not good first as he is good yea essentiall goodnesse cannot but require notwithstanding our wofull fall obedience at our hands to the fulfilling of his law through the purity of nature in which he created Adam Which purity lost being also the grouÌ„d and iustice out of the which the law should be kept no man though the Lord command obedience is able to performe the same For by sinne as Kellison saith we were dispoyled of grace Suruey pag. 254. And that force of grace had we none because sinne had depriued vs of it Likewise Saint Augustine cited by M. Whittaker against Campian saith Naturall gifts were corrupted the supernaturall extinguished Insomuch that the naturall mans vnderstanding as the Scriptures auerre is so farre off from doing the office of a Generall to direct the will to the effecting that which is good That it neither perceiueth 2. Cor. 2.14 Ephes 4.18 Rom 7.14 Ibid. 6.16.17.20 nor conceiueth the things of God And the will depriued of liberty to choose that which is good and wanting the direction of reason like an vnruly Souldier transgresseth coÌ„tinually the law through disordered motions and euill desires O euill is free will without God saith S. Augustine cited by Bishop Iewel Againe Man misusing his free will Apol. pag. 16. spilt both himselfe and his will Againe What do men presume so much of the possibility of nature it is wouÌ„ded it is maÌ„gled it is troubled it is lost it behoueth truly to confesse it then stedfastly to defend it Againe Free-will once made thrall auaileth nothing but sinne But to make this yet more manifest Rhem. pag 195. that neither the will nor vnderstanding haue life in them most excellent is that place cited by Doctor Fulke from the Councell of Arausican Chap. 7. That we are not apt to thinke any thing of our selues as of our selues If any man do hold that by force of nature he can thinke any good thing which pertaineth and is expedient to eternall life or that hee can choose to be saued that is to consent to the preaching of the Gospel without illumnation and inspiration of the holy Ghost which giueth to all men the sweetnesse in consenting and beleeuing the truth He is deceiued with an hereticall spirit not vnderstanding the voice of God saying in the Gospel Without me yee can do nothing And that of the Apostle Not that we are apt of our selues to thinke any thing as of our selues but our sufficiency is of God And touching vnderstanding the Apostle saith The naturall man vnderstaÌ„deth not those things that be of the spirit of God For they are foolishnesse vnto him neither can he know them because they are spiritually discerned So that neither the will nor vnderstanding haue heauenly life in them Therefore it is impossible to do good although the Lord commands it Neither is the Lord bound â—o woâ—k it in vs for he oweth vs nothing may leaue vs reprobate to be condemned for euer without impeachment to his goodnesse As he refused Esau when he loued Iacob Respecting them both as ill Rom. 9. Annotat. Rhem. as the Annotations vpon the Rhems teacheth and the one no lesse then the other guilty of damnation for originall sinne which was alike in them both And therefore where he might haue iustly refused both he saued of mercy one which one being as ill as void of grace as the other must therefore hold of Gods eternall purpose mercy eleâ—tion thâ—t he is prâ—fâ—rred before his brother which was â—lder then himselfe and no worse then himselfe Suruey pag. 58â— Secondly God as he is iust requireth obedience at our hands that our actions may be tryed by the diuine rule of iustice namely his law Otherwise as S. Augustine cited by Kellison teacheth No sinne should be if no law did forbid it If no sinne then no death Iâ— no death then Aâ—am should escape vnpunished contrary to Gods word which saith In the day that thou â—aâ—â—st thereof thou shâ—lt dye the death Yet God in commanding vs that which is good and in puniâ—hing vs doing euill and not good which both as Saint Augustine saith are damnable neither impeacheth hiâ— gooâ—nesse as we said before nor iustice the fault being ours that we transgresse and not Gods who created Adam and we in Adam able to performe his law as his word doth auerre his Angels witnesse and Kellison afore cited testifie Therefore if Princes for a momentary transgression may iustly punish their subiects with perpetual exile and death it selfe how much