and is risen againe for our iustification If one dyed for all saith Saint Bernard in his 190 Epistle to Innocent Bishop of Rome then all were lead that so the satisfaction of one might be imputed to all euen as that one person bare the sinne of all No maâ— saith Kellison citing Saint Iohn hath greater charâ—ty then this to dye for his friend and especially for his enemy And this also extolleth Christs power most highly who by death ouercame death yea sinne also and condemnation Here it plainly appeareth by Kellisons owne words that sinne with the guilt and punishment is taken away by Christ and we deliuered fron all sin both originall and actuall veniall and mortall à culpa poena that is from the fault and punishment due to the same as the Annotations vpon the Rhems acknowledgeth and the very Canon law likewise confesseth 1. Ioh. 1. annot De consec 4 cap. 8. 2. Cor. 5.2 Rhem. pag. 570. in teaching that the Son God tooke vpon him the flesh of sinne that is to say sinfull flesh and the punishment he being without fault that so in the flesh of sin both the fault might be satisfied and the punishment also Nay more that we should be made the righteousnes of God in him For he hath made him to be sinne for vs which knew no sinne saith the Apostle that wee should be made the righteousnesse of God in him Vpon which place Saint Chrysostome cited by Doctor Fulke saith that we should be made the iustice of God in him what speech what mind can set forth these things worthily for him that was iust he made a sinner that he might make sinners iust But rather he said not so but that which was much more for he named not the quality but the essence he said not a sinner but sinne it selfe not onely him which sinned not but him which knew no sinne that we might be made he said not iust but iustice it selfe and the iustice of God For this is the iustice of God when iustification commeth not of workes seeing it is necessary that no spot be found but by grace by this meanes all sinne cleane vanisheth away In the meane time he suffereth them not to be extolled seeing God performeth all and sheweth the greatnesse of the giuer in that the former iustice was of the law and of works but this is the iustice of God Primasius vpon this text saith God the Father made his Sonne sinne for vs that is a sacrifice 〈◊〉 sinne The sacrifice offered for sinne in the law was called sinne although it did not sinne at all as it is written And he shall lay his hand vpon the head of his sinne c. By the bloud of these sacrifices that bloud which was shed for vs was prefigured for Christ being offered for our sinnes was called by the name of sinne that we might be made the iustice of God in him not in vs. Theodoret vpon this text saith That when he was free from sinne he suffered the death of sinners that he might loose theâ— sinne of men and being called that which we were hee made vs that which he was for he gaue vs the riches of his iustice Thus it doth appeare that Christ hath not onely taken away the paine and punishment of sinne but also merited a sempiternall righteousnes for vs which is as an Ancient saith the very roote of life Otherwise what would become of that faith which the Annotations vpon the Rhems speaketh of that reacheth to the life to come Rom. 10. annot making man assured of such articles as concerne the same As of Christs coming downe to be incarnate of his descending to hell of his resurrection ascension and returne againe to be glorified by which actions we be pardoned iustified and saued as by the law we could neuer be In vaine would our faith be saith the Apostle if Christ was not risen iustified from our sins we in him 1. Cor. 15. â—7 for theÌ„ we were yet in our sins that is guilty before God Therefore because Christ is risen we are no longer in our sinnes that is we are in very deed absolued from them and the punishment due for them Being thus compassed about with a cloud of witnesses concerning the perfect redemption of man who can but behold our King comming out of his sepulcher as out of a palace leading death in chains and the Prince of death fast bound in fetters of iron and with all his elect traine following him saying O death where is thy sting O graue Ibid. 15.55 56. where is thy victory The sting of death is sinne the strength of sinne is the law But thankes be vnto God that hath giuen vs victory in our Lord Iesus Christ by whom we haue redemption through his bloud Eph. 1.7 euen the forgiuenesse of our sinnes according to his rich grace Secondly forasmuch as that it standeth not with Christs Kingly power to begin and not to accomplish his subiects happinesse hee in his all-seeing wisdome hath merited the Spirit of his Father for vs through the effectuall working