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
griefe full of gnashing of teeth because of madnesse Yet Quippe nihil miseris fletus lamentoque prosunt Though they weepe neuer so much teares doe nothing preuaile Therefore we must either bee freed by faith in Christ or not at all namely in beleeuing that Christ hath in the voluntary paiment of the punishment set vs free from all sinne whether originall 1. Iohn 1. annot or actuall as the Annotations vpon the Rhems confesseth Let onely saith S. Augustine cited by Bishop Iewel the price of the bloud of my Lord Apol. pag. 356. 375. auaile me to the perfection of my deliuery Againe for Christ that came not with his due reward but with grace that was not due found all men sinners being himselfe onely free from sin and a deliverer of sinners If we were able to satisfie Gods iustice concerning the punishent of sinne which is the debt that Kellison would haue vs still to owe him yet could we not thereby merit eternall life without a sempeternall righteousnesse the roote of life For the sufferings of this life Rom. 8 13. are not worthy the glory that shall be reueiled in the children of God Therefore not meritorious Where is this sempeternall righteousnesse to be found in man Is it in the vnderstanding 1. Cor. 3.12 That it is not for man knoweth but in part and hee whose notion is but in part cannot attaine to it but in part Who liuing in this body saith S. Augustine which is corrupted and weighâ—th downe the soule Suruâ—y pag. 473. can know all truth when the Apostle saith Wee know but in part Moreouer Kellison saith That our vnderstanding either rightly attaineth to the knowledge of God or not at all And if it erreth in one perfection of God it erreth in all because all is one Is it in the flesh of man The Apostle saith I know that in me that is in my flesh dwelleth no good thing Moreouer Saint Augustine cited by Kellison plainly proueth Rom. 8.18 Pag. 6â—2 that the flesh hath gotten since Adams fall such a hand ouer the Spirit and will that though we deny consent vnto her lusts and desires yet wee cannot quite represse them bee we as holy and perfect as Paule was Is it to be found in the iust man No the righteousnesse of the iust man is not sempeternall Pro. 24.16 1. Pet. 4.18 1. King 8.40 Rom. 3.23 he falleth seuen times There is no man that sinneth not saith Salomon For there is no difference saith S. Paul for all haue sinned and are depriued of the glory of God Nay such is the imperfection of man that the very Pagans as Kellison noteth that want the light of saith Suruey pag. 579. yet by the light of reason espied vice in some of our actions Briefly it is not to be found among the sonnes of men Iob. 15.16 who drinke iniquity as water but by Christ who is called our righteousnesse and life by a name demonstratiue and not appellatiue to teach vs that he is our righteousnesse and life O then may we say with Dauid Enter not into iudgment with thy seruant for in thy sight shall none that liueth be iustified And cry out with S. Augustine O Lord enter not into iudgement with thy seruant What meaneth that Enter not into iudgement with thy seruan Thus much it meaneth Stand not with me in iudgement requiring of me all that thou hast commanded for if thou enter into iudgement with me thou sâ—â—lt finde me guilty I hâ—ue need therefore not of thy vpright iudgement but of thy mercy Againe when the iust King shall sit on his throne who shall glory that he hath a chast heart or who shall glory that he is cleane from sinne Hauing thus proued that we are freely iustified by faith we may say of all popish Priests as Saint Hierome said of the Pharises Ignorantes quod sola side iustificat c. They not knowing that God onely iustifieth by faith and supposing to be iust by the workes of the law which they neuer obserued they would not submit themselues to the remission of sins lest they should seeme to haue bene sinners For thus saith Kellison speaking with the whole mouth of the Vniuersity of Doway Pag. 266. If wee are still sinners and onely reputed iust for Christs iustice which is by faith apprehended and by God imputed vnto vs This is most dishonourable to Christ That we are still sinners is most apparent If we say wee haue no sinne we deceiue our selues and truth is not in vs. 1. Iohn 1. annot Marke 10. annot What sinnes saith Pelagian the hereticke to S. Augustine did Abell and such iust men commit Saint Augustine cited in the Rhems saith They might laugh sometimes immoderatly or iest too much or couet somewhat intemperatly or plucke fruit ouer greedily or in eating take somewhat more then afterward was well digested or haue their intention in time of praier somewhat distracted and such like Againe a man may be sine crimine but not sine peccato 1. Iohn 1. annot Without heinous offences but not without sinne Moreouer the Annotations elsewhere teacheth that none is intirely substantially and of himselfe good but God though by participation of Gods goodnesse