The Hartlib Papers

Title:Copy Treatise On A Wolf In Sheeps Clothing, Part 1
Notes:Document divided between 5 files.

[right margin: 1]
    No 11. A woolfe in sheepes clothing discovered by his fruites
  An answeare to the treatise of justification written by
   William Bradshaw in which pretending to proue that a
     sinner is iustified onely by Christs righteousnes
   imputed, hee doth indeed labour to overthrow the true
  doctrine of imputation, and to iustifie the mainteyners
          of the heresie of Servetus, and Socinus.
   In this answeare his title of his book is examined, his preface word for word answeared, his treatise censured, and the errors of every chapter noted and discovered by George Walker Preacher of the word of God, at Saint John Evangelist in Watling street in London.
  Beware of false prophets which come vnto you in sheepes clothing but inwardly they are ravening woulves, ye shall know then by their fruits, do men gather grapes of thornes, or figges of thistles Math. 7 15.
   Sub eisdem verbis innumerabiles H√¶reticorum errores exorti sunt Augustin de baptismo contra Donatistas cap. 14.
 Non secundum verbum jurantis, sed secundum expectationem illius, cui iuratur, quam novit ille qui iurat, fides jurationis impletur, vnde perjuri sunt, qui servatis verbis expectationem eorum quibus juratum est deceperunt August. epist. 224
            The title of the booke.
    A treatise of iustification, tending to prove that a sinner is iustified before God, onely by Christ his righteousnes imputed.
   This title you see pretendes no lesse, but that the author of this treatise doth herein labour to proue that iustification is by Christ his righteousnes imputed which doctrine is the holy

[right margin: 2.] truth of God, and the onely veritie in this point without which truly beleeved and embraced noe man can bee iustly reputed a true Christian. So then this author comes in sheepes clothing, and the face of his booke pretends altogether truth puritie and innocencie: And if hee bee in proofe and indeed found to be such, as in word hee professeth: if hee be inwardly qualified and disposed as outwardly hee appeares, hee is to be loved, and received as a Minister of the gospell. But if hee hereafter in his booke doth not goe aboute to proue any true imputation of Christ his righteousnes, yea rather laboureth, to overthrow the doctrine of imputation of Christ his righteousnes in that sense wherin the scripture vrgeth it, and our Church doe embrace it, and if I can shew that his scope and purpose is to disgrace this doctrine, and to brand it with infamie, I cannot say lesse of him then this, That hee is a wolfe in sheepes clothing, and that wee doe soe know him by his fruites. Now to mee it appeares very plainely, that whatsoever hee doth here by word professe, hereafter hee doth in deed and word put in practise and shew the contrarie. First because that his meaning were to proue imputation, hee would surely haue shewed what the word (impute) doth signifie in scripture, and what is meant by imputacion: but this hee doth not. Secondly he would once haue named imputation in his definition of iustification but hee doth exclude it from the definition therof, and therfore hee cannot but bannish it from iustification, and in his conceipt thinke it to be no part of the nature therof. Thirdly he doth manifestly reiect, and reproue the true doctrine of imputation as false & erroneous, yea preferres the error of Socinus, and Arminius (who deny all such imputation) before that truth. For the true doctrine of imputation which our Church professeth, according to the scripture is. That imputation is (as the word signifyes) the setting of Christ his perfect righteousnes, and obedience vpon the skore of everie true beleever, and the counting of Christs fulfilling of the law, so farre and so fully as is needfull for the iustifying of him in gods sight, that his making of him so free from the guilt [catchword: & cursed]

