue the grosse and homelye tearmes of the Schoolemen and barbarous Predecessours in this matter of Iustification and to set a new Face and fine colour vpon that vile and corrupt matter by shewe of good woordes borrowed from the Gospell according to the time interlacing the same with new Distinctions and burnished Tearmes of arte so that except men do very carefully examine the same they are able to deceiue not the simple onelye but the wise and learned also Yea if it were possible euen the verye electe So skilfull are they to dissemble their meaninge by shewe and coloure of strange wordes and tearmes This maner of dealing thus dissemblinge and hidinge their owne meanings to the beguyling of the world is not good Reader that deuiding of Gods worde that S. Paule requyreth of the Lordes Ministers But contrariwise that braule of wordes and prophane clamors in vaine thinges tending vnto farther impietie wounding the conscience of the ignorant and greeuing the godlye like the frettinge of a Canker The Lord therefore deliuer his Church from the handes of such subtill workemen whose consciences are seared with obstinate hyyocrifie and guide it by his holy spirite in the labour of faithfull Pastors vntill the comming of his sonne Iesus Christ our Lorde to whome with the Father and the holy Ghost three persons and one eternall God be all glory and honor now and for euer LONDON ⧠Imprinted by Iohn Wolfe 1582.
Iohn 5.8 Gen. 2. Deut. 32. Ezec. 18 Esai 43 50.59.64 Oâ—â— 13. Mat. 12 condemneth vs before him so remissioÌ„ of sinnes doth restore vs againe to Gods fauor and presence and iustifyeth vs before him and therfore is the remission of sinnes our onely iustification before God and not the renuing of inward maÌ„ as these deceiuers doe pretend For our renouation and sauctification folow the remission of our sins as an effecte or fruite of our iustification which in deed is the remission of sinnes for the tree being by gods fauoure through remission of sinnes made good the fruite thereof which is sanctification must necessarily follow And thus faith was imputed vnto Abraham for righteousnes not by deseruiâ—ge or receiuing infused righteousnes as Andradius Aâ—drad in coâ— trident Rom. 4 Iâ—n 3 Gâ—â— 12.15.17.13 18 32 the Iesuites imagine but by remission of sinnes and then followed sanctification and obedience with daily increase by the workinge of gods spirit witnessed by his workes as well appeareth by the storie of his whole life And all these graces Esai 41. Rom 9. Gâ—â—â— 18 Ierâ—m 18. Esai 45. 2. Tim. 2. Ephes 2. Gol. 2 Pet. 1 good thinges did still depende vpon Gods election that hee had ordeyned and called him therto in Christ no part thereof depending of him felf as the Lord by the prophet faith Who calleth the iust man from the East c. euen I the Lord that am with the first and with the last This also S. Paule euidentive prooneth in the election of Iacob and out of the Prophet Ieremie by the example of the Potter and his vessels And to Timothie he saith that the Electe are in the Lordes house vessels to honor thereunto created in Christ Iesu by whom they are quickned by remission of sins In theire seconde Iustification these Iesuits say their infused Charitie firringe vp good woorkes Con. trident de incre iust sess 6. can 9.10.11.12 which the Schoolemen call woorkes of Condigne deserne both remission of sinnes and eternall life They make a greater shewe greatlye pleasinge themselues and beguile the simple vtterly excluding onely Faith and free Remission of sinnes and punishment due for the same as thinges thereunto nothinge beloÌ„ging which is as if a man woulde say that in the beginning a Tree liueth by the Fatnes of the earth the strength of his owne Sappe but afterwards liueth by the Fruite as though the Fruite did not continually take life nourishment from the Tree but did giue life moisture vnto the tree which of it self the fruit hath not but is coÌ„tinually nourished kept in life by the sap moisture of the tree Such are the absurde opinions of our religious Iesuites who in effect together with the Schoolemen and latter Sorbonistes leaue vnto Christ nothing in the worke of our iustification but only this that hee openeth the way how enery maÌ„ may iustifie himselfe and so the gospel to teach nothing els Albert. â—ig de â—ust Ethius cont a Lutiâ—a but how men may iustify theÌ„selues by their own workes and this euidentlye appeareth vnto all men that will not bee wilfullye ignorant by these new and old termes or wordes of art which for this purpose the Papistes haue deuised Coun. trid sess 6 An raâ—dan con trident As workes of preparation or disposing causes of our saluation Charitie infused stirring vp our free wil and faith or the holy ghost knocking at the dore of our free wil which is also called the firste