mâ—â— are also called Good Againe 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 and to aske pardon daily of God by this petition of the Pater noster Forgiue vs our debts Moreouer the Apostle saith God iustifieth the vngodly to him that worketh not Know thou saith S. Augustine Rom. 1. annot cited in the Rhems that faith found thee vniust and if faith giuen to thee made thee iust it found thee a wicked one and of such a one made thee iust What workes then hadst thou being then wicked None couldst thou haue nor can haue before thou beleeuest Beleeue then in him that iustifieth the wicked that thy good workes may be good workes indeed Againe Saint Augustine cited by Bishop Iewel thus speaketh Apol. 22. Iewel 376 pag. For nothing thou shalt saue them What is meant by these words For nothing thou shalt saue them This is the meaning Thou foundest nothing in them wherefore thou â—â—auldest saue them but thou findest much wherefore thou should condemne them Againe Saint Augustine elsewhere thus speaketh Thou art nothing by thy sâ—â—â—â— call vpon God the sinnes are thine the merits are Gods punishment is due to thee and when the reward shâ—ll â—â—me hee will crowne his gift not thy merit Moreouer Dauid that worthy Prophet counteth them blessed not that haue no sinne but whose sinnes we couered To couer them or not to impute them saith the Annotations vpon the Rhems is not to charge vs with our sinnes because by remission they are cleane takeÌ„â—way otherwise it were but a fained forgiuenesse
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
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
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
â—om ◠〈◊〉 Seeing God iustifieth the vngodly no vertue inherent can bee of the essence or forme of iustification for an vngodly man hath no vertue inherent in him therefore in sin Yet it is not any waies dishonourable to God that we are iustified being sinners but to his praise and honour in sauing vs by grace as hee did the Ephesians That he might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus Which grace if we were saued by merit should be abolished Because grace is no grace if it be giuen as Saint Augustine hath obserued according to works Grace is cast away Aug. de Praedest sanctorum if faith only iustifieth not saith S. Hierome vpon the second of the Galathians So it liuely appeareth to bee by the Romish doctrine first in regard their workes are made equall with the merits of Christ according as the Annotations vpon the Rhems teacheth Christs paines were worthy of heauen and so be ours Secondly because their merits being but sinfull men are made of more worth then the merites of Christ being God and man He by his passion Heb. 2. an Col. 1. marg Matth. 25. annot 1. Cor. â— annot merited his owne glorification saith the Rhems note wheras the works of man may merit his own saluation and satisfy for another in doing more in the seruice of God then he is commanded aboue duty more then duty requireth Thirdly in regard the merits of man must bee of greater worth then the gift of God Chryshâ—â— 10. Rom. 5. For if euerlasting life was a stipend due to workes as they say it is and merited by our owne righteousnesse then is mans merit greater then the gift of God For as Chrysostome saith righteousnesse is much more excelleÌ„t then life because it is the root of life which is most dishonorable to God Pag. 305. But Kellison saith If God haue saued by the iustice of Christ how can this be to his honour when his iustice and ours are all one and so we as iust as he That righteousnesse whereby wee are made iust as Amandus Polanus truly holdeth though it be called the righteousnesse of God Phil. 3.6 yet it is not the essentiall righteousnesse of God for that cannot be communicated But partly it is so called because it is from God that is to say because God by it doth iustifie vs and partly also because it alone is able to stand at Gods iudgement seate Saint Augustine cited by Amandus Polanus Aug. de spirit â—â—t cap. 9. 26 Rom. 1. marg Rhem. pag. 832. and also in the Rhems saith He said not meaning the Apostle the righteousnesse of man but the righteousnesse of God not speaking of that righteousnesse by which God himselfe is iust but of that wherewith he cloatheth man Againe most excellent is that saying of S. Augustine cited by Doctor Fulke He sanctifieth he purifieth vs as he is holy or pure He is holy by eternity we are holy or pure by faith we are iust as he is iust but he is iust in vnchangeable perpetuity as we are iust by beleeuing in him whoÌ„ we haue not seene that we may at length see him And euen when our iustice shall be perfect when we shal be made equall to the Angels neither then shall we be made equall to him Moreouer Chrysostome saith Christ is made vnto vs iustice wisedome and holinesse it is not saith he of essence or substance but of faith Therefore hee saith in another place We are made the iustice of God Thus much concerning the