be put in as to cause the wine to loose his colour the consecration wereof none effect Fourthly we are to search the Scriptures Page 386. whether the bread may be consecrated and made a God or no Kellison saith it may For the sacrifice of the Masse saith he is the sacrifice which Christ offered at his last Supper when taking bread and wine into his hands he blessed them and by blessing turning them into his sacred body and bloud he told his Disciples that it was his body and bloud which he gaue for them If Christ consecrated the bread and wine when he blessed it where are the wordes of consecration Seeing there is none named but a testimony that he gaue thankes If not when he blessed the bread It is not like it was done after as they would haue it by vertue of these words Hoc est enim corpus meum namely after his Disciples had receiued it who being alwaies ready to obay the Lords command did take when Christ commanded them to take and did eate when he commanded them to eate which both went before he said this is my body There be words of God nominated in the first of Genesis wherby God made al the world Yet though we haue the words of the Creation a new creature we cannot make much lesse without words of consecration the Creator of all things Who will not giue his glory to a creature that is he will not be made by a creature a worke farre excelling all his workes for a man to make his Creator Isay 43. These things breifly considered how can Kellison proue that Christ consecrated the bread when he changed not the substance but the vse Which created for a temporall life to feed the body is changed by the Omnipotency of the word which is Christ to feed the soule to eternall life 1. Cor. 11.26 Luke 22.18 And that he changed not the substance but the vse it is manifest by the words of the Apostle where it is called bread after the words of consecration and the wine the bloud of grape Both liuely representing the death of our Sauiour as the Annotation vpon the Rhems confesseth The bread the body of Christ with the bloud poured out the wine Luk. 22. annot Iohn 6 annot the bloud powred or shed out of the body Therefore the Masse Priest should alwaies receiue both kinds by their owne confession because he must liuely expresse the passion of Christ and the separation of his bloud from his body Which cannot be done by a round cake or vnbloudy sacrifice For if it could he needed not both to consecrate and receiue boâ—â— kinds as he is commanded But Kellison citing the speech of our Sauiour namely Your fathers did eate Manna and did die further vrgeth If it be true saith he that the blessed Eucharist is onely a signe of Christ and his body and bloud Then I demand of our Aduersary Page 706. with what shew of truth Christ would preferre it before Manna Why should Christs bread giue life rather then Manna seeing that Manna signified Christ who is the bread as well as the Eucharist Our Sauiour spake in that place of such fathers that eate the signe and not the thing signified that is Manna to fill their bellies without looking to Christ the true life of the soule 1. Cor. 10.3 Whereas the Apostle maketh mention of fathers that eate the same spirituall meate that we do that is not onely Manna the signe as they did whom Christ speaketh of but also by faith feed on Christ the spirituall meate as we do Saint Augustine saith Whosoeuer vnderstood Christ in Manna did eate the same spirtuall meat that we do But whosoeuer sought onely to fill their bellies with Manna which were the fathers of the vnfaithfull they haue eaten and are dead So also they did drinke of the same spirituall drinke that we do but spirituall drinke that is which was receiued by faith not which was drunke in with the body Againe you shall not eate the body which you see nor drinke that bloud which shall be shed of them that crucifie me but I haue commended vnto you a certaine Sacrament which being spiritually vnderstood shall giue you life Words which are no other but as witnessing signes do change the sound by times when the selfe same faith abideth to the â—â—ting of the same spirituall meate and to the drinking of the same spirituall drinke But to answere the question wherein it is demanded why should Christs bread giue life rather then Manna We may answere Christs bread as the creature of God can giue no more life then Manna For then Iudas might haue bene saued as well as the rest of the Disciples For he eate the bread of the Lord though not