A manual of controuersies wherin the Catholique Romane faith in all the cheefe pointes of controuersies of these daies is proued by holy Scripture. By A.C.S.

THE 13. CONTROVER∣sie; Of Iustification.

Catholique positions.

IVstification is the translation of sinners from the state of sinne vnto the state of grace, and adoptione of the Childrē of God: and therfore consisteth not in the bare remission of synnes, but in true sanctification and renoua∣tion of spirit.

Proofe.

Giuing thankes to god and the father whoe hath made vs worthye vnto the parte of the lott of the saintes in the ligtht whoe hath deliuered vs frō the power of darkeness, and hath translated vs, in∣to the kingdome of the sonn of his loue.

The diligent reader may see S. Augustine, alleadging this place in the same sence.

2.

God sent his sonn made of a woman, made vnder the lawe. That he might redeeme thē that were vnder the lawe, that wee might receaue the adoption of sonnes.

3.

He hath saued vs by the lauer of re∣generation & renouatiō of the holy ghost, whome he hath powred vpon vs abun∣dantly by Christ Iesus our sauioure.

4.

Nor theeues, nor couetouse, nor drun∣kards nor raylers, nor extortioners shall possess the kingdome of god.

And these thinges certes you were, but nowe you are washed but now you are sanctified, but now you are iustified, in the name of our lord Iesus Christ, and in the spirit of our god.

5.

Lay you away accordinge to the ould conuersation the owld man, which is corrupted according to the desires of er∣roure: And be renewed in the spirit of

your mynde: and put on the new man which according to god is created in iu∣stice and helines of truthe.

Behould (sayth S. Augustine) what Adam lost by sin••e, in that ther∣fore we are renewed, according to that which Adam lost that is according to the spirit of our minde.

Spoyling our selues of the owld man with his actes: And doeing on the newe, him that is renewed vnto kno∣wledge according to the image of him that created hym.

This image (sayth S. Augustine) imprinted in the spirit of our minde Adā lost by sinn which we receaue by the grace of iustice.

Catholique position. 2.

Synn is not onely couered, or not imputed by iustification, but it is washed, purged, and quite ta∣ken away.

Proofe. 1.

I will power out vpon you cleane wa∣ter

and you shalbe clensed from all your contaminationes.

2.

Thou shalt sprincle me with hysope and I shalbe clensed, thou shalt washe me, and I shalbe made whiter then snowe.

3.

As farr as the cast is distant from the west: hath he made our iniquities farr from vs.

4.

Behould the lambe of god, behould him that take the awaye the sinn of the world.

5.

Be penitent therfore and conuert, that your sinnes may be put out.

But yf we walk in the light as he al∣so is in the light: we haue societie one toward another, and the blo••de of Iesus Christ his sonn clensethe vs from all sinn.

OF CONCVPIS∣cence.

Caetholique position.

THat rebellion or concupis∣cence of the fleshe which remay nethe in man after Baptis∣me, is not properly sinne of it self, or with out the free consent of the will.

Proofe.

Concupiscence when it hath conceaued bringe the forth sinn: therfore of it self is it not sinn. As S. Augustine playnly prooueth by these wor∣des sayinge: when concupiscence hath conceaued it bringeth forth sinn: verely in these wordes, that which is brought forth, is distinguished from that which bringeth forth: that which bringethe forth is cōcupiscēce that which is brought forth is sinn: but concupisence doth not bring forth vnless it haue conceaued, it conceaueth not vnless it hath allured,

that is vnless it hath obtayned the assent of the will to doe euill.

There is nowe therfore noe damnation to thē that are in Christ Iesus, that walke not according to the fleshe.

S. Paule calleth it sinn because it his the roote, cause, matter, and also the effect of sinn.

As likewise the golden calfe made by the people of Israell is called sinn, because, it was the cause, and effect of sinn.

Our sauiour also is called sinn, because he was the Host & obla∣tion for sinn.

Catholique position.

Asynner is not iustified, that is, clensed from sinn, made iust, ho∣ly, and the child of god▪ all which are effected by iustification) by the externall iustice of Christ im∣puted vnto him: but by internall grace truely receaued and inhe∣rent with in him.

Proofe.

1.

The holy scripture playnly tes∣tifiethe that there is a grace which is the spirit of god dwelling with in vs: yf the spirit of him that raysed vp Iesus from the dead dwell in you, he that raysed vp Iesus Christ, from the dead, shall quicken also your mortall bodyes, because of his spirit dwellinge in you.