[right margin: 3.] and cursed punishment of sinne, and so righteous, and high in gods favour, as if hee had himselfe obayed the law, yea more just & righteous then if hee had perfectly fulfilled the law in his owne person. This the word in the originall doth plainly shew, for the Apostle speaking of imputation Rom. 4. &. 5. doth alwayes there and elswhere vse these wordes [Greek: logizesthai] and [Greek: ellogein] which signifie to sett a thing on a mans score as appeares in the Epistle to Philemon .18. where [Greek: ellogein] is vsed in that sence: If he hath done thee any wronge, or oweth thee anything sett it on my skore, saith the Apostle [Greek: ellogei] impute it to mee, as there is to bee seen. So then when it is said, that Christ his righteousnes is imputed to us, the meaning is, that it is sett on our skore, counted ours, & wee in him are esteemed more perfect fulfillers of the law, then if we had fulfilled it in our owne personnes, and may be said to have dyed, & to haue been crucified in Christ, as the Apostle speakes: Gal. 3. 20. and the righteousnes of the law may be said to be fulfilled in vs. Rom. 8. 4. But all these things, and this manner of imputation this Author denyes, disputes against them, and calls them errors both in his preface, & his treatise, and setts vp a kind of imputation, which indeed is noe at all (as shall appeare hereafter) therfore hee is a wolfe in sheeps clothing discovered by his fruites.
                The preface. Section 1./
   Thou canst not be ignorant (good reader) what speciall differences haue been (and yet are) amongst ourselues in some points about the iustification of a sinner before God, whence many weake mindes haue been somewhat perplexed, and some stronge ones (at least in their owne conceipts) exceedingly distempered, as though there were amongst us, with overturned foundations, teaching blasphemous heresies about this matter.
                   The Answere.
   Good Reader if the writer if this preface, by these wordes (amongst our selues) doth meane amongst the approved and lawfull Ministers of the Church of England, I assure thee he doth most wickedly slaunder our Church and the Ministerie. For everie approved Minister of our Church before hee can receiue ordination doth [catchword: subscribe to the]

[right margin: 4.] subscribe to the articles of religion, one of which is that wee are soe iustifyed by faith alone without our owne workes as is more plainly expressed in the Homilie of iustification (for thither it doth referre vs) Now in that Homilie it is plainly taught that wee haue the obedience of Christ so communicated vnto us in our iustification, that wee may be said to be fulfillers of the law in Christ, and by him. Therfore if any being called, and ordained a Minister in our Church doth fall from this doctrine, he is not any more of our societie, as the elect are in the world, but not of the world, so hee is within the compasse, and circuite of this Church, but not of it, nor of the same profession as the Apostle speakes of the seducing Antichrists 1. Ioh. 2. 19. so wee may say of them: They went out from us, but they were not of us, they would no doubt haue continued with us, but they went out, that they might be made manifest, that they were not all of us, wherfore (good Christian people) be not any whit perplexed when you heare of differences amonge men concerning this maine foundation of religion, neither impute the filthinesse of the corrupt bile which is in the body, to the true and naturall flesh, & members of the bodie. If an Heretique, or Schismatique arise vp, & publish or sett abroach dangerous noveltyes, or old heresyes, decrying all true imputation of Christ his righteousnesse, or any such maine fundamentall point & principle, blame him onely, and not the Church or Ministers in generall, counte him as hee is an excommunicate braunch. For the Church and the true Ministers doe not differ amonge themselues in any such maine matters, but all hold with one consent that there is not true iustification, without imputation of the perfect righteousnes, and obedience of Christ to everie beleever in the most strict sense: In the second place whereas hee sayeth that some stronge ones (at least in their owne conceipts) haue been distempered exceedingly: Let us first see who these are, and wherin they are distempered; this he shewes in the next wordes, namely they who haue taught or spoken that some amongst us doe overturne foundations, teaching blasphemous heresyes aboute this matter of iustification. To which I answere that if any haue heretofore spoken or said that some amongst us, that is [catchword: amonge the]

[right margin: 5.] amonge the lawfull and approved Ministers of the Church of England doe overturne foundations in this matter: And if hee know any who haue so affirmed, I will yeeld vnto him, and will say with him, that such are weake in vnderstanding, and stronge onely in their owne conceipts, yea men of distempered braines, counting the botches of the Church for approved Ministers, and blaming the true Pastors vnjustly for the wolfes offence which comes in sheepes clothing. For noe true approved Minister can deny imputation either in whole, or part, neither doth any of those disalow the strictest imputation either publikely, or in private./
   But if by (some amongst us) hee meanes some that liue in our Church and doe in word professe themselues Ministers, and by (stronge ones distempered) vnderstands all those haue said, that some liuing within the borders of our Church, doe overturne foundations, teaching blasphemous heresies aboute this matter of iustification, Then surely I must ingenuously confesse that I myselfe am out of those whom hee chiefly pointes at, yea the only man (as some of his friends say and thinke) whom hee glaunceth at, because I alone haue heretofore been so bolde as to professe openly with Lubertus That it is the damnable heresie of Servetus and Socinus to teach (as some amongst vs haue done) that faith in a proper speech without a trope is imputed to the beleever, in steed of the righteousnes of the law; And haue also with Chemnitius, & Beza affirmed that it is blasphemie to withdraw from the righteousnes & obedience of Christ this office to be our very righteousnes even the matter of our iustification, and that by which wee stand, though not inherently, yet formally righteous before God. Whether any other hath done the like, as yet I know not, neither doe I heare of any who hath so openly exclaimed against these errors as I haue done. But thus much I can testifye, that I haue heard divers learned men, euen Doctors of Divinitie, and constant Preachers of especiall note speake privately more then ever I haue spoken in publike viz. that these errors were not onely heresie and blasphemie worse then Poperie, yea so daungerous that whosoever liues & dyes [catchword: in them]