power whereof as by his diuine finger he writeth his law in our minds and hearts according to his promise So that the elect may say together with their Sauiour Heb. 8. Psal 40.8 I desired to do thy will ô my God I am ready to do it yea thy law is within my heart That is all knowledge to the performaÌ„ce of thy law which the naturall man cannot attaine vnto vnlesse God inlighteneth his vnderstanding to discerne betweene obiects things set before it in the holy Scriptures Againe Christ through the effectuall working of his Spirit prepareth the heart by making it soft and tender to will those things that are pleasing to God yea to do the will of God 1 Thes 4.3 whose will it is that we should be holy and cleane When he hath thus done he sitteth in the heart of man working both the will and the deed according to his good pleasure to the perfecâ— repairing of the Image of God in him God sittetâ— saith an Ancient in the heart of man like a King in 〈◊〉 palace in his word like a King in his Councell in hiâ— Church like a Generall in his army in his throne like a conquerour in his triumph Hee sate in the heart of Matthew whom of a Publican and notable sinner he made an Apostle and Euangelist He stirred such a course in the heart of Paul that of a cruell persecutor he became a faithfull and zealous Preacher Yea though Christ doth repaire that which we haue losâ— by Adams transgression according to the saying oâ— the Councell of Arausicanum chap. 21. Nature by Adam lost by Christ is repaired yet Kellison doth taxe his passion with this false imputation to egge vs forward to all vice to open a wide gappe to all licencious lilibertie and iniquitie But if a Pope with Bonifacâ— the eighth or Clement the sixth
first vse Saint Paul speaking of himselfe saith Nay I know not sinne but by the laâ— for I had not knowne what lust meant except the laâ— hâ—â—â—â—id Thou shalt not lust That is he had noâ— knowne that euery tickling desire of concupiscence though râ—sisted had bene sinne except the law had said Thou shalt not lust Iames 1. Annotat. Rhems This vse of the law Popish Priests and Iesuites do deny First in teaching â—hat concupiscence it selfe is no sinne but when we do obey and yeeld to it Nay they doe suppose that â—he outrage of concupiscence and sensuall appetite is so â—arre off from sinne that he that consenteth not vnto it need not to say God forgiue vs our sinnes for the same Moreouer the Councell of Trident accurseth him that thinketh concupiscence to be a sin If it were no sin the law would not haue prohibited the same as it doth For saith S. Paul as it is in their owne translation But sinne I did not know but by the law for concupiscence I knew not vnlesse the law did say Thou shalt not couet But occasion being taken sinne by the commandement wrought in me all concupiscence Vpon which place the Annotation noteth That sinne Rom. 7. annotat Rhems or concupiscence which was asleepe before was wakened by prohibition the law not being the occasion thereof nor giuing occasion thereunto but occasion being taken by our corrupt nature to resist that which was commanded S. Ambrose vpon this place saith He hath not namely the Apostle discerned this concupiscence from sinne but ioyned it vnto it Signifying that when there was not so much as any suspition that this thing was not lawfull before God I knew saith he that it is a sinne The argument in the Rhems before the Epistle of Saint Iames thus speaketh The Apostle dehorteth from all sinne but yet also namely to certaine and from certaine As fro acception of persons froÌ„ detraction and rash iudgements from concupiscence and loue of this world By this we may see that concupiscence is of it selfe a sinne forbidden in the law before we do obey and yeeld vnto it Whosoeuer saith our Sauiour looketh on a womâ—â— to lust after her hath committed adultery with hâ—r alreâ—dy in his heart Againe not onely the man that â—illeth his brother is culpable of iudgement but he â—lâ—o that is angry wiâ—â— his bâ—â—ther vnaduisedly We â—râ— fâ—â—â—iâ—â—â—n 〈…〉 â—â—t onely to 〈…〉 tâ— be aâ—â—râ— Suruey 278. pag. 257. pâ—g 〈…〉 from a â—ultâ—â—â— aâ—â—â—â—â—â—â—tion buâ— alâ—o froâ— câ—â—â—â—s lookâ—s yea 〈◊〉 Wâ— aâ—e not only forbidâ—en tâ— oâ—â—end oâ—r friâ—eÌ„â—s but aâ—â—o 〈…〉 â—wes Againâ— thâ— lâ—â— restraineth oue◠〈…〉 â—s the ouâ—â—â—â—â— For Christ aâ—â—â—ng at that most excellent peâ—â—â—ction that was in Aâ—am when he wâ—s created forbideth in vs by his immâ—culate law thâ—t permitteth no sâ—â—th of siâ—ne the least euill that may arise through concupiscence to labour against his spirit in so heauenly a building as is the renouation of mâ—n to his pristen estate Aâ—g contra Iâ—â—â—â—â— liâ— 3 caâ— 3. Thâ—â—onâ—upiscence of the