griefe full of gnashing of teeth because of madnesse Yet Quippe nihil miseris fletus lamentoque prosunt Though they weepe neuer so much teares doe nothing preuaile Therefore we must either bee freed by faith in Christ or not at all namely in beleeuing that Christ hath in the voluntary paiment of the punishment set vs free from all sinne whether originall 1. Iohn 1. annot or actuall as the Annotations vpon the Rhems confesseth Let onely saith S. Augustine cited by Bishop Iewel the price of the bloud of my Lord Apol. pag. 356. 375. auaile me to the perfection of my deliuery Againe for Christ that came not with his due reward but with grace that was not due found all men sinners being himselfe onely free from sin and a deliverer of sinners If we were able to satisfie Gods iustice concerning the punishent of sinne which is the debt that Kellison would haue vs still to owe him yet could we not thereby merit eternall life without a sempeternall righteousnesse the roote of life For the sufferings of this life Rom. 8 13. are not worthy the glory that shall be reueiled in the children of God Therefore not meritorious Where is this sempeternall righteousnesse to be found in man Is it in the vnderstanding 1. Cor. 3.12 That it is not for man knoweth but in part and hee whose notion is but in part cannot attaine to it but in part Who liuing in this body saith S. Augustine which is corrupted and weighâ—th downe the soule Suruâ—y pag. 473. can know all truth when the Apostle saith Wee know but in part Moreouer Kellison saith That our vnderstanding either rightly attaineth to the knowledge of God or not at all And if it erreth in one perfection of God it erreth in all because all is one Is it in the flesh of man The Apostle saith I know that in me that is in my flesh dwelleth no good thing Moreouer Saint Augustine cited by Kellison plainly proueth Rom. 8.18 Pag. 6â—2 that the flesh hath gotten since Adams fall such a hand ouer the Spirit and will that though we deny consent vnto her lusts and desires yet wee cannot quite represse them bee we as holy and perfect as Paule was Is it to be found in the iust man No the righteousnesse of the iust man is not sempeternall Pro. 24.16 1. Pet. 4.18 1. King 8.40 Rom. 3.23 he falleth seuen times There is no man that sinneth not saith Salomon For there is no difference saith S. Paul for all haue sinned and are depriued of the glory of God Nay such is the imperfection of man that the very Pagans as Kellison noteth that want the light of saith Suruey pag. 579. yet by the light of reason espied vice in some of our actions Briefly it is not to be found among the sonnes of men Iob. 15.16 who drinke iniquity as water but by Christ who is called our righteousnesse and life by a name demonstratiue and not appellatiue to teach vs that he is our righteousnesse and life O then may we say with Dauid Enter not into iudgment with thy seruant for in thy sight shall none that liueth be iustified And cry out with S. Augustine O Lord enter not into iudgement with thy seruant What meaneth that Enter not into iudgement with thy seruan Thus much it meaneth Stand not with me in iudgement requiring of me all that thou hast commanded for if thou enter into iudgement with me thou sâ—â—lt finde me guilty I hâ—ue need therefore not of thy vpright iudgement but of thy mercy Againe when the iust King shall sit on his throne who shall glory that he hath a chast heart or who shall glory that he is cleane from sinne Hauing thus proued that we are freely iustified by faith we may say of all popish Priests as Saint Hierome said of the Pharises Ignorantes quod sola side iustificat c. They not knowing that God onely iustifieth by faith and supposing to be iust by the workes of the law which they neuer obserued they would not submit themselues to the remission of sins lest they should seeme to haue bene sinners For thus saith Kellison speaking with the whole mouth of the Vniuersity of Doway Pag. 266. If wee are still sinners and onely reputed iust for Christs iustice which is by faith apprehended and by God imputed vnto vs This is most dishonourable to Christ That we are still sinners is most apparent If we say wee haue no sinne we deceiue our selues and truth is not in vs. 1. Iohn 1. annot Marke 10. annot What sinnes saith Pelagian the hereticke to S. Augustine did Abell and such iust men commit Saint Augustine cited in the Rhems saith They might laugh sometimes immoderatly or iest too much or couet somewhat intemperatly or plucke fruit ouer greedily or in eating take somewhat more then afterward was well digested or haue their intention in time of praier somewhat distracted and such like Againe a