[right margin: 6.] in them shall never enter into heaven, but also that they perceived the Author or publisher of them to be verilie a daungerous heretique such a one as in this land the like hath seldome been found, one fitt to make and sett vp a new hereticall Church the worst of all others if hee were but at Amsterdame. And therfore in their Policie they judged it best not to presse, nor discover him too farre, least his errors being openly knowne, & hee himselfe being of a proud & dareing spirit would breake out desperately to maintaine them and rather put his life in hazard, & set the whole Church in fire, then seeme to haue erred; Now whether this Author hath heard of these speeches, and doth aime at them as well as mee, I cannot tell. For mine owne part, I do not repent of any thing which I haue spoken against these errors, I am readie to maintaine whatsoever I haue openly delivered, and to justifie it against all gainesayers either hand to hand in writing, or face to face in open disputation, and my dayly prayer vnto God is, that I may continue to the end stoute constant, & vnmoveable in this cause, being fully assured by the testimony of Gods word & spirit, that I haue the truth on my side and that my cause is Gods, & he will never forsake it, nor the true faithfull, & sincere defenders therof. And wheras this accuser of his brethren doth taunt scoffe, & deride mee amongst the rest as one stronge in his owne conceipt, & yet indeed so weake that a false imagination may cast mee into exceeding distemper (for so much his wordes openly import) I answere for myselfe. First that whatsoever strength I haue I do wholy ascribe it vnto the free guift of God and do acknowledge that by the grace of God, I am that I am, & I pray earnestly, hope steadfastly, & beleeue assuredly, That the grace of and strength of God in mee, how small or great soever shall not be in vaine, but shall serue for his glorie, and the comfort of the weake in time of need. Secondly I despise this his scoffe as proceeding from blind rashnes offered vpon noe ground, & without any knowledge of that which he speakes. For how should hee come to know what I or any other who ioyne with mee against these errors doe conceive of ourselues. There is noe mortall man which can gather [catchword: the conceipts]

[right margin: 7] the conceipts of any others, but either by seeing their gestures, or hearing their wordes, or reading their writings, or some familiar conversation. But this man never had such meanes to know my thoughts I doe not thinke that ever he saw my face, or heard me speake or read any writings of mine: If he doth goe by the report of mine adversaryes I must needs taxe him of indiscretion, & admonish him to trie hereafter before hee doth trust, for if they haue not been afrayd, nor ashamed to belye mee most impudently at home even amongst my neighbors as they haue often done to their shame, much more will they be bold to spread false reports abroad, where they may doe it with less daunger of discoverie. Third by that this man may see, that he hath been falsely enformed, I will here openly professe mine owne weaknes, and giue him reason to beleeue that I am not stronge in mine owne conceipt: For verilie I see, & know the doctrine of the Apostles, which our Church professeth, concerning the most strict & perfect imputation of Christ his righteousnes, to be so firmely grounded vpon the word, & so openly confirmed by the plaine evidence, & demonstration of the spirit, and on the contrarie the errors of mine adversaries so grosse so abhominable and so clerely convinced by scripture, that if any weaknes had not been the cause the truth had longe agoe triumphed & these errors [3? words deleted] had been quite swallowed vp in victorie; I had not spent halfe so much labour in vaine, For alas who am I; or what is my strength: surely of my selfe I am even weaknes, and vanitie, & a verie mappe of infirmities: But although I am one of the weake things of the world yet here is my ioy and comfort. First because the greater any infirmityes are, the greater shall Gods glorie be, and the more shall his power be magnified, & made glorious when by my weakenesse hee shall confound the things that are mightie as the Apostle speakes 2. Cor. 1. Secondly because God doth rather choose such weake ones, then the wise and mightie, & I doubt not, but hee hath chosen & called mee, and doe blesse his holie name for that by faith he hath made mee so stronge as to stand out against the pestilent errors of Servetus & Socinus broached amongst vs, & to defend his [catchword: sacred]

