Timo. 1. Ephes 1. who when we were synners died for vs and when we were enimies reconciled vs pacifying him by his owne bloude and paying our raunsome in whome God accepted vs to his fauoure The meane and instrumente whereby God woorketh Iustification in vs is the Sacramente of Baptisme Tit. 3. by the wasshing whereof and renewing of the holy Ghoste we are saued Through these causes there is wrought in vs the iustice of God by the whiche we be and are trewly called iuste Qui facit iustitiam iustus est 1. Ioan. 3. for he that doth iustice is iuste It is not the iustice of God whereby he him selfe is iuste neyther is it our owne as of our selues but oures comming from him Cùm ero iustus August in Psal 70. in tua iustitia erit c. When I shal be iuste saieth S. Augustine it shal be in thy iustice For that I shal be iuste by iustice geuen me from thee and in suche sorte shall it be myne that it shal be thyne also that is to wit geuen me from thee Which woordes declare both that there is true iustice in man wrought in his Iustification and also that the same commeth not of him selfe but is geuen him from God. The final cause and ende of our iustification is Tit. 3. Ephes 1. vt haeredes simus secundùm spem vitae aeternae in laudem gloriae gratiae Dei That by hope we may be inheritors of lyfe euerlasting to the prayse and glory of his grace And thus hauing briefly declared what the causes of our Iustification bee I shal now shewe howe and by what meane the same is wrought in vs. That the Sacramente of Baptisme is the instrumente and meane whereby God iustifieth vs. THE VI. CHAP. AS God iustifieth synners through suche causes as haue ben rehersed so hath he appointed the Sacrament of Baptisme as an instrumente and meane to worke his iustice in them for whiche cause S. Paule seemeth to take it for al one to be baptised and to be iustified saying 1. Cor. 6. Abluti estis sanctificati estis iustificati estis Ye haue ben washed cleane ye haue ben made holy ye haue ben iustified And in an other place he saieth more playnely God hath saued vs by the wasshing of regeneration and renewing of the holy Ghoste Tit. 3. And bicause no man should thinke that he mighte be otherwise iustified or saued Christe saieth vnlesse a man be new borne by water and the holy Ghoste Ioan. 3. he can not entre into the kingdome of God. S. Ambrose saieth The beginning of trewe life and true iustice lyeth in the Sacrament of regeneration Amb. li. 1. ca 5. de voca om gent. that where a man is newe borne there also the true vertues should beginne And note here by S. Ambrose not only that Baptisme is the beginning of our iustice but also that we haue therein a beginning of true vertues and true iustice Augu. lib 2 contra Iulian. I haue recited the wordes of S. Augustine before where he saith that Iustification is geuen vnto vs in this life by three thinges whereof he maketh Baptisme the firste And to prooue the same by a reason taken out of the Scriptures See the 1. Chap. Our iustification standeth specially in twoo pointes in forgeuenesse of sinnes past and newnes of life in tyme to come For as S. Paule saith of such as be iustified Rom. 3. that God hath pardoned them their former sinnes so saith he for the tyme to come that they must walke in newnes of life Rom. 6. In Baptisme al our sinnes be forgeuen Prorsus verum est c. Augu. ser 2. de ver Apost Tit. 3. It is verely true In holy Baptisme al sinnes were put away wordes deedes thoughtes al were blotted out In Baptisme also newnes of life is geuen For which cause it is called a newe byrth the wasshing of regeneration and renewing by the holy Ghoste Wherefore seing that all that apperteineth to Iustification is wrought in vs by the Sacramente of Baptisme we may beside the authoritie of Scriptures and auncient Fathers euen by reason conclude that Baptisme is the instrumente and assured meane whereby a synner is iustified Of the Iustification of infantes by the Sacramente of Baptisme THE VII CHAPT BVt as the benefite of Iustification is al one so it is not receiued of al after one manner For such as are borne in sinne and by mercie called to the state of iustice eyther they be called and christened in they re infancie as it is nowe vsed throughowt the Christian worlde or elles they be called to it in they re perfecte age as it was vsed when the Gospel was preached to them that were borne and brought vp in infidelitie The estate of infantes asketh moste fauour and mercie for as S. Cyprian saieth Lib. 3 epistol 8. Augu. ser 14. de ver Apost Infans recens natus c. The infante newly borne hath not offended but that taking his carnall byrthe after the nature of Adam he hath drawen into him by his firste byrthe the infection of the oulde death who commethe to receyue forgeuenesse of sinnes the more easily for so muche as there be pardoned vnto hym not his owne but other mennes synnes And for that cause as S. Augustine saieth Augu. ser 10. de ver Aposto sermo 14. Accommodat illis mater Ecclesia The Churche our mother lendethe them other mennes feete to come other mennes harte to beleue other mennes tounge to say yea that forasmuch as their syckenes and griefe commeth by an other mannes synne they may be saued by the confession of other that be healed And albeit they be neyther able to answere nor doo for them selues any thing towarde their owne benefite yea and so muche as in them is resiste the same yet God bringeth them by vertue of that Sacrament from the power of darckenesse to the kyngdome of his Sonne Coloss 1. Augu. lib 1. ca. 9. de pec meri remiss powreth into them the secrete grace of his spirite and maketh them true faithfull and Christian sowles S. Augustine saieth Inter credentes Thou shalte recken and accompte babes that be christened emong the beleeuing neither shalt thou by any meanes be so bolde as to iudge otherwise Ser. 14 de verb. Apo. excepte thou wilt be an open heretique For yeuen by the aunciente canonycall and most suer grounded custome of the Church Babes once christened are called faithful and beleeuers Aug. ibid. And in an other place speaking of the state of infantes christened if they dye before thage of discretion So great saieth he is the mercie of God toward the vesselles of mercie Aug. li. 21 cap. 16. de Ciuit. Dei. that euen the first age of man to witte infancie c. If it haue receiued the Sacramentes of the mediator though it ende his life in those yeares for that it is
Abraham Cypriae de Elemos S. Cyprian telleth Nam si Abraham credidit Deo. For if Abraham credited God and it was accompted to him for iustice doubtlesse he that according to Gods cōmandement geueth almes doth credit God and he that hath the trewe faith keepeth the feare of God. Thus haue I shewed that the Faith which was reputed vnto Abraham for iustice was that faith whereby he did credite vndoubtedly and obediently follow the wordes of God were they promises or were they commandementes as faithefull in the one as faithefull in the other By this Faith Abraham was made the Father of the beleuing by this faith Zacheus was made the childe of Abraham Gala. 3. by the same rule Qui ex fide sunt benedicentur cum fideli Abraham As many as be faithefull by this Faithe shal be blessed with the faithfull Abraham If all other Scriptures towching this matter were doubtefull and darke yet might the example of these two men so plainely set forth in both Testamentes suffice the meeke and godly Christian man trewely to vnderstande what apperteineth to Iustification That there is no contrarietie betwene S. Paule and S. Iames concerning the doctrine of Iustification and howe they are to be vnderstanded THE X. CHAP. BIcause S. Paule saieth Rom. 4. Iacob 2. Abraham was iustified by faith and not by workes And S. Iames writeth that Abraham was iustified by woorkes and not by Faithe onely some haue thought ther was a contradiction imploied in the wordes of the two Apostles but the holy Ghost who ruled bothe their pennes and is neuer contrary to him selfe meante one thing in them both and by them both vttered one trewth well agreing with it selfe For the plaine declaration whereof it is to be vnderstanded 1 Cor. 4. Aug. in Praefa Psal 31. that