hath taken away the curse and terrour of the law This vse of the law God made to Adam in paradise Moses to the Israelites in the wildernesse Christ to the Iewes and Gentiles Concerning which vse the Annotations vpon the Rhems saith Rhem. 10. annot Rom. 10. text Rhem. The law was not giuen to make a man iust or perfect by it selfe but to bring vs to Christ to be iustified by him Againe the law was not as the Iewes ignorant zeale supposed for them to iustifie themselues by it but to bring them to Christ to beleeue in him and so for his sake to be iustified Notwithstanding like Camelions that can turne themselues into all colours they deny this third vse of the law in denying Christ to be the brasen serpent that taketh away the sinnes of the world Christ say they hath merited his owne glory Againe Heb. 2. marg D. Kel pag. 262. Mat. 5. annot Rom. 8. annot Rom. 1. annot 2. Tim. 4. annot Rom. 6. annot 1. Ioh. 4. annot Rhem. our sinnes notwithstanding Christs passion are imputed vnto vs. Againe Christians are truly iust and haue in themselues inherent iustice by doing Gods commandements Againe that Christs paines merited heauen and so doe theirs That a Catholicke liuing but an ordinary honest life either not sinning greatly or supplying his fault by penance is iust That heauen is their owne right bargained for and wrought for That life euerlasting is the stipend of iustice To this belongeth their fidutia which is only a hope well corroborated confirmed and strengthened vpon the promises and graces of God and the parties merit There is no Christ in their fidutia as there is no faith in their Religion For he onely hath merited his owne glory But leauing them as they are I will say with the Prophet Dauid It is time for the Lord to worke Psal 119. verse 126. for they haue destroyed thy law And to cry out with Saint Augustine O vanitas vendens vanitatem vanitatem audituris vanis credituris O vanity selling vanity to them that will heate vanity and vaine are they that will beleeue it Thus gentle reader you may liuely behold the Angels of light directing the way of piety to Christ but the Angels of darknesse to horrible impicy So that no other sect of heretickes as the Kings Maiestie said in the Parliament house The Kings Maiesties speech in the ParliameÌ„t house Not excepting Turke Iew Pagan no not those of Calicute that worship the Diuell did euer maintaine by the grounds of their religion that it was lawfull or meritorious as the Romish Catholickes call it to murther Princes or people for matters of religion OPPOS 3. If Christ hath deliuered vs from hell because he hath paid the punishment due to sin and requireth no other satisfaction then doth he in a maner egge vs forward to all vice Againe Is Christ abode the paine himselfe and would haue none required at our hands in so doing what hath he done but opened a wide gap to all licentious liberty vice and iniquity Suruey of the new religion pag. 260. pag. 261. O Blasphemous hereticke worse then the hereticke Gnosticke who set forth things that were monstrous about the life of the blessed Lady whereas he publisheth hereticall doctrine disgracefull to the passion of our blessed Sauiour First in saying that it is not sufficient of it selfe Secondly if that the redemption of man bee perfected by it onely and not left to mans merit or to the offering vp of a round cake in the Masse then a gate is set open to all licentious liberty vice and iniquity Contrary to this we will first proue that Christ is a perfect redeemer Secondly that Christ hath not onely redeemed vs but also worketh inherent righteousnesse to the restoring of the image of God in vs therefore giues no loose liberty at all to sin and iniquity as Popes and Popish Priests do as the sequele shall declare First concerning the redemption of man God saith that cannot but speake truth that giuing the new Testament he would in such sort be mercifull Ier 31 Heb. 8. Eph. 1.3 as to remember the sinnes of his people no more that iâ— to say of the true beleeuers The which giueth vs to vnderstand that God for Christs sake by whom and in whom this testament was made is perfectly and perpetually by his onely sacrifice pacified Vpon which place of the Hebrewes Rhem. pag 7â—8 S. Chrysostome cited by Doctor Fulke saith Therefore hee forgaue sinnes when he gaue the testament he gaue the estament by his sacrifice If therefore he forgaue sinnes 〈◊〉 one sacrifice now there is no need of the second Theodâ—ret likewise saith Where there is remission of these things now there is no oblation for sinne for it is superfluous after remission is giuen and he promised remission sayng Their sinnes and iniquities I will no more remember Likewise Photinus saith What need is there of many oblations when that once which Christ offered is sufficient to take away sins Christ saith the Annotations vpon the Rhems is that eternall Prieâ—t and redeemer which by his sacrifice and death vpon the crosse 2. Tim. 2. annot