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
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
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
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
sufficient to vphold religion and the worship of God But a round cake offered by a new sacrificing Priest to deface the â—lory and eternall Priesthood of Christ that is sufficient By this it doth appeare that the Church of Rome attempting to draw from the true faith and abrogating the daily sacrifice Christ Iesus to the setting vp of the abhomination of desolation prophesied in Daniel is not the true Church but the Church of Antichrist As in doctrine it proueth it selfe opposite to Christ so in the action of seeking dâ—solation as well temporall as spirituall vnder the colour of merite it doth the like For the fruit of their doctrine is to murther Princes and to ruinate States that Antichrist may sit still in the wildernesse To which end they weÌ„t vp as Christ hath foretold into the plaine of the earth they compassed the tents of the Saints For it is not saith Saint Augustine De ciuitate Dei lib. 20. to be taken that the persecutors should gather to any place as though the campe of the Saints or beloued city shoulâ— be but in one place which indeed are no other thing but the Church of Christ spreaâ— through the whole world And thereforâ— wheresoeuer the Church shall then be which shall be in all nations euen then for so much iâ— insinuated by the earth here specified there shall the tents of the Saints be and the beloued city of God and there shall she be besieged by all her enemies which shall be in euery country where she is in most cruell and forcible sort And thus shee hath bene besieged not to speake of the Bohemians the Massaker in France and other places in this little Island by an army of Priests 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 which should be chiefe in humility doe serue as Souldiers vnder pride and arrogancy By this army of Priestâ— sent by the King of pride treasons haue grownâ— vp in this kingdome as close together as the huskâ— and corne in one eare Squier sent by Walpoole the Iesuite a fellow-worker to the King of Pride marched hither to this end with his poyson Parry sent by Benedict Palimon the Iesuite an other of the ranke with a knife with many moe whose tailes were bound together like Sampsons Foxes to destroy the land Yea by fire also had not the prouideÌ„ce of God preuented the gunpowder treason Thus briefly the Church of Rome likewise appeareth in seeking desolation to be the visible Church of Antichrist And for the further proofe hereof I referre you gentle readers to these few Oppositions following Thus wishing you all happinesse in the Lord and well freed of the Iesuits which like Cannibals hunt after the soules and bloud of you and your posterities as wofull experience teacheth I end THOMAS BEDLE THE TABLE Opposition 1. THat God creating vs able to fulfill his law is neither in commanding nor in punishing vs in not performing his will an vnreasonable Prince as Popery teacheth Oppos 2. That Protestant Preachers teaching the true vse of the law open the way to piety That Popish Priests teaching impieties contrary tâ— the law open a gappe to vnutterable villany Oppos 3. That Christ in taking away our sinnes doth not as Popery auerreth egge forward to vice but to vertue That Popes and popish Priests in giuing remission of sinâ— to commit sinne open a gate to all licencious libertie Oppos 4. That Christ hath perfected our saluation and not left it to our co-operation That Popish Priests which auerre that Christ hath only merited grace for vs co-operate not with that grace but with disgrace of the holy Trinity Oppos 5. That it is not in the power of man to raise himselfe from death to life That Popish Priests in teaching the contrary goe about therein to blot out Gods couenant concerning the absolute remission of sins in Christ to extenuate the merits of our Sauiours passion and to abase the power of Gods Spirit Oppos 6. That we are iustified by Christs whole entire obedience of the law and not by part That Popish Priests in denying this doctrine send men to seeke their saluation in the confusion of Babylon Oppos 7. That we are iustified by faith in Christ which faith is not an idle apprehension of Christs iustice or a lying faith as Popery teacheth That the faith Popish Prists teach is an idle apprehension and lying faith Oppos 8. That Protestant Preachers in teaching an inherent righteousnesse as well as an imputatiue open a gap to all piety That Popish Priests teaching neither an imputatiue nor an inherent righteousnesse but an inherent euill open a gap to all kind of impiety Oppos 9. That the faithfull mans praier beleeuing the remission of sinnes is not without most excellent vse That Popish Priests praiers are most idolatrous yet 〈◊〉 they not weare their hose out of the knees to say them except they may merit heauen by them Oppo. 10. That Protestants acknowledging Christ their only Aduocate neither rob nor dispoyle him of honor That Popish Priests rob and dispoyle him of all honor to bestow it elsewhere Oppo. 11. That Protestants beleeuing in Christ to the remission of sinnes haue both a religion and sacrifice That Popish Priests