Therefore there are amongst vs who doe not giue all the glorie of our iustification to God in Christ Iesus, which is due to him according to the scripture.
[right margin: 17]
The 2 argument. The proposition
Whosoever withdrawes both from the Iustice, & mercie of God in our iustification he cannot truely be said to giue all the glorie therof to God in Christ.
But there are some amongst vs (even the Author of this preface himselfe for one) who doe withdraw from both these, & do denie some speciall workes of Gods iustice & mercie in our iustification, namely his speciall application & communicatinge of Christ his righteousnes & satisfaction to everie beleever.
For wheras the Apostle teacheth that Christ his satisfaction, & sufferings are so imputed vnto vs, & made ours, that wee may be said to be crucified together with Christ Gal. 3. 20. to be dead with Christ & to be buryed with him, & our old man may be said to be crucified with him,
& our old man that the bodie of sinne might be destroyed. Ro. 6. That is Christ his death, & satisfaction are the sufferings & satisfaction of everie one of vs, & we haue satisfied in him, because he, & all his are ours, & we are his. On the contrarie this man, and his fellowes teach that there is noe such speciall application or communion, & that it is altogether needles that Christ his dying and suffering, should be counted the doing and suffering of everie beleever, & hereby they denie the speciall mercie of God & do vtterly destroy his iustice, for if Christ hath suffered, & obaied for me it is noe benefitt except god doe also in mercie make that suffering mine, & communicate that obedience to me. without this speciall Communion they cannot be satisfactorie for me at all. It is against all iustice, & impossible for the iust God to accept the obedience of one for another, till by a worke of free grace & mercie he hath first given that obedience to that other, & hath made it by vnion & communion his obedience in and by that one.
Therfore there are some amongst vs, who doe not giue all the glorie of our iustification to God in Christ, but rather make iustification an vniust act of God to his great dishonour, & their owne shame, & confusion/ And thus the first vntruth is plaine & manifest.
2. The second is, that all amongst vs, doe hold the maine foundation in iustification, this is an open falshode, For they that destroy[altered] & take away 1. true iustifying faith. 2. the very righteousnes by which men are iustified, & stand righteous before God. 3. and the very worke of redemp- [catchword: -tion]
[left margin: 18.] redemption, they cannot hold the maine foundation in iustification.
But some there are amongst vs who take away all these, first iustifying faith. For that (as all true Divines according to the scripture do hold) consists in an infallible knowledge, & firme perswasion of the heart by which every beleever doth particularly receiue & applie Christ & all his benefitts to himselfe, assuredly beleeving that by vnion & communion of the spirit Christs righteousnes & satisfaction are so made his, that he may be said to haue satisfied Gods iustice in Christ by them: But this they denie holding faith to be only a trusting or relying on Gods mercie & promises, that he will pardon our sinnes for Christs sake, though his satisfaction be never made ours. <left margin: Wotton vpon Ioh. Pag. 392> And as for that perswasion of the heart, & that particular receiving and applying of Christ his righteousnesse they say it is needles to iustification, wheras indeed the truth is, that none can truely trust in Gods mercie, nor relie on Christ except he first be perswaded that Gods iustice is satisfied for him by Christ, & Christs satisfaction is truely made his, & communicated to him. Therefore here is one difference in the foundation of iustification./
Secondly they take away the perfect righteousnes, & obedience of Christ which the scripture teacheth to be our very righteousnes[altered] by which we stand formally righteous before God, though it be not inherent in our selues but rests only in the person of Christ originally as in the worke of salvation. And instead therof they sett vp our owne act of beleeving as it is our act, as I haue plainly shewed before. Thirdly they take away all true redemption. For redemption is the delivering of us from Gods wrath, the rigour of the law, & all curses by a full price payed, & a perfect satisfaction made for us by Christ to the iustice & law of God, according to that of the Apostle Gal. 3. 13. Christ hath redeemed vs from the curse of the law, being himselfe made a Curse for vs, & 1. Tim. 2. 6. he gaue himselfe a ransome for all. But this they reiect, because they say we are not pardoned, if Christ hath fully satisfied for vs, & we in him, for pardon & punishment our contrarie, All the satisfaction which they leaue to Christ is this, namely that his obedience brought him selfe so high into Gods favour, that God for his sake doth freely pardon our sins, & accepteth our faith for righteousnes. Therfore all do not hold the maine foundation.