flesh saith Saint Augustine against which 〈◊〉 good â—â—â—â—it dâ—sireth or laboureth is both sinne it selfe and also the paine of sinne and the cause of sinne For as the Annotations vpon the Rhems teacheth Iames 1. mâ—â—â— In a tâ—â—â—â—tiâ—â— pâ—â—ted b◠〈◊〉 acâ—â—â—â—â—â—guâ—â—â—us 1â—â—0 From the concupiâ—cence of the flesh the â—â—â—â—upiscenâ—e of the eyes and the pride of life all sinne anâ— tempâ—â—tiâ—â—â— proâ—â—â—â— As Thomas vpon his Sums there cited confessâ—th Againe Concupiscence say they â—s aâ—â—â—rdinâ—te appetite of the soule inclining it to â—â—llow the dâ—â—ires of the fleâ—h proceeding from sinne and 〈◊〉 the soule to sinne Secondly they teach contraâ—â— to the law because they say that veniall sins as thâ—y stile them be no sinnes For a man saith the Aâ—â—â—ations vpon the Rhemâ— may be iust notwithstanding veniall sinnes Againe 1 Ioh. 1. marg Rom. 1. Rhâ—m Mat. 6. annotat Rhems veniall sinnes are pardonable of their owne nature and not worthy of damnation Now those sinnes that are pardonable in their owne nature owe to God no dâ—bt that is the punishment due for sins But venial sins do For dâ—bts do not onely sâ—gnifie mortall sinnes but also vâ—niâ—ll as S. Augustine by them often cited teachâ—th Therefore euery mâ—n be he neuer so iust yet because hee cannot liue without veniall sinnes may vâ—ry truly â—nd ought to sâ—y this prayer Forgiue vs our debts Againe wâ—osoeuer hath any impure matter of veniâ—ll sâ—nnes or sâ—ch other debts to Gods iudgments payâ—ble must into Purgatory or more truly into hell Rom. 6.23 if they be not pardoned in Christ For the wages of sin is death Thirdly they teach 1. Ioh. 1. marg 1. Ioh. 3. Annotat. Rhems that euery iniquity is not sinne against plaine Scripture that saith That all iniquity is sin 1. Ioh. 3.7 As it is in their owne Rhems Let no man say saith Saint Augustine sâ—â—ne is one thing iniquity is another thing I am a sinfull man but I am not vniust Euery one that doth commit sinne doth commit iniquity for sinne is iniquitie What thâ—â— shall wee do with our sinnes and iniquities No man in this life hath bene is or shall be perfectly iust Moreouer contrary to the law the Iesuite thinkes he sinnes not at all by lying impudently before his Kings fâ—ceâ— yea and confirming his lye with pâ—riury by laying his hand vpon the holy Gospel Anâ— why so Because hauing receiued a commandement from his Gâ—nerâ—ll to lye Iâ—suite Catech. 2. lib. 122. pag. his vow of obedience is so precise that he thinkes he is freed from all sinne and that he faulted much more if by telling the truth he had not obeyed him Here they pâ—ay the Priscillianists which sayd Iura periura secretum prodere noli Sweare and forsweare but bewray no secrets Fourthly whereas the law commands obedience vnto the Kings of the nations who beare rule ouer vs Exod. 20. Luke 22. and are as the forbidden fruit and apple in paradice that may not be touched Touch not mine annointed Psal 105.15 Yet notwithstanding it is a common thing with the Iesuites to preach to their yong Nouices concerning the murther of Princes And do teach that the Bulles of Rome haue power to depose all the Kings of the earth I sâ—ites Catech. lib. 3 pag. 204. â—e Franc. â—nâ— pag. 18. â— 64 65. 34. and to depriue them of their temporall state and Soueraignty That Kings so excommunicated ought to best â—ne though they be Catholickes That it is a good and meritorious deed to murther them The Councell of Coâ—stance saith a Iesuite condemned that odious Proposition concerning the killing of Princes by priuate men whensoeuer they iudge them for tyrants but when the Pope that King of pride shal iudge them for tyrants it seemeth it is meritorious for his army of Priests to set vpon them Richard Walpoole the Iesuite furnishing Squire with poyson instructioÌ„s to kil
of whom Gregory Bishop of Rome hath long foretold saying All things are done which were foreshewed the King of pride is at hand and that which is a vile thing to be spoken an army of Priests is prepared for him Because they that were appointed to be chiefe in humility do serue as souldiers vnder pride arrogancy But of some it may be demanded how they serue as souldiers vnder him First they serue as spyes in Israel vsing to that end much craft in change of rayment but more in their speech Secondly they serue as infernall furies to publish excommunications and Popish Brieues against Kings and Princes that they may incite the subiect to deny obedience and rebel Thirdly they serue where they haue power as Iulian the Cardinall serued vnder the King of pride in Bohemia in burning of townes killing men women and children rauishing deflouring and making a spoyle Fourthly they serue where they want power like blinde Moles