be saued redeemed But if Christ be not our formal justice thē his iustice was not made our iustice which contradicteth the Apostle 1. Cor. 1. If he did not formally satisfie for vs then he dyed almost in vaine and we are to satisfie for our selues If he be only the meritorious cause of our redemption and saluation then hath not Christ saued or redeemed vs but we are to saue and redeeme our selues as well as we can If by grace together with our cooperation we are saued and redeemed as this K. saith then we are formally saued and redeemed without Christ which only commeth in as a meritorious cause Beside that if grace here be nothing but charity or a habit not distinct from Charity as Schoole-men teach then our owne workes properly saue vs and not Christes Passion Finally if Christes redemption of vs from sinne be nothing else but a deseruing of grace by which we dispose our selues to justification if he hath freed vs from the tyrāny of the Diuill and captiuity of Hell because he hath procured vs grace by which we may resist maugre all the force of Hell and hath satisfied for our sinnes to obtaine vs grace that we may satisfie for all our sinnes as this wicked blasphemer teacheth pag. 262. Then is man the principall cause of his owne iustification and good workes should goe before iustification and Christ should not deserue to be called our redeemer or sauiour but a grace giuer that men might free and redeeme them selues And lastly not Christ should satisfie for vs but wee should satisfie for our selues All which poyntes are not only contrarie to Scriptures and absurd but vtterly ouerthrow the worke of Christes satisfaction and ransome payd for vs. In the third Chapter of his third Booke hee goeth on rayling against vs cryeth out with open mouth that we make Christ no redeemer at all and his reason is for that we teach that euen righteous men are sinners and that our sinnes are couered by the imputation of Christ his satisfaction and righteousnesse But his Collection is so foolish that if there were a whole couent of Fooles in place he might well prooue Abbot For Saint Iohn sayth that if we say we haue no sinne we deceiue our selues and the truth is not in vs. And the Apostle Rom. 4. out of the Prophet sayth blessed are they whose iniquities are forgiuen and whose sinnes are couered And yet Kellison will not say but that these holy Apostles acknowledged Christ to bee their redeemer Our Sauiour also taught the Apostles to pray for the forgiuenesse of their trespasses Finally to say that a Christian can liue without sin is playne Pelagianisme Hierome dialog 1. aduers Pelagianos setteth downe these two propositiōs for the ground of Pelagianisme that a man may be without sinne if he will and that Gods commaundements are easie Saint Augustine likewise Lib. de haeres c. 88. reckoneth this assertion among the heades of Pelagius his heresie that the life of just-men in this world hath no sinne at all Neither is Kellisons exception of any moment For it followeth not if Christ make not men cleare without sinne that Adam is more potent then Christ because all his posteritie were made sinners For by the same reason it may be sayd that as all men were made sinners by Adam so all should be made righteous by Christ Furthermore the power of Christs grace exceedeth Adams transgression in this that Christ deliuered man of his meere grace But Adams posteritie by his transgression incurred the penalty therof deseruedly The Apostle sheweth that Christes grace exceeded Adams transgression For Christ pardoned many offences but death came by one mans offence He doth also charge vs that we affirme that notwith-standing Christes grace we cānot resist any temptation of the flesh or the Deuill that we cannot fulfill the Law in any sort that we cannot doe any good worke but must needs sinne in all our actions But if hee cannot prooue that we doe so teach then I thinke he cannot deny but that he hath sinned in this action Let him therfore name them that so teach and prooue it out of their wordes if he canne Or else it will appeare that we teach nothing but that which standeth with truth and with the honor of Christ in atcheuing our redemption But our aduersaries will not so easily acquit themselues of teaching lewdly concerning the article of our redemptiō through Christ For first Kellison teacheth pag. 261. as before is noted that Christ is only the meritorious cause of our redemption which is as much as if hee should ascribe the principall and formall cause to our selues Secondly he sayth that Christ gaue vs grace by which together with our cooperation we may bee saued and redeemed Which being graunted it followeth that Christ redeemed vs not but only procured vs grace wherby wee might redeeme our selues Thirdly both hee and his consortes teach that euerye man ought to satisfye for his sinnes cōmitted after Baptisme But if a man do satisfye for his sinnes then is hee his owne redeemer Fourthly the Papistes hope by the merits of Saintes to be saued and redeemed But as he that serueth many Gods serueth no God truelye so hee