2.

which is the life of our spirit: you are not in the fleshe but in the spi∣rit, yet yf the spirit of god dwell in you. But if anie man haue not the spirit of Christ, the same is not his. But if christ be in you the bodie in deed is dead because of sinn, but the spirit liueth because of iustification.

3.

which is the circumcision of the hart in spirit. Not that which is in open shew, in the fleshe, is circumcision, but the circumci∣sione of the barte in spirit, not in the letter who••e prayse is not of

god. The circumcision of the hart sayth▪ S. Augustine, is the will, pure from all vnlawfull cōcupiscence, which is not made by the teaching & threating letter, but by the helping and healing spirit.

4.

which is a scripture or writing made in our hartes. Being mani∣fested that you are the epistle of Christ ministred by vs, and writ∣ten not with inke, but with the spirit of the liuing god: not in tables of stone but in the hart, where vnto S. Augustine allu∣ding saythe. By the grace wher∣by we are freely iustified, iustice which was blotted out by sinn, is written in the interriour man re∣nued.

5.

which is powered out abun∣dantly vpon vs: he hath saued vs by the lauer of regeneration, and renouation of the holy ghost whom he hath powered vpon vs abundantly by Iesus Christ, our

sauiour.

6.

which is powered forthe in our hartes: And hope confoundeth not because the charitie of god is powered forthe in our hartes, by the holy ghost which is giuen to vs. wherupon S. Augustin saythe, the charitie of god is sayd to be powered forth in our har∣tes not that by which he loueth vs: but that by which he maketh vs louers of hī as the iustice of god is sayd that wherby we are made iust by his gift.

And not to be ouer prolix in this point. which maketh vs the. a temple of god. b A newe creature. c makethe vs pertakers of his diuine na∣ture. d wherby wee put vpon vs Christ. e which is a pleadg of our inheritance, and the. f seede of god a••y∣d••ge in vs, with other such like: lett now the indifferent reader iudge, whether this grace wherof all the∣se things are sayd is not truly with

in vs: but being in our sauiou•• Christ, is but onely imputed to vs.

Catholique position.

It is not onely faythe that wor∣keth in vs remission of sinnes, & the adoption of the children of god, or to saye the same in other wordes, it is not onely faythe that doth iustifie vs.

Proofe. 1.

If I should haue all faythe, so that I could remoue mount••ynes, and haue not charitie I am nothinge: wher v∣pon S▪ Augustine excellently saythe, what 〈◊〉〈◊〉 man would say, Prophecie is nothing? These thinges are not nothing: but wh••lst I haue these greate thinges, yf I haue not charitie I ā nothing, these are great thinges, and I haue great thinges, and I am nothinge, yf I haue not charitie, by which these greate thinges doe profitt me. If I haue not char••t••e these thinges may be in me (note these wordes) but they can not

••rofitt me.

2.

Now there remayne faythe, hope, charitie these three, but the greatest of these is charitie. Therfore doubtless doth it saue & iustifi rather then fayth.

3.

wilt thou knowe O Vayne man, that faythe with out wor∣kes is idle? yf idle, therfore it alo∣ne doth not iustifie.

4.

Doe you see that by workes a man is iustified and not by fay∣the onely?

5.

For euen as the body without the Spirit is dead, soe also faythe with out wotkes is dead.

6.

In Christ Iesus nether circon∣cision auaylethe ought, nor pre∣puce: but fayth working by cha∣ritie.

7.

The ende of the precept is cha∣ritie from a pure hart, and a good conscience & a fayth not fayned. The ende, that is the accomplish∣ment and perfection of the lawe or commaundement being cha∣ritie, certes with out it we cannot be iust nor iustified.

Goe yee away from me you cursed into eternall fier &c. for. I was hungrye and you gaue me not to eate. Hee doth not blame them sayth S. Augustine that they did not beliue in him, but be¦cause they did not good workes.

If thou wilt enter into life keepe the commandements. I see not sayth S. Au∣gustine why Christ should say yf thou wilt haue life euerlastinge, keepe the commandements: yf whith out obseruin∣ge them, by onely fayth one might be sa∣ved.

Protestantes positions

• 1. Iustification is onely the re∣mission of synn with out renoua∣tion

• of spirit, or interioure san∣ctification.
• 2. By iustification sinn is onely couered, or not imputed, and not whashed or quite taken away.
• 3. Concupiscence of it self. and with out the consent of the will is properly a synn:
• 4. Synners are instified by the o∣nely imbutation of Christ his iu∣stice and not by anie internall grace or iustice receaued, or in∣herent with in them.
• 5. It is onely fayth that iusti∣fiethe.

Catholique position.

