thousand places at once yea in as many Hosts as pleaseth the Priests Secondly the wicked should receiue life as well as the godly Now that Christ is not present euery where their Annotation vpon the Rhems testifieth which thus saith Christ Reuel 6. annot nor his Saints be personally present euery where nor can be at once in euery place alike aâ— God is But their motion speed and agility to be where they list is incomperable and that their power and operation is according Here it plainely appeareth that Christ is not personally present according to his humanity euery where for that is proper to the God-head of Christ For if the flesh of Christ should be euery where Then the flesh of Christ is euerlasting which thing to hold 1. Ioh. 4.3 is to deny that Christ came in the fulnesse of time which is an especiall marke of Antichrist Secondly if Christ were really present in the Sacrament yea in the perfection and sweetnesse of glory as our Aduersary holdeth then it must of necessity follow that whosoeuer receiueth him receiueth life Whosoeuer saith Christ eateth my flesh and drinketh my hloud hath eternall life Col. 3.3.4 For what is death but the absence of God and his graces And what is life but the presence of God in whom our life is hid Aug. in trac Iohn 26. He that receiueth not this meate hath no life saith Saint Augustine and he that receiueth the same hath life and that euerlasting For as S. Gregory Missene cited vpon the Annotation of the Rhems saith That liuely body entring into our body changeth it and maketh it life and immortality Againe S. Cyrel there cited Ioh. 6. ann also thus speaketh Though by nature of our flesh we be corruptible yet by the participation of life we are reformed to the property of life Otherwise that comfortable doctrine of Saint Ambrose could not be true namely Thou shalt not feare death if thou beare Christ Nor that sweet sentence of S. Augustine cited in the Rhems namely Thou art life euerlasting and thou giuest not in thy flesh and bloud but that which thy selfe art Yet it is said in the Masse booke That the good folke receiue him and so do the ill though not all alike Mors est malis Vita est bonis It is death to the wicked but life to the godly But contrariwise Origen saith That Christ is the true food that no euill man can eate For if the euil maÌ„ could eate of the body of the Lord it should neuer be written Hee that eateth this bread shall liue for euer For the condemnation of the vnworthy receiuer lyeth not in eating the body of Christ 1. Cor. 11. but in not deseruing it as the Apostle testifieth in comming without faith the eye of the soule and therefore without Christ Whereas the worthy receiuer hauing faith Eph. 3 17. 1. Ioh. 3.24 hath Christ For by the spirit and faith Christ dwelleth in him Hauing Christ hee hath righteousnesse and so worthily presenteth himselfe to receiue the seale of a further confirmation and assurance by a visible signe of the inuisible righteousnesse which he bringeth with him by bringing Christ who is his righteousnesse Otherwise how can he looke for a confirmation at Gods hand of that by any seale or receiued signe which he hath not Abraham was iustified by an imputatiue righteousnesse hauing Christ dwelling in him by faith and afterward receiued circumcision as a token of the iustice of faith The Eunuch of Candace Queene of the Aethyopians first beleeued and after receiued baptisme as a witnessing signe that his sinnes were washed away by the bloud of the Lambe Christ Iesus Aug 〈◊〉 Ioh. Tâ—â—ct 26. This is to eate that meate saith S. Augustine and to drinke that drinke to dwell in Christ and Christ in vs Againe hee that dwelleth not in Christ and in whom Christ dwelleth not doth not eate spiritually his flesh But the annotation vpon the Rhems obiecteth That ill men receiue the body and bloud of Christ 1. Cor. 11. annâ—â— bee they ill lâ—â—ers or infidels for in this case they could not be guilty in that they receiue not How then were the Iewes guilty it doth appeare by two most excellent testimonies Not in receiuing Christ but in betraying and murthering the iust saith S. Stephen And in crucifying the Lord of glory 〈◊〉 â— 3â— Aâ—â— 2. â—6 saith S. Peter So the wicked are guilty not in receiuing Christ but in not receiuing him and in crucifying to themselues againe by sinne Hâ—b 6.6 Prou â— 4 the Sonne of God approuing therein by forsaking the law the horrible impiety of the Iewes S. Augustine saith They are guilty not because they receiue but because they receiued not the body of Christ For as S. Hierome teaâ—heth Heretickes do not eate the body of the Lord nor drinke his bloud Thus in conclusion wee may see that the Scriptures will not allow their cake to be a God Gabriel Biel saith Sâ—â—eâ— Canâ—s â—â—cl 40. That all their transubstantiatioÌ„ is not found expressed in the Canon of the Bible Scotus saith That neither by Scriptures nor by reason it can bee proued And the Iesuites themselues hold Annâ—t Popâ—sâ— tyr l. 1. Proâ— 4. That it is not once named of