3. The third vntruth is, That we differ only in certeine circumstances, which I proue to be most false, by an argument grounded on his owne wordes. For they who deny vtterly that which the scripture teacheth our Church beleeveth, and this author himselfe acknowledgeth to be the [catchword: forme]
[right margin: 19] forme or formall cause of iustification, they differ in substance from vs & not in circumstance onely. This none can deny because the formall cause of everie thing is [Greek: he ousia] the substance or essence of it, & [Greek: [to ti te?] einai] the verie being of it as Aristotle calls it. Now our Church according to the scripture doth hold that the translation & imputation of Christs righteousnes, to the beleevers is the formal cause of iustification, & this is also acknowledged by this Author himselfe in the end of his treatise pag. last. And there be some amongst vs, who denie all imputation both of the actiue, & passiue obedience of Christ, as I haue before shewed & as this man himselfe testifieth almost in the next wordes; Therfore wee do not differ only in circumstances, but in the very forme & substance of iustification. Here then you see a third vntruth in these few wordes./
4. The fourth & last is, That nothing by any difference amongst vs, is derogated, either from the mercie of God, or Christs merits or arrogated to our workes: This I proue to be a notorious vntruth by two reasons: The first I thus frame, They who take away one halfe of Gods mercifull worke, & Christs merits from our iustification & salvation, doe certainly derogate from Gods mercie, & the merits of Christ. But some amongst us doe take away, the one halfe of Gods mercifull worke, & Christs merits, which our Church according to the scripture doth professe, & acknowledge For we acknowledg a twofould worke of mercie in our iustification. The first worke of mercie which God entendeth towardes us, is the pardoning of our sins, & the receiving of us to favour according to the good pleasure of his will. But because he is so iust; that he cannot pardon our sins, except his iustice be fully satisfied, yea except wee doe satisfie his iustice either by our selues or by Christ, therfore of his infinite mercie, he doth giue Christ, & his satisfaction to us, to be ours, so that we may be said to satisifie in Christ, & this is another, & indeed as great, if not greater worke of mercie then the other, it is the second in Gods intention but the first in execution. And this some amongst us take away as needles, in that they
they <say> wee haue no need of such strict imputation, that Christ his satisfaction should be made ours. Secondly we acknowledg 2. degrees of Christs merites. The first is that by which his obedience & righteousnes (being voluntarily performed [catchword: in such]
[left margin: 20.] such sort as was needles for himselfe) doe make him worthie that God should accept his person, & at his request graunt him any lawfull thinge which he desireth in our behalfe, of this wee read. Reuvel. 5. 9. where the Saints praise the lambe saying thou art not worthie to open the booke for thou wast slaine etc.
The second degree of merites is, that by which his obedience & righteousnes imputed to us doe make us worthie of gods favour, & the reward of blessednes of this wee read. Reuel. 3. 4. They shall walke with mee in white, for they are worthie. This latter degree, these men also take away, in that they deny Christ his obedience to be made ours, [left margin: 2 reason] Therfore they derogate from Gods mercie, & Christs merites. Secondly they who sett vp our owne act beleeving which is a worke as our Saviour calls it. Ioh. 6. 29. even a worke commanded in the first precept of the law, & make that our righteousnes sufficient for all purposes, they doe arrogate most intollerably to our owne workes, That some amongst doe so I haue shewed before, Therefore it is an vntruth, to say that nothing is arrogated to our workes.