that hath many redeemers hath no true redeemer Fiftlye they beleeue that the Pope by his indulgences can redeeme soules out of purgatorie Which sheweth that Christes redemption is vnsufficient Finallye in the canon of the Masse they professe that they offer pro redemptione animarum suarum as if the Priest with the sacrifice of the Masse could redeeme soules By the verie same argument also Lib. 3. c. 4. he endeuoureth to prooue that wee make Christ no spirituall Phisition As if Christ did not cure our diseases when he couereth them and imputeth his iustice vnto vs and sanctifieth vs by the holy Ghost But if his argument were concludent then must hee himselfe also affirme that Christ is no spirituall Phisition For he will not denie I trow that Christ dooth couer our sinnes and that no man in this life is so perfectly cured but that hee committeth diuers sinnes To say otherwise is flat pelagianisme Furthermore he is a good Phisition that taketh away the paine of the disease albeit hée cannot for the weakenesse of the patient cure the reliques thereof altogether And Isay c. 53. saith we are healed by the woundes of Christ Yet no man will say that in this frailty wee are so cured that we sinne not Finally there is a great disproportion and dissimilitude betwixt the diseases of the bodye and the soule The paines of the soule diseases follow after this life the paines of bodilye sicknesses come together with the disease For the soule diseases God punisheth for bodilye diseases the Phisition pitieth the patient The soule diseases consist in disobedience and actions which being once done cannot bée vndoone But diseases of the bodie consist in distemper or other euill qualitie which may be remooued Although then the
by those against whom S. Iohn S. Iames S. Peter and S. Iude writeth as Augustine testifieth and then by Simon Magus and Eunomius and lastly by Luther and Caluin But heerein hee resembleth the Iewes Luke 11. that attribute the miracles of Christ to the power of Belzebub For this Doctrine of iustification by faith without workes is the Doctrine not of Satan as this Satanicall Masse-priest affirmeth but of the holy Ghost We conclude saith the Apostle Rom. 3. that a man is justified by fayth without the works of the Law Neither doth he vnderstand the works of the ceremoniall Law or works done by force of free-will For then he would not haue excluded all the workes of the Law nor denyed that Abraham was iustified by workes Furthermore he would only haue concluded that man is not iustified by the ceremoniall Law or by workes done by the force of free-will without grace S. Augustine also lib. de fid et oper c. 14. teacheth vs that man is first iustified and then doth good workes His wordes speaking of good works are these sequuntur iustificatum non praecedunt iustificandum They follow him that is justified and goe not before in him that is to be iustified As for those Christians that turned the grace of God into wantonnesse as Saint Iude sayth and the rest against whome the Apostles wrote they did altogether contemne good workes a matter much condemne and farre from vs. Simon Magus likewise Eunomius gaue themselues ouer to a dissolute life and Eunomius promising saluation to his followers beleeuing only speaketh not of the true fayth of Christ but of his owne wicked and Hereticall fayth But Luther and Caluin neither speake against good workes nor conteÌ„ne them nor allow of their opinions that contemne good workes but only exclude them from being the cause of iustification or concurring in the act of iustification before Gods tribunall seate Otherwise they exhorte all Christians to good works and highly prayse them as the fruites of our iustification and very acceptable in Gods sight And this Doctrine they deuised not of their owne brayne but receiued it from the Apostles and the ancient Fathers of the Church Cum dicit apostolus saith Saint Augustine de fid et operib C. 14. arbitrari se iustificari hominem per â—â—dem sine operibus legis non hoc agit vt praecepta contemnaÌ„tur sed vt sciat se quisque per fidem iustificari etiam si legis opera non praecesserint When the Apostle sayth that hee beleeueth man to be justified by fayth without the works of the Law he entendeth not that the commaundements should be despised but would that euery man should knowe that hee is justified by fayth albeit the workes of the Lawe goe not before Against vs therefore neither the words of Iude nor of other apostles make any thing But against our aduersaries if S. Augustine bee Iudge they ayme directly arbitrantur saith he Lib. de fid et operib c. 15. per quasdam poenas ignis eos posse purgari ad salutem percipiendam merito fundamenti Hee saith the certaine in his time errooniously beleeued that such as liue lewdly may be saued through fire holding the foundation And against such hee disputeth and applyeth the Apostles wordes Secondly our aduersarie telleth vs that Luther and Caluin teach that good-works are mortall sinnes and that faith according to Caluins opinion is sinne But that is rather a lewd sinfull tricke