Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification,…

I showed besides, that these two being both righteousnesses, the Church of Rome confounds them both together: Saint James his justification w••h Saint Pauls. They confound inherent righteousness which is begun, and shall be perfected in final grace, with the other; so that the point is not between us and Rome, Whether faith justifieth by works or no? but Whether it justifieth at all? in truth that is the state of it: The question is this, whether there be another justification that is distinguished from sanctification, or whether there be another grace besides justification? Do not think that we are such block-heads as to deny faith and sanctification; yet faith is but a piece or part of that train of virtues. There justification is taken for sanctification; we acknowledge a man is justified by faith and works; but the question is between us and them, whether there be any justification besides sanctification? (i. e.) whether there be any justification at all or no? we say sanctification is wrought by the Kingly office of Christ; he is a King that rules in our hearts, subdues our corruptions, governs us by the Sceptre of his Word and Spirit; but it is the fruit of his Priestly office which the Church of Rome strikes at: (i. e.) whether Christ hath reserved another righteousness for us, besides that which as a King he works in our hearts; whether he hath wrought forgiveness of sins for us? we say he hath, and so saith all the Church, till the new spawn of Jesuits arose. They distinguish not remission of ⟨p. 429⟩sins from sanctification. Bellarmine saith remission of sins is the extinguishing of sin in the soul; as water though it be cold, yet the bringing in of heat extinguishes the cold; and so remission of sins is the bringing in of inherent righteousness which extinguisheth all sin which was before. A strange thing, and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome whereby she makes drunk the inhabitants of the earth with the wine of her fornications; except men were drunk, it were impossible that a learned man should thus shake out an Article of their Creed, which hath ever been believed by all the Churches. When the Scripture speaks of forgiveness of sins, see how it expresseth it, Ephes. 4.32.

I shew'd besides, that these two being both righteousnesses, the Church of Rome confounds them both together: Saint James his justification wh Saint Pauls. They confound inherent righteousnesse which is begun, and shall be perfected in final grace, with the other; so that the point is not between us and Rome, Whether faith justifieth by works or no? but Whether it justifieth at all? in truth that is the state of it: The question is this, whether there be another justification that is distinguish't from sanctification, or whether there be another grace besides justification? Do not think that we are such block-heads as to deny faith and sanctification; yet faith is but a piece or part of that traine of vertues. There justification is taken for sanctification; we acknowledge a man is justified by faith and works; but the question is between us and them, whether there be any justification besides sanctification? (i. e.) whether there be any justification at all or no? we say sanctification is wrought by the Kingly office of Christ; he is a King that rules in our hearts, subdues our corruptions, governs us by the Scepter of his Word and Spirit; but it is the fruit of his Priestly office which the Church of Rome strikes at: (i. e.) whether Christ hath reserved another righteousnesse for us, besides that which as a King he works in our hearts; whether he hath wrought forgivenesse of sinnes for us? we say he hath, and so saith all the Church, till the new spawn of Jsuites arose. They distinguish not remission of