Heb. 5. an hath recoâ—ciled vs to God and paid his bloud as a full sufficient ransome for all our sinnes he being without need of any redemption neuer subiect to the possibility of any sinning Againe The full worke of that his sacrifice by which we were redeemed was wholly consummate accomplished at the yeelding vp of his spirit to God the father when he said Consummatum est The truth of which doctrine concerning the absolute redeÌ„ption of man liuely appeareth in the resurrection of our Sauiour For seeing that Christ as their owne note vpon the Rhems coÌ„fesseth dyed not in his owne but in our sins himselfe neuer subiect to the possibility of sinning It is most assured that if one sinne of all our sinnes had remained either not throughly or imperfectly punished then could not Christ haue risen againe forasmuch as where there is but one sinne there of necessity must bee death For so hath the vnchangeable truth and righteousnesse of God decreed The wages of sinne is death Most excellent to this purpose is that saying of Saint Hillary Rom. 6.23 Apol. pag. 89. cited by Bishop Iewel Our euerlasting life is ready easie to beleeue that Iesus Christ is risen againe froÌ„ the dead For in the resurrectioÌ„ of our Sauiour wâ— may behold through a liuely faith the very actual remission of sinnes and our iustification For as tâ—e Father by deliuering Christ to death Iohn 3.16 Eph. 5.2 Luk. 4.18 hath redeemâ—d our sinnes in him that was obliged for vs before Adam was created by the decree of the whole Trinty so by raising him from death he hath absolued him from our sinnes and vs in him according tâ— the saying of the Apostle Rom. 4.25 Who was deliuered to dath for our sinnes
and is risen againe for our iustification If one dyed for all saith Saint Bernard in his 190 Epistle to Innocent Bishop of Rome then all were lead that so the satisfaction of one might be imputed to all euen as that one person bare the sinne of all No maâ— saith Kellison citing Saint Iohn hath greater charâ—ty then this to dye for his friend and especially for his enemy And this also extolleth Christs power most highly who by death ouercame death yea sinne also and condemnation Here it plainly appeareth by Kellisons owne words that sinne with the guilt and punishment is taken away by Christ and we deliuered fron all sin both originall and actuall veniall and mortall à culpa poena that is from the fault and punishment due to the same as the Annotations vpon the Rhems acknowledgeth and the very Canon law likewise confesseth 1. Ioh. 1. annot De consec 4 cap. 8. 2. Cor. 5.2 Rhem. pag. 570. in teaching that the Son God tooke vpon him the flesh of sinne that is to say sinfull flesh and the punishment he being without fault that so in the flesh of sin both the fault might be satisfied and the punishment also Nay more that we should be made the righteousnes of God in him For he hath made him to be sinne for vs which knew no sinne saith the Apostle that wee should be made the righteousnesse of God in him Vpon which place Saint Chrysostome cited by Doctor Fulke saith that we should be made the iustice of God in him what speech what mind can set forth these things worthily for him that was iust he made a sinner that he might make sinners iust But rather he said not so but that which was much more for he named not the quality but the essence he said not a sinner but sinne it selfe not onely him which sinned not but him which knew no sinne that we might be made he said not iust but iustice it selfe and the iustice of God For this is the iustice of God when iustification commeth not of workes seeing it is necessary that no spot be found but by grace by this meanes all sinne cleane vanisheth away In the meane time he suffereth them not to be extolled seeing God performeth all and sheweth the greatnesse of the giuer in that the former iustice was of the law and of works but this is the iustice of God Primasius vpon this text saith God the Father made his Sonne sinne for vs that is a sacrifice 〈◊〉 sinne The sacrifice offered for sinne in the law was called sinne although it did not sinne at all as it is written And he shall lay his hand vpon the head of his sinne c. By the bloud of these sacrifices that bloud which was shed for vs was prefigured for Christ being offered for our sinnes was called by the name of sinne that we might be made the iustice of God in him not in vs. Theodoret vpon this text saith That when he was free from sinne he suffered the death of sinners that he might loose theâ— sinne of men and being called that which we were hee made vs that which he was for he gaue vs the riches of his iustice Thus it doth appeare that Christ hath not onely taken away the paine and punishment of sinne but also merited a sempiternall righteousnes for vs which is as an Ancient saith the very roote of life Otherwise what would become of that faith which the Annotations vpon the Rhems speaketh of that reacheth to the life to come