our Iustification is compared vnto a perfecte building or vnto a fruitefull tree For as in building there muste be a foundation to beare vp the house and the tree muste haue a roote owte of the whiche the leaues and fruite maie spring and yet it is to no purpose to laie a foundation if a man builde nothing vppon it neither is it inough in a fruitefull tree to haue the roote withowt branches leaues and fruite See the first Chap. of this treatie euen so is there in our Iustification as it were a foundation and roote and a perfecte building and fruit The foundation and roote is Faith whereby we haue accesse to God and be made of wicked rightuouse Rom. 5. Ephes 2. Gala. 5. when I say Faith I meane not Faithe alone but accumpanied with charitie as S. Paule doth The building vppe or fruite of our Iustification is the continuance increase and perfection of iustice whereby such as are once iustified be made more iuste and in the ende perfited in iustice that is to say saued Of al which I haue saied sufficientely before Of the roote and foundation which is the entrie and first degree of Christian iustice S. Paule speaketh Of thincrease and perfection S. Iames. Rom 4. Iaco. 2. Rom. 5. Ephes 2. S. Paule saith we are iustified by Faith declaring what he meaneth by Iustification Habemus accessum per fidem in gratiam istam We haue accesse and comming to this grace throughe Faith. And when he saithe through faithe he meaneth especially through grace and throughe mercie Ephes 2. whereby Faith is geuen Tit. 3. It was not for the workes of iustice that we did but through his mercy he saued vs. All men are borne sinners called when they be sinners by grace called by grace iustified and made of sinners rightuouse Before our Iustification In Praesa Psal 31. S. Augustine his wordes maie be saied to euery one of vs Attenduntur opera tua inuentuntur omnia mala Thy workes are loked on and they be founde all euill Rom 6. If God shoulde rendre vnto these workes that is due he should condemne thee For the wages of sinne is death So was neither Abraham nor any man iustified by workes Workes done vvithout Faithe Neither Abraham nor any other could deserue Iustification by his workes For workes done without Faith and before God geue his grace in some degree deserue not at Gods hand either grace or reward of life euerlasting And thus do wee see in what sense S. Paule saied Abrahā was iustified by faith and not by workes He was first called by mercie and by grace without anie deserte of his woorkes going before The like he saith generally of al men that by grace they are called Rom. 5. Ephes 2. and by faith haue accesse to God and be planted in Christe and so iustified by faith and not by woorkes But here let the Reader take hede that he deceiue not him selfe For as before the grace of God Of vvorks don vvith faith and after God hath geuē his grace 2. Timo. 3. Luc. 1. no man is able to doe any woorke good and profitable towarde the life euerlasting so as many as are called receiued to Gods fauour and iustified be made able and meete to doe all good woorkes And as God calleth al men without iustice and holines So doth he call them to serue him in iustice and holinesse And as he found al men of them selues without good workes so did he suffer Tit. 2. Galat. 5. Ioan. 3. 1. Cor. 3. to cleanse vnto him selfe a people that should folowe good woorkes And suche good woorkes being the fruites of the holie Ghoste woorkes of faith done in God God working in man and man working togeather with God through the bountiful and liberal promise of God are rewarded with increase of grace and iustice here and in the life to come with perfection of iustice that is life euerlasting Apoca. 22 Eccles 18. See the 12 Chapt. of the firste booke Iacob 2. And bicause the Scripture calleth increase of iustice Iustification S. Iames saith Abraham was iustified by workes that is to saie made more iust then he was strengthened and increased in iustice by woorkes In this sense he saith you see that a man is iustified by woorkes and not by faith onely And thus saith S. Paule truely a manne is called to iustice hath accesse to God and is made of wicked righteouse by faith deseruing it not by woorkes And S. Iames as truely saieth A man is iustified by woorkes that is a manne alreadie iuste is by woorkes made more iuste strengthened and increased in iustice Oecom in ca. Iaco. 2 There is faith saith Oecumenius that requireth no workes that goeth before Baptisme And there is faith that must be coupled with good woorkes and that is faith after Baptisme after whiche sense certaine of the Greeke Fathers saieth he vnderstoode S. Paule to speake of faith before Baptisme which bringeth a sinner to Chsist and iustifieth him without respect of any woorkes going before and S. Iames to speake of faith which is in a Christian man after Baptisme
curing and healing againe of those woundes Finally deerely belooued brethern the worde of God hath neuer ceased hath neuer bene silent but in the holy Scriptures bothe olde and newe alwaies and in al places hath stirred Gods people to woorkes of mercy the holie Ghost still crying out and exhorting vs that who so euer is instructed to the hope of the Kingdome of heauen should doo almose deedes God willeth and commaunded Esaie saying Crie out strongly and spare not Esaie 58. Lifte vp thy voice as a trumpet and shewe foorthe vnto my people their sinnes and to the house of Iacob their iniquitees And when he had commaunded theyr sinnes to be vpbrayded vnto them and when he had vttered their wickednes with full force of indignation and had saied that they could not with praiers or fastinges satisfy for their sinnes no nor appease the wrathe of God though they should be wrapped in asshes and shertes of heare yet in the last part shewing that God might be appeased only by almose dedes he added this saying Ibidem Breake thy bread vnto the hungry and the nedy wanting harborough leade into they house I thou see one naked cloth him and the houshold of thy kinne doo not despise Then shall thy light breake foorthe in timely season thy health shall soone appere and iustice shal goe before thee and the brightnesse of God shal cōpasse the round about Then shalt thou cry out and God shal heare thee and while thou art yet speaking shall saie vnto the Beholde I am at hande Thus we see that remedies to winne Gods fauour were geeuen by Gods owne woordes And what sinners ought to doo Gods instructions haue shewed and taught Againe that by iust woorkes satisfaction is made to God that sinnes are purged by merites of mercy wee reade in Salomon also Eccles 29. Close vppe thine almose saith he in the bosome of the poore and he shall praie and entreate for thee against al ill And againe Prouer. 21 He that stoppeth his eares not to heare the weake and needy him selfe shall call vppon the Lorde and shall not be heard For he can not deserue the mercy of our Lorde whiche is not him selfe mercifull or obtaine of Gods fauour any thing in his praier who is not gentill to the praier of the oorep This also doth the holy Ghoste declare and proue in the Psalmes Psal 40. saying Blessed is hee that hath regarde to the needy and poore Our Lorde shall deliuer him in the euill daie Whiche preceptes Daniell hauing in minde Daniel 4. when the Kinge Nabuchodonosor being feared with a terrible dreame boiled in great anguishe of minde he gaue him remedie for the turning awaie and mitigating of those euils by obtaining God his helpe saying Therefore ô King let my counsel please thee redeeme thy sinnes with almose deedes and thy vnrightuousnes with mercy on the poore and God shall be mercifull ouer thy sinnes To whome the Kinge not obeying suffered the terrours and aduersities whiche he sawe in his dreame whiche yet he might haue escaped and auoided if hee woulde haue redeemed his sinnes by almes deedes Also Raphael the Angell dooth witnesse the lyke and exhorteth that almes be willingly and bountefully geeuen Raphael Angelus saying Praier is good with fasting and almes for almes deliuereth from death and it purgeth sinnes Hee sheweth that our praiers and fasting be of the lesse force if they be not helped with