man may be sine crimine but not sine peccato 1. Iohn 1. annot Without heinous offences but not without sinne Moreouer the Annotations elsewhere teacheth that none is intirely substantially and of himselfe good but God though by participation of Gods goodnesse mâ—â— are also called Good Againe 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 and to aske pardon daily of God by this petition of the Pater noster Forgiue vs our debts Moreouer the Apostle saith God iustifieth the vngodly to him that worketh not Know thou saith S. Augustine Rom. 1. annot cited in the Rhems that faith found thee vniust and if faith giuen to thee made thee iust it found thee a wicked one and of such a one made thee iust What workes then hadst thou being then wicked None couldst thou haue nor can haue before thou beleeuest Beleeue then in him that iustifieth the wicked that thy good workes may be good workes indeed Againe Saint Augustine cited by Bishop Iewel thus speaketh Apol. 22. Iewel 376 pag. For nothing thou shalt saue them What is meant by these words For nothing thou shalt saue them This is the meaning Thou foundest nothing in them wherefore thou â—â—auldest saue them but thou findest much wherefore thou should condemne them Againe Saint Augustine elsewhere thus speaketh Thou art nothing by thy sâ—â—â—â— call vpon God the sinnes are thine the merits are Gods punishment is due to thee and when the reward shâ—ll â—â—me hee will crowne his gift not thy merit Moreouer Dauid that worthy Prophet counteth them blessed not that haue no sinne but whose sinnes we couered To couer them or not to impute them saith the Annotations vpon the Rhems is not to charge vs with our sinnes because by remission they are cleane takeÌ„â—way otherwise it were but a fained forgiuenesse
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
â—om ◠〈◊〉 Seeing God iustifieth the vngodly no vertue inherent can bee of the essence or forme of iustification for an vngodly man hath no vertue inherent in him therefore in sin Yet it is not any waies dishonourable to God that we are iustified being sinners but to his praise and honour in sauing vs by grace as hee did the Ephesians That he might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus Which grace if we were saued by merit should be abolished Because grace is no grace if it be giuen as Saint Augustine hath obserued according to works Grace is cast away Aug. de Praedest sanctorum if faith only iustifieth not saith S. Hierome vpon the second of the Galathians So it liuely appeareth to bee by the Romish doctrine first in regard their workes are made equall with the merits of Christ according as the Annotations vpon the Rhems teacheth Christs paines were worthy of heauen and so be ours Secondly because their merits being but sinfull men are made of more worth then the merites of Christ being God and man He by his passion Heb. 2. an Col. 1. marg Matth. 25. annot 1. Cor. â— annot merited his owne glorification saith the Rhems note wheras the works of man may merit his own saluation and satisfy for another in doing more in the seruice of God then he is commanded aboue duty more then duty requireth Thirdly in regard the merits of man must bee of greater worth then the gift of God Chryshâ—â— 10. Rom. 5. For if euerlasting life was a stipend due to workes as they say it is and merited by our owne righteousnesse then is mans merit greater then the gift of God For as Chrysostome saith righteousnesse is much more excelleÌ„t then life because it is the root of life which is most dishonorable to God Pag. 305. But Kellison saith If God haue saued by the iustice of Christ how can this be to his honour when his iustice and ours are all one and so we as iust as he That righteousnesse whereby wee are made iust as Amandus Polanus truly holdeth though it be called the righteousnesse of God Phil. 3.6 yet it is not the essentiall righteousnesse of God for that cannot be communicated But partly it is so called because it is from God that is to say because God by it doth iustifie vs and partly also because it alone is able to stand at Gods iudgement seate Saint Augustine cited by Amandus Polanus Aug. de spirit â—â—t cap. 9. 