in seeking their saluation in theiâ— consecrated cake holy water ashes palmes candle and such like ioyned in commission with that their Gâ—â— of bread as a God not all-sufficient to saue of himselfe haue neither religion nor sacrifice An Addition demonstrating the abolishing of Antichrist vniuersall maintainer of treason and supreâ—â— head of Heretiques THE PRINCELY PROGRESSE OF THE CHVRCH MILITANT marching forth by the steps of the Flocke to her triumphant Bridegrome CHRIST IESVS OPPOS 1. THe Protestants doctrine which affirmeth that the commandements are impossible maketh God an vnreasonable Prince Suruey of the new religion pag 459. THE Protestant Preachers in teaching Gods commandemens impossible to be kept preach the truth yet is God as the sequele shall declare most good iust and no vnreasonable Prince To the manifestation hereof we are to consider that Iehouah who in all eternity meditated in the mirror of his Maiestie concerning the creation of Angels and Men to the end they might participate of his immortalitie and permanent felicitie And withall the heauen and earth so excellent in beauty so admirable in variety as glorious pallaces for them to dwell in To the effecting at the time prefixed what he had in his eternall counsell decreed created the Angels with an vnderstanding of surpassing excellency and of nature most simple next vnto his diuine and sacred Deity Afterward not to speake of the worlds creation he made these glorious creatures witnessing spectators of Adams noble birth made by Gods owne hand of the virgin-like earth and in his owne image Not that the
of the first resurrection without any co-operation of it owne Fides nostra est clauis regni coelorum saith Clemens Alexandrinus cited by Bishop Iewel Apol. Bis Iewel pag. 178. Our faith is the key of the kingdome of heauen Cor clausum habent quia clauem fides non habent saith S. Augustine They haue their hearts shut vp because they lacke the key of faith God giueth vs this key before we can haue passage into heauen wee no sooner receiue the same but Gods treasury is opened vnto vs our of which we receiue through Christ righteousnesse and life that we may be made partakers of the first resurrection Againe â—o make this more apparent our Sauiour saith Except a man be borne againe hee cannot see the kingdome of God Nor cannot enter into the kingdome of God that is into a vertuous life Man is so farre off from disposing himselfe thereunto as Christ testifieth that he is not able to discerne it And no maruell Rom 8.6 1. Cor. 2. for the wisdome of the flesh is death as the Apostle saith Againe the naturall man vnderstandeth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned This did liuely appeare in the Philosophers who did know that there was a God but neither knew what that God was nor how he was to be worshipped And therefore no better stiled in the height of their wisedome by Tertullian and Saint Hierome then the Patriarkes of heretickes He therefore that would attaine to this spirituall knowledge must first receiue his new birth not in body but in minde that is his minde must be illuminated and made spirituall that it may become the minde of Christ by receiuing a recreation from the Spirit of Christ Rhem. Rom. annot We haue the minde of Christ saith the Apostle And the gift of faith which is the first foundation and ground to build vpon must bee created and placed in that royall chaire of illumination before we can either see what a vertuous life is or do any thing that is pleasing to God For without faith it is possible to please God Yet for a further demonstration of that we haue in hand there is a kingdome of darknesse and a kingdome of light The kingdome of darknesse consisteth of dead men wounded to death by Adams transgression The kingdome of light of liuing men reuiued and viuicated by the second Adams spirit Concerning these two kingdomes Col. 1.12.13 the Apostle thus speaketh Giuing thanks to the Father which hath made vâ— meet to be partakers of the inheritance of Saints in light who hath deliuered vs from the power of darknesse that is out of the kingdome of Satan by iustification and hath translated vs into the kingdome of his deare Sonne by sanctificatioÌ„ Vpon which place Theodoret thus speaketh We praise the merciful God which wheras we are vnworthy hath made vs partakers of the Saints in light Thus we see that this translating from the poweâ— of darknesse that is from death to life can bee no more in the will of men that are dead in sin then it was in Lazarus to raise himselfe out of the graue who only are raised by the effectual working power of Gods Spirit as all the selected are from time time As Saint Paul notably teacheth the Ephesians in shewing them what is the exceeding greatnesse of Gods power not onely in raising vp Christ their head from the dead that he might sit at the right hand of his Father but also in raising vp them the members of Christ quickening them together in Christ by whose grace they are saued That they might sit likewise together in the heauenly places in Christ Iesus The dead man cannot be raised againe vnlesse the Lord cry within him saith S. Augustine Seeing therefore that that sanctified body of Christ free from sinne both originall and actuall could not be raised vp