almes deedes and that praiers alone are of littell efficacie to intreate vnlesse they be filled vppe and helped with the adioyning of deedes and woorkes Praiers vvithout vvorkes are of small force The Angell dooth reuele open and testifie vnto vs that our praiers are made effectual by almes deedes that by almes life is redeemed from perill by almes soules are deliuered from death Neither doo we derely beloued Brethern so auouch these thinges but that wee shall with the very testimony of Truth it selfe confirme that which the Angel Raphael hath saied In the actes of the Apostles we haue good proofe hereof and by a fact done we plainly finde that soules are by almose deliuered not onely from the second death of hell but also from the first death of this present life Tabitha being a wooman much geuen and addicted to good woorkes and dooing of almose when by sickenes she had departed this life Peter was sent forth vnto the dead carcas whoo when readely and gently as it becomed the mekenesse of an Apostle he was come thither there stood about him a sorte of widowes weeping and intreating him and shewing vnto him the clokes coates and all other the clothing which they had before receaued of her making sute for her being dead not so much by their woordes as by showe of her owne woorkes The good intention helpeth muche praier Peter perceiued that the thing in suche sorte sued for might be obtained and that the helpe of Christe would not want at the sute of the widowes since him selfe was also clothed in the widowes Therefore when kneeling downe vpon his knees he had praied and as a fitte aduocate had vttered and sent vp vnto God the praiers made vnto him by the widdowes and the poore turning then to the bodie which being wasshed lay alreadie vpon a borde he said Tabitha arise in the name of Ihesu Christ Neither did he faile Peter but straight way gaue helpe who in the Ghospell had saied that what soeuer were asked in his name should be graunted Death therefore was suspended life retourned and the reuiued body restored quicke to light all the company muche maruailing and being not a little astonnied thereat Of suche force were the merites of mercy of suche value and power were good workes Merites of vvorkes Shee that to the needy widowes had geuen reliefe and succour of life deserued at the praiers of the widowes to be restored to life The teacher therefore of oure life and the maister of our eternall saluation geeuing life to the people beleeuing and prouiding for euer for them on s brought to life doth emong his diuine commaundementes and heauenly preceptes in the Ghospell will and charge nothing more often then that wee should continue and persist in geuing almose that wee should not lie and grouell vpon our earthly possessions but rather hearde vppe to our selues some heauenly treasures Sell your goodes saith hee and geue almose And againe Lay not vppe to your selues treasures vppon earth Luc. 12. where mothe and rust spoileth and decaieth and where theeues digge vp and steale but heape vppe vnto your selues treasures in heauen where neither mothe nor rust doth consume and where theeues do not breake vp and steale for where thy treasure is there will also thy hart bee And when he woulde teache one that had obserued the lawe howe he should be perfite he saied If thou wilt be perfite goe and sell all that thou hast and geue it to the poore and thou shalt haue treasure
our Iustification is to a Christian man most necessary and comfortable so must 〈◊〉 aduertise thee that the mistaking and wrong vnderstanding thereof Aristo Ethic. is most dangerouse For as the Philosophers saie that euery vertue is besette of eche side with a vice contrary to it so S. Augustine writeth that the true Doctrine of Iustification Aug. in Praesa Psal 31. hath of eche side of it a deepe and dangerouse fall so that who so goeth out of the streight waie thereof on the right or lefte hand falleth downe hedlong and casteth awaie him selfe Into the one danger and of the one side they fall that presume of themselues thinking to be iustified by them selues by their owne strength and rightuousnes without the helpe and grace of God. August suprà Of them he saith Si se in audaciam quandam c. If a man lift him selfe vppe vnto a boldenes of presumption and presume of his owne strength and iustice and purpose in his minde to fulfil iustice and to doe all that is commaunded in the lawe offending in nothing and thinke to haue his life in his owne power that he slide no where faile no where stumble no where see darcke and dymme nowhere and attribute this to the power of his owne will although peraduenture he fulfil al things that seeme iust in mennes sight so that nothing be founde in his life that may be blamed of menne yet God condemneth the very presumption and vaunting of pride The other hedlong fall is on the contrary side and into it suche men fall as pretending their owne infirmitie and weakenes do no good deedes and trust and presume onely to be saued by Gods grace and mercie though they liue vngodly of whome also S. Augustine saith in the same place Si se infirmitati c. August vbi suprà If a man yelde himselfe vppe to his owne weakenesse fully and wholy and bende himselfe to this cogitation to say bicause the mercy of God is readie for all sinners vnto the ende in what so euer sinnes they continue if they beleue that God deliuereth God forgeueth so that no wicked men that haue faith and beleue shal perish that is to say none of them shall perish that say to them selues what so euer I doe with what so euer outrages and shamefull dedes I be distained sinne I neuer so much God of his mercy deliuereth mee bicause I haue beleued in him he then that saith no such menne perish by that euil thinking is moued to sinne freely And the iust God vnto whom mercy is songe and iudgement not mercy onely but iudgement also findeth man yll presuming of him selfe and abusing Gods mercy to his owne destruction and of necessity such a one must be damned And somewhat after that he saith Quid igitur fit What shall we then doe If a man iustifie him selfe and presume of his owne iustice he falleth If a man considering and thinking upon his owne weakenesse and presuming of the mercy of God haue no care to cleanse his owne life of his sinnes and drowne him selfe in all the goulfe of lewd doinges he falleth also Presumption vppon his owne iustice is as it were the right hand The thinking that sinnes escape vnpunnisshed is like the left hand Let vs heare the voice of God saying to vs Turne not aside to the right or left hand Prouer. 4. Presume not to come to the kingdome by thine owne iustice presume not to sinne through the mercy of God. These be good Christian Reader the two perilouse and deadly daungers that men may fall into if they doe not rightly vnderstande the true doctrine of Iustification Whiche falles being so dangerouse God graunt all men carefully to eschew Wherin to helpe thee iudge vprightly I haue taken in hande this trauaile trusting by Gods grace so to leade thee Via Regia that is in the true and high waie that thou shalt not nede to fall of either side if thou wilt vprightly waie and with the feare of God consider such thinges as thou shalt finde here alleaged And bicause I can not hope to atteine any good much lesse so great a good but by his geuing of whom commeth al good I wil beginne with the prayer which S. Augustine intending to preache of the same matter made desiring thee to pray for mee as he did his hearers for him selfe Primùm infirmitatem meam c. First of al saith he I commende my weakenesse to your prayers Ephes 6. as the Apostle saith that woordes may be geauen me in opening my mouth so to speake vnto you as it be not perilouse for me to speake and may be holesome for you to heare And this request I make vnto thee Gentle Reader not onely for mine owne sake who neede the same but for thine also that thou maist perceiue howe great helpe and assistance thou needest at Gods hand for thy parte if thou wilt profitably reade or speake of this matter of whiche so vertuouse and excellently learned a Bishop thought him selfe not able nor meete to speake without