bread the Lord. As S. Augustine cited by M. Caluin saith But if Kellison had asked why Christ the true bread of life should giuâ— life rather then Manna which was but as a witnessing signe It might easily haue bene answered seeing Christs is life yea the fountaine of life it selfe and bestoweth it by the effectuall working of his holy Spirit Rom. 8.10.11 vpon his members in whom he dwelleth And therefore may easily giue it being the Creator when the creature cannot But this as S. Augustine speaketh is a miserable bondage of the soule to take the signes in stead of the things that be signifiâ—â— Contrary to the counsell of S. Chrysostome Let vs not confound saith he the creature and the creator both together lest it be said of vs They haue honoured a creature more then their maker Kellison to proue a reall presence a round cake to be God citeth also this saying of our Sauiour Except you eate the flesh of the Sonne of man and drinke his bloud you haue no life in you Christ who with his sanctified mouth spake these words also said And this is the will of him that sent me that euery man which seeth the Son and beleeueth in him should haue euerlasting life Againe whosoeuer eateth my flesh and drinketh my bloud hath eternall life Al which words being true it must needs follow that to eate is to beleeue in him For if these words might be vnderstanded otherwise Then a man might haue euerlasting life without the eating of Christs flesh and drinking his bloud which is against Christs expresse wordes Ioh. 6.53 who saith Except you eate the flesh of the Son of man and drinke his bloud ye haue no life in you Or else we must needs say that a man eating may be saued not beleeuing in Christ which is contrary also to the written word which saith He that beleeueth not is condemned already Ioh. 3.18 Therefore of necessity to beleeue in Christ and to eate him is al one Crede manducasti saith S. Aug. Beleeue and thou hast eaten If it were literally to be vnderstood of Christs reall presence Then first of all Christ should be in a
thousand places at once yea in as many Hosts as pleaseth the Priests Secondly the wicked should receiue life as well as the godly Now that Christ is not present euery where their Annotation vpon the Rhems testifieth which thus saith Christ Reuel 6. annot nor his Saints be personally present euery where nor can be at once in euery place alike aâ— God is But their motion speed and agility to be where they list is incomperable and that their power and operation is according Here it plainely appeareth that Christ is not personally present according to his humanity euery where for that is proper to the God-head of Christ For if the flesh of Christ should be euery where Then the flesh of Christ is euerlasting which thing to hold 1. Ioh. 4.3 is to deny that Christ came in the fulnesse of time which is an especiall marke of Antichrist Secondly if Christ were really present in the Sacrament yea in the perfection and sweetnesse of glory as our Aduersary holdeth then it must of necessity follow that whosoeuer receiueth him receiueth life Whosoeuer saith Christ eateth my flesh and drinketh my hloud hath eternall life Col. 3.3.4 For what is death but the absence of God and his graces And what is life but the presence of God in whom our life is hid Aug. in trac Iohn 26. He that receiueth not this meate hath no life saith Saint Augustine and he that receiueth the same hath life and that euerlasting For as S. Gregory Missene cited vpon the Annotation of the Rhems saith That liuely body entring into our body changeth it and maketh it life and immortality Againe S. Cyrel there cited Ioh. 6. ann also thus speaketh Though by nature of our flesh we be corruptible yet by the participation of life we are reformed to the property of life Otherwise that comfortable doctrine of Saint Ambrose could not be true namely Thou shalt not feare death if thou beare Christ Nor that sweet sentence of S. Augustine cited in the Rhems namely Thou art life euerlasting and thou giuest not in thy flesh and bloud but that which thy selfe art Yet it is said in the Masse booke That the good folke receiue him and so do the ill though not all alike Mors est malis Vita est bonis It is death to the wicked but life to the godly But contrariwise Origen saith That Christ is the true food that no euill man can eate For if the euil maÌ„ could eate of the body of the Lord it should neuer be written Hee that eateth this bread shall liue for euer For the condemnation of the vnworthy receiuer lyeth not in eating the body of Christ 1. Cor. 11. but in not deseruing it as the Apostle testifieth in comming without faith the eye of the soule and therefore without Christ Whereas the worthy receiuer hauing faith Eph. 3 17. 