True faythe, or iustice once had may be lost.

Proofe. 1.

For they vpon the rocke: such as when they heare, whith ioye receaue the word: and these haue noe rootes be∣cause for a tyme the beleeue and in time of temptation they reuoult.

2.

Haueing faythe, and good conscien∣ce, which certayne repelling, haue made shipwrake about the faythe.

3.

The roote of all euills is conetousness: which certayne desiering haue erred frō the faythe.

4.

They went out from vs: but they were not of vs: not because they dissembled iustice but be∣cause they perseuered not in iu∣stice, sayth S. Augustine, de cor∣rep: & gratia cap. 9.

Protestantes Position.

True faythe, or iustice, once had can neuer be lost.

Catholique Position.

whith out particuler reuelation no man in particuler is so cer∣tayne of his iustification or salua∣tion, that he may not iustly feare▪ the contrarie.

Proofe. 1.

Thou by faythe doest stand be not to hihgly wise but feare.

2.

I am not guiltie in conscience of anie thing: but I am not iusti∣fied herein, but he that iudgethe me is our lord.

3.

I chastise my body, and bring it into seruitude lest perhappes when I haue preached to others, my self become reprobate.

4.

He that thinketh himself to stād, lett him take heed lest he fall.

Man knoweth not whether he be worthie of loue or hatred but all things are reserued vncer∣tayn for the tyme to come.

wherefore S. Augustine saythe thus what one amonge the fay∣thfull, soe longe as he liueth in this mortallitie can presume that

he is of the number of the prede∣stinate? For it is needfull that this should be hidden here: where hautiness is soe to be taken heede of, that euen soe great an Apostle was to be buffited by the Angell of satan, lest he should be puffed vpp.

Protestantes position.

Euerie faithfull beliuer ought to be soe assured of his iustifica∣tion or saluation, that he should be with out feare of the contra∣rie.

Notes

• Colloss: cap. 1. v. 12. 13.
• De N••••. & oncu. lib. 1. cap. 20.
• Gallatas cap. 4. v. 4. 5.
• Tit cap. 3. v. 5. 6.
• 1. Cor. cap. 6. v. 10. 11.
• Ephesios cap. 4. v. 22. 23. 24.
• Degene. ad l••t. lib 6. cap. 26 & 27.
• Coloss. cap. 3. v. 9. 10.
• In the place last cited.
• Ezechiel cap. 36. v. 2••.
• Psalme 50. v. 9.
• Psalme. 102. v.
• Iohn. cap. 1. v. 29.
• Actes. cap. 3. v. 19. 1. Iohn cap. 1. v. 7.
• Iames. cap. 1. v. 15.
• Against Iuliane. lib 6. cap. 5.
• Romanes cap 8. v. 1. Roma. cap. 7.
• Deutro∣no. cap. 9. v. 21.
• 2. Cor. cap. 5. v. 21
• Roma∣nes cap. 8. v. 11.
• Roma∣nes cap. 8. v. 9. 10.
• Roman•••• cap. 2. v. 29.
• De Spi∣••it•• & litera cap. 8.
• 2. Cor. cap. 3. v. 3.
• Titus. c. 3. v. 5. 6.
• Roma∣ues cap. 5. v. 5.
• Despiri∣tu & li∣tera cap. 32.
• a

  1. Cor. cap. 3. v. 16.
• b

  Gala. c. 6. v. 15
• c

  2. •• Petri. c. 1. v. 4.
• d

  Gala. 3. v. 27.
• e

  Ephe. cap. 3. v. 14.
• f

  •• Iohn cap. 3. v. 9.
• 1. Cor. cap. 13. v. 2. Tom: 7. concio de gest•••• ••ū Emerito ante me∣dium.
• The sa∣me. cap. v. 13.
• Iames. ••. 2. v. 20.
• Same. ••. v. 24.
• Same ca. v. 26.
• Galatas. cap. 5. v. 6.
• 1. Timo. cap. 1. v. 5.
• Mathe. cap. 25. v. 41. de fide et operi{bus}. cap. 15
• 〈…〉〈…〉 De fide & operi. cap. 15
• Luk. 8. cap. 13.
• 1. Timo. cap. 1. v. 19.
• 1. Timo cap. 6 v. 10. & vc 21.
• 1. Iohn: cap. 2. v. 19
• Romanes ca••. 11. v 20. 1. Cor. cap. 4. v. 4.
• 1. Cor. cap. 9. g. v. 27.
• 1 Cor. cap. 10. v. 12.
• De cor∣reptione & ••rat. cap. 13.
• 2. Cor. cap. 12