26 Rom. 1. marg Rhem. pag. 832. and also in the Rhems saith He said not meaning the Apostle the righteousnesse of man but the righteousnesse of God not speaking of that righteousnesse by which God himselfe is iust but of that wherewith he cloatheth man Againe most excellent is that saying of S. Augustine cited by Doctor Fulke He sanctifieth he purifieth vs as he is holy or pure He is holy by eternity we are holy or pure by faith we are iust as he is iust but he is iust in vnchangeable perpetuity as we are iust by beleeuing in him whoÌ„ we haue not seene that we may at length see him And euen when our iustice shall be perfect when we shal be made equall to the Angels neither then shall we be made equall to him Moreouer Chrysostome saith Christ is made vnto vs iustice wisedome and holinesse it is not saith he of essence or substance but of faith Therefore hee saith in another place We are made the iustice of God Thus much concerning the true iustification of faith which Popery saith is an idle apprehension of Christs iustice But to deny the fulnesse of grace in Christ to saluation in whoÌ„ it pleased the Father that in him all fulnes should dwell to beleeue to be saued by the fulnesse of grace in others As in the merits of Saint Francis concerning which Pope Alexander the 6. ordeined that ChristiaÌ„s should beleeue as an article of their faith that S. Francis had the 5. wouÌ„ds of Christ imprinted vpoÌ„ him commanded solemnely to â—â—â—ebrate the feast of the wouÌ„ds of S. Francis This saith with Kell is no lying faith nor idle appreheÌ„sion Or not regarding Gods couenant concerning the free remission of sins to beleeue to receiue pardon by entring into consecratâ—d Churches or by vertue of Popes pardoÌ„s who with AlexaÌ„der the 6. sell Christ himselfe This is no lying saith nor idle apprehension Or to beleeue that the Priest can forgiue sins who maketh remissioÌ„ their baud as the women of Siâ—il not to speake of other places 〈◊〉 beare witnesse against theÌ„ concerning offered villanies 20. Notaries as many Inquisitors were not able in short time to set down This saith is no lying faith nor idle apprehension Briefly to beleeue to be saued by a peece of bread whom they make their God by praying ouer a blasphemâ—â—s rosâ—â—y by sayinâ— a praier before an Image of the Crosse according to the direction of Bonifacius the 8. by saâ—ing pâ—â—â—â— vpon beads by numbers by going on 〈…〉 such like This faith is no lying saith nor 〈◊〉 â—pprâ—hension But to beleeue to bee saued by Christ 〈◊〉 only with these Popish Locusts is a lying â—aith 〈◊〉 â—lle apprehension of Christs iusticâ— that only hiâ—derâ—th the sale of Pardons mens merits Mâ—sses with â—ther such commodious merchandise Thâ—â— câ—â—seâ—h â—â—em to be offended with the Preachers of this Mâ—â—â—â—â—â— for taking away their gaine in direâ—â—â—◠〈◊〉 Châ—â—â—â— But leauing of them to their frensie humour raging against the truth let vs according to the counsell of S. Chrysostome not onely hold Christ but lâ—t vs also be â—â—st glued vnto him for if we fall any thing fâ—â—m him we are vtterly lost OPPOS 8. The Prâ—â—chers in saying that Faith maketh no sinne to bee imputâ—d to a faithfull man they giue good leaue to all faithfull men to commit all sinne and wickednesse Suâ—â—â—y pag. 547. HAuing already intreated of an imputatiue righteousnesse that through saith in Christ makâ—th no sinne to bee imputed vnto vs. Now we are to speake of an â—â—herent righteousnesse which as the fruite of fâ—â—th causeth by degrees no sinne to remaine in vs which the Preachers in this Monarch teaching giuâ— no leaue to faithfull men as the Popish Priests do to faithlesse to commit sinne and all kinde of iniquity For it is one thing to speake of the article of iustiâ—â—ation and another thing to speake of the whole kingâ—â—me of Chriâ—t which containes as the Ancients hâ—ue obsâ—â—ued Gratia priuatiuae positiuae Graces â—â—â—matiue and positiue that is not onely restoring from euils but also restoring to all gifts of euerlasting blessings In grâ—â—â— priuatiue we may behold an imputatiue righteousnesse deliuering vs from the power of darknesse that is out of the chaines wherein the diuell held vs captiue In graces positiue an inherent righteousnesse cloathing vs after our deliuery
holy spirit in the wil or a holy wil enabled through the effectuall working of the same Spirit to bring forth a holy action agreeable to the will of God according as the Apostle teacheth For this is the will of God euen your sanctification The which actions of the will are two-fold namely an inclinatâ—on to good and a turning aside from euill proceeding from the will iudged and councelled by reason For the will hath no light of it selfe but is lightened by the minde that is by reason and iudgment grounded vpon the word by which it is councelled directed and admonished not violently ruled For as God will haue his image shine in the minde of man by vnderstanding and wisedome of which he hath made it partaker through the instrumental meanes of his word so he will haue his image also to shine in the will by that freedome and liberty which he hath giuen or doth