Iustice workes of congruence meeting with the first grace or with the preneÌ„ting grace These termes be equiuolent and haue all one meaning as also haue their second iustice and workes of condigne that answere the condition as well appeareth by the censure of the Iesuites of Colen the councell of trident sess 6 De operibus canon 7. cap. 6. canon 4. de fide ca. 5.6.7.8.9.12 13. Pigln de iust cont trident sess 6. de operibus can 7. et de imbecal iustificationss ca. 1. can 4. Pantheol g. Galâ— Bielan senten Durand in senten Li. The master of sentences lib. 3. distnct 19. Pantheologia ex sententia Thome Gabriel Biel lib. senteÌ„t 3. and 4. and out of others of the bottomlesse pitte an infinite table The like meaning haue they in their termes of faith Pighi de iust con trid de fide sess 6. Andrad ut con tridens formed vnformed begotteen of their free will and infused So that while in wordes they grant vs to be iustified by a formed faith as they terme if they pare the same so near that they leaue no thing therof but a naked name of saith void of Christs merits taking vtterly from vs iustifycation that is by the only faith in Christ which Iustification is the very sum of all true vertue and godlines But nowe forasmuch as Iustification before God is the continuall remission of our sinnes through the only faith of Christ as it is alreadye saide and that not in the beginning onely but continually so long as wee dwell in this life Mat. 6. and therefore Christ Iesus our Redeemer teacheth vs to cry from time to time forgeue vs our sinnes These Iebusiticall papistes and popish Sorbonistes doe herein therefore declare themselues to bee led by the three vnclean spirits as is alreadye saide of Anti christ and not by the spirit of god as they would pretend Gen. 12.17 Rom. 4. Galet 2.1 1. Cor. 1 For the spirit of god by S. Paul in the example of AbrahaÌ„ dauid vn to whom the remissioÌ„ of sins was accounted their only righteousnes before God and the a longe time after they were first ealied yea many yeares after they were reckned the seruantes and frends of god the the remissioÌ„ of sins is our only righteousnesse before god S. Paul applyeth the righteousnes of abrahaÌ„ that he speketh of vnto him 14. yeares after he was called out of carraÌ„ And further he saith the AbrahaÌ„ was at no time iustified by his owne workes for then he had somethinge wherein hee might haue gloried but he saith that AbrahaÌ„ was coÌ„tinually iustifyed before God by faith without works that he might always glory in the Lord. The same thing we finde in Dauid 〈◊〉 Reg. 18 Psal 81.32.18 â—0 143 Act. 15. Esai 6.64 that was a man eueÌ„ to the liking of God Of Esay also whom the Lorde had cleansed and yet saith he of himselfe among the rest of Gods Children we are all as an vncleane thing Mat. 20. Luk. 17. all our righteousnes are as futhie ragges And Christ our Sauiour saith that when wee haue done all that is commanded vs yet are we vnprofitable deseruing nothing For god is debtour vnto none And S. Paul of the regenerated man 2. Corrin 1.5 Psal 32. Coloss 2. Act. 13. in his owne person cryeth out saying Oh wretch that I am who shal deliuer me from this bodie of sin death He
saide not my workes of coÌ„digne or stirred vp by the firste grace as doe these Iesuites but he saide I thank God thorough Iesus Christ our Loid which dyed yea rather which is raysed againe which also is at the right hande of God making intercessioÌ„ for vs vnto his Father who is stil in Christ reconciling vs vnto him self thorough the remitting of our sins in Christ therefore is remission of sinnes continually preached vnto vs aswell after our regeneration as before els were it in vaine that euery where in the Scripture remission of sins freely in Christ is inforced as the very matter of our saluation and reconcilement to God 1. Iohn â— â— Mat. 3. Esai 35. If any man sinne saith Saint Iohn wee haue an aduocate with the Father Iesus Christ the righteous and he is the pacification or Propitiation for our sinnes and this not in the beginning but continuallye all our life long and therefore hee saide of himselfe and others already iustifyed If we walk in light c. The bloud of Iesus Christ cleanseth vs from al our sinnes If we acknowledge our sinnes God is faithfull and iust to forgeue vs our sinnes Philip. 3. 