THE PRINCELIE PROGRESSE OF THE CHVRCH MILITANT, marching forth by the steps of the flocke to her triumphant Bridegrome CHRIST IESVS.

ENCOVNTERED WITH AN erronious Army, turned side from IESVS to the IEBVSITICALL Faction, to fight with the Lambe, and make warre with the SAINTS.

As it appeareth in the ensuing Oppositions.

With an Addition demonstrating the a­bolishing of Antichrist, supreme Head of Heretickes, and vniuersall Main­tainer of treason.

Written by THOMAS BEDLE.

ISAIAH. 29.11.

Reade this I pray thee. Then shall he say, I cannot.

LONDON, Printed by Nicholas Okes dwelling neare Holburne Bridge. 1610.

TO THE MOST EXCELLENT, MIGH­TIE, PVISSANT, WISE, AND VERTVOVS PRINCE, IAMES: by the grace of God, King of great Brit­taine, France, and Ireland, defender of the Faith, &c. T. B. wisheth all celestiall Honour, and eternall Blisse.

MOST mightie Monarch.

In the infancie of the precious bloo­ming Church, planted by the perfection of beauty vpon the earth, Lucifer in his instruments roared against it: Christianos ad leonem: non licet esse Christi­anos. In the reigne of Queene Mary, the haire then being growne as white as the bloome of the Almonde tree; Christianos ad ignem: non li­cet esse Christianos. In the reigne of Queene Eli­zabeth, when [...]either Lyon nor Fire te [...]rified Gods children, he hastened to Rome, s [...]nt away [Page] Perillus brasen Bull, to see if any Phalaris would, or could torment Gods children therein. But when none of power could be found, he (knowing that the Children of the Church plaied stil about the mouth of the Bull, as vpon the hole of the Aspe) poasted from Rome to this little Paradise; to try if he could by speaking to your Maiestie in Popish bookes, and peti­tions, procure your Grace to the Churches sub­uersion, to eate of the forbidden fruite. But herein likewise failing, he mustereth vp Cay­phas knights, that they might besiege the Church by compassing the tents of the Saints about, and the beloued citty (inhabiting as a glorious Mo­narch, liuing vnder your gracious and royall re­giment) in the Parliament house; to the end shee might (as the Chariot of Light, there imployed to Gods glory) be ouerturned by those Phaë­tons, h [...]s instrumentall surtes: in whom he euer­more roareth Nemo nostrûm frug [...]esto. But see­ing (right royall Soueraigne) the all-seeing Deity (that made them cry, Deus venit in castra, vae no [...]is) hath preuented the same, to the gi­uing of vs you Maiesty as a King not amongst vs before; once more in all humilitie, as vpon a second Coronation, I do present vnto your Highnesse, these liuely Oppositions, shewing the diff [...]rence betweene the truth preached by [Page] the Lords Ambassadours: and the falshood by Po­pish instruments, which Gentlemen, vnworthy of that stile, would with so much bloud set vp. Thus crauing pardon of your gracious Cl [...]mencie for my boldnesse herein, In all humility, pray­ing to God to blesse your Maiestie, your vertu­ous Queene, and royall progeny, with the glorious beatitude of this life, and the blisse of eternity; I humbly take my leaue,

Your Maiesties poore Subiect in all humble and dutifull o­bedience, Thomas Bedle.

TO ALL ENGLISH Metamorphosed Romanes.

THE Iesuites seriously plotting, which way, through treas [...]n, they might reedifie the walles of Rome (with panting hearts, and by the meanes of vnmercifull fire, make spacious streets for some second Nero to walke in) sent forth (as it cannot bee vn­knowne vnto you, Gentlemen of the Romish fa­ction) their books, the fore-rūners of that wicked de­signe, in the meane time to sollicite their causes, and to prepare to battell, when the Alarum to the Mas­saker should be giuen. Out of which Popish bookes I thought good to draw these few Oppositions.

First, that you may know the Protestants of Eng­land, bred vnder the preaching of the Gospell, not to be caried with blind Papists, like Haukes hooded, they know not whither.

Secondly, that you may examime by the same, whe­t [...]er the Church of God be visible still at Rome or no? For saith the Argument before the Acts in your Rhems: The Church shall still continue visible [Page] in Rome vntill the fulnesse of the gentiles be come in. Which examinatiō being taken by your do­ctrine, & the effect of your doctrine, it wil appeare that Antichrist is gotten into the temple of God, seeking to draw from the true faith, to abro­gate the daily sacrifice, and atchieue desolati­on. All which (as your Annotations vpon the Rhems teacheth) a [...]e the markes of Antichrist.

For doctrine, the Church of Rome disgracefully teacheth, yea blaspemously; first, that if God com­mand vs impossibilities, and not for doing them, doth not onely punish vs temporally, b [...]t damne vs perpetually: He I say (saith Kellison) must needs be more cruell, inhumane, more barbarous then any Scythian; & so tyrannical, that in respect of him Nero, Domitianus, and Dionysius were no tyrants, but clement Princes. But we may say to these proud blasphemers, as Saint Augustine said to the Pelagians: The Pelagians thinke themselues cunning men, when they say, God would not command that thing that he knoweth a man is not able to do. And who is there that knoweth not this? But therefore God commandeth vs to do some things that we are not able to do, that we may vnder­stand, that we ought to craue of him.

Secondly, their doctrine is disgraceful to Christ, and to the decree of the whole Trinity concerning [Page] the redemption of man through Christ: who vn­dertooke for Adam, before he was created, that if Adam did fall, to redeeme him to his pristen estate▪ Otherwise God could not in iust [...]ce haue condemne [...], his Son for Adams transgression, had he not bene obliged for him, before he became a traytor to God. Contrary to this precious redemption, K [...]llison saith: If Christ hath deliuered vs from hell, be­cause he hath payed the punishment due to sinne, and requireth no other satisfaction at our hands; then doth he, in a manner, egge vs forward to all vice. But if a Pope with Vrban the 6. or Clement the 7. giue remission of sinnes, to commit sinne by fighting in priuate schismes, or to murther a Prince with Innocent the [...]. they do not egge forward to vice. But if Christ hath ta­ken away sin, (yet he onely with Kellison) although also he worketh a glorious renouation in man, eggeth forward, nay openeth a wide ga [...]e to all licencious libertie, vice, and in [...]uity.