the ancient Fathers and the Apostles knew not of it before the death of Christ For saith saith the Annotation vpon the Rhemes Heb. 10. annot It is by his death and resurrectioÌ„ to life againe that his body is become apt and fit in such diuine sort to bee sacrificed perpetually Neither was it heard of after the death of Christ vntill the Councell of Lateran holden in Rome vnder Pope Innocentius the third in the yeare of our Lord 1215. In the reigne of King Iohn This verity saith Scotus about Transubstantiation was declared first in the Councell of Lateran Hauing thus farre taken a view of their sacrifice without bloud being vnfit to wash away sinnes and no better then bread prophaned to an idolatrous vse and therefore altogether vnable to vphold religion and the worship of God We may boldly conclude that the Protestants relying vpon Christ haue both a sacrifice and religion whereas they relying vpon a peece of bread haue no sacrifice nor religion Neither do they altogether relye vpon their god of bread For with him as with a God not all sufficient they haue ioyned many commissioners to the remission of sinnes their Holy water Ashes Palmes Candles and such like Hallowed with this clause as it appeareth in their Pontifical that they may be to vs the saluation of body and soule Christ his sacrifice taketh away originall sinne Theirs actually therefore of greater efficacy Concerning their reall presence or god of bread Thomas Aquinus thus teacheth As the body of our Lord was once offered vpon the crosse for the debt of Originall sin so it is daily offered vpon the Altar for the debt of daily sins Concerning holy water Augustine Steuâ—ns thus speaketh We hallow water with salt and praiers that by the sprinckling thereof our sins may be forgiuen By this we may see that their God of bread marcheth not alone in forgiuenesse of sinnes therefore not the onely sacrifice but a sacrifice accompanied with many companions to the vpholding of religion and the worship of God which Christs sacrifice as they say is not able to do Notes of Antichrist in the Rhems Reuel 12. 2. Thes 2. annot Heb. 9.14 Thus Gentlemen you may behold Antichrist sitting in the Church of Rome attempting to draw from the true faith abrogating the dayly sacrifice and openly atchieuing desolation Attempting to draw from the true faith in denying that Christ hath taken away our sinnes in drawing vs from beleeuing the remission of sinnes confirmed vnto vs by the Oath of God and sealed with his bloud By teaching that faith in Christ is an idle apprehension of Christs iustice and a lying faith that inherent euill is inherent righteousnesse wherewith we are saued Abrogating the daily sacrifice in denying the sufficiency of Christs sacrifice in vndertaking to offer Christ in the Masse to the Father not to vs but for vs which cannot be done but by his eternall Spirit nor without his death who dyed but once for all Openly atchieuing desolation in seeking by treason to ruinate States inciting men to rebell against their Soueraigne and by plotting the ruine of Gods Church by spirituall desolation as well as temporall Therefore Gentlemen seeing by diuers markes and tokens set downe in the Rhems the Church of Rome the fulnesse of the Gentiles accomplished is become the seate of Antichrist I will say with the kingly Prophet Dauid Kisse the Sonne lest he be angry and so yee perish in the way Psalm 1. And conclude with the Councell of Ambrosius Ausbertus one of your owne Doctors The Prophet Ieremy saith O my people go forth from the middest of them and saue euery man his soule from the rage of the Lords fury For none of the elect of God can in this life go forth from the middest of that wicked citty that is from the middest of euill which that Babylon signâ—fieth but by defying that they doe and by doing that they defie
body or soule of Adam was the image of God but that it had it residence in both In the body there was maiesty representing a diuine maiesty immortality and innocency which as spirituall rich robes decked the same with an vnspeakeable beauty In the firmament of the soule the image of God in knowledge and the same in righteousnesse and holinesse Col. â— 10 Ephâ—s â— 24 as glistering lights did shine â—orth to the garnishing thereof In the vnderstanding as a bright shining sunne soundnesse of reason ouerspread his glorious rayes In the will vprightnesse and holinesse The libertie of the will shewing forth some very diuine matter in the soule like a precious stone set in gold as Saint Bernard speaketh was â—â—ch that by it owne and proper motion it chose and refused that which sound reason said was to be chosen and refused that is the choise of good and euill was free Briefly to take along with vs one of our aduersaries â—â—rney of the new râ—ligion pag. 253. that his owne mouth may condemne him Adam saith Kellison was enriched with a soule filled with grace and spirituall treasures which was prone to vâ—rtue not inclined to vice neither molested with concupiscence nor ouer-ruled