more may God that created Adam so glorious a creature both punish him for his rebellion all his posterity in him that spaâ—â—d not the Angels yet himselfe a most iust and good God According to that saying of Moses Perfect is the work of the mighty God Deut. 32.4 all his waies are iustice and iudgement God is true and without wickednesse iust and righteous is he Not cruell inhumane barbarous or tyranicall as the false Prophet Kellison like a prophane Marcionite vrgeth For as Aristotle a heathen could say Iustitiam esse hespero lâ—cifero sormosiorem Iustice is farre more beautifull then the euening and morning starre But to conclude against this most blasphemous hereticke with Saint Augustine Detrâ—ctor diabolum in lingua portat A slaunderer beareth the diuell in his tongue and yet maketh himselfe in the meane time as cunning as any Pelagian of whom Saint Augustine thus speaketh The Pelagians thinke themselues cunning men when they say That God would not command that thing that he knoweth a man is not able to do And who iâ— there that knoweth not this But therefore God commandeth vs to do some things that we are not able to do that we may vnderstand that we ought to craue of him Thus we see God is good in requiring that which is good at our hands and iust in punishing vs not performing the same And Kellison a blasphemous wretch to vrge the contrary to disgrace the truth the Lord of truth and the preachers of the same OPPOS 2. The Protestant Preachers auouching the lawes and commandements of God to be impossible giue occasion to all impiety Suruey of tâ—â— new religion Pag. 570. The Protestant preachers auerring the couenant of workes founded in nature and in the law of God impossible to be performed auouch the truth Yet teaching the true vse of the law direct the way to all piety Whereas Popish Iesuites and Priests making the law to be no law leade the way to all impiety as the sequele shall declare Although the promise of the law hath annexed condition impossible to be performed by any of the sonnes of Adam yet concerning the elect it is not without most excellent vse For first it serueth thâ— Spirit of God as an instrumentall meanes to bring them to the notion of sinne Secondly to worke a terrour in them for sinne And thirdly to be as a Schoolemâ—ister directing to Christ Concerning the
hath taken away the curse and terrour of the law This vse of the law God made to Adam in paradise Moses to the Israelites in the wildernesse Christ to the Iewes and Gentiles Concerning which vse the Annotations vpon the Rhems saith Rhem. 10. annot Rom. 10. text Rhem. The law was not giuen to make a man iust or perfect by it selfe but to bring vs to Christ to be iustified by him Againe the law was not as the Iewes ignorant zeale supposed for them to iustifie themselues by it but to bring them to Christ to beleeue in him and so for his sake to be iustified Notwithstanding like Camelions that can turne themselues into all colours they deny this third vse of the law in denying Christ to be the brasen serpent that taketh away the sinnes of the world Christ say they hath merited his owne glory Againe Heb. 2. marg D. Kel pag. 262. Mat. 5. annot Rom. 8. annot Rom. 1. annot 2. Tim. 4. annot Rom. 6. annot 1. Ioh. 4. annot Rhem. our sinnes notwithstanding Christs passion are imputed vnto vs. Againe Christians are truly iust and haue in themselues inherent iustice by doing Gods commandements Againe that Christs paines merited heauen and so doe theirs That a Catholicke liuing but an ordinary honest life either not sinning greatly or supplying his fault by penance is iust That heauen is their owne right bargained for and wrought for That life euerlasting is the stipend of iustice To this belongeth their fidutia which is only a hope well corroborated confirmed and strengthened vpon the promises and graces of God and the parties merit There is no Christ in their fidutia as there is no faith in their Religion For he onely hath merited his owne glory But leauing them as they are I will say with the Prophet Dauid It is time for the Lord to worke Psal 119. verse 126. for they haue destroyed thy law And to cry out with Saint Augustine O vanitas vendens vanitatem vanitatem audituris vanis credituris O vanity selling vanity to them that will heate vanity and vaine are they that will beleeue it Thus gentle reader you may liuely behold the Angels of