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
and seeking battile Speaking peace in their petitions to the Kings maiesty and seeking battaile in their gun-powder treason But the Church standeth Frustra circumlatrantibus hereticis The heretickes in vaine barking about it Gentle Readers thus you may behold the Angels of light teaching as well an inherent as an imputatiue righteousnesse not to giue leaue to sinne whereas the Angels of darknesse teaching neither leade the way to all idolatry OPPOS 9. In vaine the faithfull man praieth for iustification or remission of sinnes because before he praieth his sinnes are forgiuen him and he is iustified or else his full assured faith is a lying and deceiptfull saith Suruâ—y of the nâ—â— Râ—ligion pag 458. THe Protestants saith this Popish Iesuite pray in vaine but the Papists wee may say pray vainly who thinke to wash away their sinnes by praier Heb. â— 2â— Pag. 4â—3 annot 4â—â— which cannot bee remitted without bloud Otherwise Kellison knoweth no reason why we should weare our hâ—se out in the knees with praying if praier neither sâ—nctifieth for sin nâ—â— meriteth any thing at Gods hands truly if we weare our hose out in the knees weâ— loose more then we get if this doctrine be true This is the supreme honour called by them Latria that this hereticke giueth to God that asketh in the ambition of his owne heart Who is the Almighty that we should serue him Iob. 21. or what profite should we haue if wee should pray vnto him vnlesse by our prayers we may wash away our sins But by what praier By those that are more odious then profitable and not so profitable as odious For though they begin in many of their praiers with Omnipotens sempeterne Deus Act. 17.28 and end with Per Dominum Iesum Christum yet nothing is placed in the middle part but Saints and the merits of Saints to make their prayers meritorious being filled so full of merit But what Saints Such for the most part that haue bene canonized not by God but by Popes As S. Francis made a Saint by Gregory the ninth and Thomas Becket by Pope Alexander the third For none by the decree of the said Alexander are to bee taken for Saints but such are canonized and admitted by the Bishop of Romes Bull. The merits of Saints so canonized are in their prayers offered as an vnlawfull composition for the remission of sinnes not vpon the golden Altar as the righteousnesse of Christ but vpon the stinking Altar of mens nature as the merits of men Iohn 16. marg 1 yet they suppose they are made in Christs name because their praiers made to Saints are concluded with Per Christum Dominum nostruÌ„ meum as the margent note vpon the Rhemes testifieth But for breuity we will speake no further of the praiers of these faithlesse men that denying the sufficiency of Christs passion seeke their saluation in them by saying them vpon beads by number that they may know at least thereby how many they say though they vnderstand not what they say But leauing them to their beads I will turne my pen to maintaine the praiers of the faithfull man whose prayers Kellison saith are vaine because hee is assured of his saluation Will Kellison say that S. Iohn the beloued Desciple of the Lord that leaned vpoÌ„ his breast vnto whom he bequeathed in his last will his mother a virgin to a virgin was not assured of his saluation If he say hee was not the testimony of Saint Iohn will confute him wherein it is written 1. Iohn 3.14 We know that we are translated from death to life Or that Peter did not beleeue the remission of sinnes 1. Pet. 3 18. whose confession is that Christ once suffered for sinnes the iust for the vniust that he might bring vs to God Or that the Apostles in generall did not beleeue the remission of sinnes when the Creed of the Apostles doth testifie they did Yet Christ taught them to desire not once but alwaies when they prayed forgiuenesse of sinnes by these words Forgiue vs our debts Mat. 6.12 not that the punishment due to sin was not forgiuen them for then Saint Iohn would not haue said We know that we are translated from death to life But that through the increase of faith they might more and more inwardly feele the application of the forgiuenesse of sins Saint Paul 1. Cor. 15 17. Phil. 3.13 who proueth by the resurrection of Christ the actuall remission of sinnes which could not be If Christ be not raised as he saith your faith is in vaine and ye are yet in your sinnes Afterward saith I count not my selfe that I haue attained vnto it namely in the 9. and 10. verses before to the full knowledge of Christ and perfect taste of his resurrection Now if an Apostle wrapped vp in the third heauen a pen man of the holy Ghost could not attaine to a full and perfect tast of his saluation how much lesse those whose faith is but as a graine of mustard seede yet sufficient to saluation attaine to the full taste of the application of the forgiuenesse of sinnes without much praier The man that beleeued in Christ desired of him to helpe his vnbeliefe and many a poore soules conscience cast downe yet the children of God would be glad to pray day and night to finde but one dram of this application that Popish Priests will not weare their hose out in the knees for Secondly Tim. Eph. Isa God who hath shewed mercy vnto the faithfull man not that he was but that he should be faithfull and hath selected him not that he was but that he should be holy hath promised that he may be both faithfull and holy to worke a renouation in him and that so apparent that whosoeuer seeth him shall know him thereby Then here is another notable motiue to stirre vp a faithfull man to praier that hee may earnestly desire with Saint Paul that God would make perfâ—â—â— his image in him And that by vnderstanding knowing aright the cause and author of all things he may attaine to more noble and purer actions as well in his vnderstandidg as will That his memory sanctified may retaine euermore good and holy cogitations of God and of commendable actions whereby religion is preserued and increased That he would purifie his affections and in stead of such as are euill and corrupt excite by his holy spirit working in his word honest and vertuous motions in his heart And that the inferour powers may be obedient to the superiour that the image of God thereby repaired and the image of Satan abolished we may bee wholly gouerned through the effectuall working and the plentifull presence of Gods Spirit For as yet in this life the faithfull man hath the first fruits of the spirit and not the tenth so that the flesh liueth still in a manner fully in him The which aduantage Sathan espying by beholding grace begun and not perfected fighteth against