Some of vs hold that a sinner is iustified by the virtue & merites both of Christ his actiue, & passiue obedience imputed, others by the merits of his passiue imputed, but not his actiue: A third sorte by the merits <both> of his actiue, & passiue but not imputed./
Here this author layes downe the diversities of opinions which are amongst vs in the Church of England, concerning iustification, & then he makes three in number: Wherin I cannot, but reproue him of a double fault, The first is a cunning spreading of a false report & rumour of dissention in our Church: For his wordes import no lesse, but that there is a division amongst vs, & that in our Church there are three divers opinions about iustification professed, & mainteined, wheras indeed there is but one vniforme doctrine approved & established therin, to witt, That we are iustified by the perfect righteousnes of Christ made ours, imputed to us, & of vs received by faith If any professe the two latter opinons, or any such like, he is lyable to punishment, & by the lawes & discipline of our Church may be cen- [catchword: -sured]
[right margin: 21.] Censured and punished. For these & such like new opinions are no more allowed here, then the doctrine of poperie. Indeed I cannot deny but there are some fanaticall spirits who haue so farre as they durst taught & dispersed, such errors, & haue seduced, & infected some of our people. But our Church & the true faithfull members therof ought not to bee charged, stained, & blotted with their errours, any more then with Poperie, which is by divers in this land as much, & a hundred times more mainteined, & embraced, then either the second or third opinion here named, & yet none dare be so impudent, as to charge our Church with Poperie. The second thing which I blame in his relating of these three opinions, is his intollerable negligence in the describing of everie one. The first he describes[altered from scribes] in such doubtfull, & ambiguous tearmes, & generall wordes, that it may comprehend in it either the doctrine of our Church or the errour of Arminius which are as contrarie one to another as light to darknes. The doctrine of our Church is, That the perfect righteousnes & whole obedience of Christ is made ours, imputed to vs, & is our [left margin: Beza Apol. & Iustif. 147.] very formall righteousnes, by which wee stand truely righteous before God, as Luther teacheth Gal. 2. 3. & Chemnitius loc. Com. de justif. And this generall description here layed downe by this author may comprehend this doctrine in it, if his meaning be as he makes shew. But I much suspect both because of his wordes, for he sayeth not by the obedience imputed, but by the virtue & merits of the obedience, also because in his treatise, he denyes such imputation. Arminius his error is (and our Socinians, who first denyed all imputation absolutely are now forced for feare of the law to flee to his shifts) that we are iustified by Christ his whole obedience imputed, but after a strange manner never heard of before, For by imputation he meanes not Gods counting of Christs perfect obedience, our obedience & righteousnes, by which wee stand righteous before him, But accounting and thinking it to be performed for our vse, namely that Christ by it made himselfe[altered from selfe] so high in favour with god, that God for his sake, & at his request doth pardon our sins, without satisfaction made
for <by> us in him our head, & that he doth also for Christ his righteousnes sake, being the meritorious, & imprecatorie cause outwardly moving him, account [catchword: our act]
[left margin: 22.] our owne act of beleeving for perfect righteousnes in stead of our obedience required by the law, This is in verie deed all one in substance with the third opinion, & with the heresie of Servetus & Socinus, And the description here layd downe by this author, (if we doe vnderstand the word imputed as he himselfe hereafter doth expound it) comprehends this opinion and no other. For when Socinus & Arminius confesse that Christ his righteousnes, & obedience was perfourmed for our good, that he might therby as by a meritorious cause obtaine of god, that our faith should be accepted instead of our loyall obedience, & so we should be freely absolved from sin: without Christ his passiue obedience made ours, & imputed or counted to us as our satisfaction, They say as much as this author intends, & layes downe in this description to witt. That a sinner is iustified by the virtue and merits both of Christs actiue & passiue obedience imputed, that is, accepted of God, so farre as to serue for his good & benefitt, wherfore till he vnderstand the word imputed in a better, & more strict sence, then yet he doth, I will deny this to be the description of our doctrine./
The 2 opinion is that which is ascribed to Piscator, as the first author of it (howsoever it was long before him held, & mainteined by others, but more privatly) And he indeed is worthie to beare the blame & shame of it, because he was the first that durst so openly & so publikely hold & mainteine it. The description of it here framed is false in this authors sence & meaning For take the word (imputed) as he expounds it, namely that it signifies no more, but that Christ his obedience is counted the meritorious efficient cause which deserues at Gods hands that he should freely pardon all sins, & so Piscator & his fellowes do not deny imputation of Christs actiue obedience but all of them doe willingly acknowledge that whatsoever Christ did in the fulfilling of the law, though he was bound to do for himselfe as hee was man, yet it served also to be a meritorious cause which made his intercession, & his sufferings worthie to be accepted.