light directing the way of piety to Christ but the Angels of darknesse to horrible impicy So that no other sect of heretickes as the Kings Maiestie said in the Parliament house The Kings Maiesties speech in the ParliameÌ„t house Not excepting Turke Iew Pagan no not those of Calicute that worship the Diuell did euer maintaine by the grounds of their religion that it was lawfull or meritorious as the Romish Catholickes call it to murther Princes or people for matters of religion OPPOS 3. If Christ hath deliuered vs from hell because he hath paid the punishment due to sin and requireth no other satisfaction then doth he in a maner egge vs forward to all vice Againe Is Christ abode the paine himselfe and would haue none required at our hands in so doing what hath he done but opened a wide gap to all licentious liberty vice and iniquity Suruey of the new religion pag. 260. pag. 261. O Blasphemous hereticke worse then the hereticke Gnosticke who set forth things that were monstrous about the life of the blessed Lady whereas he publisheth hereticall doctrine disgracefull to the passion of our blessed Sauiour First in saying that it is not sufficient of it selfe Secondly if that the redemption of man bee perfected by it onely and not left to mans merit or to the offering vp of a round cake in the Masse then a gate is set open to all licentious liberty vice and iniquity Contrary to this we will first proue that Christ is a perfect redeemer Secondly that Christ hath not onely redeemed vs but also worketh inherent righteousnesse to the restoring of the image of God in vs therefore giues no loose liberty at all to sin and iniquity as Popes and Popish Priests do as the sequele shall declare First concerning the redemption of man God saith that cannot but speake truth that giuing the new Testament he would in such sort be mercifull Ier 31 Heb. 8. Eph. 1.3 as to remember the sinnes of his people no more that iâ— to say of the true beleeuers The which giueth vs to vnderstand that God for Christs sake by whom and in whom this testament was made is perfectly and perpetually by his onely sacrifice pacified Vpon which place of the Hebrewes Rhem. pag 7â—8 S. Chrysostome cited by Doctor Fulke saith Therefore hee forgaue sinnes when he gaue the testament he gaue the estament by his sacrifice If therefore he forgaue sinnes 〈◊〉 one sacrifice now there is no need of the second Theodâ—ret likewise saith Where there is remission of these things now there is no oblation for sinne for it is superfluous after remission is giuen and he promised remission sayng Their sinnes and iniquities I will no more remember Likewise Photinus saith What need is there of many oblations when that once which Christ offered is sufficient to take away sins Christ saith the Annotations vpon the Rhems is that eternall Prieâ—t and redeemer which by his sacrifice and death vpon the crosse 2. Tim. 2. annot Heb. 5. an hath recoâ—ciled vs to God and paid his bloud as a full sufficient ransome for all our sinnes he being without need of any redemption neuer subiect to the possibility of any sinning Againe The full worke of that his sacrifice by which we were redeemed was wholly consummate accomplished at the yeelding vp of his spirit to God the father when he said Consummatum est The truth of which doctrine concerning the absolute redeÌ„ption of man liuely appeareth in the resurrection of our Sauiour For seeing that Christ as their owne note vpon the Rhems coÌ„fesseth dyed not in his owne but in our sins himselfe neuer subiect to the possibility of sinning It is most assured that if one sinne of all our sinnes had remained either not throughly or imperfectly punished then could not Christ haue risen againe forasmuch as where there is but one sinne there of necessity must bee death For so hath the vnchangeable truth and righteousnesse of God decreed The wages of sinne is death Most excellent to this purpose is that saying of Saint Hillary Rom. 6.23 Apol. pag. 89. cited by Bishop Iewel Our euerlasting life is ready easie to beleeue that Iesus Christ is risen againe froÌ„ the dead For in the resurrectioÌ„ of our Sauiour wâ— may behold through a liuely faith the very actual remission of sinnes and our iustification For as tâ—e Father by deliuering Christ to death Iohn 3.16 Eph. 5.2 Luk. 4.18 hath redeemâ—d our sinnes in him that was obliged for vs before Adam was created by the decree of the whole Trinty so by raising him from death he hath absolued him from our sinnes and vs in him according tâ— the saying of the Apostle Rom. 4.25 Who was deliuered to dath for our sinnes