by passion but ruled reason which was ruled by grace His superiour part was obedient to God his inferiour part to the superiour sensualitie to reason the flesh to the spirit and all creatures to him were obedient Now God hauing created Adam in this surpassing glory placed him in Eden where he was inuironed about with varietie of pleasures And because it was necessary that maÌ„ adorned with such height of dignity should yet owe homage vnto his creator as to the supreme Maiesty he made a couenant with him founding it in that pure and holy nature of mans part in which he was made On Gods part in Gods owne law ingrauen in mans heart by his diuine finger in the first creation And not in Christ nor the grace of God in Christ For then God hauing a delight to be with man and man with God there was no breach nor variance that there needed a mediator as after Adams fall there did when a new couenant was to be made namely the couenant of grace in Christ in which legall or natural couenant the Lord promised vnder condition of holy and good workes in obedience and faith to be performed a coÌ„tinuance of immortality through a perpetuall life free from sorrow sicknesse age and death it selfe or otherwise if by disobedience he transgressed death In the day that thou eatest thereof thou shalt dye the death saith God to Adam in his fatherly warning or admonition to the end he should not fall Iehouah who had thus made the Angels witnessing spectators of the purity of Adams creation yee for a further testimony likewise to all succeeding ages concerning the goodnes of the Angels of man and all creatures it is said God saw all that he had made and it was very good In the heauens when this celestiall Oracle was published the Angels stood in their beauty surpassing excelling in Wisedome Power Holinesse and Happinesse In paradise Adam was in most admirable glory meditating in the height of his vnderstanding in the mirrour of the diuine Deity neither was there in heauen or earth any enemy to be seene or found to vnrobe Adam by breach of the couenant of the illustrious image of God But as it commonly falleth out in best gouerned states though the Prince do shew neuer such loue to the subiect by the gift of honour and rich possessions yet some are so vngratefull that by conspiracy and in hatred of all piety they seeke to murther their Prince and Soueraigne that they might while streames of bloud inuironne the mournefull throne set the crowne vpon their owne tyranicall heads so in some sort it fell out in heauen the beâ—utiful citie of perfection For some of the Angels not contented with the blessed permanent state in which they were created hauing Lucifer for their General became aduersaries to God by conspiring in the height of their ambition to plucke the royall and euer-shining Diademe off their creators head Insomuch that in Gods iustice they were throwne downe like lightening from heauen That they might at the time appoynted be chiefe as a terrour to all traytors in hellish torments that would haue bene aboue God in heauenly pleasure and felicity Lucifer and his associates thus banished the coelestiall Hierusalem like a wandring Archtraytor that desireth euery one to be like himselfe by infusing into others his poysoÌ„ through hellish perswasion set vpon Adam vsing his wife as an instrument to effect what he intended And like as an Aspe doth first send poyson with a tickling delight into one veine and so from veine to veine vntill the vitals be seized vpon and the body wrapped in the armes of Death So did Satan first by sugered temptation eclipse the cleare shining light of Adams vnderstanding when he caused him to call in question the Lords commandement And afterward wounded him with the sting of concupiscence inwardly hauing procured him to reach his hand towards the apple But once eating and by eating transgressing he was wounded to death And by transgression likewise of the law which is a priuation and want of conformity with the law of God the glorious eye of the vnderstanding became presently obscured like a dead mans eye 1. Ioh. 3. with thicke and palpable darknesse of ignorance And the shining beauty of the will turning away from righteousnesse and holinesse was ouerwhelmed with the darksome cloudes of impurity and iniustice and became through the hardnesse of heart deceiptfull lusts corrupt froward and more poisoned then the minde it selfe Briefly Adam like an euil maÌ„ that hateth the light being become the companion of of death hating his Creator â—uruey of â—he new â—eligion â—ag 353. thought forthwith to hide himselfe vnder shade trees from his presence from whom darknesse it selfe cannot be hidden Thus when by sin as Kellison saith man would not be subiect to God he became a slaue to his owne flesh passions and sensuality hell and damnation And of all this seruile subiection sinne was the cause For when Adam sinned and we in him transgressed we were by and by guilty of death which is the reward of sinne and by sinne we became slaues to sinne and concupiscence For as Christ saith Whosoeuer sinneth is a slaue to sinne And being slaues to sin we were slaues to the Diuell who hath no authority or power ouer vs but by sinne and being slaues to the Diuell we were the captiues of hell Though this be the state of all the sons of men whose birth-right Adam sold in the height of his pleasure for an apple Rom. 5.18 Heb. 12.16 Suruey pag. 580. and not onely his owne as Esau did for a portion of meate in his hunger Yet God who is good and iust and must be iust as Kellison saith else were he