Thirdly, they seeke the disgrace of Christian Faith, stiling it an idle apprehension of Christs iustice, and a lying faith. But their faith, which is onely hope, well corroborated, confirmed and strengthened, vpon the promises and graces of God, and the parties merite, or in the Popes Pardons, or in the merit of others which can me­rit their owne glory, and others saluation. VVhereas [Page] Christ merited his owne glory (as the Annotati­ons vpon the Rhems teacheth) this Romish faith is no idle apprehension nor lying faith. But to haue an affiance in Christ for happinesse, which is the very life and soule of faith: that onely with them is an idle apprehension of Christs Iustice, and a ly­ing faith.

Lastly, they seeke the disgrace of all religion in teaching, Christs sacrifice is not sufficient to vphold religion, and the worship of God. But a round cake offered by a new sacrificing Priest to deface the [...]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 d [...]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 wēt 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 [Page] should gather to any place, as though the campe of the Saints or beloued city shoul [...] be but in one place: which indeed are no o­ther thing but the Church of Christ sprea [...] through the whole world. And therefor [...] wheresoeuer the Church shall then be (which shall be in all nations euen then, for so much i [...] 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 Priest [...] (sent by the King of pride) treasons haue grown [...] vp in this kingdome, as close together, as the husk [...] 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, [Page] 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 proui­dēce 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 t [...] 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 sin [...] 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 [Page] 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 thei [...] consecrated cake, holy water, ashes, palmes, candle, and such like, ioyned in commission with that their G [...] 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 supre [...] 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 [Page 2] 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 body or soule of Adam was the image of God, but that it had it residence in both.

In the body there was maiesty, representing a di­uine maiesty, immortality, and innocency, which as spirituall rich robes decked the same, with an vn­speakeable beauty. In the firmament of the soule: the image of God in knowledge, and the same in righteousnesse and holinesse,Col. [...].10. Eph [...]s. [...].24. as glistering lights did shine [...]orth to the garnishing thereof. In the vn­derstanding as a bright shining sunne, soundnesse of reason ouerspread his glorious rayes. In the will vprightnesse and holinesse: The libertie of the will, shewing forth some very diuine matter in the soule, like a precious stone set in gold (as Saint Bernard speaketh) was [...]ch, that by it owne and proper motion, it chose, and refused that which sound reason said was to be chosen, and refused; that is, the choise of good and euill was free.

Briefly to take along with vs one of our aduersa­ries, [...]rney of the new r [...]ligion. pag. 253. that his owne mouth may condemne him: A­dam (saith Kellison) was enriched with a soule filled with grace, and spirituall treasures: which was prone to v [...]rtue, not inclined to vice, neither molested with concu­piscence, [Page 3] nor ouer-ruled by passion: but ruled reason, which was ruled by grace. His superiour part was obe­dient to God: his inferiour part to the superiour, sensua­litie to reason, the flesh to the spirit: and all creatures to him were obedient.

Now God hauing created Adam in this surpassing glory: placed him in Eden, where he was inuironed about with varietie of pleasures. And because it was necessary that mā adorned with such height of dignity, should yet owe homage vnto his creator, as to the supreme Maiesty; he made a couenant with him, founding it in that pure and holy nature of mans part, in which he was made. On Gods part, in Gods owne law ingrauen in mans heart by his diuine finger, in the first creation. And not in Christ, nor the grace of God in Christ. For then God ha­uing a delight to be with man, and man with God: there was no breach nor variance, that there needed a mediator: as after Adams fall there did, when a new couenant was to be made, namely, the couenant of grace in Christ: in which legall or natural couenant, the Lord promised vnder condition of holy and good workes, in obedience, and faith to be perfor­med, a cōtinuance of immortality, through a perpe­tuall life, free from sorrow, sicknesse, age, and death it selfe; or otherwise, if by disobedience he trans­gressed, death. In the day that thou eatest thereof, thou shalt dye the death, saith God to Adam in his father­ly warning, or admonition, to the end he should not fall.

Iehouah who had thus made the Angels, witnessing spectators of the purity of Adams creation: yee [Page 4] for a further testimony likewise to all succeeding a­ges, concerning the goodnes of the Angels, of man, and all creatures: it is said: God saw all that he had made, and it was very good. In the heauens when this celestiall Oracle was published, the Angels stood in their beauty surpassing, excelling in Wisedome, Power, Holinesse, and Happinesse. In paradise Adam was in most admirable glory, meditating in the height of his vnderstanding, in the mirrour of the diuine Deity; neither was there in heauen or earth, any enemy to be seene, or found: to vnrobe A­dam (by breach of the couenant) of the illustrious image of God.

But as it commonly falleth out in best gouerned states: though the Prince do shew neuer such loue to the subiect, by the gift of honour and rich possessi­ons: yet some are so vngratefull, that by conspiracy, and in hatred of all piety, they seeke to murther their Prince and Soueraigne, that they might while streames of bloud inuironne the mournefull throne, set the crowne vpon their owne tyranicall heads: so in some sort it fell out in heauen (the be [...]uti­ful citie of perfection) For some of the Angels (not con­tented with the blessed, & permanent state in which they were created: hauing Lucifer for their General) became aduersaries to God, by conspiring in the height of their ambition, to plucke the royall, and euer-shining Diademe, off their creators head. Inso­much that in Gods iustice, they were throwne downe like lightening from heauen. That they might at the time appoynted, be chiefe (as a terrour to all traytors) in hellish torments: that would [Page 5] haue bene aboue God in heauenly pleasure and fe­licity.