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
hee so much delighteth that thrise like a Nightingale hee recordeth it againe and againe The iust shall liue by faith Rhem. p. 568. 440. Let the iust man saith Saint Augustine cited by Doctor Fulke tollerate the vniust let the temporall labour of the iust tollerate the temporal impunity of the vniust but yet the iust man liueth by faith For there is no other iustice of man in this life but to liue by faith which worketh by loue For if he liue by faith let him also beleeue that hee shall rest after his labour and they shall haue eternall torments after their present ioy Againe seeing all the iust both of elder time and the Apostles liued by right faith which is in our Lord Iesus Christ and had such holy in inners with faith Chrysâ—st in Mat. hom that although they could not be of so perfect vertue in this life as in the life to come yet what sinne soeuer hath crept vpon them of humaine frailty it is immediatly wiped away through the piety of the same faith He that desireth not vaine glory saith Chrysostome being made Christs Vicar ought to preach the iustice of Christ This iustice did Saint Paul preach to the Romanes Galatheans and Hebrewes This iustice did the Fathers preach to those that liued in their times Ambrose telleth the Gentiles that they haue receiued a gift of grace and not of workes Againe Amb. de Voc. Gent. lib. 1. cap. â— they are iustified because working nothing nor making any recompence they are iustified through faith onely by the gift of God â—mb Epist â—d Rom. cap. â— Againe this was Gods determination that the law being at an end the grace of God should require faith onely to saluation The Apostle saith Saint Origen doth say â—rigen epist â—d Rom. 3. cap. that the iustification of faith alone doth suffice so that he which beleeueth onely is iustified although he haue fulfilled no worke Wherefore it standeth vs vpon that take in hand to defend the Apostles writing to be perfect and all things to stand with good order to inquire who hath bene iustified by faith onely without works Therfore for example sake I thinke that the theefe is sufficient which being crucified with Christ cryed to him from the crosse Lord Iesu remember me when thou commest in thy kingdome Neither are there any workes of his described in the Gospell But for his faith Iesus said vnto him This day shalt thou be with me in paradiâ—e Hillariuâ— vpon Matthew saith It moued the Scribes and Pharises that sinne was forgiuen by a man 〈…〉 â—â—ld a man onely in Iesus Christ and that to 〈◊〉 â—or giuen by him which the law could not release for saith onely doth iustifie â—pol pâ—g â—â— Saint Basil cited by Bishop Iewel saith Who so trusteth not in his owne merits nor loâ—â—â—th to be iustified by his owne workes he hath his onely hâ—pe of saluation in the mercy of our Lord. With whom Saint Augustine agreeing thus exhorteth Presume not of thine 〈◊〉 working but of the grace of Christ for the Apostle sâ—ith Yee are saued by grace Gregory Nazaâ—â—â—â— speaking in the person of the Publican that praied with the Pharisie Workes sâ—â—ll not saue me but let thy grace and mercy drop downe 〈◊〉 â—ime prophane man which onely hope ô king thou hast giuen to miserable sinners Rom. 9. annot Rom. 10. text With this saying agreeth the Annotations vpon the Rhems All that be deliuered out of the common condemnation be deliuered by grace and pardon through the meanes and merits of Iesus Christ Againe the law was not giuen as the Iewes ignorant zeale supposed for them to iustifie themselues by it considering they could not fulfill it but to bring them to Christ to beleeue in him and so for his sake to be iustified But to make the truth of this doctrine more apparent wee are to consider there concurres two things necessary to the iustification of faith that is to say the forgiuenesse of our vnrighteousnesse Act. 20.43 Rom. 3.23 Ibid. 4.7 1. Ioh. 1.4 Ibid. 2.12 or the remission of our sins and the imputaion of anothers righteousnesse For the first the Prophets beare witnesse that euery one that beleeueth in him namely Christ shall through his name receiue remession of sinnes that is shall by faith be