true iustification of faith which Popery saith is an idle apprehension of Christs iustice But to deny the fulnesse of grace in Christ to saluation in whoÌ„ it pleased the Father that in him all fulnes should dwell to beleeue to be saued by the fulnesse of grace in others As in the merits of Saint Francis concerning which Pope Alexander the 6. ordeined that ChristiaÌ„s should beleeue as an article of their faith that S. Francis had the 5. wouÌ„ds of Christ imprinted vpoÌ„ him commanded solemnely to â—â—â—ebrate the feast of the wouÌ„ds of S. Francis This saith with Kell is no lying faith nor idle appreheÌ„sion Or not regarding Gods couenant concerning the free remission of sins to beleeue to receiue pardon by entring into consecratâ—d Churches or by vertue of Popes pardoÌ„s who with AlexaÌ„der the 6. sell Christ himselfe This is no lying saith nor idle apprehension Or to beleeue that the Priest can forgiue sins who maketh remissioÌ„ their baud as the women of Siâ—il not to speake of other places 〈◊〉 beare witnesse against theÌ„ concerning offered villanies 20. Notaries as many Inquisitors were not able in short time to set down This saith is no lying faith nor idle apprehension Briefly to beleeue to be saued by a peece of bread whom they make their God by praying ouer a blasphemâ—â—s rosâ—â—y by sayinâ— a praier before an Image of the Crosse according to the direction of Bonifacius the 8. by saâ—ing pâ—â—â—â— vpon beads by numbers by going on 〈…〉 such like This faith is no lying saith nor 〈◊〉 â—pprâ—hension But to beleeue to bee saued by Christ 〈◊〉 only with these Popish Locusts is a lying â—aith 〈◊〉 â—lle apprehension of Christs iusticâ— that only hiâ—derâ—th the sale of Pardons mens merits Mâ—sses with â—ther such commodious merchandise Thâ—â— câ—â—seâ—h â—â—em to be offended with the Preachers of this Mâ—â—â—â—â—â— for taking away their gaine in direâ—â—â—◠〈◊〉 Châ—â—â—â— But leauing of them to their frensie humour raging against the truth let vs according to the counsell of S. Chrysostome not onely hold Christ but lâ—t vs also be â—â—st glued vnto him for if we fall any thing fâ—â—m him we are vtterly lost OPPOS 8. The Prâ—â—chers in saying that Faith maketh no sinne to bee imputâ—d to a faithfull man they giue good leaue to all faithfull men to commit all sinne and wickednesse Suâ—â—â—y pag. 547. HAuing already intreated of an imputatiue righteousnesse that through saith in Christ makâ—th no sinne to bee imputed vnto vs. Now we are to speake of an â—â—herent righteousnesse which as the fruite of fâ—â—th causeth by degrees no sinne to remaine in vs which the Preachers in this Monarch teaching giuâ— no leaue to faithfull men as the Popish Priests do to faithlesse to commit sinne and all kinde of iniquity For it is one thing to speake of the article of iustiâ—â—ation and another thing to speake of the whole kingâ—â—me of Chriâ—t which containes as the Ancients hâ—ue obsâ—â—ued Gratia priuatiuae positiuae Graces â—â—â—matiue and positiue that is not onely restoring from euils but also restoring to all gifts of euerlasting blessings In grâ—â—â— priuatiue we may behold an imputatiue righteousnesse deliuering vs from the power of darknesse that is out of the chaines wherein the diuell held vs captiue In graces positiue an inherent righteousnesse cloathing vs after our deliuery
not sinne but if any man sinne he hath me a mediator with the Father and I do by my prayer obtaine pardon for your sinnes as Permenius in a certaine place placed the Bishop a mediator betweene God and the people what good and faithfull Christian could abide him who would behold him as an Apostle of Christ and not as an Apostle of Antichrist Who can then behold the Pope but as Antichrist who haue canonized Saints to this end and praieth to his owne Saints or the Popish Priests as the members of Antichrist who incite men to prâ—y vnto them and giue them that honor which is â—ne vnto God Moreouer do they not likewise giue that worship proper vnto God to images They testifie no lesse in their behauiour to them they goe a pilgrimage to them they make vowes to them they make curtesie to them they giue kisses to them they offer to them they giue gifts and call they not that sacrifice besides veneration which Pope Gregory the 3. commanded to be giuen them and the Councell at Nicene assembled by Hieren at the request of Pope Adrian and of Therasius Anno. 710. Anno. 789. Apol. Bish Iewel pag. 683. Arch-bishop of Constantinople Iacobus Nauclatus cited by Bishop Iewel saith We must grant that the faithfull people in the Church doe not onely worship before the image but also worship the image it selfe and without any scruple of conscience whatsoeuer And further they worship the image with the selfe same honor wherewith they worship the thing it selfe that is represeÌ„ted by the image As if the the thing it selfe bee worshipped with godly honour then must the image be worshipped with godly honour The Bishops assembled at the second