Lucifer and his associates thus banished the coe­lestiall Hierusalem (like a wandring Archtraytor, that desireth euery one to be like himselfe, by infu­sing into others his poysō through hellish perswasi­on) set vpon Adam, vsing his wife as an instrument, to effect what he intended. And like as an Aspe doth first send poyson with a tickling delight, into one veine, and so from veine to veine, vntill the vi­tals be seized vpon, and the body wrapped in the armes of Death. So did Satan, first by sugered temptation, eclipse the cleare shining light of A­dams vnderstanding, when he caused him to call in question the Lords commandement. And after­ward wounded him with the sting of concupiscence inwardly, hauing procured him to reach his hand towards the apple. But once eating, and by eating transgressing; he was wounded to death. And by transgression likewise of the law (which is a priuati­on and want of conformity with the law of God) the glorious eye of the vnderstanding became pre­sently obscured: like a dead mans eye,1. Ioh. 3. with thicke and palpable darknesse of ignorance. And the shi­ning beauty of the will, turning away from righte­ousnesse and holinesse, was ouerwhelmed with the darksome cloudes of impurity and iniustice: and became through the hardnesse of heart, & deceipt­full lusts, corrupt, froward, and more poisoned then the minde it selfe.

Briefly Adam (like an euil mā that hateth the light) being become the companion of of death, hating [Page 6] his Creator: [...]uruey of [...]he new [...]eligion. [...]ag. 353. thought forthwith to hide himselfe, vnder shade trees from his presence: from whom darknesse it selfe cannot be hidden. Thus when by sin, (as Kellison saith) man would not be subiect to God, he became a slaue to his owne flesh, passions and sensuality, hell and damnation. And of all this seruile subiection, sinne was the cause. For when Adam sinned, and we in him transgressed, we were by and by guilty of death, which is the reward of sinne: and by sinne we became slaues to sinne and concupiscence. For as Christ saith: Whosoeuer sinneth is a slaue to sinne. And being slaues to sin, we were slaues to the Diuell: who hath no authority or power ouer vs but by sinne: and being slaues to the Di­uell, we were the captiues of hell.

Though this be the state of all the sons of men, whose birth-right Adam sold in the height of his pleasure for an apple;Rom. 5.18. Heb. 12.16. Suruey pag. 580. and not onely his owne, as Esau did for a portion of meate in his hunger: Yet God who is good and iust, and must be iust, (as Kel­lison saith) else were he not good; first, as he is good, yea essentiall goodnesse, cannot but require (notwith­standing our wofull fall) obedience at our hands, to the fulfilling of his law, through the purity of nature, in which he created Adam. Which purity lost, being also the groūd and iustice, out of the which the law should be kept: no man (though the Lord command obedience) is able to performe the same. For by sinne (as Kellison saith) we were dispoyled of grace. Suruey pag. 254. And that force of grace had we none, because sinne had depriued vs of it. Likewise Saint Augustine ci­ted by M. Whittaker against Campian, saith: Natu­rall gifts were corrupted, the supernaturall extinguished. [Page 7] Insomuch that the naturall mans vnderstanding, as the Scriptures auerre, is so farre off from doing the office of a Generall, to direct the will, to the effe­cting that which is good: That it neither perceiueth, 2. Cor. 2.14, Ephes. 4.18. Rom 7.14. Ibid. 6.16.17.20. nor conceiueth the things of God. And the will depri­ued of liberty, to choose that which is good, and wanting the direction of reason, (like an vnruly Souldier) transgresseth cōtinually the law, through disordered motions, and euill desires. O euill is free will without God, saith S. Augustine cited by Bishop Iewel. Againe: Man misusing his free will, Apol. pag. 16. spilt both himselfe and his will. Againe: What do men presume so much of the possibility of nature? it is woūded, it is māgled, it is troubled, it is lost: it behoueth truly to confesse it, then stedfastly to defend it. Againe: Free-will once made thrall, auaileth nothing but sinne.

But to make this yet more manifest,Rhem. pag 195. that neither the will, nor vnderstanding haue life in them; most excellent is that place cited by Doctor Fulke from the Councell of Arausican. Chap. 7. That we are not apt to thinke any thing of our selues, as of our selues. If any man do hold, that by force of nature, he can thinke a­ny good thing, which pertaineth, and is expedient to eter­nall life; or that hee can choose to be saued: that is, to consent to the preaching of the Gospel, without illum­nation, and inspiration of the holy Ghost, which giueth to all men, the sweetnesse in consenting, and beleeuing the truth: He is deceiued with an hereticall spirit: not vn­derstanding the voice of God, saying in the Gospel: With­out me yee can do nothing. And that of the Apostle: Not that we are apt of our selues, to thinke any thing as of our selues: but our sufficiency is of God. And touching [Page 8] vnderstanding, the Apostle saith: The naturall man vnderstādeth not those things that be of the spirit of God. For they are foolishnesse vnto him: neither can he know them, because they are spiritually discerned. So that nei­ther the will nor vnderstanding haue heauenly life in them. Therefore it is impossible to do good, al­though the Lord commands it. Neither is the Lord bound [...]o wo [...]k it in vs; for he oweth vs nothing: & may leaue vs reprobate, to be condemned for euer, without impeachment to his goodnesse. As he re­fused Esau when he loued Iacob: Respecting them both as ill, Rom. 9. Annotat. Rhem. (as the Annotations vpon the Rhems teacheth) and the one no lesse then the other guilty of damnation for originall sinne; which was alike in them both. And there­fore where he might haue iustly refused both, he saued of mercy one: which one, being as ill & as void of grace as the other, must therefore hold of Gods eternall purpose, mercy & ele [...]tion, th [...]t he is pr [...]f [...]rred before his brother, which was [...]lder then himselfe, and no worse then himselfe.

Suruey pag. 58 [...].Secondly, God as he is iust, requireth obedience at our hands: that our actions may be tryed by the diuine rule of iustice, namely his law. Otherwise, as S. Augustine cited by Kellison, teacheth, No sinne should be, if no law did forbid it. If no sinne, then no death. I [...] no death, then A [...]am should escape vnpu­nished; contrary to Gods word which saith: In the day that thou [...]a [...]st thereof, thou sh [...]lt dye the death. Yet God in commanding vs that which is good: and in puni [...]hing vs doing euill and not good: which both (as Saint Augustine saith) are damna­ble: neither impeacheth hi [...] goo [...]nesse (as we said be­fore,) nor iustice, the fault being ours that we trans­gresse, [Page 9] and not Gods: who created Adam, and we in Adam, able to performe his law; as his word doth auerre, his Angels witnesse, and Kellison afore cited, testifie.