[right margin: 8.] sacred truth against those who goe aboute, like the Iewes to sett vp and establish their owne righteousnes, even their owne act of beleeving in steed of the righteousnes of Christ. It is God that girdeth mee with strength vnto the battle, & hath alreadie made some of my greatest enemyes to quake before mee, he is my strength, my work, my fortresse, and my stronge hold, I will not feare what man can doe vnto mee. Though I as of my selfe cannot thinke one good thought yet I can doe all things through Christ which strengtheneth me. phil. 4. 13. And therfore I will with the faithfull in the prophecie of Micah boldly cry out vnto such as insult over my weaknesse. Reioyce not against mee oh mine enymy, when I fall I shall arise when I sitt in darknes, the lord shalbee a light vnto me. Mic. 7. 8. In the third place, for the exceeding distemper which he speakes of, if he meanes thereby nothing else, but that griefe, sorrow & indignation which divers, & I amongst the rest haue conceived by reason of these Socinian errors, & haue vttered against openly detesting them as heresies, & blasphemyes overturning divers foundacions: Surely he is an vnjust Iudge, and an vnequall esteemer of things, like Festus who thought, & said that the [left margin: Act. 26.] Apostle Paul was mad because he spake things differinge from his grosee & carnall sences, & like the Grekes who counted the gospell foolishnes because it was vnsauorie to their fleshly wisedome: For if he had iudgment to discerne betweene things that differ he should see that everie griefe & passion is not a distemper. If Paul tells us of a wordly sorrow which causeth death and of a godly sorrow which brings repentance to salvation never to be repented of: The heathen Philosopher saw this also by the light of nature that there is passio corruptiva a passion that doth corrupt and distemper such, as are subiect vnto it, And passio perfectiva a passion which doth make a man make a man more perfect, & bring him into good frame, David was never more glorious in the eyes of the godly & wise, then when he seemed most foolish, and vnseemly in the eyes of malitious, & disdainfull Michol, that was when in his greatest passions he daunced before the Arke of God. Peter [catchword: was never]

[right margin: 9.] was never more powerfull then when by sharpe reproofe he peirced Ananias & Saphira to the hearts, as by a deadly arrow, & did tell Simon Magus plainly that he was in the gall of bitternes, St. Stephen was never more stronge in spirit, then when in holy passion, & heat of zeale he told the Iewes to their faces that they were stiffenecked of vncircumcised hearts, & that they were murtherers of the Iust one. Act. 7. yea our Saviour Christ himselfe was so full of indignation that his zeale even did eat him vp (as the scripture saith) when he saw the house of God prophaned & made a den of theeues: And yet who dare say that he was distempered: well then graunt that I or others haue been very passionate in Gods cause, how doth this our accuser know that these passions were distemper. For mine owne I find great ioy and comfort in them, so farre they are from distempering my braine, or breaking my sleep, that I professe (God knoweth that I speake the truth) I haue over slept most sweetly after that I haue shewed most zeale & indignation against these errors, maintained by some amongst us, yea in the midst of these griefes Gods comforts doe most refresh my heart, & when I sett my face most angerly against these errors I see Gods countenance most cherefully towards mee, & doe feele his strength extraordinarily enabling mee to vndergoe any labour, watching, & writing without wearinesse, & therfore let others say & thinke what they please for mine owne part I am so assured that these are passions tending to perfection, not to distemper, that I desire god to encrease them in mee so longe as occasion is offered, and when others boast of patience, I will reioyce in these passions, & infirmytes, being more glad, & ioyfull of these, then they who haue their corne, & wine, & oile encreased, and I will thinke it the greatest glorie vpon earth, if I can say before God with Eliah, That I haue been zealous for the lord God of Hoastes. 2. Kings .29.
                     2 Section.
   Wheras all of vs with one mouth professe this, That a sinner is iustified not by any formall inherent righteousnes [catchword: in himselfe]