and is risen againe for our iustification If one dyed for all saith Saint Bernard in his 190 Epistle to Innocent Bishop of Rome then all were lead that so the satisfaction of one might be imputed to all euen as that one person bare the sinne of all No maâ— saith Kellison citing Saint Iohn hath greater charâ—ty then this to dye for his friend and especially for his enemy And this also extolleth Christs power most highly who by death ouercame death yea sinne also and condemnation Here it plainly appeareth by Kellisons owne words that sinne with the guilt and punishment is taken away by Christ and we deliuered fron all sin both originall and actuall veniall and mortall à culpa poena that is from the fault and punishment due to the same as the Annotations vpon the Rhems acknowledgeth and the very Canon law likewise confesseth 1. Ioh. 1. annot De consec 4 cap. 8. 2. Cor. 5.2 Rhem. pag. 570. in teaching that the Son God tooke vpon him the flesh of sinne that is to say sinfull flesh and the punishment he being without fault that so in the flesh of sin both the fault might be satisfied and the punishment also Nay more that we should be made the righteousnes of God in him For he hath made him to be sinne for vs which knew no sinne saith the Apostle that wee should be made the righteousnesse of God in him Vpon which place Saint Chrysostome cited by Doctor Fulke saith that we should be made the iustice of God in him what speech what mind can set forth these things worthily for him that was iust he made a sinner that he might make sinners iust But rather he said not so but that which was much more for he named not the quality but the essence he said not a sinner but sinne it selfe not onely him which sinned not but him which knew no sinne that we might be made he said not iust but iustice it selfe and the iustice of God For this is the iustice of God when iustification commeth not of workes seeing it is necessary that no spot be found but by grace by this meanes all sinne cleane vanisheth away In the meane time he suffereth them not to be extolled seeing God performeth all and sheweth the greatnesse of the giuer in that the former iustice was of the law and of works but this is the iustice of God Primasius vpon this text saith God the Father made his Sonne sinne for vs that is a sacrifice 〈◊〉 sinne The sacrifice offered for sinne in the law was called sinne although it did not sinne at all as it is written And he shall lay his hand vpon the head of his sinne c. By the bloud of these sacrifices that bloud which was shed for vs was prefigured for Christ being offered for our sinnes was called by the name of sinne that we might be made the iustice of God in him not in vs. Theodoret vpon this text saith That when he was free from sinne he suffered the death of sinners that he might loose theâ— sinne of men and being called that which we were hee made vs that which he was for he gaue vs the riches of his iustice Thus it doth appeare that Christ hath not onely taken away the paine and punishment of sinne but also merited a sempiternall righteousnes for vs which is as an Ancient saith the very roote of life Otherwise what would become of that faith which the Annotations vpon the Rhems speaketh of that reacheth to the life to come Rom. 10. annot making man assured of such articles as concerne the same As of Christs coming downe to be incarnate of his descending to hell of his resurrection ascension and returne againe to be glorified by which actions we be pardoned iustified and saued as by the law we could neuer be In vaine would our faith be saith the Apostle if Christ was not risen iustified from our sins we in him 1. Cor. 15. â—7 for theÌ„ we were yet in our sins that is guilty before God Therefore because Christ is risen we are no longer in our sinnes that is we are in very deed absolued from them and the punishment due for them Being thus compassed about with a cloud of witnesses concerning the perfect redemption of man who can but behold our King comming out of his sepulcher as out of a palace leading death in chains and the Prince of death fast bound in fetters of iron and with all his elect traine following him saying O death where is thy sting O graue Ibid. 15.55 56. where is thy victory The sting of death is sinne the strength of sinne is the law But thankes be vnto God that hath giuen vs victory in our Lord Iesus Christ by whom we haue redemption through his bloud Eph. 1.7 euen the