Rom. 10. annot making man assured of such articles as concerne the same As of Christs coming downe to be incarnate of his descending to hell of his resurrection ascension and returne againe to be glorified by which actions we be pardoned iustified and saued as by the law we could neuer be In vaine would our faith be saith the Apostle if Christ was not risen iustified from our sins we in him 1. Cor. 15. â—7 for theÌ„ we were yet in our sins that is guilty before God Therefore because Christ is risen we are no longer in our sinnes that is we are in very deed absolued from them and the punishment due for them Being thus compassed about with a cloud of witnesses concerning the perfect redemption of man who can but behold our King comming out of his sepulcher as out of a palace leading death in chains and the Prince of death fast bound in fetters of iron and with all his elect traine following him saying O death where is thy sting O graue Ibid. 15.55 56. where is thy victory The sting of death is sinne the strength of sinne is the law But thankes be vnto God that hath giuen vs victory in our Lord Iesus Christ by whom we haue redemption through his bloud Eph. 1.7 euen the forgiuenesse of our sinnes according to his rich grace Secondly forasmuch as that it standeth not with Christs Kingly power to begin and not to accomplish his subiects happinesse hee in his all-seeing wisdome hath merited the Spirit of his Father for vs through the effectuall working power whereof as by his diuine finger he writeth his law in our minds and hearts according to his promise So that the elect may say together with their Sauiour Heb. 8. Psal 40.8 I desired to do thy will ô my God I am ready to do it yea thy law is within my heart That is all knowledge to the performaÌ„ce of thy law which the naturall man cannot attaine vnto vnlesse God inlighteneth his vnderstanding to discerne betweene obiects things set before it in the holy Scriptures Againe Christ through the effectuall working of his Spirit prepareth the heart by making it soft and tender to will those things that are pleasing to God yea to do the will of God 1 Thes 4.3 whose will it is that we should be holy and cleane When he hath thus done he sitteth in the heart of man working both the will and the deed according to his good pleasure to the perfecâ— repairing of the Image of God in him God sittetâ— saith an Ancient in the heart of man like a King in 〈◊〉 palace in his word like a King in his Councell in hiâ— Church like a Generall in his army in his throne like a conquerour in his triumph Hee sate in the heart of Matthew whom of a Publican and notable sinner he made an Apostle and Euangelist He stirred such a course in the heart of Paul that of a cruell persecutor he became a faithfull and zealous Preacher Yea though Christ doth repaire that which we haue losâ— by Adams transgression according to the saying oâ— the Councell of Arausicanum chap. 21. Nature by Adam lost by Christ is repaired yet Kellison doth taxe his passion with this false imputation to egge vs forward to all vice to open a wide gappe to all licencious lilibertie and iniquitie But if a Pope with Bonifacâ— the eighth or Clement the sixth
hee so much delighteth that thrise like a Nightingale hee recordeth it againe and againe The iust shall liue by faith Rhem. p. 568. 440. Let the iust man saith Saint Augustine cited by Doctor Fulke tollerate the vniust let the temporall labour of the iust tollerate the temporal impunity of the vniust but yet the iust man liueth by faith For there is no other iustice of man in this life but to liue by faith which worketh by loue For if he liue by faith let him also beleeue that hee shall rest after his labour and they shall haue eternall torments after their present ioy Againe seeing all the iust both of elder time and the Apostles liued by right faith which is in our Lord Iesus Christ and had such holy in inners with faith Chrysâ—st in Mat. hom that although they could not be of so perfect vertue in this life as in the life to come yet what sinne soeuer hath crept vpon them of humaine frailty it is immediatly wiped away through the piety of the same faith He that desireth not vaine glory saith Chrysostome being made Christs Vicar ought to preach the iustice of Christ This iustice did Saint Paul preach to the Romanes Galatheans and Hebrewes This iustice did the Fathers preach to those that liued in their times Ambrose telleth the Gentiles that they haue receiued a gift of grace and not of workes Againe Amb. de Voc. Gent. lib. 1. cap. â— they are iustified because working nothing nor making any recompence they are iustified through faith onely by the gift of God â—mb Epist â—d Rom. cap. â— Againe this was Gods determination that the law being at an end the grace of God should require faith onely to saluation The Apostle saith Saint Origen doth say â—rigen epist â—d Rom. 3. cap. that the iustification of faith alone doth suffice so that he which