but by the exceeding great power of the Godhead Iniurious is this Popish position which would haue vs fellow-workers with the whole Trinity in raising our selues being dead Nay double iniurious it is to the whole trinity First to God the Father in making his couenant to none effect who hath promised for Christs sake to remember our sins no more Secondly to Christ in extenuating the merits of his passion In saying he onely hath merited grace for vs and left vs in Aegypt vnder the slauery of the diuel the Aegyptian Pharaoh Thirdly it abasheth the power of Gods Spirit in making vs fellow workers with him in our recreation as if darknesse could co-operate with light to the perfecting of our redemption which Christ as they say hath not Fourthly most iniuriously for their owne righteousnes for their own merit sake yea in murthering of Princes would tye Gods Spirit to be life vnto them or to whoÌ„ they sell life by selling of merits Masses such like The heresie of Macedonius which said that the holy Ghost is seruant and slaue to the Father the Son is as tollerable as the heresie of these meÌ„ that would make the holy Ghost their seruant yea while they are through false doctrine Monstra portentu as Platinia somtimes said of their Popes Monsters vnnaturall and ill shapen creatures In this position wee may behold the Angels of light preaching the exceeding greatnesse of his power towards vs which beleeue Eph. 1.19 according to the working of his mighty power as the Apostle saith and the Angels of darknesse attributing as vâ—â—â—ankfull to grace that to nature which is proper to the diuinity Teaching also by denying the sufficiency of Christs passion night as Saint Cyprian saith in stead of day destruction in stead of health desperaâ—iâ—â— vnder the colour of hope infidelity vnder the pretence oâ— faith Antichrist vnder the name of Christ OPPOS 6. Christ hath redeemed vs from the seruitude of the laâ—â— not that the law bindeth vs not but because he hatâ— takeÌ„ away the heauinesse of the law And by his grace hath giuen vs force easily to fulfill it which otherwise would haue tyrannized ouer vs in commanding more then we should haue bene able to haue performed Suruâ—y 261. THese Co-operators with grace still seeking tâ— lessen and extenuate the merit of Christs passion Heb. 1. marg Ioh. 17.5 leaue him to merit his owne glory and themselues to do the like Christ saith the Annotationâ— vpon the Rhems by his passion merited his owne glorification When as contrariwise Christ praying to his Father desireth to bee glorified not with any new merited glory but with the glory he had with hiâ— Father before the world was God the creator of alâ— things needed not to haue stepped downe from hiâ— throne to haue taken our nature vpon him to merit his owne glory but our saluation that we might in him become righteous by his whole intire obedience of the law and not as Kellison would haue it by a
part onely For as not some part of Adamâ— disobedience by which he transgressed the law iâ— imputed vnto vs. Rom. â— 19 So not some part of Christs obedience but all which he most perfectly in the purity of his innocency and holinesse fulfilled both in doing and suffering is imputed vnto vs. For the threatning of the law cannot be fulfilled but by bearing and suffering the curse nor the commandement of the law otherwise performed but by doing of them Christ Phil. 2. Gal. 3. that he might take away the curse of the law humbled himselfe and became obedient vnto death euen the death of the Crosse S. Hierome saith For that which was impossible of the law in that it was made weake by the flesh God sending his Son in the similitude of sinfull flesh condemned sinne of sinne in the flesh Which if it bee true it may bee obiected vnto vs Then Moses Isaiah and the rest of the Prophets which were vnder the workes of the law were vnder the curse which thing he will not be afraid to confesse which hath read the saying of the Apostle That Christ hath redeemed vs from the curse of the law being made a curse for vs And to answer that euery one of the Saints for their time were made a curse to the people As Christ became obedient vnto the death to take away the curse of the law Ibid. 3.4.5 So likewise to the fulfilling of the commandements the Apostles speaking of the precepts of the law saith But when the fulnesse of the time was come God sent forth his Sonne made of a woman and made vnder the law that hee might redeeme them which were vnder the law that wee might receiue the adoption of Sonnes Againe 2. Cor. 5 2â— Rhem. pag. 571. he hath made him which knew no sinne to be sinne for vs that we should bee made the righteousnesse of God in him Theophilact cited by Doctor Fulke vpon this place saith What is this that God gaue his Son which knew no sin that is which was iustice it selfe to dye for vs and caused him to dye as a sinner and wicked man For cursed is he that hangeth on a tree And he was reputed among the vniust He saith not that he made him a sinner but sin it selfe which is more why was this done That we might be iustified not of workes and the law but of grace For this is the iustice of God when a man is iustified by grace so that no blemish or small spot is sound in him For therefore he said not that we might be made iust but