The third opinion here described is, that wherof his great, worthie, learned, reverend, & iudicious Divine is the author, who first broached it amongst vs, as himselfe confesseth, And this description of it here layd downe is also false & fraudulent full of worse then Popish mentall reservations, For if this word (merits) be taken as we all doe ordinarily take it in our Churches, meaning & as our people are taught to vnderstand it, namely for that merit & worthines both of the actiue and [catchword: passiue]
[right margin: 23] passiue obedience of Christ by which we (being clothed with them both & having perfect communion of them in Christ through spirituall vnion into one bodie with him) are worthie of Gods favour, & deserue the crowne of eternall life; Then I must tell you this description is most vntrue, For the mainteiners of this third opinion doe vtterly renounce all merit in this sence, & perversly deny that the faithfull are thus dignified & made worthie of happines & felicitie in Christ, And hereby they giue great [left margin: Bel. de justif. li. 5. c. 26] to the Papists, & advantage to sett vp the merit, & dignitie of their owne workes, & that by testimonys of scripture, For the scripture doth very plainely attribute a dignitie, and worthines to the Saints, & faithfull people of God as Bellarm. doth plainly shew out of Reuel. 3. 4. And eternall life with the crowne of glorie are called [Greek: misthos] a reward or wages, Mat. 5. 12. Ro. 4. 4. & a crowne or reward of righteousnes, which God must giue as a iust Iudge, that is for due desert. 2 Tim. 4. 8. Now this must of necessitie be either the merit of our owne workes, & our owne worthines of Christ, & his righteousnes communicated vnto vs by our sprituall vnion with him. They who deny this latter do by necessarie consequence sett vp the other, namely our owne merits & worthines, & make the scripture a piller of poperie. Well therfore let me be bold to tell Mr Bradshaw that here he grossely doth æquivocate, for he cannot be ignorant that all our people do take the word (merits) in another sence then here he meanes, And let me put him in mind of that excellent saying of Bernard, quocunque autem verborum quis iuret Deus qui conscientiæ testis est, ita hoc accipit, sicut ille cui hoc iuratur, intelligit, let men sweare or speake as cunnningly as they will. God who is the searcher of the heart & conscience doth so take the word, as he to whom they speake & sweare doth vnderstand them. This being the truth I inferre vpon it, that he here dealing thus deceitfully doth lye not onely vnto men, but vnto God./ Secondly as I doe here condemne his fraudulent æquivocation, so I taxe him of many mentall reservations in that he conceales the most pestilent, & daungerous points in this third opinion or heresie. For the author therof, & his disci- [catchword: -ples]
[left margin: 24] Disciples doe vtterly renounce the law of God both in whole & part performed by our selues, or any other in our stead for the iustifying of vs in the sight of God. These are the worthie iudicious Divines owne wordes, wherin he doth exclude all vse & all merite of Christs obedience actiue & passiue from iustification. They make faith our righteousnes, & the perfect condition of salvation, & it they impute to us in stead of Christ his righteousnes, as I haue before shewed: They deny the punishing of our sins, & our satisfaction in the person of Christ For they say that there is noe place left for pardon, if that be graunted, because pardon & punishment are contrarie. And many other points of blasphemous heresies worse then Poperie doe they hold & mainteine as I haue often publikely prove, & can shew in writing. Therfore by my consent this man shalbe made free of the Companie of Popish clipping Taylors, I meane the societie of the Iesuits, seeing by their act of mentall reservation, he can out of many yeards clip away all but one, that is of many grosse errors held by this sect, clip away all, & leaue onely one namely the denying[altered] of imputation of Christs righteousnes, & yet wipe his mouth as if his wordes were pure & holy truth it selfe, But let us proceede to his censure of these three opinions./
The first giues all to Christ, but æqually divides the virtue betweene his actiue, & passiue righteousnes./
The common & received doctrine of Christ professed in the Church of England is that there is but one true perfect, & vndivided righteousnes of Christ, as he is our mediater, and redeemer God & man in one person; And this consists of three parts which are never divided though they may be distinguished one from another, The first part is the created originall, & inbred habite of puritie, holinesse, perfect righteousnes, & conformitie to the law of God, which habit was in Christ from the first conception of his manhood in the wombe, & could never be diminished, but still encreased according to the [catchword: encrease]