vnderminining vnder the earth that they may blow vp the Church of God at an instant through vnmercifull fire Fifthly they serue where they haue authority as the executioners in the Massaker of France in the reigne of Charles the ninth And as the tormentors in the reigne of Queene Mary who spared not the child in the mothers belly This is not Apostolicall but Antichristian Sixthly like them that despise gouernment and vphold the faction called Prasinie they teach that the rebellion of the Laity is no rebellion Euâ—gra l. 4. Annot. Pope tyraÌ„ Page 74. The Catholikes of England say the Diuines of the Vniuersity of Salamanca namely Iohn de Sequereza Emanuel de Royos Iasper de Mena Peter Osorio may fauour Tirone in his warres and that with great merit and hope of eternall reward as though they warred against the Turkes Againe All Catholickes doe sinne mortally that take part with the English against Tirone anâ— can neuer be absolued from their sinnes by any Priest vnlesse they repent and leaue the English They are in the same case that helpe the English with any victual or any such like thing Againe the most worthy Prince Hugh a Neale and other Catholickes of Ireland that fight against the Queene are by no construction rebels Moreouer to passe from the army to the King of pride himselfe Pope Pius the fifth sent Rodolphin a gentleman of Florence to moue the Laity to rebellion in the State in Queene Elizabeths reigne and incited Phillip King of Spaine to send Duke Alua into England to assist and strengthen the rebellion Gregory the 13. and Sixtus the 5. did likewise excommunicate the Queene to the end to fill the state with bloud Paulus the fifth in his first Breue as the King of pride thus exhorteth all them that will be of his army Stand saith he your loynes being girt about with verity and hauing on the breast-plate of righteousnesse tâ—king the shield of faith Be ye strong in the Lord and in the power of his might and let nothing hinder you to doe what to deny the Oath of Allegeance to your King Which cannot be taken without hurting the Catholicke faith and the saluation of your soules Thus contrary to Gods law they make sinne no sinne iniquity no iniquity the rebellion of subiects meritorious and not damnable And hee an Hereticke by the Iesuite Anniball Codretto his censure that holds the contrary Secondly the law causeth terrour like those fiery serpents that stung the children of Israel Exod â—0 Heb. 1â— 21 It so terrified Moses at the deliuery of it that hee did feare and quake and so astonished the Israelites through the diuine image of Iustice shining in the same that they said to Moses Talke thou with vs and we will heare but let not God talke with vs lest we dye Nay such was the contradiction betweene sinne and the rule of diuine iustice that they could neither endure to talke with Moses vnlesse he couered his face with a veile This second vse of the law Rom. 9. annot Iam. 4. annot 2 Tim. 2. annot Math. 12. marg Rhem. Popish Priests likewise take away First in teaching that a man may cleanse himselfe from the filth of sinne and so become a vessell of honour in the house of God And that he hath power to make himselfee cleane and purge his owne heart To make himselfe a vessell of saluation To be a good tree to bring forth good fruite So they haue no more cause to be terrified for sinne in whom this power remaineth then a naked man going to bathe himselfe in a riuer hath cause to grieue if he fall in a soft miery or moorish place seeing he may wash it away at his pleasure Secondly to take away the terror of sin Iesuit Catech. lib. 2. pag. 7. Ibid. lib. 2. pag. 124 12â— they haue their oath of blindfolded obedience whereby they binde the inferiours to obey the Generall of the order blindfolded For these be the expresse words of their Constitution Wisedome is not saith the Iesuite Ignace for him that must obey but for him that must command Againe there is nothing so contrary to the coÌ„mendation of obedience as to delay or rather arrogancy in examining the reason of our Superiours commandement Therefore their vowe constraines and binds them to beleeue that when the Pope or superiours enioine any thing they are to thinke that God is in their mouthes and that assoone as they command they must obey though it be to murther a Prince To this end they fill the Pulpit with fire with bloud with blasphemies to make their Auditory beleeue that God is a murtherer of Kings and Princes And the more to take away the terrour of sinne therein â—bid li. 1 â—ag 7. The Iesuites when they send any man to execute their designements before he depart they confesse him and imploy one part of his penance to confirme him in that holy enterprise they make him heare Masse with deuotion they minister the blessed sacracment of the Altar vnto him and this done they giue him their blessing for a sure pasport to goe directly to Paradise or rather to hell Le Franc. dis p. 35. 