giue vnto it by an effectuall working To the end he may haue the will franke and free because we are to be children and not slaues insomuch that it is in the choise of the wil to propound what it purposeth to the minde and afterward in the liberty of the will to effect it at his pleasure Here might we speake of the internal sences ioyned with the spirit to know and of the heart ioyned with the will and affections and withall how the Spirit of God sitteth in the soule of man by an effectuall working as at the sterne causing euery faculty of the soule and euery moueable member of the body to moue in a sweete and delectable order yea with such sweetnesse as if they were all instruments and consorts of musicke made by the hands of cunning harpers But thus much shall suffice to proue that the Preachers of this Monarch teaching as well an inherent righteousnesse as an imputatiue as well the buds the flowers and the fruit as the roote giue no leaue to faithfull men to commit sinne as the Iesuits and Popish Priests do to their faithlesse men in teaching neither an inherent nor an imputatiue righteousnesse That they teach no imputatiue righteousnesse we neâ—de not to stand to proue for they stile such a sâ—â—th â—ut a lying faith â—nâ— an idle apprehension of Christs â—â—sâ—iâ—â— Mâ—â—reâ—ver the dâ—fâ—â—ttion of their owne faith aueâ—â—â—th as much Which is only a hope well corroboratâ—â— conâ—â—â—â—â— and so â—ngthened vpon the promises and graces of God and the parties merit and not in the full assurance of vnderstanding Iâ—h â— â—â— â— 2 2. to know the mysteries of God â—â—â—n the Father and of Christ That they teach no inherent righteousnesse it shal appeare in the progresse of that we are to intreate of But first we are to consider that they suppose that the power through the which they are to be repaired consisteth in the co-operation of their owne will Rom. 9. an A man may cleanse himselfe saith the Annotations vpon the Rhems from the filthy and so become a vessell of honour in the house of God Whereas the Scripture teacheth that God that he might declare the riches of his glory vpon the vessels of mercy hath prepared them to glory and not left them to their owne preparation Againe they say Iam. 4. an a man hath power to make himselfe cleane and purge his owne heart Rom. 9. Act. 15.9 2. Tim. 2. annot when it is written He put no difference betweene vs and them after that by faith hee had purified their hearts By which place it appeareth that our hearts are purified by faith which is the gift of God and not by our wils Againe to be a good tree Matth. 12. marg to bring forth good fruit which none can be vntil he is vnited to Christ as our Sauiour testifieth which vnion is not obtained but through the Spirit of God and faith That part of mankinde saith S. Augustine cited by D. Fulke to which God hath promised deliuerance and an eternall kingdome may it not be repaired by the merits of their owne workes God fâ—rbid For what good can hee worke that is lost or cast away except hee bee deliuered from perdition What by free will God forbid that also for man vsing free will amisse lost himselfe and it also for as he that killeth himselfe killeth himselfe while he liueth but in killing himselfe liueth not neither can 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 be ouercome to him he is addicted or bound as a slaue This truly is the sentence of Peter the Apostle which seeing it is true I pray you what liberty can 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 sin but to do iustly he shall not be free except he being deliuered from sinne begin to be a seruant of righteousnesse That is true liberty for the ioy of weldoing and a godly bondage to the obedience of the commandements But whence shall a man that is sold and bound haue this free will and liberty except he do redeeme him whose Image he is 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 freewill in a good worke which yet is not free to worke well except hee extoll himselfe being puffed vp with vaine pride which the Apostle beateth downe when hee saith Yee are saued by grace through saith Thus it appeareth that the conuersion of man in not in his owne power but in Gods As they do thus most iniuriously deny the power by which we are repaired so they do also barre the Laiety and common people of the instrumentall meanes namely the Scriptures appointed of God to the repairing of Gods Image in them Search the Scriptures saith Christ for in them you thinke to haue eternall life and they are they which testifie of me O but what followeth a lamentation of our Sauiour saying But you will not come to me that you might haue life