Therefore if Princes for a momentary transgres­sion, may iustly punish their subiects with perpetual exile and death it selfe: how much more may God that created Adam so glorious a creature, both pu­nish him for his rebellion, & all his posterity in him (that spa [...]d not the Angels) yet himselfe a most iust, and good God? According to that saying of Moses: Perfect is the work of the mighty God, Deut. 32.4 & all his waies are iustice and iudgement. God is true and without wicked­nesse, iust and righteous is he: Not cruell, inhumane, barbarous or tyranicall; as the false Prophet Kellison like a prophane Marcionite vrgeth. For as Ari­stotle a heathen could say: Iustitiam esse hespero, & l [...]cifero sormosiorem: Iustice is farre more beautifull then the euening and morning starre.

But to conclude against this most blasphemous hereticke with Saint Augustine: Detr [...]ctor diabolum in lingua portat: A slaunderer beareth the diuell in his tongue: and yet maketh himselfe in the meane time, as cunning as any Pelagian, of whom Saint Augustine thus speaketh; The Pelagians thinke them­selues cunning men when they say: That God would not command that thing that he knoweth a man is not able to do: And who i [...] there that knoweth not this? But therefore God commandeth vs to do some things that we are not able to do, that we may vnderstand that we ought to craue of him.

Thus we see, God is good in requiring that [Page 10] which is good at our hands: and iust in punishing vs not performing the same. And Kellison a blas­phemous wretch to vrge the contrary, to disgrace the truth, the Lord of truth, and the preachers of the same.

OPPOS. 2. The Protestant Preachers,auouching the lawes and commandements of God, to be impossible; giue occa­sion to all impiety.

Suruey of t [...] new religion. Pag. 570. The Protestant preachers auerring the couenant of workes founded in nature, and in the law of God, impossible to be performed, auouch the truth. Yet teaching the true vse of the law, direct the way to all piety. Whereas Popish Iesuites and Priests making the law to be no law, leade the way to all impiety: as the sequele shall declare.

Although the promise of the law hath annexed condition impossible to be performed by any of the sonnes of Adam: yet concerning the elect, it is not without most excellent vse. For first, it serueth th [...] Spirit of God, as an instrumentall meanes to bring them to the notion of sinne. Secondly, to worke a terrour in them, for sinne. And thirdly, to be as a Schoolem [...]ister, directing to Christ.

Concerning the first vse, Saint Paul, speaking of himselfe, saith: Nay, I know not sinne but by the la [...] for I had not knowne what lust meant, except the la [...] h [...] [...]id. Thou shalt not lust. That is, he had no [...] knowne that euery tickling desire of concupiscence (though r [...]sisted) had bene sinne: except the law [Page 11] had said: Thou shalt not lust. Iames 1. Annotat. Rhems. This vse of the law Po­pish Priests and Iesuites do deny. First, in teaching [...]hat concupiscence it selfe is no sinne: but when we do obey and yeeld to it. Nay, they doe suppose, that [...]he outrage of concupiscence, and sensuall appetite, is so [...]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 frō 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 [Page 12] vnto it. Whosoeuer (saith our Sauiour) looketh on a wom [...] to lust after her, hath committed adultery with h [...]r alre [...]dy in his heart. Againe, not onely the man that [...]illeth his brother is culpable of iudgement: but he [...]l [...]o that is angry wi [...] his b [...]ther vnadui­sedly. We [...]r [...] f [...]i [...]n ( [...]) [...]t onely to [...] t [...] be a [...]r [...]: Suruey 278. pag. 257. p [...]g. [...] from a [...]ul­t [...], a [...] [...]tion; bu [...] al [...]o fro [...] c [...]s look [...]s, yea [...]. W [...] a [...]e not only forbid [...]en t [...] o [...]end o [...]r fri [...]ē [...]s, but a [...]o [...] [...]wes Again [...], th [...] l [...] restraineth, oue [...] [...] [...]s the ou [...]. For Christ a [...]ng at that most excellent pe [...]ction that was in A [...]am when he w [...]s created: forbideth in vs by his imm [...]culate law th [...]t permit­teth no s [...]th of si [...]ne, the least euill that may arise through concupiscence, to labour against his spirit, in so heauenly a building as is the renouation of m [...]n to his pristen estate.