90 Thirdly in stead of the law which worketh terror for sin they haue their chamber of meditations to terrifie men to sin Which chaÌ„ber is filled with pictures or many diuels in diuers terrible shapes Varades incited Barriers to kill the French Kiâ—g which the Iesuites vse to affright mens minds to doe some notable seruice for them Namely if a second Varades bring a commandement from his Generall to murther such a King or Prince hee must according to his oath of blindfolded obedience vndertake it otherwise he feares he should bee damned for disobeying his Generall Thirdly the law serueth to leade to Christ who is the brasen serpent that taketh away the sting of conscience that saueth all them that behold him with the eye of saith from the paines and sorrowes of hell He is that better Mediator that
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
that say they co-operate with grace when contrary to grace they seeke the disgrace of the Creator of all things Suruey pag. 470. saying That if God commands vs impossibilities and for not doing them doth not onely punish vs temporally but also condemne vs perpetually c. He I say saith Kellison must needs be most cruell and inhumaine mâ—re barbarous then any Scitâ—ian and so tyrannicall that in respect of him Nero Domitian and Dionysius were no tyrants but clement Princes Now what can be spoken more blasphemously then this against the author of grace which saith Hos 13. O Israel one hath destroyed thee but â—iâ—â—e is thy helpe Againe contrary to grace they sâ—eke the disgrace of the Sauiour of the world Ibâ—d pâ—g â—â—0 in writing If Christ hath deliuered vs from hell because he hath paid the punishment due for sinne and requireth no other satisfaction at our hands Then doth he in a maner egge vs forward to all vice But this is iniurious to the praise of the glory of his grace wherewith he hath made vs accepted in his beloued Eph. 1.6.7 By whom we haue redemption through his bloud euen that forgiuenesse of sins according to his rich grace Ibid. 607. 637. pag. Againe contrary to grace they seeke the disgrace of the faith of a Christian in stiling iustifying faith An idle apprehension of Christs iustice and a lying faith Eph. 2.8 contrary to the Apostle which saith Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God Againe God which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinne hath quickened vs together in Christ For by his grace ye are saued Againe contrary to grace they disgracefully teach against the kingly and priestly dignity of Christ in saying Ibid. 376. 379. that the Reformers haue no religion because they haue no sacrifice The reason vrged without reason is because Christs sacrifice is not sufficient to vphold religion and the worship of God Yet the Apostle saith Acts. 2.33 Act. 2.33 Since theÌ„ that he by the right hand of God hath bin exalâ—ed hath receiued the promise of the holy Ghost â—e hath shed forth this which you now see heare Againe contrary to grace denying Christs passion â—hey seek saluation in a consecrated cake in Popes Pardons in their owne merit in the merit of others in holy water and such like as if the bloud of Christ was quite dryed vp Briefly contrary to grace they â—hinke to merit heauen in seeking hauing heat an ouen seuen times hotter then before to offer vp by treason the life of Princes and the bloud of Gods chosen to the Pope as to a second Molech Though these and such like bee the workes of these co-operators with grace that endeuour with Honorius by prophane treason to subuert the immaculate saith Yet they will say they make that perfect through these their vnrighteous actions that Christ hath not done by his power suffering and obedience But ô miserable Rome may we say with Franciscus Zephiruâ— which in the time of our elders hast brought forth the light of worthy Fathers but in our daies hâ—st brought forth monsterous darkenesse shamâ—full and slanderous to the time to come OPPOS 5. Christ hath redeemed vs from captiuity and bondage of sinne not because no sinne can be imputed vnto vs but because his passion hath deserued grace for vs by which we may dispose our selues to iustification which is a resurrection from sin to newnesse of life Suruâ—y pag 262. CHrist hauing redeemed vs from the captiuity and bondage of sinne as we haue already proued it cannot bee still imputed vnto vs. For God that is righteous hâ—uing once called into iudgment the sinnes of all beleeuers and punished them in the full rigour of his iustice in his Sonne is also so iust that he will not the same debt once perfectly paied should be againe repaied If we knowledge our sinne saith the Apostle he is faithfull and iust to forgiue vs our sinnes 1. Iâ—â— 1. 