the iustice of God shewing the excellency of grace Oecumenius saith He made him sinne that is he should be condemned a sinner that we should be made the iustice of God in him He said not that wee might bee made iust but that which was more iustice it selfe and the iustice of God And that is the iustice of God which is not of workes but that we might be iustified in him that is by him forgiuing and pardoning vs. Saint Augustine God made Christ sinne for vs to whom we are to be reconciled He therefore was made sinne that we might be made iustice not our iustice but Gods iustice neither in vs but in him As he declared sinne not to be his but ours not placed in him but in vs by the similitude of sinfull flesh in which he was crucified Thus by the testimony both of Scripture and Fathers we see that Christ hath not only taken away the heauinesse of the law and left it to our fulfilling but hath also fulfilled the law to the meriting of a sempeternall righteousnesse for vs. Yea to the reducing and restoring vs to a farre more excellent state then Adam before inioyed who had posse non peccare we non posse peccare He pâ—sse non mori we non posse mâ—ri He had power not to sinne we no power to sinne He power not to dye we no power to dye Nay our estate if we enter into some particular coÌ„sideration is in some measure through these two parts of Christs obedience farre more excellent in this life not to speake of the life to come then Adams was Adam was mortall so are we euen while we are mortall 1. Ioh. 3.14 We are translated already saith the Apostle from death to life Adam enioyed the pleasures of Paradice so we in part in this our pilgrimage Eph. 2. haue the fruition of the pleasures of heauen While we are made to sit together in the heauenly places in Christ Iesus Who being the first ripe corne offered to the Lord sanctified the whole field that is all his members and ascended on high that he might prepar a place and take as our feoffe possession of heauen for vs. Adam in the height of his liberty was called but the seruant of God but we euen in this vaile of misery are called the members of Christ 1. Cor. 12.12 the spouse of Christ yea Christ By the name of Bride-groome bone of his bone by being through regeneration made partakers of his diuine nature flesh of his flesh hauing our flesh made the flesh of Christ By sanctification we haue the same minde and affections the same life that Christ hath through the participation of the same Spirit Adam standing in his estate of integrity God had a delight to be with him and he with God but God hath a delight to be with vs in this our state of imperfection Delicia mea cum filijs hominum My delight is to be saith God with the sonnes of men Delicia nostra cum filio Dei Our delight is to be wiâ—â— the Sonne of God The wife of Adam in the middest of his pleasures became an instrumentall meanes to vnrobe him of the glorious image of God But the Spirit of Christ our husband in this our pilgrimage beginneth to cloath vs with the image of God againe Adam in his ioy in eating the fruit forbidden found nothing but death We in the middest of our afflictions can finde nothing but life we cannot dye though we would Haba 1.12 For neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God But seeing these priuiledges are in no request with them that leaue Christ to merit by his paines his owne glory and theirs to do the like I cannot see how they can by this their owne doctrine be saued for that no man hath this iustice of workes the Annotations elsewhere thus speaketh Rhem. Rom. 8. annot Maâ—th 5. annot We be truly called the sonnes of God and so iust indeed though we be not without all sinnes Euery one of vs as well iust as vniust being taught and bound to confesse our offences to aske daily of God by this petition Forgiue vs our debts So farre are we off from meriting any
thing at Gods hands that by their doctrine we be still indebted to God concerning the punishment the debt of sinne Therefore it must needs be that all that are deliuered out of the common condemnation are deliuered by the meanes and merits of Iesus Christ as the Annotations elsewhere truly teacheth or not at all Rom 9. annot Reue. 20. marg Againe they thus teach Reue 2. annot Reue. 1. annot 2. Tim. 4. annot That none vnperfectly cleansed can enter into the kingdome of heauen Againe that God cannot be good that can loue and saue him hee knoweth to bee euill Yet they send the Catholicke Christian man liuing but an ordinary honest life either not sinning greatly or supplying his fault by penance as a man of great iustice to challenge heauen in his owne right bargained and wrought for and accordingly to be paid for him Others that are altogether vncleane and not so chast as the Priest that keepeth but one Concubine that they may be made heires of other mens goodnesse that haue none in themselues as the Pope is of Peters make with the foolish virgins purchase of counterfeit oyle that they may receiue to their saluation righteousnesse from their workes of supererogation As the Pope though neuer so wicked receiueth his holinesse by succession of Chaire Others seeke it in Popes Pardons Apol. Bish Iewel pag. 147. Ibid. 125. who by power as hardening inforceth is Peter by annoynting Christ And thus Simon