A [...]g contra I [...] li [...]. 3 ca [...]. 3. Th [...] [...]on [...]upiscence of the flesh (saith Saint Augustine) against which [...] good [...]it d [...]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. m [...] In a t [...] ­ti [...] p [...] ­ted b [...] [...] ac [...] [...] ­gu [...]us. 1 [...]0. From the concupi [...]cence of the flesh & the [...]upiscen [...]e of the eyes, and the pride of life all sinne an [...] temp [...]ti [...] pro [...]. As Thomas vpon his Sums there cited, confess [...]th. Againe, Concupiscence (say they) [...]s a [...] [...]rdin [...]te appetite of the soule, inclining it to [...]llow the d [...]ires of the fle [...]h: proceeding from sinne, and [...] the soule to sinne. Secondly they teach con­tra [...] to the law: because they say, that veniall sins (as th [...]y stile them) be no sinnes. For a man (saith the A [...]ations vpon the Rhem [...]) may be iust, notwith­standing [Page 13] veniall sinnes. Againe,1 Ioh. 1. marg. Rom. 1. Rh [...]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 d [...]bt: that is, the pu­nishment due for sins. But venial sins do. For d [...]bts do not onely s [...]gnifie mortall sinnes but also v [...]ni [...]ll: as S. Augustine by them often cited, teach [...]th. Therefore euery m [...]n be he neuer so iust: yet because hee cannot liue without veniall sinnes, may v [...]ry truly, [...]nd ought to s [...]y this prayer: Forgiue vs our debts. Againe, w [...]osoeuer hath any impure matter of veni [...]ll s [...]nnes, or s [...]ch other debts, to Gods iudgments pay [...]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) s [...]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 th [...] 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 f [...]ce [...] yea, and confirming his lye with p [...]riury, by laying his hand vpon the holy Gospel. An [...] why so? Because hauing receiued a commandement from his G [...]ner [...]ll, to lye, I [...]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 p [...]ay the Pris­cillianists, which sayd: Iura, periura, secretum prodere [Page 14] 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 s [...]ites Catech. lib. 3 pag. 204. [...]e Franc. [...]n [...]. pag. 18. [...]. 64 65. 34. and to depriue them of their temporall state and Soueraignty. That Kings so excommunicated, ought to best [...]ne (though they be Catholickes.) That it is a good and meritorious deed to murther them. The Councell of Co [...]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 & instructiōs to kil the Queene of England, Iesuit. Cat. lib 3. pag. 143. 144. told him, that it should be a godly sacrifice to God, and that Squire needed not to feare the danger of his life, or person, by reason of the meanes which he had opened vnto him: and though the enterprise should saile, yet he should change this present condition into the state of a glorious Saint, and Martyr in Paradise. Benedict Polimio a Iesuite, caused Willi­am Parry to vndertake to murther the Queene: Le Franc. Disco. 37. pag. after­ward a Priest (to whom he imparted it) disswaded him from the attempt, telling him the act was damnable: whereupon seeing this contrariety of opinions, he repaired to Hanniball Codretto, a Iesuite, to be confest; who [Page 15] told him, it could not be but this Wats was an hereticke. For the true Church made no question (or rather the Church of Antichrist) but that Kings excommunica­ted by the Pope, were ipso facto, tyrants, and therefore ought to be slaine. The Pope himselfe granted vn­to Parry plenary indulgence, and remission of all his sinnes to murther the Queene. An accident of no great wonder: for Popes haue bene common murtherers. Yet Bellarmine in his letter to the Arch­priest, saith: It was neuer heard of from the Churches infancy vntill this day, that euer any Pope did command that a Prince (though an Hereticke, though an Ethnike, though a persecutor) should be murthered: or did ap­proue of the fact, when it was done by any other. But he meaneth by those that were deafe and could not heare. Pope Clement the fourth stirred vp Charles the Earle of Aniou, against Manfreed the King of Sicil, who vanquished, and killed Manfreed. Pope Gregory the seuenth conspired the death of Henry the fourth, to be acted in the Church, whither the Emperour resorted to pray. Pope Vrban the sixth, sent for Charles, nephew of Lodowicke, King of Hungaria, to aide him against Queene Iane, with a promise of the kingdome of Naples: which king­dome Charles appeasing, put the Queene to death. Pope Gregory the 9. caused the Embassadors to be slaine that came frō Fredericke the 2. to certifie him concerning the winning of Ierusalē. Fredericke the 2. was poysoned, after strangled by one Manfredus, by the appointment of Inn [...]ent the 4. Pope Clement the sixth sent one to Lodowicke the Emperour to giue him poyson in wine, whereof he dyed. But to re­turne [Page 16] to the army of Priests of these Kings of pride,Iesuit. Cat. lib. 3. pag. 134. 335. The Iesuites of Doway, sent Peter Pan a Cooper dwel­ling at Spres, to kill Maurice Prince of Orange, and Earle of Nassaw, with a promise to procure a prebend for one of his children. The Prouinciall moreouer gaue him a blessing at his departure, saying: Fri [...]nd, go thy waies in peace, for thou goest as an Angell, vnder Gods protecti­on and safegard.

Ibid.Balth [...]za [...] Gizzard (that slow the father of this prouince of Gr [...]g [...]) confessed that a regent Iesuite (in the Coll [...]ge of Trees) assured him, that hee had conferred with three other of his companions, who tooke it wholly to be fr m God. Castel (a Scholer of the Iesuites) re­sol [...] [...]stab Henry the fourth of France in the throate with his knife: Le Franc. disco. pag. 34. (and did in the mid [...]t of his Nobles strike him i [...] the mouth) beleeued the act was lawfull and me­ritorious. Ambrose Varade did a [...]te Battier to go and s [...]eath h [...] two edged knife (prepared by a Priest of purp [...]) in the French Kings bre [...]st: bindi [...]g him there­to [...]y the Scrament, and assuring him by the liuing God, that hee could not do a more meritorious act, Ibid. pag. 31. & that he should therefore [...]e [...] Angels into Paradice. G [...]guard the Iesuite te [...]mes the a [...]t of Iames Clement (in mu [...]thering He [...]y [...]he third with a poysoned kni [...]e, which he t [...]ust into his belly) a heroicall act. The Iesuites of France, terme it the gift of the holy Ghost. Ibid. pag. [...]3. Pope Sixtus the such in a solemne Oration, made in the Consistory of Cardinals, the 11. day of September 1589. compared the treason of this cursed Dominicke, with the act of Eliazer and Iudeth: yea a farre greater worke, a rare, a notable, a memorable act, that a Monke, a religious man, had [Page 17] slaine the vnhappy French King, in the middest of his hoast; an act not done without the prouidence of God, and assistance of his holy Spirit. Thus did the Pope glory in his bloudy Oration; as Vrban the sixth with great ioy and contentment, did contem­plate in the bloudy sword, that slew Charles: who for the kingdome of Naples (at his request) put to death Queene Iane.

Fiftly,Rom. 13. the Apostle commandeth euery soule to be subiect to the higher powers. Vpon which place Saint Chrysostome thus saith: Let euery soule be subiect to the higher powers, although thou be an Apostle, al­though thou be an Euangelist, although thou be a Pro­phet, although thou be whatsoeuer thou art. For this sub­iection doth not ouerthrow religion. S. Aug. And Saint Augu­stine saith: Who being in his right wits, would say to Kings: Take you no care by whom in your kingdome, the Church of your Lord is defended, or oppugned; let it not pertaine to you, who in your kingdome will be religious, or sacriligious? to whom it cannot be said: Let it not per­taine to you, who in your kingdome will be chast, or vn­chast. Againe, A Prince serueth God otherwise as hee is a man, & otherwise as he is a King; because he is a man, he serueth God in liuing faithfully; but as he is a King, he serueth God by making lawes in cōuenient strēgth, which cōmand iust things, and forbid the contrary. As Ezechi­as serued God in destroying the groues, and temples of i­dols. Dauid, Salomon, and Ezechias, commanded the Priests to execute their offices, according to the law of God, & were obeyed. Constantine, Theo­dosius, Martianus, and Iustinianus, made Ecclesia­sticall lawes, to comp [...]ll Ecclesiasticall persons to [Page 18] do their duties, & called general Councels to decide questions of religion, and gaue order to proceed in them according to the Scriptures. They appoynted Iudges, & a Senate to order the Councell, as Valenti­anus in the Councel of Chalcedon, and were obeyed.