1. Cor 15.3 and cleanse vs from all vnrighteousnâ—ssâ— Againe I deliuered vnto you that I receiued how that Christ died for our sins according to the Scriptures But Kellison deliuereth vnto vs that hee hath not receiued namely that we still remaine in our sins Which is as much to say Isai 53.5 Ioh. 1. that the Lord remembreth our sinnes still who hath promised to remember them no more But seeing he will haue it so let vs see how dead men remaining in their sinnes and separated from God in whom light shineth and darknesse comprehendeth it not can dispose themselues to iustification which is a resurrection from sinne to newnesse of life Which search for the tryall of the truth therein can be no better made then by considering first where this life is that maketh vs partakers of the first resurrection Secondly the way which wee must passe to this life Thirdly the instrumentall meanes by which we passing receiue the same First where this life is the Apostle telleth vs saying Col. 3.3 Yee are dead and your life is hid with Christ in God Againe God hath giuen vs life Col. 3.3 and this life is in his Sonne Secondly where this way lyeth that leadeth to this life Christ directeth who is the way I am the way the truth and the life Againe No man commeth to the Father but by me Againe No man can come to me Ioh. 14.6 Ioh. 6.65 except it bee giuen vnto him of my Father And where our Lord said this saith Saint Augustine if we remember the Gospell before wee shall finde that he said also No man can come vnto me except the Father which hath sent me draw him He said not shall leade him but shall draw him This violence is done to the heart not to the flesh Thirdly the instrumentall meanes by which we must haue accesse to the Father to the receiuing of this life is Faith in Christ Eph. 3.22 and this faith is the gift of God These things briefly considered by liuely testimonies it appeareth that no man can come to Christ who is the way to this life except he be draâ—ne neither can any man attaine to the instrumentall meanes of Faith except it be giuen him of God For faith is the gift of God Therefore altogether vnable to dispose our selues to iustification For this disposition commeth of the worke of Gods Spirit who by an effectuall working power that he may viuicate the members of Christ descendeth into their soules and createth faith in the same which is the eye the vnderstanding the foote and hand of the Soule The eye by which we see God the vnderstanding by which we know God the foote by which we walke in Christ to God and the hand by which we receiue life hid in Christ with God Which life once receiued the soule is made partaker
from sinners and made higher then the heauens hath no neede dayly as those Priests first for his owne sins then for the peoples to offer sacrifice For this he did once for all in offering himselfe That which they did daily and vnsufficiently in offering the sacrifice of beasts Christ did once and perfectly in offering himselfe From hence appeareth first Reuel 1.5 the excellency of his loue Secondly the excellency of his mediatorship The excellency of his loue who loued vs and washed vs from our sinnes in his bloud What greater proofe can there bee of his loue then this that of tender compassion and loue towards vs as a most mercifull and excellent high Priest he offered vp himselfe in sacrifice euen a slaine and bloudy sacrifice for the sins of the world And so with his bloud once powred forth and once offered hath wâ—shed away all our sinâ— and reconciled vs to his Father Secondly insueth as a fruit of his passion the excellency of his mediatorship But now our Priest hath obtained saith the Apostle a more excellent office in as much as hee is the mediator of a better Testament which was made vpon better promises namely the remission of sinnes perfected by his death and sufferings Ier. 31. Heb. 1.16 For I will be mercifull vnto their vnrighteousnesse and I will remember their sinnes and iniquities no more saith Iehouah that made the Testament or couenant concerning the remission of sins And by his death confirmed the same Therefore he forgaue sinnes saith Chrysostome when he gaue the testament by his sacrifice If therefore he forgaue sins by one sacrifice now there is no need of a second Theodoret 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 saying Their sinnes and iniquites I will remember no more Which promise of God Rom. 4.5 is euery day more and more performed in the iustification of the vngodly man who is iustified by faith in Christ by hauing his righteousnesse imputed vnto