the healpe of godlie prayers A BRIEF TREATIE OF MANS IVSTIFICATION THE FIRST BOOKE VVhat is meant by the worde of Iustification And what degrees perfect Iustification and saluation hath in it THE FIRST CHAPTER RIGHT order of teaching requireth that sithens mine intent is to shew how a man is iustified I shoulde first declare what is meant by the worde of Iustification Three degrees of Iustification in Scripture Rom. 4. of which the holy Scriptures seme to speake after three sortes and manners The first kinde is called the Iustification of a sinfull or wicked man of which S. Paul speaketh saying Credenti in cum qui iustificat impium reputatur fides ad iustitiam Faith is reputed for iustice vnto the partie that beleueth in him which iustifieth the wicked Whiche wordes S. Augustine expounding saith To iustifie the wicked In exposi quarund propos ex epistola ad Rom. Aug. in Psal 7. in ep 120. Rom. 8. is as much to saie as to make of the wicked a godly man. And in an other place he saith When a wicked man is iustified of wicked he is made iust And sith all Iustification commeth of God Deus est qui iustificat It is God that iustifieth of these places and manie other that might be alleaged to this purpose we may gather and saie that Iustification in this kind is the gifte of God whereby a wicked or sinfull man is made godlie and rightuouse An other degree or manner of Iustification the Scripture also acknowlegeth Apoc. 22. saying Qui iustus est iustificetur adhuc Let him that is iust be iustified yet And let him that is holie be yet made holier And in an other place Non impediaris orare semper ne vetêris vsque ad mortem iustificari Eccle c. 18 quoniam merces Dei manet in aeternum Let nothing let thee to praie euer and let nothing forbid thee to be iustified
taken out of the power of darknes and brought to the kingdome of Christ Colo. ca. 1. is not onely not appointed paines euerlasting but shall not so much as suffer any purgatory tormentes and paines after death Purgatorie paines For the only spirituall regeneration suffiseth that so much as the carnall generation intermedled with death be not preiudiciall nor doo it any harme By which sayings we see first that infantes haue sinnes to be forgeuen them Nexte that they enioie remission thereof by their baptisme Thirdely that they enioie that benefite in most free manner Nothing being required for that purpose but onely that other Christian men bring them to the Church to be baptized and answere for them And the cause why For that they are gilty only of originall sinne and none other trespasse committed by them selues This is the graciouse and most free Iustification of infantes which they atteyne vnto not onely without any good doing of their owne but also without any consent Yea though they striue against it through the free mercie of him that came to seeke and saue that was loste Luc. 19. And hereby doo we not only see the happie estate of al such as be borne in Christian regions who by and by after their byrth be baptized and thereby iustified but also we perceiue how nedelesse it is to dispute of the beginning and entree of our Iustification which is wrought in vs freely by grace without our selues before we be able to vnderstand how great the benefite is And therefore concerning the Iustification of al men that liue this daie in Christian contries there is nothing so needeful as to vnderstande how such as fall after Baptisme may be reconciled to God and restored to the estate of iustice againe whereof I shall speake hereafter Of the Iustification of suche as were christened being of perfite age and what was required of them THE VIII CHAPTER BVT of such as borne and brought vp in infidelitie and being of perfect age came to be iustified and of wicked made rightuouse bicause they be not onely giltie of originall sinne but also of many actuall sinnes committed by their owne thought worde and deed more is required and an other order appointed vnto them whereby they prepare the way to receiue the iustice of God. It is required of them first to beleue For he that commeth to God Hebr. 11. Marc. 1. must beleue So Christ beganne to preach vnto such Poenitemini credite Euangelio Repent and beleue the Gospel And forasmuch as beleuing the Gospel there is reueled and opened vnto them the anger of God from heauen vppon all wickednes and iniustice Rom. 1. They are stricken with a good and profitable feare of Gods iudgement Act. 2. as they were that heard S. Peter his preaching and of that feare they conceiue and as it were trauaile and bring forth the spirite of health Esai 26. Yet doo they not rest in that feare but learning that Christ came to saue sinners and died for such as were his ennemies 1. Tim. 1. Hearing him also say Confide fili be of good comforte sonne Rom. 6. Matt. 9. thy sinnes be forgeuen They conceiue hope of mercie and thereby beginne to loue him by whose mercie they truste to enioy so greate a benefite And for the loue of him deteste and abhorre their former sinfull life And bicause it is said vnto them Act. 2. Poenitentiā agite baptizetur vnusquisque vestrûm Doo penance and be baptized eche of you they willingly and hartely repente their former sinnes which is al the penance that the Church of God requireth before Baptisme And so disposing them selues they receiue the Sacrament of Baptisme and therewith according to the promise of God made by S. Peter Matt. 28. Act. 2. remission of their sinnes and the gifte of the holy Ghost to keepe Gods commaundements which is their Iustification And this is the order whereby a sinner being of perfect age is iustified that is to say called to the estate of iustice and of wicked made rightuouse The first and principall cause thereof is the loue and mercie of God thorough the merite of Christes death Iustice is wrought in vs by grace and atteined by faith with the feare of Goddes iudgement hope of his mercie loue of his goodnes and by penance thorough the Sacrament of Baptisme All which are so necessarie to the accomplishing of our iustice that where any of them faileth trewe iustice also doth faile Hebr. 11. For as without faith it is vnpossible to please God and he that beleueth not is already iudged So he that is without feare can not be iustified Eccles 1. He that hopeth not despeireth Neither can any man loue that he hopeth not And who so lacketh hope and loue Aug. Enchi ca. 8. can not be iustified by faith Nam Daemones credunt For euen the Diuelles beleue and tremble and yet doo they neither hope nor loue but rather by beleuing are afraied that that shall come which we hope and loue Such as wil be iustified must not only beleue the Gospel but do penance Mar. 1. Luc. 13. Gal. 3. and such as will not do penance are assured al to perish Finally who is not baptized putteth not on Christe and therefore is neither renewed nor iustified This manner of Iustification is not onely testified by the Scriptures but also expressed in th' ancient vsage of the Church by such order as was exercised vppon them that receiued baptisme when they were of perfect age euen from the Apostles time whiche thinge we maie perceiue by the wordes of S. Paule where he saith Intermittentes inchoationis Christi sermonem Hebr. 6. c. Leauing asyde the wordes of our yong beginning in Christ Lette vs drawe to a perfectenes not layinge againe the foundation of penance from deade workes and of faith towarde God of the teaching of Baptisme and also of laying on hands of the resurrection of the dead and iudgement euerlasting al which thinges saith S. Augustine apperteyne to thadministration of Baptisme Aug. in expo ad Ro. incho de fid oper cap. 11. whereby we vnderstande that of such as were baptized in perfect age there was not only required faith in professing tharticles of the Crede but also they were required to doo penance from deade workes of sinne And to shewe some outwarde token thereof there was appointed vnto them before theire baptisme a time to faste and praie As is testified by such as liued nigh vnto the Apostles time Iustinus Martyr saith Apolo 2. pro Christian After what sorte we haue offred and dedicated our selues vnto God being newe made throughe Christe we will declare As many as be persuaded and beleue that the thinges are trewe whiche be taught and saied by vs and promise that they be able so to liue they be taught to praie and by fasting to aske at Goddes handes forgiuenes of former