1. Ioh. 3.24 hath Christ For by the spirit and faith Christ dwelleth in him Hauing Christ hee hath righteousnesse and so worthily presenteth himselfe to receiue the seale of a further confirmation and assurance by a visible signe of the inuisible righteousnesse which he bringeth with him by bringing Christ who is his righteousnesse Otherwise how can he looke for a confirmation at Gods hand of that by any seale or receiued signe which he hath not Abraham was iustified by an imputatiue righteousnesse hauing Christ dwelling in him by faith and afterward receiued circumcision as a token of the iustice of faith The Eunuch of Candace Queene of the Aethyopians first beleeued and after receiued baptisme as a witnessing signe that his sinnes were washed away by the bloud of the Lambe Christ Iesus Aug 〈◊〉 Ioh. Tâ—â—ct 26. This is to eate that meate saith S. Augustine and to drinke that drinke to dwell in Christ and Christ in vs Againe hee that dwelleth not in Christ and in whom Christ dwelleth not doth not eate spiritually his flesh But the annotation vpon the Rhems obiecteth That ill men receiue the body and bloud of Christ 1. Cor. 11. annâ—â— bee they ill lâ—â—ers or infidels for in this case they could not be guilty in that they receiue not How then were the Iewes guilty it doth appeare by two most excellent testimonies Not in receiuing Christ but in betraying and murthering the iust saith S. Stephen And in crucifying the Lord of glory 〈◊〉 â— 3â— Aâ—â— 2. â—6 saith S. Peter So the wicked are guilty not in receiuing Christ but in not receiuing him and in crucifying to themselues againe by sinne Hâ—b 6.6 Prou â— 4 the Sonne of God approuing therein by forsaking the law the horrible impiety of the Iewes S. Augustine saith They are guilty not because they receiue but because they receiued not the body of Christ For as S. Hierome teaâ—heth Heretickes do not eate the body of the Lord nor drinke his bloud Thus in conclusion wee may see that the Scriptures will not allow their cake to be a God Gabriel Biel saith Sâ—â—eâ— Canâ—s â—â—cl 40. That all their transubstantiatioÌ„ is not found expressed in the Canon of the Bible Scotus saith That neither by Scriptures nor by reason it can bee proued And the Iesuites themselues hold Annâ—t Popâ—sâ— tyr l. 1. Proâ— 4. That it is not once named of the ancient Fathers and the Apostles knew not of it before the death of Christ For saith saith the Annotation vpon the Rhemes Heb. 10. annot It is by his death and resurrectioÌ„ to life againe that his body is become apt and fit in such diuine sort to bee sacrificed perpetually Neither was it heard of after the death of Christ vntill the Councell of Lateran holden in Rome vnder Pope Innocentius the third in the yeare of our Lord 1215. In the reigne of King Iohn This verity saith Scotus about Transubstantiation was declared first in the Councell of Lateran Hauing thus farre taken a view of their sacrifice without bloud being vnfit to wash away sinnes and no better then bread prophaned to an idolatrous vse and therefore altogether vnable to vphold religion and the worship of God We may boldly conclude that the Protestants relying vpon Christ haue both a sacrifice and religion whereas they relying vpon a peece of bread haue no sacrifice nor religion Neither do they altogether relye vpon their god of bread For with him as with a God not all sufficient they haue ioyned many commissioners to the remission of sinnes their Holy water Ashes Palmes Candles and such like Hallowed with this clause as it appeareth in their Pontifical that they may be to vs the saluation of body and soule Christ his sacrifice taketh away originall sinne Theirs actually therefore of greater efficacy Concerning their reall presence or god of bread Thomas Aquinus thus teacheth As the body of our Lord was once offered vpon the crosse for the debt of Originall sin so it is daily offered vpon the Altar for the debt of daily sins Concerning holy water Augustine Steuâ—ns thus speaketh We hallow water with salt and praiers that by the sprinckling thereof our sins may be forgiuen By this we may see that their God of bread marcheth not alone in forgiuenesse of sinnes therefore not the onely sacrifice but a sacrifice accompanied with many companions to the vpholding of religion and the worship of God which Christs sacrifice as they say is not able to do Notes of Antichrist in the Rhems Reuel 12. 