beleeueth onely is iustified although he haue fulfilled no worke Wherefore it standeth vs vpon that take in hand to defend the Apostles writing to be perfect and all things to stand with good order to inquire who hath bene iustified by faith onely without works Therfore for example sake I thinke that the theefe is sufficient which being crucified with Christ cryed to him from the crosse Lord Iesu remember me when thou commest in thy kingdome Neither are there any workes of his described in the Gospell But for his faith Iesus said vnto him This day shalt thou be with me in paradiâ—e Hillariuâ— vpon Matthew saith It moued the Scribes and Pharises that sinne was forgiuen by a man 〈…〉 â—â—ld a man onely in Iesus Christ and that to 〈◊〉 â—or giuen by him which the law could not release for saith onely doth iustifie â—pol pâ—g â—â— Saint Basil cited by Bishop Iewel saith Who so trusteth not in his owne merits nor loâ—â—â—th to be iustified by his owne workes he hath his onely hâ—pe of saluation in the mercy of our Lord. With whom Saint Augustine agreeing thus exhorteth Presume not of thine 〈◊〉 working but of the grace of Christ for the Apostle sâ—ith Yee are saued by grace Gregory Nazaâ—â—â—â— speaking in the person of the Publican that praied with the Pharisie Workes sâ—â—ll not saue me but let thy grace and mercy drop downe 〈◊〉 â—ime prophane man which onely hope ô king thou hast giuen to miserable sinners Rom. 9. annot Rom. 10. text With this saying agreeth the Annotations vpon the Rhems All that be deliuered out of the common condemnation be deliuered by grace and pardon through the meanes and merits of Iesus Christ Againe the law was not giuen as the Iewes ignorant zeale supposed for them to iustifie themselues by it considering they could not fulfill it but to bring them to Christ to beleeue in him and so for his sake to be iustified But to make the truth of this doctrine more apparent wee are to consider there concurres two things necessary to the iustification of faith that is to say the forgiuenesse of our vnrighteousnesse Act. 20.43 Rom. 3.23 Ibid. 4.7 1. Ioh. 1.4 Ibid. 2.12 or the remission of our sins and the imputaion of anothers righteousnesse For the first the Prophets beare witnesse that euery one that beleeueth in him namely Christ shall through his name receiue remession of sinnes that is shall by faith be iustified and absolued from the guilt and punishment of sinne and so become blessed in not hauing his sins imputed vnto him Blessed is the man â—aith the Prophet to whom the Lord imputeth no â—â—nne With whom S. Augustine agreeing Rom. 4.6 thus redoubleth the words of the Prophet Blessed is he to whom the Lord imputeth no sinne neither is there guilt in his heart This is the coÌ„fession of humble Saints which boast not themselues to be that they are not And this is the confession of S. Ambrose cited by Bishop Iewel Apol. pag. 82. I will not glory for that I haue done good to any man nor for that any man hath done good to me but for that Christ is my aduocate with the Father and for that Christs bloud was shed for me Yet notwithstanding this freedome concerning the remission of sinnes we haue no right to eternall life vnlesse we attaine likewise by faith to an vnchangeable and euerlasting righteousnesse which the law requireth Which sempeternall righteousnesse is that which Christ merited for vs in keeping the law making them blessed to whom it is imputed Daniel 9.21 Blessed is the man to whom the Lord imputeth righteousnesse without workes This righteousnesse of Christ being sempeternall one and the same is to him to whom it is imputed yea to the iust man that sinneth seuen times a day perpetually the roote of life The Spirit is life for righteousnesse sake Most excellent to this purpose Rom. 8.10 is that saying of S. Bernard cited by M. Whittaker against Champion He that hath taken the desert of sinne by giuing vnto vs hiâ— righteousnesse he hath payed the debt of sinne and restored life For so death being dead life returneth as sinne being taken away righteousnesse commeth againe Furthermore death is abandoned by Christs death and Christs righteousnesse imputed vnto vs. Suruey pag. 607. pag. 637. Rom. 3.25 But forasmuch as Popish Priests alloweth nor liketh iustifying faith which they stile to be an idle apprehension of Christs iustice and a lying faith Let vs try which way else we may be iustified It is most certaine we all haue sinned and are depriued of the glory of God and therefore remaine in death for the wages of sinne is death And notwithstanding Christs passion as saith Kellison sin is still imputed vnto vs. Can the euerlasting torment of the creature pay this debt Suruey pag. 262. The euerlasting torment of the creature is not able to satisfie for it For although in the place of horrour they are as an Ancient speaketh Plena fletus ex dolore stridor dentiuÌ„ ex furore Full of weeping because of
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