[left margin: 10] in himselfe but onely by the free & mere grace, & mercie of god through the meritorious satisfaction of our Saviour Christ the onely mediator betweene God and a Sinner./.
                      The answere.
   Here in these wordes is conteined the maine reason by which he would proue us whom he calls the Stronge ones to be exceedingly distempered, even because we are troubled and vexed without cause supposing & charging some amongst us to overturne foundations, & to teach heresyes about iustification, wheras there is no such matter, For (as he saieth) all doe hold one and the same foundation. To this I answere that if he can proue that which he saieth, I will graunt him wittingly three things which here he seems to aime at, and to desire gredilie: First that wee the strong conceited ones, who charge some amongst us with blasphemous heresies aboute iustification are exceedingly distempered. Secondly that wee are vile slaunderers of our brethren. Thirdly that all is well, there is not any daungerous error mainteined by any that liue within the borders of our Church, our people need not to be affraid of any doctrine published and dispersed amongst them, But if I can shew that some which liue amongst us haue both publikely preached, & also in their pamphlets, & writings privately dispersed amonge the people the doctrine and heresies of Servetus & Socinus which is as contrarie to that which he here affirmes, as light is to darknes, yea directly contradictory Then I require that those three things which I shall haue hereby plainly proved be by <him> granted, & acknowledged vnto me againe: First that he himselfe hath vnjustly charged us with exceeding distemper of overturning foundations, & teaching blasphemous heresies about iustifiction: Secondly that by calumnie & slaudering of such are faithfull Ministers, & do iustly sett themselues against error & heresie, he doth goe aboute to maintaine heretiques and to salue vp grosse heresies with a false denyall. Thirdly that there are some pestilent, & daungerous seducers amongst us, [catchword: whom wee]

[right margin: 11.] whom wee are all bound to oppose, & to giue the people warning of them as of wolues in sheeps clothing. Now for the proofe & demonstrations of these things, I need not seeke further, but onely into the pamphlets, & writings of that man whom this Author hereafter calls a great, worthy, learned & iudicious Divine & names him the Author of the third opinion, his doctrine and wordes onely I will produce & set downe, which are alone of them selues sufficient for this purpose, for if this man (as his wordes hereafter doe shew) hath seen his writinges & papers wherin he professeth himselfe the author of the third opinion, & labors to overthrow the doctrine of imputation of Christ his righteousnes, he cannot be ignorant, but must needs know (except he wincke with his eyes of purpose & will not see) that he renounceth the imputation of Christs obedience and all fulfilling of the law as needles to iustification for noe other end, & purpose, but only that he may sett vp our owne inherent righteousnes insteed of it, namely our owne act of beleeving which he holdes to be as sufficient a condition on our part to all purposes, concerning euerlasting life, as if wee had perfectly fulfilled the law everie one is his owne person. And as some moderne Papists doe say of their good workes that they are meritorious of eternall life, not so much for any excellence in them, as of Gods free grace and promise, So saieth he of faith that of gods free grace and mercie it is accepted at our handes, & imputed to us for righteousnes in a proper speech without any hope, that is even as it is our act perfourmed by us on our part, it is through Gods free grace as sufficient righteousnes as the perfect performance of the law in their <our> owne persons: If you dare not trust me his adversarie thus relating his opinion, yet beleeue his owne wordes, For thus it is written in the notes of his Sermons against imputation gathered by B. S. & by himselfe revised & corrected afterwardes as I haue them to shew. Iustification (saieth he) is the first part of reconciliation wherby god the Father for Christs sake counteth faith for righteousnes vnto a sinner beleeving in Christ, & forgiues [catchword: him all his]

[left margin: 12.] all his sinne, thus also he desires iustification in his latine discourse which he wrote vpon long deliberation for the clearing of himselfe, wherin it is plaine that he giues no more to god, & much more to us then the Papists doe. 1. he makes god the Father the efficient cause, so doe the Papists, and all Heretiques. 2. He makes Christ with his whole mediation and obedience onely the meritorious cause, or the cause moving god to forgiue our sinnes and obtaining this of him, that he will accept our faith for righteousnes, so doe the Papists, and all other heretiques acknowledge & so much they all giue to Christ. Thirdly he setts vp faith alone or the art of beleeving which is formally in our selues, & countes it the materiall & formally righteousnes, which God accepts in steed of our obedience which wee doe owe vnto the law, & herein he is farre worse then the Papists or any other heretiques, for they sett vp all the graces & guiftes of sanctification which are in them against the righteousnes of God: but he setts vp onely his faith even his owne act of beleeving, and doth advaunce it alone against the perfect righteousnes of Iesus Christ, & so doth ascribe as much to one act in himselfe as the Papists doe to all the graces of God both habituall & actuall which they haue in themselues; Having thus defined iustification he proceedes to shew the course & order of it. You see (saieth he) the course, A sinner resting on Christ God forgiues his sins (for his sake) & counteth that his faith in stead of his righteousnes, which otherwise was required by the law, & presently after he breakes out into this passionate speech worse then any Poperie, And what need we seeke for righteousnes elswhere when wee haue it already in our selues, I meane as Gods guift in our selues (noe otherwise) as Gods guift in our act. Here all may see as clearly as in the light. First that he reiects Christ his righteousnes, that he may sett vp our owne righteousnes even our act of beleeving which is formally inherent in our selues. Secondly that he makes faith, not Christ his obedience to serue in stead of our owne obedience, which wee doe owe vnto the law. Thirdly that he makes iustification to proceed from Gods free grace [catchword: no otherwise]