Nicene Councell not only agreed that images in Churches are to be allowed but also deuoutly and reuerently to be honored and that with the same honor which is due to God himselfe One of them saith I receiue and worship the reuerend images and this will I teach while I liue Another saith I doe perfectly adore the holy images and I accurse all them that hold the contrary Another saith There be not two kinds of addoration but one onely is due to the Image and the patterne of the Image Seeing then that the Image of God the Father or of Christ is to be honoured with that honour that belongeth either to God or vnto Christ how can they auoyde idolatry Pag. 353. Apol. B. Iewel pag. 683. Robertus Holcot saith This kinde of worship is plaine idolatry Kellison hath set it downe to bee idolatry to giue supreme honour due vnto God to his creatures Gregory the Bishop of Nissa cited by Bishop Iewel saith Hee that worshippeth a creature notwithstaÌ„ding he doth it in the name of Christ yet is hee a worshipper of images as giuing the name of Christ vnto an image Both Epiphanius S. Augustine numbred among heretickes a certaine woman called Marcella which worshipped the images of Iesus and of Paul and offered incense vnto them And shall not they bee numbred among heretickes that worship images according to the commandement of of Pope Gregory the 3. by kneeling vnto them by scensing them By the decree of Pope Stephen the 3. by garnishing them with costly vestures by setting vp candle before them Is this due to stockes and stone Pope Gregory the first saith no The Councell of Toletane the 12. holden in Spaine made constitution both against images and the worship of images The Councell of Elibertine likewise holden in Spaine decreed that all pictures should bee had out of Churches and that nothing which is honored and worshipped should be painted on the Church walles Heere were godly decrees to remoue Images whereas they haue remoued the second Commandement out of the first table to maintaine images and diuided the last Commandement into two to make vp ten though not able to say which is the ninth or tenth For that which is first in Exodus Exod. 20.17 Deut. 5.21 Thou shalt not couet thy neighbours house is last in Deutronomy and that which is first in Deutronomy is last in Exodus Thus it appeareth that they that would seeme to adore Christ as a Redeemer rob and dispoyle him of his honourable title in stilling others their Sauiours in canonizing Saints for intercessors in his stead by calling images after his name and by worshipping them with the same honour Now it remaineth to cleare the Protestants of that false imputation which is that they should rob and dispoyle Christ of that honourable title of Redeemer But wherein In denying Saints to be mediators In that we acknowledge Christ and not the Saints to bee the supreme and onely aduocate we maintaine a truth to the prouing that we are not Christians of a latter brood And to begin withall wee know and hold it for granted that in the beginning no Saint could be prayed vnto For what Saint was there for Adam or Abel to pray vnto or by whose helpe or power entred the first Saint into heauen say not by intercession of Saints for then there was none in heauen nor by their owne power for then Christ dyed in vaine And is not Christ now as powerful as before that we need the helpe of Saints no doubt he is What Saint did Ambraham Isaac Iacob Moses Dauid Ezechiel Daniel and Paul pray to we haue examples in Scripture that all prayed to God And hath the Church of Rome found out a better way then the Prophets and Apostles knew of or Christ himselfe hath euer reuealed That hath taught vs to pray to his Father But since they haue found out a safer way let them in their wisdome shew vs likewise first the time when we must pray to the Saints the Annotations vpon the Rhems saith That we cannot pray to our blessed Lady nor any Saint in heauen Rom. 10. annot vntill we beleeue and know their persons dignity and grace and trust that they can helpe vs. It is necessary then by their doctrine to attaine to the notice of them in this sort which no created vnderstanding can do And withall before they pray vnto them by beleeuing to relye vpon them contrary to Christ precept Beleeue in me and you shall be saued not in the merits of Saint Francis S. Clare and such like Eusebius Emissenus cited by D. Fulke saith We ought of right to beleeue both Paul Peter Rhem 471. but to beleeue in Peter Paul that is to bestow vpon the seruants the honour of the Lord which we ought not Ruffinus vpon the Creed hath obserued that the proposition In is not added where the speech is not of the God-head but of creatures and mysteries As for example We beleeue in God the Father in Iesus Christ in the holy Ghost The holy Catholicke Church not in the holy Catholicke Church The forgiuenesse of sinnes not in the forgiuenesse of sinnes Resurrection of the flesh not in the resurrection of the flesh Therefore to beleeue in