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
first vse Saint Paul speaking of himselfe saith Nay I know not sinne but by the laâ— for I had not knowne what lust meant except the laâ— hâ—â—â—â—id Thou shalt not lust That is he had noâ— knowne that euery tickling desire of concupiscence though râ—sisted had bene sinne except the law had said Thou shalt not lust Iames 1. Annotat. Rhems This vse of the law Popish Priests and Iesuites do deny First in teaching â—hat concupiscence it selfe is no sinne but when we do obey and yeeld to it Nay they doe suppose that â—he outrage of concupiscence and sensuall appetite is so â—arre off from sinne that he that consenteth not vnto it need not to say God forgiue vs our sinnes for the same Moreouer the Councell of Trident accurseth him that thinketh concupiscence to be a sin If it were no sin the law would not haue prohibited the same as it doth For saith S. Paul as it is in their owne translation But sinne I did not know but by the law for concupiscence I knew not vnlesse the law did say Thou shalt not couet But occasion being taken sinne by the commandement wrought in me all concupiscence Vpon which place the Annotation noteth That sinne Rom. 7. annotat Rhems or concupiscence which was asleepe before was wakened by prohibition the law not being the occasion thereof nor giuing occasion thereunto but occasion being taken by our corrupt nature to resist that which was commanded S. Ambrose vpon this place saith He hath not namely the Apostle discerned this concupiscence from sinne but ioyned it vnto it Signifying that when there was not so much as any suspition that this thing was not lawfull before God I knew saith he that it is a sinne The argument in the Rhems before the Epistle of Saint Iames thus speaketh The Apostle dehorteth from all sinne but yet also namely to certaine and from certaine As fro acception of persons froÌ„ detraction and rash iudgements from concupiscence and loue of this world By this we may see that concupiscence is of it selfe a sinne forbidden in the law before we do obey and yeeld vnto it Whosoeuer saith our Sauiour looketh on a womâ—â— to lust after her hath committed adultery with hâ—r alreâ—dy in his heart Againe not onely the man that â—illeth his brother is culpable of iudgement but he â—lâ—o that is angry wiâ—â— his bâ—â—ther vnaduisedly We â—râ— fâ—â—â—iâ—â—â—n 〈…〉 â—â—t onely to 〈…〉 tâ— be aâ—â—râ— Suruey 278. pag. 257. pâ—g 〈…〉 from a â—ultâ—â—â— aâ—â—â—â—â—â—â—tion buâ— alâ—o froâ— câ—â—â—â—s lookâ—s yea 〈◊〉 Wâ— aâ—e not only forbidâ—en tâ— oâ—â—end oâ—r friâ—eÌ„â—s but aâ—â—o 〈…〉 â—wes Againâ— thâ— lâ—â— restraineth oue◠〈…〉 â—s the ouâ—â—â—â—â— For Christ aâ—â—â—ng at that most excellent peâ—â—â—ction that was in Aâ—am when he wâ—s created forbideth in vs by his immâ—culate law thâ—t permitteth no sâ—â—th of siâ—ne the least euill that may arise through concupiscence to labour against his spirit in so heauenly a building as is the renouation of mâ—n to his pristen estate Aâ—g contra Iâ—â—â—â—â— liâ— 3 caâ— 3. Thâ—â—onâ—upiscence of the flesh saith Saint Augustine against which 〈◊〉 good â—â—â—â—it dâ—sireth or laboureth is both sinne it selfe and also the paine of sinne and the cause of sinne For as the Annotations vpon the Rhems teacheth Iames 1. mâ—â—â— In a tâ—â—â—â—tiâ—â— pâ—â—ted b◠〈◊〉 acâ—â—â—â—â—â—guâ—â—â—us 1â—â—0 From the concupiâ—cence of the flesh the â—â—â—â—upiscenâ—e of the eyes and the pride of life all sinne anâ— tempâ—â—tiâ—â—â— proâ—â—â—â— As Thomas vpon his Sums there cited confessâ—th Againe Concupiscence say they â—s aâ—â—â—rdinâ—te appetite of the soule inclining it to â—â—llow the dâ—â—ires of the fleâ—h proceeding from sinne and 〈◊〉 the soule to sinne Secondly they teach contraâ—â— to the law because they say that veniall sins as thâ—y stile them be no sinnes For a man saith the Aâ—â—â—ations vpon the Rhemâ— may be iust notwithstanding veniall sinnes Againe 1 Ioh. 1. marg Rom. 1. Rhâ—m Mat. 6. annotat Rhems veniall sinnes are pardonable of their owne nature and not worthy of damnation Now those sinnes that are pardonable in their owne nature owe to God no dâ—bt that is the punishment due for sins But venial sins do For dâ—bts do not onely sâ—gnifie mortall sinnes but also vâ—niâ—ll as S. Augustine by them often cited teachâ—th Therefore euery mâ—n be he neuer so iust yet because hee cannot liue without veniall sinnes may vâ—ry truly â—nd ought to sâ—y this prayer Forgiue vs our debts Againe wâ—osoeuer hath any impure matter of veniâ—ll sâ—nnes or