Chrysostome exhorting all men to seeke life in the Scriptures thus saith Let one of you take the holy booke and let him call his neighbours about him and by the heauenly words let him water and refresh both their minds and also his owne Againe euen when we be at home let vs bestow our time in reading the Scriptures Againe it cannot possible be I say it cannot possible be that any man can attaine to saluation vnlesse he be continuall conuersant in the Scriptures The Popish Priests notwithstanding contrary to our Sauiours command and Chrysostomes exhortation hath shut vp the Scriptures in an vnknowne tongue and locked them vp with the powerfull key of the bloudy Inquisition that their people may neither reade or meditate thereon sending them ouer to images which Pope Gregory
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
that say they co-operate with grace when contrary to grace they seeke the disgrace of the Creator of all things Suruey pag. 470. saying That if God commands vs impossibilities and for not doing them doth not onely punish vs temporally but also condemne vs perpetually c. He I say saith Kellison must needs be most cruell and inhumaine mâ—re barbarous then any Scitâ—ian and so tyrannicall that in respect of him Nero Domitian and Dionysius were no tyrants but clement Princes Now what can be spoken more blasphemously then this against the author of grace which saith Hos 13. O Israel one hath destroyed thee but â—iâ—â—e is thy helpe Againe contrary to grace they sâ—eke the disgrace of the Sauiour of the world Ibâ—d pâ—g â—â—0 in writing If Christ hath deliuered vs from hell because he hath paid the punishment due for sinne and requireth no other satisfaction at our hands Then doth he in a maner egge vs forward to all vice But this is iniurious to the praise of the glory of his grace wherewith he hath made vs accepted in his beloued Eph. 1.6.7 By whom we haue redemption through his bloud euen that forgiuenesse of sins according to his rich grace Ibid. 607. 637. pag. Againe contrary to grace they seeke the disgrace of the faith of a Christian in stiling iustifying faith An idle apprehension of Christs iustice and a lying faith Eph. 2.8 contrary to the Apostle which saith Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God Againe God which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinne hath quickened vs together in Christ For by his grace ye are saued Againe contrary to grace they disgracefully teach against the kingly and priestly dignity of Christ in saying Ibid. 376. 379. that the Reformers haue no religion because they haue no sacrifice The reason vrged without reason is because Christs sacrifice is not sufficient to vphold religion and the worship of God Yet the Apostle saith Acts. 2.33 Act. 2.33 Since theÌ„ that he by the right hand of God hath bin exalâ—ed hath receiued the promise of the holy Ghost â—e hath shed forth this which you now see heare Againe contrary to grace denying Christs passion â—hey seek saluation in a consecrated cake in Popes Pardons in their owne merit in the merit of others in holy water and such like as if the bloud of Christ was quite dryed vp Briefly contrary to grace they â—hinke to merit heauen in seeking hauing heat an ouen seuen times hotter then before to offer vp by treason the life of Princes and the bloud of Gods chosen to the Pope as to a second Molech Though these and such like bee the workes of these co-operators with grace that endeuour with Honorius by prophane treason to subuert the immaculate saith Yet they will say they make that perfect through these their vnrighteous actions that Christ hath not done by his power suffering and obedience But ô miserable Rome may we say with Franciscus Zephiruâ— which in the time of our elders hast brought forth the light of worthy Fathers but in our daies hâ—st brought forth monsterous darkenesse shamâ—full and slanderous to the time to come OPPOS 5. Christ hath redeemed vs from captiuity and bondage of sinne not because no sinne can be imputed vnto vs but because his passion hath deserued grace for vs by which we may dispose our selues to iustification which is a resurrection from sin to newnesse of life Suruâ—y pag 262. CHrist hauing redeemed vs from the captiuity and bondage of sinne as we haue already proued it cannot bee still imputed vnto vs. For God that is righteous hâ—uing once called into iudgment the sinnes of all beleeuers and punished them in the full rigour of his iustice in his Sonne is also so iust that he will not the same debt once perfectly paied should be againe repaied If we knowledge our sinne saith the Apostle he is faithfull and iust to forgiue vs our sinnes 1. Iâ—â— 1. 