to impute that to any which hee neuer wrote nor thought Nay it appeareth manifestlie that they teach contrarie Thirdly hee asketh a question where we reade in Scriptures that only faith justifieth But this question we haue alredy answeared And now we say further that this is found in all places where either the Law and works are excluded from causing iustification or else we are said to be iustified freely and by grace or else are taught that the iust doth liue by fayth The Apostle Gal. 2. sayth if justice be by the Law that Chirst dyed in vaine And Gal. 5. volentes iustificari per legem à gratia exciderunt While they sought for justice by the Law they fell from Christ Neither is our aduersaries exception of any moment where hee sayth that the workes of the ceremoniall Law and of the Gentiles are only excluded by the words of the Apostle For he doth not onely speake of the Gentiles but of Abraham that was the Father of the faithfull denyeth that he was iustified by works The prophet Dauid also Psal 32. pronouÌ„ceth him blessed to whome God imputeth no sin Which sheweth that it is not the ceremoniall Law but the whole Lawe whose transgressions are imputed to vs. And the Apostle generally excludeth all workes for which a reward is due from iustification Ei qui operatur merces non imputatur secundum gratiam He addeth also how fayth may be sayd to justifie But he might haue remembred that here he is no teacher but an aduersary We do therfore rather expect arguments then documents from him His exposition of faith iustifying as a disposition or as a worke is farre from truth and from the meaning of the Apostle who excluding our workes placeth our true iustification before God in Gods mercy and Christs iustice made ours by fayth To conclude this point seeing none are saued but such as are iustifyed and none are iustifyed by workes of the law but such as performe the whole law it is manifest that before God which is so iust and holy and leaueth no sin vnpunished no sinner is iustified by the workes of the law If it were otherwise then would it folow that Mary Magdalen and other great sinners transgressing the law were iustified by the law Fourthly he saith It is an absurd heresie to say that faith caÌ„not be without workes But if he speake of a true liuely and iustifiing faith he is rather an absurd heretike if he say that the same may be without good works The apostle saith that faith worketh by charity and that the iust doth liue by faith But liuely faith is actiue S. Augustine also lib. de fid et oper c. 16. dooth testifie that true faith cannot bee voide of workes fides Christi saith he fides gratiae Christianae id est ea fides quae per dilectionem operatur posita in fundamento nâ—minem perire permittit So it appereth it deserueth not the name of Christian faith that worketh not by charitie In this place also this K. accuseth the Lutherans Caluinistes as he calleth them for their euill life But this is onely an ordinarie phrase of his rayling stile For not those that exclude workes from causing our iustification before God but such as albeit they pretend faith and works yet neither haue true faith nor good workes are guiltie of this accusation If we please to parralell those whome hee calleth Lutherans and Caluinistes with the Popes Cardinals Masse-priestes and their adherentes I doubt not but they will
was not our formal iustification nor satisfaction but onely the meritorious cause of our redemption saluation which deserued for vs at Gods hands grace by which together with our cooperation wee may bee saued and redeemed He might in more cleere wordes haue said that Christ did not satisfye for vs nor saue vs or redeeme vs but onely merited for vs that we might satisfye for our selues saue redeeme our selues Which doctrine is most blasphemous moste desperate and derogatorie to the glorious worke of that great redemption which Christ wrought for vs vpon the crosse P. 265. Hee defendeth the mediation and intercession of our Lady of the Saintes for such as worship them call vpon them But as they that worship more Gods then one are indeed without God so this defender of many mediators hath not nor indeede acknowledgeth any true mediator P. 271. Hee saith that the seauen Sacraments doe all giue grace to heale our spirituall woundes which being added to that which hee said before of Christes meriting grace by which together with our owne cooperation wee may bee saued It appeareth that hee neither maketh Christ our redeemer nor the Physicion by whose wounds wee are healed For you see he ascribeth it to secondary causes nay to extreme vnction and ceremonies neuer instituted by Christ Nay hee supposeth that our diseases may bee cured by the Priestes of Baal by the flames of purgatorie and the oyle of indulgences But let him not deceiue himselfe The scalding fire of purgatorie wil not agree with his greasie shauen crowne P. 283. Hee speaketh eagrely against those that deny Christ to bee a law maker But his secret purpose hee dare not vtter for hée knoweth that the Romish Church maketh the Popes lawes to binde