iustified and absolued from the guilt and punishment of sinne and so become blessed in not hauing his sins imputed vnto him Blessed is the man â—aith the Prophet to whom the Lord imputeth no â—â—nne With whom S. Augustine agreeing Rom. 4.6 thus redoubleth the words of the Prophet Blessed is he to whom the Lord imputeth no sinne neither is there guilt in his heart This is the coÌ„fession of humble Saints which boast not themselues to be that they are not And this is the confession of S. Ambrose cited by Bishop Iewel Apol. pag. 82. I will not glory for that I haue done good to any man nor for that any man hath done good to me but for that Christ is my aduocate with the Father and for that Christs bloud was shed for me Yet notwithstanding this freedome concerning the remission of sinnes we haue no right to eternall life vnlesse we attaine likewise by faith to an vnchangeable and euerlasting righteousnesse which the law requireth Which sempeternall righteousnesse is that which Christ merited for vs in keeping the law making them blessed to whom it is imputed Daniel 9.21 Blessed is the man to whom the Lord imputeth righteousnesse without workes This righteousnesse of Christ being sempeternall one and the same is to him to whom it is imputed yea to the iust man that sinneth seuen times a day perpetually the roote of life The Spirit is life for righteousnesse sake Most excellent to this purpose Rom. 8.10 is that saying of S. Bernard cited by M. Whittaker against Champion He that hath taken the desert of sinne by giuing vnto vs hiâ— righteousnesse he hath payed the debt of sinne and restored life For so death being dead life returneth as sinne being taken away righteousnesse commeth againe Furthermore death is abandoned by Christs death and Christs righteousnesse imputed vnto vs. Suruey pag. 607. pag. 637. Rom. 3.25 But forasmuch as Popish Priests alloweth nor liketh iustifying faith which they stile to be an idle apprehension of Christs iustice and a lying faith Let vs try which way else we may be iustified It is most certaine we all haue sinned and are depriued of the glory of God and therefore remaine in death for the wages of sinne is death And notwithstanding Christs passion as saith Kellison sin is still imputed vnto vs. Can the euerlasting torment of the creature pay this debt Suruey pag. 262. The euerlasting torment of the creature is not able to satisfie for it For although in the place of horrour they are as an Ancient speaketh Plena fletus ex dolore stridor dentiuÌ„ ex furore Full of weeping because of
part onely For as not some part of Adamâ— disobedience by which he transgressed the law iâ— imputed vnto vs. Rom. â— 19 So not some part of Christs obedience but all which he most perfectly in the purity of his innocency and holinesse fulfilled both in doing and suffering is imputed vnto vs. For the threatning of the law cannot be fulfilled but by bearing and suffering the curse nor the commandement of the law otherwise performed but by doing of them Christ Phil. 2. Gal. 3. that he might take away the curse of the law humbled himselfe and became obedient vnto death euen the death of the Crosse S. Hierome saith For that which was impossible of the law in that it was made weake by the flesh God sending his Son in the similitude of sinfull flesh condemned sinne of sinne in the flesh Which if it bee true it may bee obiected vnto vs Then Moses Isaiah and the rest of the Prophets which were vnder the workes of the law were vnder the curse which thing he will not be afraid to confesse which hath read the saying of the Apostle That Christ hath redeemed vs from the curse of the law being made a curse for vs And to answer that euery one of the Saints for their time were made a curse to the people As Christ became obedient vnto the death to take away the curse of the law Ibid. 3.4.5 So likewise to the fulfilling of the commandements the Apostles speaking of the precepts of the law saith But when the fulnesse of the time was come God sent forth his Sonne made of a woman and made vnder the law that hee might redeeme them which were vnder the law that wee might receiue the adoption of Sonnes Againe 2. Cor. 5 2â— Rhem. pag. 571. he hath made him which knew no sinne to be sinne for vs that we should bee made the righteousnesse of God in him Theophilact cited by Doctor Fulke vpon this place saith What is this that God gaue