1. Cor 15.3 and cleanse vs from all vnrighteousnâ—ssâ— Againe I deliuered vnto you that I receiued how that Christ died for our sins according to the Scriptures But Kellison deliuereth vnto vs that hee hath not receiued namely that we still remaine in our sins Which is as much to say Isai 53.5 Ioh. 1. that the Lord remembreth our sinnes still who hath promised to remember them no more But seeing he will haue it so let vs see how dead men remaining in their sinnes and separated from God in whom light shineth and darknesse comprehendeth it not can dispose themselues to iustification which is a resurrection from sinne to newnesse of life Which search for the tryall of the truth therein can be no better made then by considering first where this life is that maketh vs partakers of the first resurrection Secondly the way which wee must passe to this life Thirdly the instrumentall meanes by which we passing receiue the same First where this life is the Apostle telleth vs saying Col. 3.3 Yee are dead and your life is hid with Christ in God Againe God hath giuen vs life Col. 3.3 and this life is in his Sonne Secondly where this way lyeth that leadeth to this life Christ directeth who is the way I am the way the truth and the life Againe No man commeth to the Father but by me Againe No man can come to me Ioh. 14.6 Ioh. 6.65 except it bee giuen vnto him of my Father And where our Lord said this saith Saint Augustine if we remember the Gospell before wee shall finde that he said also No man can come vnto me except the Father which hath sent me draw him He said not shall leade him but shall draw him This violence is done to the heart not to the flesh Thirdly the instrumentall meanes by which we must haue accesse to the Father to the receiuing of this life is Faith in Christ Eph. 3.22 and this faith is the gift of God These things briefly considered by liuely testimonies it appeareth that no man can come to Christ who is the way to this life except he be draâ—ne neither can any man attaine to the instrumentall meanes of Faith except it be giuen him of God For faith is the gift of God Therefore altogether vnable to dispose our selues to iustification For this disposition commeth of the worke of Gods Spirit who by an effectuall working power that he may viuicate the members of Christ descendeth into their soules and createth faith in the same which is the eye the vnderstanding the foote and hand of the Soule The eye by which we see God the vnderstanding by which we know God the foote by which we walke in Christ to God and the hand by which we receiue life hid in Christ with God Which life once receiued the soule is made partaker
thing at Gods hands that by their doctrine we be still indebted to God concerning the punishment the debt of sinne Therefore it must needs be that all that are deliuered out of the common condemnation are deliuered by the meanes and merits of Iesus Christ as the Annotations elsewhere truly teacheth or not at all Rom 9. annot Reue. 20. marg Againe they thus teach Reue 2. annot Reue. 1. annot 2. Tim. 4. annot That none vnperfectly cleansed can enter into the kingdome of heauen Againe that God cannot be good that can loue and saue him hee knoweth to bee euill Yet they send the Catholicke Christian man liuing but an ordinary honest life either not sinning greatly or supplying his fault by penance as a man of great iustice to challenge heauen in his owne right bargained and wrought for and accordingly to be paid for him Others that are altogether vncleane and not so chast as the Priest that keepeth but one Concubine that they may be made heires of other mens goodnesse that haue none in themselues as the Pope is of Peters make with the foolish virgins purchase of counterfeit oyle that they may receiue to their saluation righteousnesse from their workes of supererogation As the Pope though neuer so wicked receiueth his holinesse by succession of Chaire Others seeke it in Popes Pardons Apol. Bish Iewel pag. 147. Ibid. 125. who by power as hardening inforceth is Peter by annoynting Christ And thus Simon Begumus Bishop of Madâ—usia in the late Councel holden at Lateran in Rome sought it who poynting to the Pope as Iohn Baptist did to Christ said Behold the Lyon is come of the tribe of Iuda of the roote of Dauid ô most blessed Leo we haue looked for thee to be our Sauiour And thus the Ambassadors of Sicilia fought it who cryed lying prostrate on the ground O thou holy Father that taketh away the sinnes of the world haue mercy vpon vs Thou which takest away the sinnes of the world giue vs peace Others in the Popes Chaire For the truth saith Cardinall Cusanus