sinnes committed by them Tertullian expressing the same custome saith further that they made also a confession of their former sinnes Ingressuros baptismum c. Tertullia De Bapti Suche as wil come to Baptisme must by often petitions fastinges kneelinges and watching and with confession of all their former sinnes vse praier S. Augustine declaring the order of his time saith De fide oper ca. 6. that such as intended to take baptisme certeine daies before gaue their names in writing and were purged and cleansed by abstinence fasting exorcismes forbearing the companie of their laweful wiues And by these doo we vnderstande that suche as were christened being of perfect age were not only instructed in faith but also taught to doo penance to faste to praie to promise that they would liue according to Christ his teaching to feare God to loue him and to hope in him al which thinges were conteined in their instruction and doctrine of Baptisme whereof S. Paule maketh mention Hebr. 6. And being in this wise prepared they receiued that Sacrament and therewith their Iustificacion If any would not professe amendemente of life but continewe in damnable vice or in any vngodlie kinde of liuing beleued they neuer so wel they were not admitted to be christened as S. Augustine saieth Meretrices c. Common harlottes and stage plaiers De fide oper ca. 18 and other what so euer occupiers of common lewde doinges vnlesse they vndoe and breake suche bandes be not suffered to come to the Sacramentes of Christ But this the Reader maie see at large in the booke it selfe of S. Augustine intituled of faith and workes which is translated into englishe and sette furthe herewith The cheefe argumente whereof is to declare that it suffiseth not him that wil be baptised and iustified to beleue vnlesse he haue faith that worketh by charitie and vnlesse his life be agreable to that holy Sacrament Cap. 2◠Cap. 15. Cap 16. For where any of bothe faileth saith he there neither ought nor can any promise be made of life euerlasting And thus haue we seene how they receiued their Iustificacion who came to be christened and iustified when they were of perfecte age That our Iustification and the vertues whereby we receiue it be the giftes of God and come of grace THE IX CHAP. Of Grace BVT as a sinner is brought to the state of iustice by faith through feare of God hope loue penance and the Sacrament of Baptisme so is it trewely to be said and faithfully to be acknowleged that it is the free grace of God that worketh al these vertues in him without the whiche he is not able of him selfe to atteine not only to the state of iustice but not so muche as to right faith and loue of God or any other gifte perteining to his saluation Cùm sine gratia Dei. Concil Arausica Cap. 19. c. For seeing that mannes nature was not able to keepe saluation whiche it receiued without the grace of God how can it be able to repaire that it hath loste without the grace of God As many then as are made members of Christe by the Sacrament of Baptisme or falling afterward be restored by penance are moued and stirred therevnto not by their owne desertes but by the free mercie and grace of God whose gifte both trew penance and also Iustification is And therefore although it be said to sinners Acto 2. Zacha. 1. Exposi Episto ad Ro. incho Agite poenitentiam doo penance And Conuertimini ad me Turne yee to me Yet as S. Augustine saith Poenitentiae meritum gratia praecedit quòd neminem peccati sui paeniteret nisi admonitione aliqua vocationis Dei. Grace goeth before the merite of penance For no man would repent him of his sinne were it not by some admonition of Gods calling The wastefull sonne said Surgam ibo ad patrem meum I will rise and go to my Father Aug. Epistola 106. Quam cogitationem bonam quando haberet nisi ipsam illi in occulto pater misericordissimus inspirasset Whiche good thought when should he haue had vnlesse his most merciful Father had inspired it into him As many as sinne seuer them selues and straie from God and sure we are it can not be false that trewth said Nemo venit ad me nisi fuerit ei datum à patre meo Ioan. 6. no man cōmeth to me vnlesse it be geuē him of my Father What thing so euer man thinketh heareth or seeth whereby he is moued to good that motion commeth of God. Visorum suasionibus agit Deus God worketh in vs De spiri Lit. Cap 34. 2. Cor. 3. saith S. Austine by persuasion of suche thinges as we see not only to will but also to beleue he worketh it either outwardely by exhortacions of the gospel or inwardly For that no man can chuse what shal come into his mind The Churches sound doctrine of Gods grace De spirit Lit. Cap. 7. but it is in his owne wil to consent or disagree Without this helpe of grace no man is able so much as to thinke any thing that maie please God. As this commendacion of grace is plainely sette forth in the Scriptures so hath it ben in all ages faithfully tought by the Church Bicause as S. Augustine saith Hac cogitatio sancta c. This holy thinking keepeth the children of men vnder the defence of Goddes winges this thought bringeth no pride The Church commendeth good workes but it setteth grace before them Concil Arausi cap. 8. saying Debetur merces c. Rewarde is due to good workes if they be done but grace that is not due goeth before that they maie be done It teacheth that mannes Iustificacion is the effecte of grace Per ipsam gratiam iustificatur De spiri et lit c. 10. c. By grace man is iustified freely that is to saie no merites of his workes going before Otherwise grace is not grace It teacheth that no man dothe good workes before he haue receiued grace thereby to deserue Gods grace but that God geueth his grace first whereby man doth good workes afterwarde whiche thing S. Augustine declareth by two apte similitudes Non vt ferueat Li. 1. ad Simplicia Quaest. 2. calefacit ignis The fier doth not heate to be made hote it selfe but bicause it is hote Neither doth the whele runne well thereby to be made rounde but bicause it is rounde Euen so no man worketh well that he maie thereby receiue grace but bicause he hath receiued it For how can he liue iustely that is not iustified but grace doth iustifie that a iustified man maie liue iustely And further to shewe how necessary Gods helpe and grace is to euerie man and at all times the Church teacheth that God doth not giue his grace onely once and then leaue man to him selfe Aug. Epistola 106. de Cōcil Palest but assisteth
in Gen. God hath deliuered his Sonne for our sinnes he hath graunted the gyftes of Baptisme he hath geuen remission of our former sinnes he hath opened vnto vs the waie of Penance By this remedie such as fall into sinne after Baptisme may be restored againe to the state of iustice For to such as do penance God hath promised grace and reconciliation Ezech. 18. saying by the Prophete Si impius egerit c. If the wicked man doo penance for all his sinnes that he hath committed he shall assuredly liue and not die The like promise he hath made in the newe Testament by S. Peter Acto 3. Poenitemini conuertimini vt deleantur peccata vestra Doo penance and turne that your sinnes maie be blotted owt But vnto suche as falle and will not doo penance God threateneth damnation Ezech. 