1. Cor. 4. And S. Paule fled vtterly from his own righteousnesse yea from that he might any way chaleÌ„ge either by obseruing the Law or by his painful trauell or labour in the gospell and claue only so the righteousnes of God that coÌ„meth through the onely faith of Christ And our sauiour Christ himselfe calleth sinners vnto him Rom. 1.7 Eze. 18. Mat. 11.18 promising continually remissioÌ„ and forgeuenes of sinnes so often as they repent yea to seueÌ„tie times seuen times that is continually Wee ought therefore at all times confidentlye through Christe to come vnto the seate of grace Esai 1.55 Apoc. 22. Heb. 4. assuring our selues to finde helpe in time of neede We saye to these Iesuites therefore with S. Augustine Aug. de circit de Bar. in cant can serm 23. and S. Barnard Iusticia sanctorum c. The righteousnesse of Saintes in this worlde standeth rather in the forgiuenes of sinne then in the perfection of vertue Ambro. de Iacâ—â— lib. 2. And with S. Ambrose as Iacob in the coate of his brother Esau was accepted vnto Isaac his father so we in that righteousnes of Christ are accepted before God And further with Austine we say Aug. ad Bonis lib. 3. cap. 5. we must still depend vpon the onely merite of Christ and this being our onely hope where is then confidence of workes Ber. super caâ—â— serm 16. And againe with Barnard we say Our merite is the Lordes taking of mercye this is the whole merite of man if he put his whole trust in him that saueth the whole man There is no cause why thou shouldest aske by what merite we shuld hope for good things when thou hearest in the prophet I will do it not for your sakes but for mine owne saith the Lord. Barnard in ps 91. Super. Cant. ser 23. And againe O solus vere beatus qui non imputauerit dominus peccatuÌ„ Ezech. 22.32.36 c. Sufficit mihi ad omneÌ„ iustitiaÌ„ solum habere propitium cui soli peccaui Barn super Cant. ser 23. O truely happy vnto whom god wil not impute sinne c. It suffiseth me vnto all righteousnes to haue him merciful whoÌ„ I haue only offended Idem ser 61 Ego fidenter quod ex me mihi deest exurpo mihi ex visceribus domini mei quoniam misericordiae effluunt nec desunt foramina per quae effluant I doe confidently take vnto my selfe that which wanteth vnto me of my self froÌ„ the bowels of my Lord for his mercies flow out abundantly neither do the conduites want wherby they may stil flow out And againe with Austen we say Aug. in confess Vae hominum vitaâ— quantumuis laudabili si remota misericordia indicetur Wo vnto the life of man be it neuer so laudable if it shal receiue iudgment without mercie Therefore propter illud imperfectionis vicium si dixerimus quia peccatum non habemus Aug. epist 26. ad Hieron 1. Iohn 1. c. propter illud etiaÌ„ vitium quantumlibet profecerimus necessarium est nobis dicere dimitte nobis debita nostra Because of that imperfection of ours if we shall saye we haue no sinne we deceiue our selues there is no trueth in vs yea for that imperfection of ours how much soeuer we go forward in vertue and godlines it is necessary for vs to say forgiue vs our trespases But these Iesuites herein deceiue theÌ„ selues also â—â—ncil trident sess 〈◊〉 sess 7 â—â—llen in his booke 〈◊〉 purgatorie as in their first second iustice that they imagine vnto themselues a ful and perfect regeneration or renouation in their first conuersion by the receiuing of the sacrament of Baptisme thervpon grounde this false principle of the second iustification For so long as the most perfectest liueth in this world so loÌ„g carieth he both in soule body â—â—ne lib. 4 â—abri byel â—urand in sent â—â—b 4. Mat. 5 â—â— Rom. 6 7.12. â—oloss the sinne and corruption of the olde man which the Apostle tearmeth earthly members which are daily more and more to be mortified that our regenerated part or inwarde man may increase to further renouation euen vnto a perfect man and therefore are we exhorted stil to this further mortifying of the olde man Ephe. 4.5 Psal 51.103 and pray earnestly to god that hee will by clensing vs more and more from our sinnes performe the same Esai 6. 1. Cor. 15. 2. Cor. 5. Galat. 2.5 2. Tim. 2. And thus Dauid S. Paule Esaie and all the godly continually expected knowing ' that when this body of sinne by death should be put of it shuld be performed through Christ Iesu by whom in the meane time they liued by a liuely faith in the worke of this newe birth in continuall mortification and renouation The performance whereof is the dailye remitting of sinne throgh the bloud of Christ For the last enimy that herein must be destroyed is death or mortalitie S. Paule confesseth Hebr. 9. that after his new birth and conuersion there still remayned a resistance which he called the law of his members 2. Ioh. 2.1 which although it did not raign in him yet did it marueilously vexe Apo. 1.7.8.14.12 let hinder him so that he coÌ„fessed he had not then already attained Rom. 7.6 either was alredy perfect 2. Cor. 12. but still followed the prefixed marke in Christ Philip. 3. throgh whom as he was in him comprehended 2. Tim. 4. so he fought a good fight fulfilled his course 2. Cor. 9. and kept yâ— faith Luk. 16. to the receiuing of that crowne of righteousnes 2. Cor. 2.5 which the Lorde the righteous iudge did giue vnto him at the day of his dissolution