cleaueth fast to the Popes Chaire Therefore the members vnited to that Chaire and ioyned to the Pope make the Church Others whom the Pope iudgeth in his finite wisedome to bee somewhat vncleane are sent into Purgatory which as Angelus Parsiensis saith is the peculiar possession of the Pope there to stay till his Holinesse thinke them sit through the mediation of Angels to passe to heauen There is none sent to haue passage by Christ to that hauenly Ierusalem but the abiects of the Gentiles Cal. 3. annot Rhem. who commit mortall sinnes For they as the Annotations teacheth cannot be deliuered by themselues nor by any other meanes from the curse of the law but by faith and the grace of Christ Iesus Here we may behold the Angels of light leading to Christ in teaching that not some part but all Christs obedience is imputed vnto vs. The other namely the Angels of darknesse hauing mingled lerma malorum a heape of mischiefe sends men thither from Christ to seeke saluation in them But as Saint Augustine saith Ecclesia in nullo homine spem ponere à suo redemptore dedicit The Church hath learned of her Redeemer to put no trust in any man OPPOS 7. The Preachers of this Monarch teaching that faith onely iustifieth open a gap thereby to all vice Suruey pag. 526. THis Popish Iesuite vseth Faith that is an assurance in Christ for happinesse according as hee hath done the obiect namely Christ Iesus In teaching that faith cannot iustifie without opening a gap to vice As Christ could not make a perfect redemption for vs without opening a gate to all licentious libertie vice and iniquity But contrary to this Pelagian opinon we will proue that Faith onely doth iustifie and withall in the next position make manifest that though the Preachers of this Monarch teach this doctrine yet withall preaching an inherent righteousnesse as well as an imputatiue sanctification as well as iustification open no gate at all to vice Whereas they teaching neither the one nor the other neither the tree nor the fruit set open a gap to all idolatry But first concerning this doctrine in hand we are to consider that the reason why we are iustified by faith and not by workes is because iustification and therefore saluation goeth before workes For the way which the holy Ghost vseth to make vs able for them is Faith vniting vs to Christ whereof he himselfe is a witnesse who saith As the branch cannot beare fruit of it selfe except it abide in the vine no more can you except you abide in me Apol. Bish Iewel pag. 296. The beginning saith Saint Syrill cited by Bishop Iewel and foundation of our â—olineâ—se is Christ by faith I meane and none otherwise for in this sort Christ dwelleth in vs. Those onely are to be counted good wookes saith Saint Augustine which are wrought by loue Faith of necessity must go before for they must take their beginning from saith Rhem. â—4 pag. and not faith from them Saint Ambrose cited by Doctor Fulke thus speaketh Faith onely shal go with you to the next life and iustice shall also accompany you Heb 11. annot If faith go before which as the Annotations vpon the Rhems teacheth is the ground and foundation of all other vertues and worship of God without which no man can please God Rhem. pag. 232. Then that which followeth after which is workes cannot be the cause of that which goeth before namely the free iustification of life through faith By this argument Paul proueth that neither Gentile nor Iewe are iustified by workes but by grace For by grace yee are saued saith the Apostle through faith and that not of your selues it is the gift of God The Church casteth all her liuing into the gift of God which vnderstandeth all that she liueth not to be of her merit but of Gods gift when she saith God be mercifull to me a sinner As Beda teacheth cited by Doctor Fulke For whether we respect faith or righteousnesse and life which we receiue from Christ by that instrument of faith they are all the gifts of God No maruaile then if Saint Augustine stileth the opinion of merit pride and the iustification of saith the discipline of humility Seeing this as Saint Basil teacheth is a full and perfect reioycing in God When a man doth not boast himselfe of his owne iustice but knoweth himselfe to bee voyd of of true iustice and to bee â—ustified by onely faith in Christ Saint Paul in the definition of the Gospel the seed of immortality sheweth Rom. 1 1â— that the efficient cause of our iustification is the power of God Rom. 1.10 Gal. 3.11 Heb. 10.3 the end our saluation and the instrument whereby it is receiued faith for he addeth vnto euery one that beleeueth And this he confirmeth by a testimony of the Prophet Abacucke wherein