in conscience and from Christ to him trāslateth the power to make lawes But this would haue appeared verye grosse and would haue shewed that for Christes tribunall seate he ment to erect the Popes consistorie P. 285. Hee telleth vs that Christ hath many vicegerents in his Preest-hood But this doth quite ouerthrow Christes préest-hood that is without succession and vicegerency being according to the order of Melchisedech that had neither successor nor vicegerent This K. himselfe will not deny I thinke albeit hee be a dull fellowe that Princes that are present neede no vicegerents How then commeth it to passe Christ beeing present with his church as the Papists say really on the alter as we say by his holy spirit and grace that this fellow will needes appoint him vicegerents bring in a race of Baals Preestes and bald Sacrificers without lawful institution or commission Lib. 3. cap. 7. he talketh of Christes iudgment And in the 8. Chapter of the same Booke of wrong offerd to Christ by making others equall to Christ And in the 9. Chapter of those that make Christ ignorant of his office But hee had little reason to talke of these matters seeing the Papistes will haue Christ and the Pope to haue but one consistory hold that the Popes iudgment is infallible when he determineth matters of faith They do also make the Pope head of the Church and vse other mediators as well as Christ The glosse also vpon the extrauagant vnam sanctam de maiorit et obed doth blasphemously in a certaine case charge Christ with indiscretion Non videtur dominus discretus fuisse saith he vt cum reuerentia eius loquar nisi vnicum post se talem vicarium reliquisset Pag. 338. he commeth in with this prouerbe loue me loue my Dogge And there-vpon gathereth that we loue not Christ because wee worship not our Lady and the Saynts comparing them to Dogges What then remaineth but that the Pope cause this madde Dogges teeth to be knocked out that biteth he careth not whome blasphemeth Christ and dishonoreth his Saintes whom he would seeme to honor Chap. 7. An answer to Kellisons calumniations charging vs eyther to haue no Religion at all or a gracelesse Religion IF Our aduersarie were a man of grauitie and did dispute like a Diuine or a man of learning it were not amisse to bestow some more labour vpon him But now seeing he doth nothing but lye like a Sycophant and rayle like a scurrilous and gracelesse companion deuoyd of reason and honesty in that which followeth I will trusse vp his great fardle of foolery within the compasse of a few leaues If any thing leaue it shall not fayle to haue answer God-willing in my next if he can and will note the dedefault His first bolt against our Religion is this you haue no true Priestes ergo no true Religion as we may reade Lib. 4. c. 1. But his antecedent is false For if by Priestes hee meane true Bishops and Pastors that truely preach the word and sincerelie administer the holy Sacraments according to Christ his institution then haue wee such Neyther is it materiall that they haue no ordination from the Pope nor offer sacrifice for quicke and dead For neither are the Popish sacrificing shauelinges true Priestes nor haue they any good ordination being authorized eyther by the Pope that is a lay man or by Abbots that haue no right to ordeine Ministers or by such as haue their ordination from the Pope who is a mere vsurper of Episcopall authoritye That they are not true Priests it appeareth both by their defect of ordination and also by the false title of their office being appointed to sacrifice for quick and dead The scriptures speake often of Priestes or Elders So likewise do the Fathers But they vnderstand such as preach the word and administer the sacraments and not sacrificing shauelinges offring for quicke and dead Further we may answer that for sometime and in some places Religion may consist without ordinary pastors verie well without Popish-priestes This discourse therefore is all for vs and against Kellisons shauen crowne and idolatrous Priest-hood His second bolt is leuelled at our religion very lewdly For it toucheth not vs that haue not only the sacrifices of praise thanks-giuing all other spirituall sacrifices vsed among Christians but also the commemoration of Christes onely sacrifice once offered vpon the Crosse dayly celebrated in the holy Eucharist But it striketh the Massing Religion deadly For if there be no Religion where there is no reall and externall sacrifice then haue the Papistes no Religion And that is prooued first by Bellarmines wordes Lib. 1. de missa cap. 2. Where he sayth that in a true sacrifice offered to God it is required that the thing offered be destroyed If then they offer vp Christes body and blood in their Masse then do they consume and destroy the same and afterward leaue themselues nothing to offer Secondly that sacrifice of Christes body and blood within the accidents of bread wine which the Masse-priestes offer for quicke and dead as they surmise is a mere fancy and imagination of theirs contradicting Christ his institution of the Eucharist and diuers