2. Thes 2. annot Heb. 9.14 Thus Gentlemen you may behold Antichrist sitting in the Church of Rome attempting to draw from the true faith abrogating the dayly sacrifice and openly atchieuing desolation Attempting to draw from the true faith in denying that Christ hath taken away our sinnes in drawing vs from beleeuing the remission of sinnes confirmed vnto vs by the Oath of God and sealed with his bloud By teaching that faith in Christ is an idle apprehension of Christs iustice and a lying faith that inherent euill is inherent righteousnesse wherewith we are saued Abrogating the daily sacrifice in denying the sufficiency of Christs sacrifice in vndertaking to offer Christ in the Masse to the Father not to vs but for vs which cannot be done but by his eternall Spirit nor without his death who dyed but once for all Openly atchieuing desolation in seeking by treason to ruinate States inciting men to rebell against their Soueraigne and by plotting the ruine of Gods Church by spirituall desolation as well as temporall Therefore Gentlemen seeing by diuers markes and tokens set downe in the Rhems the Church of Rome the fulnesse of the Gentiles accomplished is become the seate of Antichrist I will say with the kingly Prophet Dauid Kisse the Sonne lest he be angry and so yee perish in the way Psalm 1. And conclude with the Councell of Ambrosius Ausbertus one of your owne Doctors The Prophet Ieremy saith O my people go forth from the middest of them and saue euery man his soule from the rage of the Lords fury For none of the elect of God can in this life go forth from the middest of that wicked citty that is from the middest of euill which that Babylon signâ—fieth but by defying that they doe and by doing that they defie
THE PRINCELIE PROGRESSE OF THE CHVRCH MILITANT marching forth by the steps of the flocke to her triumphant Bridegrome CHRIST IESVS ENCOVNTERED WITH AN erronious Army turned side from IESVS to the IEBVSITICALL Faction to fight with the Lambe and make warre with the SAINTS As it appeareth in the ensuing Oppositions With an Addition demonstrating the abolishing of Antichrist supreme Head of Heretickes and vniuersall Maintainer of treason Written by THOMAS BEDLE ISAIAH 29.11 Reade this I pray thee Then shall he say I cannot LONDON Printed by Nicholas Okes dwelling neare Holburne Bridge 1610. TO THE MOST EXCELLENT MIGHTIE PVISSANT WISE AND VERTVOVS PRINCE IAMES by the grace of God King of great Brittaine France and Ireland defender of the Faith c. T. B. wisheth all celestiall Honour and eternall Blisse MOST mightie Monarch In the infancie of the precious blooming Church planted by the perfection of beauty vpon the earth Lucifer in his instruments roared against it Christianos ad leonem non licet esse Christianos In the reigne of Queene Mary the haire then being growne as white as the bloome of the Almonde tree Christianos ad ignem non licet esse Christianos In the reigne of Queene Elizabeth when â—either Lyon nor Fire teâ—rified Gods children he hastened to Rome sâ—nt away Perillus brasen Bull to see if any Phalaris would or could torment Gods children therein But when none of power could be found he knowing that the Children of the Church plaied stil about the mouth of the Bull as vpon the hole of the Aspe poasted from Rome to this little Paradise to try if he could by speaking to your Maiestie in Popish bookes and petitions procure your Grace to the Churches subuersion to eate of the forbidden fruite But herein likewise failing he mustereth vp Cayphas knights that they might besiege the Church by compassing the tents of the Saints about and the beloued citty inhabiting as a glorious Monarch liuing vnder your gracious and royall regiment in the Parliament house to the end shee might as the Chariot of Light there imployed to Gods glory be ouerturned by those Phaëtons hâ—s instrumentall surtes in whom he euermore roareth Nemo nostrûm frugâ—esto But seeing right royall Soueraigne the all-seeing Deity that made them cry Deus venit in castra vae noâ—is hath preuented the same to the giuing of vs you Maiesty as a King not amongst vs before once more in all humilitie as vpon a second Coronation I do present vnto your Highnesse these liuely Oppositions shewing the diffâ—rence betweene the