sâ—ch other debts to Gods iudgments payâ—ble must into Purgatory or more truly into hell Rom. 6.23 if they be not pardoned in Christ For the wages of sin is death Thirdly they teach 1. Ioh. 1. marg 1. Ioh. 3. Annotat. Rhems that euery iniquity is not sinne against plaine Scripture that saith That all iniquity is sin 1. Ioh. 3.7 As it is in their owne Rhems Let no man say saith Saint Augustine sâ—â—ne is one thing iniquity is another thing I am a sinfull man but I am not vniust Euery one that doth commit sinne doth commit iniquity for sinne is iniquitie What thâ—â— shall wee do with our sinnes and iniquities No man in this life hath bene is or shall be perfectly iust Moreouer contrary to the law the Iesuite thinkes he sinnes not at all by lying impudently before his Kings fâ—ceâ— yea and confirming his lye with pâ—riury by laying his hand vpon the holy Gospel Anâ— why so Because hauing receiued a commandement from his Gâ—nerâ—ll to lye Iâ—suite Catech. 2. lib. 122. pag. his vow of obedience is so precise that he thinkes he is freed from all sinne and that he faulted much more if by telling the truth he had not obeyed him Here they pâ—ay the Priscillianists which sayd Iura periura secretum prodere noli Sweare and forsweare but bewray no secrets Fourthly whereas the law commands obedience vnto the Kings of the nations who beare rule ouer vs Exod. 20. Luke 22. and are as the forbidden fruit and apple in paradice that may not be touched Touch not mine annointed Psal 105.15 Yet notwithstanding it is a common thing with the Iesuites to preach to their yong Nouices concerning the murther of Princes And do teach that the Bulles of Rome haue power to depose all the Kings of the earth I sâ—ites Catech. lib. 3 pag. 204. â—e Franc. â—nâ— pag. 18. â— 64 65. 34. and to depriue them of their temporall state and Soueraignty That Kings so excommunicated ought to best â—ne though they be Catholickes That it is a good and meritorious deed to murther them The Councell of Coâ—stance saith a Iesuite condemned that odious Proposition concerning the killing of Princes by priuate men whensoeuer they iudge them for tyrants but when the Pope that King of pride shal iudge them for tyrants it seemeth it is meritorious for his army of Priests to set vpon them Richard Walpoole the Iesuite furnishing Squire with poyson instructioÌ„s to kil
of whom Gregory Bishop of Rome hath long foretold saying All things are done which were foreshewed the King of pride is at hand and that which is a vile thing to be spoken an army of Priests is prepared for him Because they that were appointed to be chiefe in humility do serue as souldiers vnder pride arrogancy But of some it may be demanded how they serue as souldiers vnder him First they serue as spyes in Israel vsing to that end much craft in change of rayment but more in their speech Secondly they serue as infernall furies to publish excommunications and Popish Brieues against Kings and Princes that they may incite the subiect to deny obedience and rebel Thirdly they serue where they haue power as Iulian the Cardinall serued vnder the King of pride in Bohemia in burning of townes killing men women and children rauishing deflouring and making a spoyle Fourthly they serue where they want power like blinde Moles vnderminining vnder the earth that they may blow vp the Church of God at an instant through vnmercifull fire Fifthly they serue where they haue authority as the executioners in the Massaker of France in the reigne of Charles the ninth And as the tormentors in the reigne of Queene Mary who spared not the child in the mothers belly This is not Apostolicall but Antichristian Sixthly like them that despise gouernment and vphold the faction called Prasinie they teach that the rebellion of the Laity is no rebellion Euâ—gra l. 4. Annot. Pope tyraÌ„ Page 74. The Catholikes of England say the Diuines of the Vniuersity of Salamanca namely Iohn de Sequereza Emanuel de Royos Iasper de Mena Peter Osorio may fauour Tirone in his warres and that with great merit and hope of eternall reward as though they warred against the Turkes Againe All Catholickes doe sinne mortally that take part with the English against Tirone anâ— can neuer be absolued from their sinnes by any Priest vnlesse they repent and leaue the English They are in the same case that helpe the English with any victual or any such like thing Againe the most worthy Prince Hugh a Neale and other Catholickes of Ireland that fight against the Queene are by no construction rebels Moreouer to passe