forgiuenesse of our sinnes according to his rich grace Secondly forasmuch as that it standeth not with Christs Kingly power to begin and not to accomplish his subiects happinesse hee in his all-seeing wisdome hath merited the Spirit of his Father for vs through the effectuall working power whereof as by his diuine finger he writeth his law in our minds and hearts according to his promise So that the elect may say together with their Sauiour Heb. 8. Psal 40.8 I desired to do thy will ô my God I am ready to do it yea thy law is within my heart That is all knowledge to the performaÌ„ce of thy law which the naturall man cannot attaine vnto vnlesse God inlighteneth his vnderstanding to discerne betweene obiects things set before it in the holy Scriptures Againe Christ through the effectuall working of his Spirit prepareth the heart by making it soft and tender to will those things that are pleasing to God yea to do the will of God 1 Thes 4.3 whose will it is that we should be holy and cleane When he hath thus done he sitteth in the heart of man working both the will and the deed according to his good pleasure to the perfecâ— repairing of the Image of God in him God sittetâ— saith an Ancient in the heart of man like a King in 〈◊〉 palace in his word like a King in his Councell in hiâ— Church like a Generall in his army in his throne like a conquerour in his triumph Hee sate in the heart of Matthew whom of a Publican and notable sinner he made an Apostle and Euangelist He stirred such a course in the heart of Paul that of a cruell persecutor he became a faithfull and zealous Preacher Yea though Christ doth repaire that which we haue losâ— by Adams transgression according to the saying oâ— the Councell of Arausicanum chap. 21. Nature by Adam lost by Christ is repaired yet Kellison doth taxe his passion with this false imputation to egge vs forward to all vice to open a wide gappe to all licencious lilibertie and iniquitie But if a Pope with Bonifacâ— the eighth or Clement the sixth
giue remissioâ— of sinnes to those that come on pilgrimage to Rome or send their Angels to mediate their cause he doth not egge forward with Killison to vice Or if a Pope giue remission of sinnes with Vrâ—aâ— the sixth or Clement the seuenth to fight in hiâ— priuate scisme he doth not giue liberty to iniquity Or if a Pope with Inocent the third giue remission oâ— sinnes to murther a King he openeth no gate to licentious libertie But onely Christ must be taxed with that by Kellison who in no case by the Romanâ— law may take away sinne Iesâ—it caâ—ech lib. 2. page 83. But the society of Iesuites may Our society of Iesus saith a Iesuite is an acquitall of all sins One daies deuotion in their house may as you may finde it thus written in their Catech. first booke Ibid. li. an Page 8. 8. page He that shall come euery yeare to performe his deuotions one whole day in our house shall haue plenary indulgence of all his sins though he said but one Pater noster or an Aue Mary The Masse Priest by his owne authority may Luke 5. an Who hauing obtained the wonderfull grace to remit sin saith in the preparation to the Masse Thy mine owne authority do first absolue thee from the sentence of the lesse excommunication if thou haue need thereof And besides I absolue thee from all thy sinnes Almes deeds of themselues may Luke 11.16 annot Almes deedes extinguish sinne redeeme sinne deliuer from death and gaine heauen But Christ without the prayers of the Church and parties merite may not Therefore the Priest before Masse in the absolution saith Let thy sinnes be forgiuen thee through the merits of our Lord Iesus Christ the prayers of our mother holy Church the good deeds that thou hast done and which thou shalt hereafter by the grace of God do The merits of Saints without the helpe of Christ may Therefore as a thing of great secret the Masse Priest secretly saith in the Masse We beseech thee ô Lord through the merits of the Saints whose reliques we here haue through the merits of the rest of the Saints to forgiue me all my sins Briefly Masses wherein a round cake is offered and not Christ Indulgences to the which the Pope subscribes not God mens merit which is a menstruous cloth and not as sweet incense reliques purchased of Masse Priests may take away sinnes and giue life but Christ may not for so to beleeue is high treason to the Romish and Canniball army who hauing inuented many heresies propter gulam ventrem for gluttony and belly cheare as Saint Hierome speaketh feed themselues fat vpon the soules of men But miserable is that spouse as Saint Bernard saith that is committed to such leaders they are not the friends they are the enemies of the Bridegroome Thus much shall suffice concerning the difference of doctrine in this position wherein you may be hold the Angels of light leading the way to Christ the hope of glory and the Angels of darknesse to hopelesse glory lying hid in indulgences merit satisfaction worshipping of Saints images and reliques which Kel in his Epistle to the reader in his Suruey hath promised to make as plaine and as plausible as may be to those that will take his impolished worke in good part that is to deny Christs passion to be sufficient and to looke for saluation in them OPPOS 4. Christ deserued for vs at Gods hands grace by which together with our co-operation we may be saued and redeemed Suruey pag. 26. pag 256. 