[right margin: 13.] noe otherwise then the Palagians & Papists doe, namely because wee haue our faith which is our righteousnes of Gods free guift. Also before in the whole discourse he labours to proue that Christ his fulfilling of the law is no part of our righteousnes by which we are iustified before God, & amonge many reasons he vseth these First because then wee should be iustified by the workes of the law. 2. because we might challenge heaven as wages of Christ his righteousnes. 3. Because then we might boast that we had done the workes of the law in Christ or by Christ, all which he holdes to be grosse absurdityes contrarie to <the> scripture. [But let him thinke altered] what he will. All true Christians know that these are all according to scripture. For the Apostle tells us that the righteousnes of the law is fulfilled in us by Christ his obedience Ro. 8. 4. Also the kingdome of heaven is called wages in divers places, & a crowne of righteousnes which wee are said to receiue not onely as the inheritance of sonnes by meanes of adoption; but also as wages of righteous and well deserving [sons?] by meanes of our iustification. So the lord by the Prophet Isay 45 verse last. & by the Apostle 1. Cor. 1. 31. teacheth plainly that as true iustification excludes boasting in our selues, & in our owne workes or graces inherent in our selues, so it is a iust cause of glorying in the lord Christ, & in his obedience & righteousnes. In the Lord shall all the seed of Israell be iustified & shall glorie. Christ is made vnto vs righteousnes that he which glorifieth may glorie in the Lord. And least any man should thinke that these were but wordes which dropt from his lipps & pen vnawares, or which were vttered for disputation sake. Lo how he doth repeat them & presse them with all eagernes. See here (quoth he) faith to be the righteousnes of man imputed (not imputed as not his act) but his owne act of beleeving is accounted to him for his righteousnes in stead of that of the law. Also in his latine discourse written of purpose for the clearing of himselfe from the heresie of Servatus & Socinus wherwith he was charged he doth vnder his owne hand most plainly singe the same songe & professe the same, I doe not (saieth he) denye that righteousnesse is imputed for the iustification of a sinner, but I say that that [catchword: righteousnes]

[left margin: 14.] righteousnes is imputed of which the Apostle speakes Ro. 4. 6. namely faith counted for righteousnes, for I see noe cause, why I should thinke that by imputation of righteousnes is meant that Christ his sanctitie or obedience is imputed (which the scriptures doe never mention) and not rather that faith is imputed to the beleever in stead of righteousnes, and a little after; Faith imputed to the beleever for righteousnes. Ro. 4. 5. is counted or esteemed in the place or in the stead of righteousnes: Faith therfore in that place is to be taken properly or for the act of beleeving. For whereas some men doe talke of a hope in these wordes, as if by faith accounted for righteousnes the Apostle did meane Christ his obedience apprehended by faith. I feare or am affrayd to graunt that And againe not longe after. That Christ his obedience is imputed by God for the iustification of a sinner, is a thing which can never be shewed by any testimonie or argument <out> of scripture, any type or ceremonie in the law or any signification in the Sacrments of the gospell. There is no end or vse of the imputation of Christ his obedience for the iustifying of a sinner, and lastly which is most horrible he doth with Socinus deny that the faithfull do by Christ pay their ransome, & make satisfaction to Gods Iustice in him for their sins. I see (saieth he) no place left for pardon if wee by paying in Christ our penaltie, may be thought to haue satisfied Gods wrath & to haue suffered in Christ the punishment due to sin. For pardon & punishment are directly contrarie. O monstrous heresie, full of all blasphemie in that it overthrowes redemption which is the paying of our ransome, as the word signifies, & blindnes in that he cannot see how punishment suffred in that person of Christ, may well stand & agree with pardon freely giuen to us in respect of our selues, or any thing done, or suffred in our person. By this time I hope, I haue made it as cleare as the light, that there are some living amongst vs (even cheifly that great, worthie, learned & iudicious Divine, whom this Author so highly extolls aboue all men) who teach & professe that a sinner is iustified by his owne formall inherent righteousnes, namely his owne act of beleeving as it is his owne act, & not by <the> satisfaction of Christ, & his fulfilling of the law in our stead (which is no other, but the heresie, & blas-[catchword: -phemie of]