[right margin: 25] encrease of his strength, & according to his groweth in wisedome knowledge, and yeares, the second is his perfect actiue obedience in performing all those things which the law could require of any man living as he did in bondage vnder it for our sakes by the space of 33 years together. The third is his obedience by which he willingly yeelded & gaue himselfe to suffer all infirmityes, & punishment due to our sins, as sorrow, greife, cold, hunger, pouertie, hatred, persecution, & all other infirmityes of this life, and at last a cursed death, & the horror of hell arising from the sence, & feeling of Gods wrath against sin, as also from a strange desertion, wherin God for a time withdrew all helpe and all succour from him, All these ioyned, & concurring together make vp one perfect conformitie to the law, or one legall righteousnes (as our Church teacheth). For all these the law of righteousnes requires of everie sonne of Adam, ever since sin entred into the world, & two of these without the third cannot be perfect righteousnes able saue any man that hath once sinned, but all must goe ioyntly together to make perfect satisfaction, & to iustifie everie sinner, And as wee hold the righteousnes to be one vndevided, so also we hold that the virtue, & efficacie of it is one vndivided, & that though there be certaine parts, & degrees distinguished in it, yet they cannot be separated one from another nor divided. But, as the actiue obedience hath the chiefe stroke, in making us righteous before God, and gracious in his sight, not by it selfe alone, but by the helpe of the passiue making it vp into a perfect righteounes: So the passiue obedience performed in a most voluntary suffering of all the paunishment due to sin hath the cheife & immediate hand, & virtue in making vs free, from the guilt of sin, & in redeeming vs from death, hell, & damnation, yet so that without the actiue concurring, & perfecting it[altered from yt], it should be of noe force at all, neither haue any condicion of satisfactorie obedience or righteousnes, wherfore when Mr Bradshawe saith, That we æqually divide the virtue betweene the actiue & the passiue righteousnes, If he meanes that we ascribe the one halfe of iustification to the actiue by it selfe considered apart as separated from the passiue, & the other to the passiue as divided from the actiue he doth very vnjustly slaunder vs, & layes a false imputation vpon our doctrine. For we all hold [catchword: with one]
[left margin: 26.] with one consent, that though these two parts of Christs obedience be truely distinguished in them selues, & in their virtue one from another, so that the one frees vs from sin, death, & hell, & the other makes us perfectly righteous, yet this they doe as they are one perfect obedience, & one fulfilling of the whole law, otherwise the one being separated from the other is of noe force at all to iustifie any sinner either in whole or part before the tribunall seat of Gods judgment./
The second giues no lesse to him, onely that which it takes from the actiue, it giues superaboundantly to the passiue.
This also is vntrue, yea it containes a double falshood[altered] or vntruth First in that he saieth it giues no lesse to Christ then the other, for the other giues to Christ this glorie, that he doth not onely free vs from sin, death, & Gods wrath, but also doth restore vs to more perfect righteousnes, then that which we lost in Adam by his fall, by which righteousnes we are made worthie of endles glorie in heaven, & of Gods vnchangeable loue, & favour for evermore. But this second opinion giues noe more to Christ, but freeing vs from all sin, both of omission & commission, & no more it requires to iustification, but pardon [left margin, in pencil: X] of sin, As for the true righteounes of [another hand, in pencil: X] God mentioned by the Apostle 2. Cor. 5. last, by which heaven should be purchased, & we should be made worthie of eternall life in Christ, it leaves us to seeke it where we can find it, yea it cutts it of, & pares it quite away as neddles; Here therfore is the first vntruth, & vpon this also followes the second, in that he saieth, This opinion giues superaboundantly to the passiue, that which it takes from the actiue. For the truth is, it takes from the actiue that which wee cheifly & immediatly giue vnto it, namely the making of vs perfectly iust in Gods sight & positiuely or formally righteous, & worthie of more happines then did belong to Adam in the state of innocencie, even the fruition of God in heaven face to face, And this it doth not giue to the passiue at all but onely holdes that passiue frees vs from sin, & that alone is sufficient without making of vs formally righteous in Gods sight./
[right margin: 27.]