But contrary to all this, and the Lords comman­dement, the Church of Rome teacheth, that treason in a Clergy man is no treason. For the Iesuite Ema­nuel Sà deliuereth in expresse termes vpon the word Clericus:Le Franc. [...]isco. 26. Page. That the rebellion of a Church man against his King, is not treason: because he is exempted from be­ing the Kings subiect. But so they were not in the dayes of Dauid, Salomon, Iehosophat, Ezechias, and Iosias, which exercised supreme gouernment in cau­ses Ecclesiasticall, and ouer the high Priests them­selues: yet they are in the daies of Antichrist, exemp­ted, from being obedient to Princes. For the Church­men (saith Bellarmine) are as far aboue Kings, as the soule aboue the body: or more truly hee might haue said: as the Pope aboue the Emperour: and so haue ioyned the King of pride and his army together: 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 [Page 19] 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.Eu [...]gra l. 4. Annot. Pope tyrā. 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: an [...] 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 [Page 20] 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, t [...]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 [...]0. Heb. 1 [...].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 [Page 21] 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. 124.12 [...]. 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 cōmendation 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.

[...]bid. li. 1. [...]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. 90Thirdly, in stead of the law, which worketh terror for sin, they haue their chamber of meditations, to terrifie men to sin. Which chāber is filled with pictures, or many diuels in diuers terrible shapes; Varades incited Barriers to kill the French Ki [...]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 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 [Page 23] 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 [Page 24] Maiestie said in the Parliament house;The Kings Maiesties speech in the Parlia­mēt 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 [Page 25] 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 i [...] 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 7 [...]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. Theo­d [...]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 Prie [...]t and re­deemer, which by his sacrifice and death vpon the crosse, 2. Tim. 2. annot. Heb. 5. an. hath reco [...]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 [Page 26] redēption of man, liuely appeareth in the re­surrection of our Sauiour. For seeing that Christ (as their owne note vpon the Rhems cōfesseth) 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, frō the dead: For in the resurrectiō of our Sauiour, w [...] may behold through a liuely faith, the very actual remission of sinnes, and our iustification. For as t [...]e Father by deliuering Christ to death,Iohn. 3.16. Eph. 5.2. Luk. 4.18. hath redeem [...]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 t [...] the saying of the Apostle:Rom. 4.25. Who was deliuered to dath for our sinnes, and is risen againe for our iustification. If one dyed for all, (saith Saint Bernard in his 190 Epistle to Innocent Bishop of Rome, then all were lead, that so the satisfaction of one might be imputed to all: euen as that one person bare the sinne of all. No ma [...] (saith Kel­lison citing Saint Iohn) hath greater char [...]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: [Page 27] 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 [Page 28] 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 the [...] 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. [...]7. for thē 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, [Page 29] 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 performāce 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 [Page 30] deed, according to his good pleasure, to the perfec [...] repairing of the Image of God in him. God sittet [...] (saith an Ancient) in the heart of man, like a King in [...] palace: in his word like a King in his Councell: in hi [...] 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 los [...] by Adams transgression (according to the saying o [...] 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 Bonifac [...] the eighth, or Clement the sixth, giue remissio [...] 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 Vr­ [...]a [...] the sixth, or Clement the seuenth) to fight in hi [...] priuate scisme, he doth not giue liberty to iniquity. Or if a Pope with Inocent the third, giue remission o [...] 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 Roman [...] law, may take away sinne.

Ies [...]it. ca­ [...]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 [Page 31] 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, [Page 32] 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 [Page 33] 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 ma [...] is pl [...]ying with [Page 34] [...] 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 chosē? Rom. 8. There is our free­dome from the punishment: It is God that iustifieth, who shall cōdemne? 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 Christ) you can do nothing. Yet there be men (saith an ancient) vn­thankefull to Grace, ascribing much to poore and woun­ded Nature. It is true that man when hee was created, receiued great strength of free will: but by sinning he lost it. Saint Augustine cited by Doctor Fulke, pro­poundeth this question:Rhem pag. 206. May not that part of man­kinde (to which God hath promised deliuerance, and an eternall kingdome) bee repaired, by the merit of their owne workes? God forbid: for what good can he worke that is lost or cast away? except he be deliuered from per­ [...]tion. What? by freewill? God forbid that also. For man [Page 35] vsing free will amisse, lost himselfe and it also. For as he that killeth himselfe, doth it while he liueth: but in kil­ling himselfe liueth not, neither can hee reuiue himselfe, when he hath slaine himselfe. So when man sinned by free will, sinne got the victory, and free will was lost. For of whomsoeuer a man is ouercome, to him hee is addicted, or bound as a slaue. Rom. 6. What liberty then can there be of him that is a bond-slaue? but when he delighteth in sinne. For he serueth freely, that doth his maisters will gladly. And by this he is free to commit sinne, which is a slaue to sinne: but to do iustly he shall not be free, except he being deliuered from sinne, beginne to be the seruant of righteousnesse. That is true liberty for the ioy of well do­ing, and a godly bondage to the obedience of the comman­dements. But whence shall a man that is bound and sold, haue this liberty? Except Christ doth redeeme him, whose saying, that is, Iohn. 8. If the Sonne shall make you free, then are you free indeed: which thing, before it begin to be wrought in man, how can any man boast of free will in a good worke, which yet is not free to worke well? except he extol himselfe being puffed vp with vaine pride: which the Apostle beateth downe when he saith: You are saued by grace through faith.