[right margin: 15.] blasphemie of Servetus & Socinus) who also giue to Gods free grace, & Christs merit no more hand or stroke in our iustification, then the Pelagians, Papists, Arrians or any other of the most pestilent heretiques that ever lived. And therfore howsoever for feare of the law, & dire punishment, such men are driven to contradict themselves sometimes, & to forsweare, & deny their owne wordes, (as I haue heard some of the cheife of them) & will not sticke most impudently to protest that they haue ever denyed all formall righteousnes inherent in our selues: yet you see their owne wordes, & writings doe openly convince them to their faces, & before all men: so that everie man may see that they doe follow the steppes of Arius, Samosatenus, [left margin: August: de orig. pec. c. 12.] [gap in text] Pelagius & all such heretiques, who at sometime would in open Synods, & Councills forsweare their owne wordes, & yet hold their heresyes, colouring them over with Cavills, æquivorations straunge sences of wordes, & mentall reservations. And howsoever the Author of this preface doth most impudently affirme the contrarie, & would perswade the reader that all is well. Yet all true Christians may here see the daunger, & must with griefe acknowledge, & confesse it. Wherfore now having fulfilled my promise, I require that my three conclusions be yeelded & graunted vnto. 1. That it is no distemper but truth & godly zeale to crie out with iust griefe & indignation that some amongst us overturne foundations teaching the blasphemous & damned heresies of Servetus farre worse then poperie, & that whosoever is not moved with the daunger is a luke warme hypocrite, no zealous Christian 2. that the Author of this preface by laying imputation of slaunder vpon us, is deeply stained with the <same> fault himselfe, and by slaundering such as are zealous for the truth goeth about to maintaine Heretiques & to salue vp grosse errors by a false denyall. 3. That there are some daungerous seducers amongst us, against whom all true Christian Ministers are bound to oppose themselues with all zeale, fervencie, & all faithfull people ought to beware of them, as of wolues in sheeps clothing. But let us see what amendes he will make us in the next wordes for thus it followeth./
                 3. Section.
   Wee all giue all the glorie of our iustification & salvation to God in Christ Iesus, & therin hold the maine foundation. Wee differ [catchword: onely]

[left margin: 16.] onely in certaine circumstances wherin nothing is derogated either from the mercie of God, or Christs merits, or arrogated to our owne works./
                 The answere.
In these few wordes foure notorious vntruthes are vttered by this Author, as I will here plainly shew, & proue in order. The first is that wee all, that is all the Church who professe our selues of one religion doe giue all the glorie of our iustification, & salvation to God in Christ Iesus. This I proue to be an open falshod by two arguments sett downe scholastically in syllogismes because these Heretiques boast so much in them. Whosoever withdrawes from Christ this glorie which the scripture, & all true Christians giue him to witt: That he is made vnto vs of God righteousnesse even the materiall righteousnes of our salvation, & that his perfect obedience vnto the whole law, given vnto us, & communicated vnto vs in our spirituall vnion, & communion of one spirit with him, is our very formall righteousnes by which wee stand righteous before God as the Apostle speakes. Ro. 5. 19. That man doth not giue all the glorie of our iustification to God in Christ but keepes backe a great parte of that which is due, & which all true Christians doe giue vnto him according to the scripture. This is a manifest truth which cannot be resisted, for one cannot keep backe the greatest parte, & giue all./
                 The assumption.
But there are some amongst us in this Church, & kingdome (even that very learned, reverend, great, worthie, & iudicious Divine of whom he makes mention so honourable in this preface) who withdraw from Christ this glorie, & this principall stroke in our iustification, most impudently denying Christ his righteousnes to be the materiall righteousnes of our iustification, or the formall righteousnes by which we stand truely, & verilie righteous before God, after that we are iustified (as appeares by their wordes, & writings before cited) & this they doe contrarie to the manifest wordes of scripture. Rom. 5. 29. / 20. 4. / 1. Cor. 1. 30. / 2. Cor. 5. 21./