The third giues as much to Christ, as either of the other, derogating nothing from the virtue either of the actiue or passiue, but denying only a speciall manner of application./
Here the zeale of God, & loue of his truth constraine me, that I can forbeare no longer, but must plainly professe, what I thinke of this man for this his speech. Namely that either his blindnes & ignorance are to be pittied, & deplored, if he speakes as he thinkes, or else his malice & wickednes are to be detested, & abhoarred, if he knowes what he speaks; For our Church, & our doctrine grounded vpon Gods word giues to Christ his righteousnes & obedience these three offices, & requires in them these three things, First that Christ his perfect obedience is the matter of iustification, or the whole materiall righteousnes, which is conferred in iustification, & besides this there is none other, yea no parte of any other required: The second is that Christ by vniting us vnto him selfe in one bodie by one & the same spirit doth truely & effectually giue himselfe, & this his righteousnes to vs to be our possession, & our portion, & by virtue of our spirituall vnion & communion with him, his actiue & passiue obedience are as fullie & formally made ours, as the goods, landes, & honourable tithes of the husband are made the wiues by vnion in marriage: yea so farre as actuall & effectuall vnion with Christ being wrought, & vpheld by Gods æternall spirit, doth in certaintie, & vnchangeablenesse, exceed a mere humane contract[altered from contrat] & mariage: so much more fully & firmly is Christ his righteousnes made ours, & so much doe our certaintie, & right in it exceed, that certaintie & right of possession which a wife hath to the lands, goods, & titles of her husband. The third is, that this obedience thus given vnto vs, & possessed of vs by faith, is our formall righteousnes, & we therby are made formally righteous in such an excellent manner, That as Christ is not onely himselfe said to be the son of God, but we also by virtue of our vnion with him, & participation of his spirit are said to be the sons of God in him, So it may as truely be said, That not onely Christ is made vnto us righteousnes, & that he fulfilled the law for vs: But also that we by virtue of our spirituall vnion are made the righteousnes of God, & haue fulfilled the law, & satisifed Gods iustice in him: These none can [catchword: deny]
denie to be maine principles, & foundations grounded on the word & these three the authors, & mainteiners of the third opinion here sett downe, doe vtterly reiect as vaine, & needles (as all who haue seene their writings, may know, & must confesse, if they be not wilfull dissemblers) & these three maine offices they derogate from Christ, setting vp the act of beleeving in stead of his obedience [another hand:] & makeing it alone supply that place of his obedience, Therefore here this author doth eyther foolishly overshoote him selfe, & bewray his owne ignorance, or wilfully violate his conscience by a manifest falshood against the knowne truth.
Secondly in that he confesseth their denyall of especiall manner of application, & yet sayeth they derogate nothing from the virtue of Christ his righteousnes, for so it is to be seene in his words, I answere him that hereby he hath deserved at the Popes hands a cardinalls hatt at the least; yea lett him goe on to prove his words, and he shall bee a second Cassander yea a better reconciler of our religion & Popery, then ever Cassander was; For if to deny that speciall manner of application of Christ his righteousnes, withall our Divines doe teach, can be proved to be no derogating from Christ at all, why should we contend any more with the Churche[altered from Churches] of Rome about this, as about a maine foundation, why do wee not ioyne hearts & hands. why shall any more bloud be shed, in that quarrell; All our martirs haue dyed in an uniust and vnworthy cause their bloud is upon their owne heads. For the church of Rome holds firmely that Christ by his suffrings satisfied Gods wrath for all our sinns, according to the rigour of Iustice, as may be seene in Ballarmine. lib.i de justifica: c. 2 Here Divines teach alsoe that that perfect obedience of Christ is that meritorious [catchword: efficient]