33. Si impius nō fuerit conuersus à via sua c. Ipse in iniquitate sua morietur If the wicked be not turned from his waie in his wickednes shall he die And in the newe Testamente Christe him selfe saith Luca. 13. Nisi poenitentiam egeritis omnes similiter peribitis Vnlesse ye doo penance ye shall perish all after like sorte By which wordes putte together we vnderstande that as penance is the sure and vndoubted waie to restore a sinner againe so without the same there is no hope of his reconciliation As this order is commanded by the Scriptures so hath it in all ages ben practised by the Churche of Christ that sinners should be reconciled and iustified by penance Clem. lib. 2. ca. 45. Constitu Apost Tit. 3. Clement S. Peters scholer and successor compareth penance with the Sacrament of Baptisme saying to the Bishoppe Quemadmodum gentilem per lauacrum c. As thou receiuest the heathen by Baptisme after that he is instructed so shalt thou restore this man that is the penitent to his olde estate when he is cleansed by laying handes on him as by penance all men praying for him and the laying of handes shal be in steade of Baptisme He saith that penance standeth in steade of Baptisme bicause as by Baptisme the sinner is saued euen so by penance his sinnes be forgeuen for Christe hath saide Quorum remiseritis peccata remittuntur illis Ioan. 20. Whose sinnes you forgeue they be forgeuen them S. Augustine making the same comparison saith Quae autem Baptismatis eadem reconciliationis est causa De adulter cōiug li. 1. ca. 28 The like respecte is to be had of reconciliation and absolution as of Baptisme if it happen the penitent to fall in daunger of death for the Churche our mother ought not by her will to suffer them passe cut of this life without the pleadge of their peace He calleth absolution the pleadge of our peace as whereby our sinnes be forgeuen and conscience quieted He maketh penance as necessary to a sinner after Baptisme as Baptisme it selfe to him that is heathen S. Leo saith Peccata Baptismi aquis et poenitentiae lachrymus abluūtur Ser. 11. de quadrag ser 9. de Pasch Sinnes are wasshed away by the water of Baptisme and by the teares of penance And as men entre into the Church and be made members of Christe by Baptisme so if they fal away againe by sinne they may returne saith S. Cyprian by penance Cypria li. 4. epist 2. Nam cùm scriptum sit c. For sith it is written God made not death neither is delited to haue the liuing cast away vndoubtedly he that willeth none to perish desyreth that sinners should doo penance and by penance returne to life againe Pacianus faith that God hath prouided this remedie for men And in the same sentence Idem stantibus praemia qui iacentibus remedia largitus est Pacia epi. 1. ad Sym pronia Euen he hath giuen rewardes to them that stand who hath graunted remedies to such as lie and are fallen And thus we see it proued by authoritie of Scriptures and auncient Fathers that the right and assured remedy to heale a sinner after Baptisme is penance And that the Sacrament of penance by the promise of Christe hath vertue to reconcile and iustifie a sinner For which cause it is compared with the Sacrament of Baptisme and called by S. Cyprian a returning to life by S. Clement a restoring and cleansing By S. Augustine a pleadge of our peace and quiete of conscience by S. Leo a wasshing away of sinne by Pacianus the remedy of such as are fallen And to make vppe the matter S. Chrysostome calleth it the cure of our woundes and by the plaine terme Iustification Contritionem vult cordis Chrysost ho. 20. in Genes God will haue saith he contrition of harte remorse of minde confession of the fall a continuall care and diligence and geueth not onely the curinge of woundes and cleanseth from sinne but euen him that was before laden with innumerable burdens of sinnes he maketh a iust man. And hereby also may the Reader perceiue how good cause the auncient Bishop Pacianus Pacia epi. 1. ad Symproniae Hiero. ad Pamma Ocea and S. Ierome had to cal penance a borde to saue him that had suffred wreack or a seconde borde after wreack that is to say a second refuge when the firste helpe is loste And also he may see how litle ground they haue who against authoritie trewth and reason mislyke that manner of speache seeinge that by penance a sinner may be reconciled and saued which without the same should perish as hath ben proued How a sinner commeth to trewe penance and by what meanes he receiueth his Iustification I haue declared before Cap. 8. and shall for the Readers remembrance onely repete the same here It is grace first that moueth him to amendement and to say Surgam ibo ad patrem meum Luc. 15. I will rise and go to my father through which grace faith being stirred to beleeue the Scriptures and the threatninges of God vttered therein against sinners striketh into him a feare of Goddes iust iudgement and further bicause he should not dispaire moueth him to conceiue hope of mercie for that God is full of compassion and mercie Psal 102. 1. Tim. 1. Aug. in Psal 114. and came to saue sinners and that hope being once entred engendreth a loue of God as S. Augustine saith Quia credidisti sperasti quia sperasti iam dilexisti Bicause thou hast beleued thou haste hoped bicause thou haste hoped nowe hast thou loued Charitie taking roote in the harte bringeth forth a louing feare and care loth to offende God and such as maketh all penance be it neuer so sharpe to seeme easy and light And these be the fiue pointes apperteining to trewe penance faith a dreadfull feare of God hope Charitie and a louinge feare or carefull loue which thing may not onely be noted in the Niniuites in Marie Magdalene Zacheus and suche as the
by faith a man is iustified so saieth he els where by grace yee are saued As he saith in this place non ex operibus legis Ephes 2. not by woorkes of the lawe So he saieth there Non ex vobis Dei donum est Not by your selues it is the gift of God. Rom. 4. So doth he saie Abraham was not iustified by his workes he deserued not Gods grace and his Iustification by his owne doinges he was not able to crake against God nor to presume of him selfe He had it not secundùm carnem by flesh and of him selfe but by promise and by faith from God. And thus it appeareth plainly that S. Paule by Iustification of faith without woorkes of the Lawe dothe not exclude charitie hope penance nor any vertue or gifte of God geuen by faith but onely barreth mannes owne presumption and pride mannes owne doinges without God with rites and ceremonies taught by Moyses Otherwise if it had ben his intent to exclude the giftes of God vertues and workes of faith we might saie with S. Augustine August in praefatio Psalm 31. Quomodo dicit Apostolus iustificari hominem c. How doth the Apostle saie that a man is iustified by faith without woorkes seeing that he saith in an other place that is the faith which woorketh through charitie we nede not then set the Apostle Iames against Paule but Paule himselfe against Paule And this much may suffice concerning the right vnderstanding of S. Paules wordes who as S. Augustine saith If he should meane that faith alone iustifieth he should not onely speake against S. Iames but against him selfe also For euen as God when he saith Deut. 32. A very apte similitude Videte quòd ego sim solus c. See that I am alone and there is none other God beside me spake not the same in the person of the Father onely meaning therby to exclude the Sonne and the holy Ghost as the Arrians vnderstoode it but did exclude onely creatures and all that is not God in like manner when it is saied by faith we are iustified there is no vertue or gifte of God barred nothing is excluded that is ioined and geuen with faith but that onely is shut owt whiche is repugnante contrary or strange vnto Faith. That whiche I haue saied of S. Paule serueth also for the trewe vnderstanding of the auncient Fathers who when they saie Faith alone iustifieth exclude some one thing whiche is repugnante or in the sense that they meant not necessarie to Iustification Basil concio de humilita S. Basill writing in the commendation of humilitie saithe Haec est perfecta integra gloriatio in Deo. c. This is the perfecte and sound boasting in God when a man doth not vante him selfe of his owne iustice but knoweth him selfe to be needy of trewe iustice and iustified by onely Faith in Christ He barreth as S. Paule doth the presumption of our owne iustice boasting and vanting of our selues not hope nor charitie which be Gods giftes which plainely to declare a litle after he saith these wordes Quid extollis te dic mihi c. Tell me why doste thou extoll thy selfe as it were for thine owne good doinges whereas thou shouldest render thankes to the geuer for his giftes Faith then iustifieth vs without our owne workes as of our selues Ephes 2. In cap. 9. Epistola