Neither doth man, when hee is made free by Christ, make himselfe euery day more honorable then other, vntill he come to be more pretious then fine gold:Rem. 9.23 Phil. 2.23 ye aboue the wedges of the gold of O­phir. For this is a worke peculiar to Gods Spirit, that worketh in vs the will and the deed, according to his good pleasure. We will (saith Saint Augustine) but it is God that worketh in vs to will: we worke, but it is God that worketh in vs, according to his good pleasure. This [Page 36] is behouefull for vs to speake. This is a godly and true doctrine, that our confession may be humbled, and lowly: and that God may haue the whole. We liue in more safety, if wee giue all vnto God, rather when wee commit our selues partly to our selues, and partly to him. For as it is God, that first worketh a new recreation in the minde, through a heauenly illumination, and a holy will, by creating holinesse in the will: so it is the same God, that causeth the light of the one to in­crease, and the holinesse of the other to abound. Concerning which spirituall beatitude, Saint Iohn teacheth most excellently, when he saith: That life was in God from the beginning, Ioh. 1.4.5. and that life was the light of m [...]n, that this light shineth in the darknesse, and the darknesse comprehended it not. It was the speciall re­uelation of the Father, that Peter knew Christ. And it was the exceeding mighty and powerfull worke of Christs Spirit,Ioh. 2.20. that Saul, afterward called Paul, did preach Christ, not directed by any fleshly, or humane Spirit, but by the Spirit of Christ, by which he did liue in him. That we liue well, that we vnder­stand aright, we haue it of God, of our selues we haue no­thing, saith Saint Augustine cited by Bishop Iewel. From this want ariseth the paiers of holy men; Da­uid beseecheth God to create a cleane hart in him. And Salomon saith: Let him incline our hearts vnto himselfe, that we may keepe his commandements. These holy Pa­t [...]ke: did not thinke, (as ambitious Popish Priests d [...]e) that they had power in themselues, to make themselues cleane, and to purge their owne hearts, (a [...] the Rhems teacheth.)

By this which hath bene said, we may see more [Page 37] cleare then the light, that the will of man doth not co-operate with the Spirit of God in his recreation, no more then Adam in his creation. For, the vnder­standing seeth no further then the Spirit of God in­lightneth it (which is but in part in this world) no more then a man carrying a candle into a large gallery garnished on euery side with variety of curious workes, seeth no more then that the light of the candle maketh apparent.Psa. 18.28. Surely (saith Dauid) thou wilt light my candle, the Lord my God will lighten my darknesse. Againe, send thy light and thy truth, let them leade me, let them bring me into thy holy moun­taine, and to thy tabernacle. Neither doth the will in any thing obey the Lords command, more then it is effectually moued thereunto by Gods Spirit. As it doth appeare in Ionas, Ionah. 1.3. who being commanded by the Lord to go to Niniuah, that great citty, and cry out against it, rose vp to fly to Tharshish frō the presence of the Lord. But more apparant in the saying of Paul. Rom. 7.23 For I delight (saith hee) in the law of God concerning the inward man. But I see another law in my members, rebelling against the law of my minde, and leading one captiue vnto the law of sin, which is in my members.

But Kellison saith:Suruey. pag. 144. If we co-operate not with God by our own free wil? In vain do we pray that his will be done vpon the earth. But to this we answer, if we doe co-operate with God, then our will shall bee done as well as Gods will?1. Cor. 25.28. Phil 4.6. Ibid. 2.13. And so God shall neuer be all in all in vs, that we may bee wholly gouerned by his holy Spirit: which is plaine opposite to truth, and most dishonourable to Christ. For if Christ should [Page 38] not wholly gouerne vs by his Spirit? At the day of resurrection, when our bodies shall rise Spirituall bodies▪ (that is, wholly to be gouerned by his holy Spirit, which now they are but in part) then there would remaine a will in vs, as now there doth, co­operating against, and not with the Spirit of God: euen the will, which the Apostle complaineth of, when hee cryeth out, Rom. 7. Who shall deliuer me from the body of this death? Euen from the law of my minde, which leadeth me captiue vnto the law of sinne. So also should Christs body, (that is his Church) be imperfect, the good worke of the Spirit of God vnfinished,Eph. 1.23. and the fulnesse of Christ thereby ex­tinguished. For as by his gratious dispensation he is head of his Church: hee is not full without his body.

But what should we speake further (of the worke of Gods Spirit) to those 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, m [...]re barbarous then any Scit [...]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 [...]i [...]e is thy helpe. Againe, contrary to grace, they s [...]eke the disgrace of the Sauiour of the world,Ib [...]d. p [...]g. [...]0. in writing: If Christ hath deliuered vs from hell, because [Page 39] 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 thē, that he by the right hand of God hath bin exal­ [...]ed, & hath receiued the promise of the holy Ghost, [...]e hath shed forth this which you now see & heare. Againe, contrary to grace, denying Christs passion, [...]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 [...]hinke to merit heauen in seeking (hauing heat an [Page 40] 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 Zephiru [...]) which in the time of our el­ders, hast brought forth the light of worthy Fathers: but in our daies h [...]st brought forth monsterous darkenesse, sham [...]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.

Suru [...]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, h [...]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. I [...]. 1. 1. Cor 15.3. and cleanse vs from all vnrighteous­n [...]ss [...]. Againe, I deliuered vnto you that I receiued: [Page 41] 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 [Page 42] 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 dra [...]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 of the first resurrection, without any co-operation of it owne. Fides nostra est clauis regni coelorum (saith Clemens Alexandrinus cited by Bishop Iewel, Apol. Bis. Iewel. pag. 178.) Our faith is the key of the kingdome of heauen. Cor clausum habent: quia clauem fides non habent, (saith S. Augustine) They haue their hearts shut vp, because they lacke the key of faith. God giueth vs this key before we can haue passage into heauen: wee no sooner receiue the same, but Gods treasury is opened vnto vs; our of which we receiue (through Christ) righteousnesse and life, that we may be made partakers of the first resurre­ction.

Againe, [...]o make this more apparent (our Sauiour saith) Except a man be borne againe, hee cannot see the [Page 43] kingdome of God: Nor cannot enter into the kingdome of God: that is, into a vertuous life. Man is so farre off from disposing himselfe thereunto (as Christ testi­fieth) that he is not able to discerne it. And no mar­uell,Rom 8.6. 1. Cor. 2. for the wisdome of the flesh is death (as the Apo­stle saith.) Againe, the naturall man vnderstandeth not the things of the Spirit of God: for they are foolish­nesse vnto him: neither can he know them; because they are spiritually discerned.

This did liuely appeare in the Philosophers, who did know that there was a God: but neither knew what that God was, nor how he was to be worship­ped. And therefore no better stiled in the height of their wisedome (by Tertullian, and Saint Hierome) then the Patriarkes of heretickes.