his Son which knew no sin that is which was iustice it selfe to dye for vs and caused him to dye as a sinner and wicked man For cursed is he that hangeth on a tree And he was reputed among the vniust He saith not that he made him a sinner but sin it selfe which is more why was this done That we might be iustified not of workes and the law but of grace For this is the iustice of God when a man is iustified by grace so that no blemish or small spot is sound in him For therefore he said not that we might be made iust but the iustice of God shewing the excellency of grace Oecumenius saith He made him sinne that is he should be condemned a sinner that we should be made the iustice of God in him He said not that wee might bee made iust but that which was more iustice it selfe and the iustice of God And that is the iustice of God which is not of workes but that we might be iustified in him that is by him forgiuing and pardoning vs. Saint Augustine God made Christ sinne for vs to whom we are to be reconciled He therefore was made sinne that we might be made iustice not our iustice but Gods iustice neither in vs but in him As he declared sinne not to be his but ours not placed in him but in vs by the similitude of sinfull flesh in which he was crucified Thus by the testimony both of Scripture and Fathers we see that Christ hath not only taken away the heauinesse of the law and left it to our fulfilling but hath also fulfilled the law to the meriting of a sempeternall righteousnesse for vs. Yea to the reducing and restoring vs to a farre more excellent state then Adam before inioyed who had posse non peccare we non posse peccare He pâ—sse non mori we non posse mâ—ri He had power not to sinne we no power to sinne He power not to dye we no power to dye Nay our estate if we enter into some particular coÌ„sideration is in some measure through these two parts of Christs obedience farre more excellent in this life not to speake of the life to come then Adams was Adam was mortall so are we euen while we are mortall 1. Ioh. 3.14 We are translated already saith the Apostle from death to life Adam enioyed the pleasures of Paradice so we in part in this our pilgrimage Eph. 2. haue the fruition of the pleasures of heauen While we are made to sit together in the heauenly places in Christ Iesus Who being the first ripe corne offered to the Lord sanctified the whole field that is all his members and ascended on high that he might prepar a place and take as our feoffe possession of heauen for vs. Adam in the height of his liberty was called but the seruant of God but we euen in this vaile of misery are called the members of Christ 1. Cor. 12.12 the spouse of Christ yea Christ By the name of Bride-groome bone of his bone by being through regeneration made partakers of his diuine nature flesh of his flesh hauing our flesh made the flesh of Christ By sanctification we haue the same minde and affections the same life that Christ hath through the participation of the same Spirit Adam standing in his estate of integrity God had a delight to be with him and he with God but God hath a delight to be with vs in this our state of imperfection Delicia mea cum filijs hominum My delight is to be saith God with the sonnes of men Delicia nostra cum filio Dei Our delight is to be wiâ—â— the Sonne of God The wife of Adam in the middest of his pleasures became an instrumentall meanes to vnrobe him of the glorious image of God But the Spirit of Christ our husband in this our pilgrimage beginneth to cloath vs with the image of God againe Adam in his ioy in eating the fruit forbidden found nothing but death We in the middest of our afflictions can finde nothing but life we cannot dye though we would Haba 1.12 For neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God But seeing these priuiledges are in no request with them that leaue Christ to merit by his paines his owne glory and theirs to do the like I cannot see how they can by this their owne doctrine be saued for that no man hath this iustice of workes the Annotations elsewhere thus speaketh Rhem. Rom. 8. annot Maâ—th 5. annot We be truly called the sonnes of God and so iust indeed though we be not without all sinnes Euery one of vs as well iust as vniust being taught and bound to confesse our offences to aske daily of God by this petition Forgiue vs our debts So farre are we off from meriting any