Begumus Bishop of Madâ—usia in the late Councel holden at Lateran in Rome sought it who poynting to the Pope as Iohn Baptist did to Christ said Behold the Lyon is come of the tribe of Iuda of the roote of Dauid ô most blessed Leo we haue looked for thee to be our Sauiour And thus the Ambassadors of Sicilia fought it who cryed lying prostrate on the ground O thou holy Father that taketh away the sinnes of the world haue mercy vpon vs Thou which takest away the sinnes of the world giue vs peace Others in the Popes Chaire For the truth saith Cardinall Cusanus cleaueth fast to the Popes Chaire Therefore the members vnited to that Chaire and ioyned to the Pope make the Church Others whom the Pope iudgeth in his finite wisedome to bee somewhat vncleane are sent into Purgatory which as Angelus Parsiensis saith is the peculiar possession of the Pope there to stay till his Holinesse thinke them sit through the mediation of Angels to passe to heauen There is none sent to haue passage by Christ to that hauenly Ierusalem but the abiects of the Gentiles Cal. 3. annot Rhem. who commit mortall sinnes For they as the Annotations teacheth cannot be deliuered by themselues nor by any other meanes from the curse of the law but by faith and the grace of Christ Iesus Here we may behold the Angels of light leading to Christ in teaching that not some part but all Christs obedience is imputed vnto vs. The other namely the Angels of darknesse hauing mingled lerma malorum a heape of mischiefe sends men thither from Christ to seeke saluation in them But as Saint Augustine saith Ecclesia in nullo homine spem ponere à suo redemptore dedicit The Church hath learned of her Redeemer to put no trust in any man OPPOS 7. The Preachers of this Monarch teaching that faith onely iustifieth open a gap thereby to all vice Suruey pag. 526. THis Popish Iesuite vseth Faith that is an assurance in Christ for happinesse according as hee hath done the obiect namely Christ Iesus In teaching that faith cannot iustifie without opening a gap to vice As Christ could not make a perfect redemption for vs without opening a gate to all licentious libertie vice and iniquity But contrary to this Pelagian opinon we will proue that Faith onely doth iustifie and withall in the next position make manifest that though the Preachers of this Monarch teach this doctrine yet withall preaching an inherent righteousnesse as well as an imputatiue sanctification as well as iustification open no gate at all to vice Whereas they teaching neither the one nor the other neither the tree nor the fruit set open a gap to all idolatry But first concerning this doctrine in hand we are to consider that the reason why we are iustified by faith and not by workes is because iustification and therefore saluation goeth before workes For the way which the holy Ghost vseth to make vs able for them is Faith vniting vs to Christ whereof he himselfe is a witnesse who saith As the branch cannot beare fruit of it selfe except it abide in the vine no more can you except you abide in me Apol. Bish Iewel pag. 296. The beginning saith Saint Syrill cited by Bishop Iewel and foundation of our â—olineâ—se is Christ by faith I meane and none otherwise for in this sort Christ dwelleth in vs. Those onely are to be counted good wookes saith Saint Augustine which are wrought by loue Faith of necessity must go before for they must take their beginning from saith Rhem. â—4 pag. and not faith from them Saint Ambrose cited by Doctor Fulke thus speaketh Faith onely shal go with you to the next life and iustice shall also accompany you Heb 11. annot If faith go before which as the Annotations vpon the Rhems teacheth is the ground and foundation of all other vertues and worship of God without which no man can please God Rhem. pag. 232. Then that which followeth after which is workes cannot be the cause of that which goeth before namely the free iustification of life through faith By this argument Paul proueth that neither Gentile nor Iewe are iustified by workes but by grace For by grace yee are saued saith the Apostle through faith and that not of your selues it is the gift of God The Church casteth all her liuing into the gift of God which vnderstandeth all that she liueth not to be of her merit but of Gods gift when she saith God be mercifull to me a sinner As Beda teacheth cited by Doctor Fulke For whether we respect faith or righteousnesse and life which we receiue from Christ by that instrument of faith they are all the gifts of God No maruaile then if Saint Augustine stileth the opinion of merit pride and the iustification of saith the discipline of humility Seeing this as Saint Basil teacheth is a full and perfect reioycing in God When a man doth not boast himselfe of his owne iustice but knoweth himselfe to bee voyd of of true iustice and to bee â—ustified by onely faith in Christ Saint Paul in the definition of the Gospel the seed of immortality sheweth Rom. 1 1â— that the efficient cause of our iustification is the power of God Rom. 1.10 Gal. 3.11 Heb. 10.3 the end our saluation and the instrument whereby it is receiued faith for he addeth vnto euery one that beleeueth And this he confirmeth by a testimony of the Prophet Abacucke wherein
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