1. Pet. 1. pag. 257. KEllison a little before this place cited treating of the price of our redemption acknowledgeeth the same to bee so great that as S. Peter saith We were redeemed not by gold and siluer but by the pretious bloud of Christ So rich a price was this bloud that it was sufficient to haue satisfied for the sinne that shed it as Saint Bernard saith Whereupon Kellison concludeth That Christ is our redeemer who hath deliuered vs out of the power of darknesse Pag. 262. Pag. 191. freed vs from the slauery of sinne and bondage of the diuell Yet contrary to all this in another place he teacheth that Christ hath satisfied for our sinnes not because his passion without any co-operation on our part doth suffice and therefore Christ thought it good as he elsewhere saith as we fell by our willes into captiuity so by our owne wils together with grace we should rise againe and winde our selues out of the seruitude of sinne and tyranny of the diuell Saint Paul to the confutation of this doctrine teacheth That Christ himselfe when he ascended on high led captiuity captiue and gaue gifts vnto men not that he led captiuity into heauen where there is no place for sin and death but that to the redeeming and reducing of mankinde to his old liberty and dignity ouercoming the diuell sinne and death he led them in open shew in an vnspeakable triumph according to that saying of the Apostle Col. 2.15 Spoyling the principalities and powers thou hast made a shew of them openly and hast triumphed ouer them Whereupon that ioyfull voyce was heard out of heauen when Christ ascended vp thither not where God the word was not before but where the word become flesh sate not before Now is saluation in heauen and strength and the kingdome of our God and the power of his Christ For the accuser of our brethren is cast downe which accused them before God day and night King Dauid prophesied of this vnspeakable triumph saying They haue seene ô God thy goings the goings of my God and my King which art in the sanctuary The singers went before Reu 12.10 Psa 68.24 the players of instruments after in the middest were the maâ— is plâ—ying with â—â—â—brels In which sweet reioicing it doth most liuely appeare that saluation power is made perfect by the Lords death resurrection by the which sin death is abolished life is restored the diuell cast down ouerthrown so that he can no more accuse mankind before the iudgment seate of God Now we are freed from sin saith the Apostle who shall lay any thing to the charge of Gods choseÌ„ Rom. 8. There is our freedome from the punishment It is God that iustifieth who shall coÌ„demne It is Christ which is dead yea rather which is risen againe which is also at the right hand of God and maketh request also for vs So that no accusation may be brought against Gods chosen Seeing then that Christ hath wrought so excellent and perfect redemption as the whole hoast of heauen doth beare witnesse it appeareth that it is not left to the co-operation of our owne wils to rise againe and winde our selues out of the seruitude of sinne and tyranny of the Diuell If it had bene left vnto the will of man how could the will of man haue performed it Ioh. 15. Without me saith
Christ you can do nothing Yet there be men saith an ancient vnthankefull to Grace ascribing much to poore and wounded Nature It is true that man when hee was created receiued great strength of free will but by sinning he lost it Saint Augustine cited by Doctor Fulke propoundeth this question Rhem pag. 206. May not that part of mankinde to which God hath promised deliuerance and an eternall kingdome bee repaired by the merit of their owne workes God forbid for what good can he worke that is lost or cast away except he be deliuered from perâ—â—tion What by freewill God forbid that also For man vsing free will amisse lost himselfe and it also For as he that killeth himselfe doth it while he liueth but in killing himselfe liueth not neither can hee reuiue himselfe when he hath slaine himselfe So when man sinned by free will sinne got the victory and free will was lost For of whomsoeuer a man is ouercome to him hee is addicted or bound as a slaue Rom. 6. What liberty then can there be of him that is a bond-slaue but when he delighteth in sinne For he serueth freely that doth his maisters will gladly And by this he is free to commit sinne which is a slaue to sinne but to do iustly he shall not be free except he being deliuered from sinne beginne to be the seruant of righteousnesse That is true liberty for the ioy of well doing and a godly bondage to the obedience of the commandements But whence shall a man that is bound