from the army to the King of pride himselfe Pope Pius the fifth sent Rodolphin a gentleman of Florence to moue the Laity to rebellion in the State in Queene Elizabeths reigne and incited Phillip King of Spaine to send Duke Alua into England to assist and strengthen the rebellion Gregory the 13. and Sixtus the 5. did likewise excommunicate the Queene to the end to fill the state with bloud Paulus the fifth in his first Breue as the King of pride thus exhorteth all them that will be of his army Stand saith he your loynes being girt about with verity and hauing on the breast-plate of righteousnesse tâ—king the shield of faith Be ye strong in the Lord and in the power of his might and let nothing hinder you to doe what to deny the Oath of Allegeance to your King Which cannot be taken without hurting the Catholicke faith and the saluation of your soules Thus contrary to Gods law they make sinne no sinne iniquity no iniquity the rebellion of subiects meritorious and not damnable And hee an Hereticke by the Iesuite Anniball Codretto his censure that holds the contrary Secondly the law causeth terrour like those fiery serpents that stung the children of Israel Exod â—0 Heb. 1â— 21 It so terrified Moses at the deliuery of it that hee did feare and quake and so astonished the Israelites through the diuine image of Iustice shining in the same that they said to Moses Talke thou with vs and we will heare but let not God talke with vs lest we dye Nay such was the contradiction betweene sinne and the rule of diuine iustice that they could neither endure to talke with Moses vnlesse he couered his face with a veile This second vse of the law Rom. 9. annot Iam. 4. annot 2 Tim. 2. annot Math. 12. marg Rhem. Popish Priests likewise take away First in teaching that a man may cleanse himselfe from the filth of sinne and so become a vessell of honour in the house of God And that he hath power to make himselfee cleane and purge his owne heart To make himselfe a vessell of saluation To be a good tree to bring forth good fruite So they haue no more cause to be terrified for sinne in whom this power remaineth then a naked man going to bathe himselfe in a riuer hath cause to grieue if he fall in a soft miery or moorish place seeing he may wash it away at his pleasure Secondly to take away the terror of sin Iesuit Catech. lib. 2. pag. 7. Ibid. lib. 2. pag. 124 12â— they haue their oath of blindfolded obedience whereby they binde the inferiours to obey the Generall of the order blindfolded For these be the expresse words of their Constitution Wisedome is not saith the Iesuite Ignace for him that must obey but for him that must command Againe there is nothing so contrary to the coÌ„mendation of obedience as to delay or rather arrogancy in examining the reason of our Superiours commandement Therefore their vowe constraines and binds them to beleeue that when the Pope or superiours enioine any thing they are to thinke that God is in their mouthes and that assoone as they command they must obey though it be to murther a Prince To this end they fill the Pulpit with fire with bloud with blasphemies to make their Auditory beleeue that God is a murtherer of Kings and Princes And the more to take away the terrour of sinne therein â—bid li. 1 â—ag 7. The Iesuites when they send any man to execute their designements before he depart they confesse him and imploy one part of his penance to confirme him in that holy enterprise they make him heare Masse with deuotion they minister the blessed sacracment of the Altar vnto him and this done they giue him their blessing for a sure pasport to goe directly to Paradise or rather to hell Le Franc. dis p. 35. 90 Thirdly in stead of the law which worketh terror for sin they haue their chamber of meditations to terrifie men to sin Which chaÌ„ber is filled with pictures or many diuels in diuers terrible shapes Varades incited Barriers to kill the French Kiâ—g which the Iesuites vse to affright mens minds to doe some notable seruice for them Namely if a second Varades bring a commandement from his Generall to murther such a King or Prince hee must according to his oath of blindfolded obedience vndertake it otherwise he feares he should bee damned for disobeying his Generall Thirdly the law serueth to leade to Christ who is the brasen serpent that taketh away the sting of conscience that saueth all them that behold him with the eye of saith from the paines and sorrowes of hell He is that better Mediator that
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