[right margin: 28 altered] efficient cause of our iustification, which doth that God should make us righteous and holy by inhærent righteousnes, and should accept us for our owne workes, which through his grace wee performe in our owne persons; only they deny imputation, and this speciall manner of application by which Christ his obedience is made the satisfaction of every true beleever. And doth that great worthy reuerent, learned and iudicious divine who is the Author and maintainer of the third opinion go any further, or come nearer to vs; doth he confesse any more, doth he not make Christs obedience onely the meritorious cause by which God is moved to accept the act of beleeveing which is our owne worke in stead of legall righteousnes. It is not here confessed that he denyes our speciall manner of application. If he then doth derogate nothing, why shall the Papists be sayd to derogate more then hee, If hee be acquited why are they condemned. yea why shall not hee be more condemned then they; for he differs from vs more then they in 2 respects. First in that he denies the punishment of our sins Christ & our full satisfaction made in his person which the Papists do graunt. I my selfe doe here testify that he sayd to me. That God were vniust if he should be satisfied for vs by the obedience of another, And in his writeings before cited, he sayth that if our sins be punished in Christ they are not pardoned, for punishment and pardon are contrary which is the very reason vrged by Socinus the heretique against proper redemption de Chr: Servj part. 1. [caj?]. 8 p. 84. Secondly the Papists require both the habite and act of faith hope charity and all christian graces to make
vp [catchword: vp theyr]
24 right margin: 24] vp their inhærent righteousnes and all little inough But he aduanceth the act of beleeving by itselfe alone, against Christ his righteousnes, as if one act of ours were æquall to all Christs obedience, what baldnes therefore it is in this man to say. This opinion and the author of it derogates nothing from Christ by denying speciall application, Is mr Bradshaw become a familist; doth he thinke that which is sin in Papists to be noe sin in him selfe, and his friend, because it proceeds [left margin: 25] because it proceedes from an holyer spirit. whatsoeuer [right margin: 25] he meanes it is intollerable, & too bad that he should be thus shamelesse, But I will not censure him my selfe; I will leave that to all my faithfull brethren & fellow labourers, the ministers of the church of England, who will all with on voice censure him more sharply then I dare, or then will be well taken at my hands. First see you my grave fathers and Bretheren of the minestery who are silenced, I am sure so many of you as are men of tender conscience, & in zeale against Poprie and superstition stand out against our ceremonyes, & will rather suffer suspention then weare a surplice, or kneele at the Lords supper and such like, because they have bene & are vsed by the Papists in theyr service & theyr masse. You surely cannot but loath hate & abhorre as foule abhomination this kind of doctrine, which would perswade you that Poperye & denying of our speciall application of Christs righteousnes is noe derogating from[altered] Christ. If this mans credit be not crackt with you for ever, except he recant, & if you be not affrayd to be vnder on roofe and in house with him hereafter, as St Iohn the Evangelist feared to come in the bath where the heretique [catchword: Cerin]
[left margin: 25] [right margin: 29.] Cerin thus was. I am much deceaved in you; I have misconceaved your zeale & fervency. But as for you my Fathers and my bretheren who being of a more moderate temper are not so hot against Popry, but that you dare confer as to the doctrine, so also to the ceremonies of our Church being vrged without any opinion of superstition or necessity, I dare vndertake for so many of you as are sincere & love the truth, That you do so farr hate Popry, that you will alsoe abhorre and detest this opinion, which holds it is not derogateing from Christ to deny our speciall application of his righteousnes, The learned Author of that booke called Polennices Sacræ. who for his sweete eloquence deserves to be the toung of you all, doth tell me that your common opinion is, that Roma est irreconciliabilis; There can be noe peace or reconciliation betweene vs and Rome. yea our learned Whitakers, and Godly Perkins with many others whome you esteeme as shewing lights in our Church doe all speake for you, what your Iudgement is namely that the denyall
of our speciall manner of our speciall manner of application is so derogatory from Christ, that it excludes from the Kingdome of Heaven all that persist in it obstinately to the end, wherefore I would advise this Reconciler if he meanes to stand to his word, to set vp sayle for Amsterdam or to take post for Polonia, where he may without daunger set vp his new religion; If he staye till the censure of our ministers come forth, it will be to his vtter shame and confusion: for wee all haue daungerous noveltyes in religion, wee love but that one truth which will have noe reconciliation with Popry [catchword: The first]