ad Rom. but not without charity and the workes which God hath prepared for vs to walke in S. Ambrose saith Sublatis omnibus neomenijs c. Al the festiual daies of the new mone the sabboth day and Circumcision the lawe of meates and offering of beastes taken away faith alone is placed for our saluation He excludeth the rites and ceremonies of Moises as S. Paule dothe saying that faith alone without them saueth The same answere serueth to the wordes of Chrysostom who expounding the place of S. Paule where he forbiddeth men to auoid Iewish fables Hom. 3. in Epist ad Tit. The Word Sola Alone is not in the Greeke saith Si fidei credis c. If thou credite faith why bringest thou in other thinges beside as though faith alone were not inough to iustifie why doest thou subiect thy selfe to voluntary bondage and put thy necke vnder the yoke of the lawe He saieth not why doest thou match with faith hope or charitie but why doest thou put thy necke vnder the yoke of the lawe And in an other place he saith Hom. 27. in cap. 8. Matth. vt iam neminem fugere possit c. So that no man can now be ignorant but that it is declared by these wordes that saluation euerlasting is geuen to men through faith not by the workes of the lawe he saith by faith and yet not alone excluding onely the workes of the lawe Arnobius writing vppon the Psalmes and reprouing the Nouatians heresy who saied that such as were once christened In Psal 106. Baptisme is called redemption bicause ther by vve be partakers of Christ his redemption if they did fall afterwarde coulde not be holpen nor restored againe by penance hath these wordes Thou saiste that such as be not yet redemed and Christened they through penance may attaine to pardon we saie they obteine pardon by Faith alone But suche as be redemed and christened come to enioye the mercy of their redemer not by Faith alone bicause they haue already beleued but by penance Of such as came to the Faith and desired baptisme the Church required not seuere nor straite penance such as was vsually inioined to sinners that after Baptisme fell againe and therfore he saith such were pardoned by faith alone that is to say without that kind of sharpe penance But how there was in them Faith alone the Reader may knowe by that I haue saied in the eighth Chapter where it is declared by Iustinus Martyr Tertullian and S. Augustine that the custome of the Churche as well before as after Arnobius his time was to receiue none to Baptisme but such as asked pardon of their former sinnes Ibidem Iusti Mar. Tertullia August Epito Diuino Decreto de poeniten promised a newe life and for certaine daies before theire Baptisme vsed fasting and praier The like wordes and in the like argumente vseth Theodoritus saying woundes that are made after Baptisme are curable Mary curable not by forgeuenes through Faithe onely as once it was but by many teares weping and wayling by fasting praier and labour measured according to the quantitie of the sinne committed To these I will ioine S. Ambrose bicause he agreeth with them in wordes and matter Gratia Dei in Baptismate In ca. 11. ad Rom. c. The grace of God in Baptisme requireth not sighing or morning or any worke but onely a profession with harte And in that sense he saith Iustificati sunt gratis In cap. 3. ad Rom. They are freely iustified bicause working nothing nor making no recompence
we are iustified by it cleauing fast in vs the selfe same is the Iustice of God bicause it is powred into vs by God through the merite of Christe Neither is that to be omitted in this place that although there be so much ascribed vnto good woorkes in the holie Scriptures that Christe promiseth euen to him Matth. 10. that shall geaue a draught of colde water to one of his litle ones that he shall not lacke his rewarde and the Apostle witnesseth that that tribulation of ours which in this present life is but short and light 2. Cor. 4. woorketh in vs an euerlasting weight of glorie high aboue measure yet God forbid that a Christian man should either trust or glorie in him selfe and not in our Lorde whose goodnes is so great towardes all men that he will haue those thinges to be their merites which are his owne giftes And bicause we offende all in many pointes euerie man ought to haue before his eies like as his mercie and goodnes euen so his seueritie and iudgement neither ought any man to iudge him felfe although he knowe nothing by him selfe bicause all the life of men is to be examined and iudged 1. Cor. 4. by the iudgement not of man but of God who shall bring to light the hidden thinges of darkenes and make manifest the counsels of hartes Matth. 16 Rom. 6. and then shall euerie man haue his commendation from God who as it is writen shall render to euerie man according to his woorkes After this Catholique Doctrine touching Iustification the whiche vnlesse euerie man receiue faithfully and firmely he can not be iustified it hath pleased the holie Councell to adioine herevnto these Canons to the entent all men maie knowe not onely what to holde and folowe but also what they ought to auoide and flee THE CANONS OF THE SAME SESSION TOVCHING IVSTIFICATION THE FIRST CANON Note Reader the doctrine of the Catholike Churche is not as heretikes do slaunder it IF anie man saie that a man maie be Iustified before God by his owne woorkes whiche are done either by the power of mannes nature or by the doctrine of the lawe without the grace of God through Iesus Christe Accursed be he THE SECOND CANON IF anie man saie that the grace of God is geauen through Iesus Christe to this ende onely that man maie with the more facilitie liue iustly and deserue life euerlasting as though he were able by free will without grace to perfourme both the one and the other thowgh hardly and with difficultie Accursed be he THE THIRD CANON IF any man saie that man is able without the preuenting inspiration of the holie Ghoste and aide of the same to beleeue to hope to loue or to repent so as it behoueth that the grace of Iustification be geuen vnto him Accursed be he THE FOVRTH CANON IF anie man saie that mannes free will moued and stirred of God woorketh nothing together with him by assenting vnto God stirring and calling whereby he may dispose and prepare him selfe towardes the obteining of the grace of Iustification and that he can not dissent if he will but that being as a thing without life he doth nothing at all but beareth him selfe as a thinge that suffreth only Accursed be he THE FIFTH CANON IF anie man saie that mannes free wil is lost and extinguished after the sinne of Adam or that it is a thing of a title only or rather a title without a thing finally if any man saie that it is a deuise brought into the Church by Satan Accursed be he THE SIXT CANON IF anie man saie that it is not in the power of man to make his waies euyll but that God woorketh euyll woorkes euen so as he doth the good not only by permission but also properly and by him selfe in so much that the treason of Iudas be no lesse the proper woorke of God then the calling of Paule Accursed be he THE SEVENTH CANON IF anie man saie that all woorkes which are done before Iustification by what meanes so euer they be done are verily sinnes or that they deserue the hatred of God or that a man the more earnestly he endeuoureth to dispose him selfe to grace the more greuously he doth sinne Accursed be he THE EIGHTH CANON IF anie man saie that the feare of hell by the which feare we do flee vnto the mercie of God in sorowing for our sinnes or els absteine from sinning is sinne or that it maketh sinners the worse Accursed be he THE NINTH CANON IF anie man saie that the wicked is iustified by faith only meaning thereby that there is nothing els required which should worke withall towardes the atteining of the grace of Iustification and that it is in no wise necessarie that he be prepared and disposed by the motion of his owne will Accursed be he THE TENTH CANON IF anie man saie that men are iustified without the iustice of Christe by which he hath deserued for vs or that they are iust by the same iustice of Christ * Formaliter formally Accursed be he THE ELEVENTH CANON IF anie man saie that