and sold haue this liberty Except Christ doth redeeme him whose saying that is Iohn 8. If the Sonne shall make you free then are you free indeed which thing before it begin to be wrought in man how can any man boast of free will in a good worke which yet is not free to worke well except he extol himselfe being puffed vp with vaine pride which the Apostle beateth downe when he saith You are saued by grace through faith Neither doth man when hee is made free by Christ make himselfe euery day more honorable then other vntill he come to be more pretious then fine gold Rem 9.23 Phil. 2.23 ye aboue the wedges of the gold of Ophir For this is a worke peculiar to Gods Spirit that worketh in vs the will and the deed according to his good pleasure We will saith Saint Augustine but it is God that worketh in vs to will we worke but it is God that worketh in vs according to his good pleasure This is behouefull for vs to speake This is a godly and true doctrine that our confession may be humbled and lowly and that God may haue the whole We liue in more safety if wee giue all vnto God rather when wee commit our selues partly to our selues and partly to him For as it is God that first worketh a new recreation in the minde through a heauenly illumination and a holy will by creating holinesse in the will so it is the same God that causeth the light of the one to increase and the holinesse of the other to abound Concerning which spirituall beatitude Saint Iohn teacheth most excellently when he saith That life was in God from the beginning Ioh. 1.4.5 and that life was the light of mâ—n that this light shineth in the darknesse and the darknesse comprehended it not It was the speciall reuelation of the Father that Peter knew Christ And it was the exceeding mighty and powerfull worke of Christs Spirit Ioh. 2.20 that Saul afterward called Paul did preach Christ not directed by any fleshly or humane Spirit but by the Spirit of Christ by which he did liue in him That we liue well that we vnderstand aright we haue it of God of our selues we haue nothing saith Saint Augustine cited by Bishop Iewel From this want ariseth the paiers of holy men Dauid beseecheth God to create a cleane hart in him And Salomon saith Let him incline our hearts vnto himselfe that we may keepe his commandements These holy Patâ—â—â—â—ke did not thinke as ambitious Popish Priests dâ—e that they had power in themselues to make themselues cleane and to purge their owne hearts aâ— the Rhems teacheth By this which hath bene said we may see more cleare then the light that the will of man doth not co-operate with the Spirit of God in his recreation no more then Adam in his creation For the vnderstanding seeth no further then the Spirit of God inlightneth it which is but in part in this world no more then a man carrying a candle into a large gallery garnished on euery side with variety of curious workes seeth no more then that the light of the candle maketh apparent Psa 18.28 Surely saith Dauid thou wilt light my candle the Lord my God will lighten my darknesse Againe send thy light and thy truth let them leade me let them bring me into thy holy mountaine and to thy tabernacle Neither doth the will in any thing obey the Lords command more then it is effectually moued thereunto by Gods Spirit As it doth appeare in Ionas Ionah 1.3 who being commanded by the Lord to go to Niniuah that great citty and cry out against it rose vp to fly to Tharshish froÌ„ the presence of the Lord. But more apparant in the saying of Paul Rom. 7.23 For I delight saith hee in the law of God concerning the inward man But I see another law in my members rebelling against the law of my minde and leading one captiue vnto the law of sin which is in my members But Kellison saith Suruey pag. 144. If we co-operate not with God by our own free wil In vain do we pray that his will be done vpon the earth But to this we answer if we doe co-operate with God then our will shall bee done as well as Gods will 1. Cor. 25.28 Phil 4.6 Ibid. 2.13 And so God shall neuer be all in all in vs that we may bee wholly gouerned by his holy Spirit which is plaine opposite to truth and most dishonourable to Christ For if Christ should not wholly gouerne vs by his Spirit At the day of resurrection when our bodies shall rise Spirituall bodies that is wholly to be gouerned by his holy Spirit which now they are but in part then there would remaine a will in vs as now there doth cooperating against and not with the Spirit of God euen the will which the Apostle complaineth of when hee cryeth out Rom. 7. Who shall deliuer me from the body of this death Euen from the law of my minde which leadeth me captiue vnto the law of sinne So also should Christs body that is his Church be imperfect the good worke of the Spirit of God vnfinished Eph. 1.23 and the fulnesse of Christ thereby extinguished For as by his gratious dispensation he is head of his Church hee is not full without his body But what should we speake further of the worke of Gods Spirit to those