him that hath none of his owne The second vse consisteth in the Kingly dignity of our Sauiour who being exalted and placed in tâ—e highest degree of honour giueth as he hath receiued Psal 68.8 Eâ—h 4.8 gifts for men By the merit of his manhood gifts vnto men through the power of his God-head the gift of the holy Ghost 1. Ioh. 4.13 The gift of grace Rom. 5.15 The gift of faith Ephes 2.8 The gift of righteousnesse Rom. 5.17 The gift of life Rom. 6.23 with other graces infinite decking vs fit for the bridegroome Since then saith the Apostle that he by the right hand of God hath bene exalted and hath receiued of his Father the promise of the holy Ghost he hath shed forth this which you see and heare As God did beautifie the soules of the Apostles with supernaturall knowledge making them of Fisher-men Preachers and to speake as the Spirit gaue them vtterance to euery one in his owne language So he doth likewise through the same spirit Rom. 10.17 Eph â—1 18 Rom. 8.2 Gal 3.13 open the hearts of the hearers of his word that he may sow the seed of immortality namely the Gospel in them To the bringing forth of faith through the which the holy Ghost applyeth the benefites of Christs passion To the begetting the Church anew lost in Adam and to the reëdifying of it dayly more and more 1. Pet. 1. 1. Cor. 6. Ioh. 6. 1. 1. Cor. 10. 12. Ephes 2. vntill it come to the full period of perfection For Christ by the holy Ghost doth sprinckle vs with his bloud doth make vs his members doth feed vs with himselfe doth make vs drinke of himselfe and doth build vs vpon himselfe that we may be complet in him which is the head of all Principality and Power How then commeth it to passe that Christs sacrifice is not sufficient to vphold religion and the worship of God Kellison telleth vs the reason is If Christ neuer offered any other sacrifice Pag. 291. then that of the crosse then is he not a perpetuall Priest because hee hath no sacrifice which either by himselfe or by his Ministers is perpetually offered Then it may be of them demanded wherein the eternall Priest-hood of Christ consisteth Heb. 7. annot The Annotation vpon the Rhems telleth vs That Christ is not called a Priest for euer onely for that his person is eternall or for that he sitteth on the right hand of God and perpetually prayeth and maketh intercession for vs or for that the effect of his death is euerlasting For all this proueth not in proper signification that his Priesthood is euerlasting and perpetual But that Christs eternall Priest-hood consisteth in the perpetuall sacrifice of his body and bloud in the Church Yet by an vnbloudy sacrifice Pag. 144. pag 614. pag. 288. Pag. 387. continually to be offered as Kellison saith not immediatly from Christ the high Priest but onely by his vnder and virgin like Priests For the worship of God and exercise in religion which sacrifice in the Masse so offered is a most pleasing and cleane sacrifice not onely in respect of the outward forme which is vnbloudy but also in respect of the most chast pure and virgin like flesh and bloud of Christ Now then seeing Christs sacrifice as the Annotation vpon the Rhems teacheth consisteth in the perpetuall sacrifice of his body and bloud in the Church Then it consisteth not in that sacrifice Kellison speaketh of because it is vnbloudy without bloud therefore without profite For without shedding of bloud is no remission Heb. 9.22 If Christs perpetuall Priest-hood consisted in that vnbloudy sacrifice then should Christs perpetuall Priest-hood surcease to be when that should surcea so to be offered But seeing a sacrifice offered by an vnder Priest is so powerfull to vphold religion and the worship of God which the sacrifice of Christ cannot Let vs behold this sacrifice so highly commended and so maiestically offered by virgin-like Priests And first the excellency of the Priests that maketh and offereth it For though they doe stile themselues vnder Priests as the Pope stileth himselfe Seruus seruorum The seruant of seruants yet they challenge notwithstanding with him supreame power ouer the Creator of all things To the manifestation hereof we are first to consider the excellency of the Priest in the consecration They tell vs that in their handes Stella Clericorum as it were in the virgins wombe the Sonne of God is incarnated and taketh flesh That in their consecration they are aboue the blessed mother of Christ For she caused Christ to come into her virgin like wombe with eight words Ecce ancilla Domini fiat mihi secundum verbum tuum whereas their Priests make him come into the hoast with fiue words onely that is to say Hoc est enim corpus meum That they are more higher in authority then
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