truth preached by the Lords Ambassadours and the falshood by Popish instruments which Gentlemen vnworthy of that stile would with so much bloud set vp Thus crauing pardon of your gracious Clâ—mencie for my boldnesse herein In all humility praying to God to blesse your Maiestie your vertuous Queene and royall progeny with the glorious beatitude of this life and the blisse of eternity I humbly take my leaue Your Maiesties poore Subiect in all humble and dutifull obedience Thomas Bedle. TO ALL ENGLISH Metamorphosed Romanes THE Iesuites seriously plotting which way through treasâ—n they might reedifie the walles of Rome with panting hearts and by the meanes of vnmercifull fire make spacious streets for some second Nero to walke in sent forth as it cannot bee vnknowne vnto you Gentlemen of the Romish faction their books the fore-ruÌ„ners of that wicked designe in the meane time to sollicite their causes and to prepare to battell when the Alarum to the Massaker should be giuen Out of which Popish bookes I thought good to draw these few Oppositions First that you may know the Protestants of England bred vnder the preaching of the Gospell not to be caried with blind Papists like Haukes hooded they know not whither Secondly that you may examime by the same whetâ—er the Church of God be visible still at Rome or no For saith the Argument before the Acts in your Rhems The Church shall still continue visible in Rome vntill the fulnesse of the gentiles be come in Which examinatioÌ„ being taken by your doctrine the effect of your doctrine it wil appeare that Antichrist is gotten into the temple of God seeking to draw from the true faith to abrogate the daily sacrifice and atchieue desolation All which as your Annotations vpon the Rhems teacheth aâ—e the markes of Antichrist For doctrine the Church of Rome disgracefully teacheth yea blaspemously first that if God command vs impossibilities and not for doing them doth not onely punish vs temporally bâ—t damne vs perpetually He I say saith Kellison must needs be more cruell inhumane more barbarous then any Scythian so tyrannical that in respect of him Nero Domitianus and Dionysius were no tyrants but clement Princes But we may say to these proud blasphemers as Saint Augustine said to the Pelagians The Pelagians thinke themselues cunning men when they say God would not command that thing that he knoweth a man is not able to do And who is there that knoweth not this But therefore God commandeth vs to do some things that we are not able to do that we may vnderstand that we ought to craue of him Secondly their doctrine is disgraceful to Christ and to the decree of the whole Trinity concerning the redemption of man through Christ who vndertooke for Adam before he was created that if Adam did fall to redeeme him to his pristen estate Otherwise God could not in iustâ—ce haue condemneâ— his Son for Adams transgression had he not bene obliged for him before he became a traytor to God Contrary to this precious redemption Kâ—llison saith If Christ hath deliuered vs from hell because he hath payed the punishment due to sinne and requireth no other satisfaction at our hands then doth he in a manner egge vs forward to all vice But if a Pope with Vrban the 6. or Clement the 7. giue remission of sinnes to commit sinne by fighting in priuate schismes or to murther a Prince with Innocent the â— they do not egge forward to vice But if Christ hath taken away sin yet he onely with Kellison although also he worketh a glorious renouation in man eggeth forward nay openeth a wide gaâ—e to all licencious libertie vice and inâ—â—uity Thirdly they seeke the disgrace of Christian Faith stiling it an idle apprehension of Christs iustice and a lying faith But their faith which is onely hope well corroborated confirmed and strengthened vpon the promises and graces of God and the parties merite or in the Popes Pardons or in the merit of others which can merit their owne glory and others saluation VVhereas Christ merited his owne glory as the Annotations vpon the Rhems teacheth this Romish faith is no idle apprehension nor lying faith But to haue an affiance in Christ for happinesse which is the very life and soule of faith that onely with them is an idle apprehension of Christs Iustice and a lying faith Lastly they seeke the disgrace of all religion in teaching Christs sacrifice is not
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
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