men are iustified either by the only imputation of Christes iustice or els by the only remission of sinnes excluding grace and charitie which is powred in their hartes by the holy Ghost and is inherent in them or also that the grace by the which we are iustified is only the fauour of God Accursed be he THE TWELFTH CANON IF anie man saie that the iustifying faith is nothing els but an affiance of the mercie of God forgeauing sinnes for Christes sake or that that affiance is the only thing by the which we are iustified Accursed be he THE THIRTENTH CANON IF anie man saie that to atteine the remission of sinnes it is necessarie for euery man to beleeue assuredly and without casting anie doubt of his owne infirmitie and indisposition that his sinnes are forgeauen him Accursed be he THE FOVRTENTH CANON IF anie man saie that a man is absolued from his sinnes and iustified for that that he beleeueth assuredly that he is absolued and iustified or that no man is truly iustified but he which beleeueth him selfe to be iustified and that by this beleefe onlie Absolution and Iustification is perfited Accursed be he THE FIFTENTH CANON IF anie man saie that a man being borne againe by Baptisme and iustified is bownd by faith to beleeue that he is assuredly in the number of the predestinate Accursed be he THE SIXTENTH CANON IF anie man saie of an absolute and infallible certaintie that he shall assuredly haue that great gifte of perseuerance vntil the ende vnlesse he haue learned it by special reuelation Accursed be he THE SEVENTENTH CANON IF anie man saie that the grace of Iustification cometh not but only to such as are predestinate to life and that all others which are called are onely called but do not receiue grace as who were by the power of God predestinate to
the olde came to seke and saue that was loste and to repaire that was by him decayed And then as Adam loste Faith Continence Charitie Wisedome and vnderstanding Counsell and strength Prosp suprà hope and humilitie so must all that companie of vertues with â—ther by him lost be restored in such as Christ of his especial grace reneweth and iustifieth For as Christ saieth of one man whome he healed so is it true in al whom he restoreth that he healeth not one part but the whole man. Ioan. 7. Deut. 32. Esai 53. His workes are perfecte and neither lacketh he power to cure all our griefes being God neither wil to doe it who for that cause became man. And as a man diseased deadly in al the principal partes of his body is not called a sound and whole man vntil the partes be al cured So the soule corrupted and made olde in Adam decayed in grace and bereft of Iustice can not be called a new creature vntil the salues of these vertues by the hand of our Phisition be laid vnto it and shew their operation in it For it is not said as many of you as haue ben baptised in Christe haue beleeued in Christe thought vppon him or heard of him Galat. 3. but it is said Christum induistis ye haue put on Christ that is to saie haue taken into you the vertues of Christ as before ye had the qualities and conditions of Adam Ephes 4. For that saith S. Paule is the true receiuing of Christ and his Gospel to put of the olde man and olde conuersation and to be renewed in spirite and minde putting on the newe which was created after the Image of God in iustice and holines Libro 1. cap 9. de pec meri remiss Christe saith S. Augustine Dat sui spiritus occultissimam fidelibus gratiam Geueth vnto his faithful a most secrete grace of his spirite which priuily he powreth euen into babes As Adam by a secret infection of carnal concupiscence infected and consumed all that came of his race He saith in the same booke Legimus iustificari Ibid. c. 10. c. We read that such be iustified in Christ as beleue in him through a secrete geauing and inspiring of spiritual grace whereby who so euer cleaueth vnto our Lord is made one spirite with him What Iustification is By all this we vnderstande that our Iustification importeth not onely an assente of minde and faith to beleue the Gospell of Christe neither standeth onely in remission of sinnes past which God mercifully forgeueth but requireth also a renewing of spirit and minde a change of lyfe and conditions â—it 3. that as in Adam we were disobedient seruinge sundrie lustes and pleasures leading our lyfe in malice and enuie hatefull hating one an other So in Christe forsaking vngodlines and worldely desires Tit. 2. we must liue soberly iustly and godly putting on vs as the chosen of God holie and beloued Coloss 3. the bowels of compassion mercie and gentlenes humilitie modestie and patience This it is to leaue of Adam and put on Christe which is our renewing and Iustification The kingdome of heauen is like vnto leauen Matth. 13 whiche a woman taketh and hideth in three measures of flower vntil the whole be leauened But as the whol paste is not leauened as long as any parte thereof remaineth in his olde tallage and taste euen so is not man translated from death to lyfe nor made a newe creature 1. Ioan. 3. Galat. 6. 2. Cor. 5. vntill the whole estate of his soule be refourmed And surely vntil he be made a newe creature he is not iustified Sicut fuit vetus Adam c. As the olde Adam was powred through the whole man and possessed the whole Bernard serm 5. de Aduent So nowe lette Christe haue the whole who hath created and redeemed the whole and shall glorifie the whole who in the Sabboth daie cured all the whole man. The olde man was sometime in vs that transgressour of Gods commaundemente he was in vs as well in hande and woorke as in mouth and heart But nowe if there be any newe creature in him the olde is past and contrarie to lewdnes in hande there is innocente life in the mouth contrary to arrogante pride there is the woorde of confession in the heart contrary to fleshly lustes there is charitie contrary to worldly glorie there is humilitie By which wordes of Sainct Bernarde we see sette before vs a true description of our Iustification by comparing togeather the corrupte estate of man in Adam and the repairing of the same through the Mediator of God and menne 1. Timo. 2. the man Iesus Christe For this repairing of mans corrupt estate Christe is often times in the Scripture compared with Adam and called an other Adam and the last man. Rom 5. 1. Cor. 15. Not an other Adam like vnto the firste but an other contrary to the firste suche as came to restore that which was lost by the first Rom. 5. For as by the disobedience of one man many were made sinners so by the obedience of one many shall be made iuste And as in Adam all men die so in Christe all shal be reliued And as by the synne of one all men came to damnation so by the Iustice of one all come to the Iustification of lyfe But as we were all condemned in Adam bicause we were naturally borne of him and thereby tooke his conditions so to be saued by Christe we must also be newe borne in him and put on vs his qualities And so do we see that our true Iustification is the recouering of that which we lost in Adam and what that was I haue shewed before The whiche Christe hath fully restored in such as truely take a new birth of him In the secoÌ„d boke the .xviij Chapter as I shall shewe toward the ende of this woorke where place shal serue to speake of the vertue and strength of our Iustification by Christe It is now to be shewed particularly how such as are borne in synne come to be iustified in Christ what the causes of our Iustification be by what meane God worketh it in vs and how we receiue it Of the causes of our Iustification The V. CHAPTER Ioan. 3. THE chiefe and principall cause of our Iustification is the great loue that God beareth vnto man who so tendred the worlde that he gaue his onely begotten Sonne Galat. 4. And to make vs his children sent the spirit of his Sonne into our hartes that is the holy Ghoste wherewith he hath sealed vs vp Ephes 1. and geuen it as a pledge of our inheritance And this hath he wrought Tit. 3. not for the workes of iustice that we did but according to his owne mercie The cause that deserued this owre Iustification at his handes was the death of his sonne Iesus Christe Rom. 5. Coloss 1. 1.