He therefore that would attaine to this spirituall knowledge, must first receiue his new birth, not in body, but in minde: that is, his minde must be illu­minated, and made spirituall, that it may become the minde of Christ, by receiuing a recreation from the Spirit of Christ.Rhem. Rom. an­not. We haue the minde of Christ (saith the Apostle.) And the gift of faith, which is the first foundation, and ground to build vpon: must bee crea­ted and placed in that royall chaire of illumination: before we can either see what a vertuous life is, or do any thing that is pleasing to God. For without faith, it is possible to please God.

Yet for a further demonstration of that we haue in hand, there is a kingdome of darknesse, and a king­dome of light. The kingdome of darknesse consisteth of dead men, wounded to death by Adams transgres­sion. The kingdome of light, of liuing men, reuiued [Page 44] and viuicated by the second Adams spirit. Concer­ning these two kingdomes,Col. 1.12.13. the Apostle thus spea­keth: Giuing thanks to the Father, which hath made v [...] meet to be partakers of the inheritance of Saints in light: who hath deliuered vs from the power of darknesse: that is, out of the kingdome of Satan by iustification: and hath translated vs into the kingdome of his deare Sonne by sanctificatiō. Vpon which place Theodoret thus spea­keth: We praise the merciful God, which (wheras we are vnworthy) hath made vs partakers of the Saints in light.

Thus we see that this translating from the powe [...] of darknesse: that is, from death to life, can bee no more in the will of men, that are dead in sin, then it was in Lazarus to raise himselfe out of the graue, who only are raised by the effectual working pow­er of Gods Spirit: as all the selected are from time time. As Saint Paul notably teacheth the Ephesians, in shewing them what is the exceeding greatnesse of Gods power, not onely in raising vp Christ their head from the dead, that he might sit at the right hand of his Father: but also in raising vp them, the members of Christ, quickening them together in Christ, (by whose grace they are saued. That they might sit likewise together in the heauenly places in Christ Iesus. The dead man cannot be raised againe, vnlesse the Lord cry within him, (saith S. Augustine.)

Seeing therefore that that sanctified body of Christ (free from sinne, both originall and actuall) could not be raised vp, but by the exceeding great power of the Godhead. Iniurious is this Popish po­sition, which would haue vs fellow-workers with the whole Trinity, in raising our selues being dead. [Page 45] Nay double iniurious it is to the whole trinity. First, to God the Father, in making his couenant to none effect, who hath promised for Christs sake to re­member our sins no more.

Secondly, to Christ, in extenuating the merits of his passion: In saying, he onely hath merited grace for vs, and left vs in Aegypt, vnder the slauery of the diuel (the Aegyptian Pharaoh.)

Thirdly, it abasheth the power of Gods Spirit, in making vs fellow-workers with him in our recreati­on, as if darknesse could co-operate with light, to the perfecting of our redemption, which Christ (as they say) hath not.

Fourthly, most iniuriously, for their owne righte­ousnes, for their own merit sake (yea, in murthering of Princes) would tye Gods Spirit to be life vnto them; or to whō they sell life, by selling of merits, Masses, & such like. The heresie of Macedonius, which said, that the holy Ghost is seruant and slaue to the Father, & the Son, is as tollerable as the heresie of these mē that would make the holy Ghost their seruant: yea, while they are through false doctrine, Monstra & portentu (as Platinia somtimes said of their Popes) Monsters, vnnaturall, and ill shapen creatures.

In this position wee may behold the Angels of light preaching the exceeding greatnesse of his power towards vs which beleeue,Eph. 1.19. according to the working of his mighty power (as the Apostle saith:) and the Angels of darknesse attributing (as v [...]ankfull to grace) that to nature, which is proper to the di­uinity. Teaching also (by denying the sufficiency of Christs passion) night (as Saint Cyprian saith) in [Page 46] stead of day; destruction, in stead of health; despera [...]i [...] vnder the colour of hope: infidelity, vnder the pretence o [...] faith. Antichrist vnder the name of Christ.

OPPOS. 6. Christ hath redeemed vs from the seruitude of the la [...] not that the law bindeth vs not: but because he hat [...] takē away the heauinesse of the law. And by his grace, hath giuen vs force easily to fulfill it: which otherwise would haue tyrannized ouer vs, in commanding more then we should haue bene able to haue performed.

Suru [...]y. 261.THese Co-operators with grace, still seeking t [...] lessen and extenuate the merit of Christs passi­on,Heb. 1. marg. Ioh. 17.5. leaue him to merit his owne glory, and them­selues to do the like. Christ (saith the Annotation [...] vpon the Rhems) by his passion, merited his owne glo­rification. When as contrariwise Christ praying to his Father, desireth to bee glorified, not with any new merited glory: but with the glory he had with hi [...] Father before the world was. God the creator of al [...] things, needed not to haue stepped downe from hi [...] throne, to haue taken our nature vpon him, to me­rit his owne glory, but our saluation, that we might in him become righteous by his whole intire obe­dience of the law: and not (as Kellison would haue it) by a part onely. For as not some part of Adam [...] disobedience, by which he transgressed the law, i [...] imputed vnto vs.Rom. [...].19. So not some part of Christs obe­dience, but all, which he most perfectly in the pu­rity of his innocency, and holinesse fulfilled, both in doing, and suffering, is imputed vnto vs. For the [Page 47] threatning of the law cannot be fulfilled, but by bea­ring, and suffering the curse: nor the commande­ment of the law otherwise performed, but by doing of them. Christ, Phil. 2. Gal. 3. that he might take away the curse of the law, humbled himselfe, and became obedient vnto death, euen the death of the Crosse. S. Hierome saith: For that which was impossible of the law, in that it was made weake by the flesh, God sending his Son in the simili­tude of sinfull flesh, condemned sinne, of sinne in the flesh, Which if it bee true, it may bee obiected vnto vs: Then Moses, & Isaiah, and the rest of the Prophets, which were vnder the workes of the law, were vnder the curse? which thing he will not be afraid to confesse, which hath read the saying of the Apostle. That Christ hath re­deemed vs from the curse of the law, being made a curse for vs: And to answer, that euery one of the Saints for their time, were made a curse to the people. As Christ became obedient vnto the death, to take away the curse of the law.Ibid. 3.4.5 So likewise to the fulfilling of the commandements, the Apostles speaking of the pre­cepts of the law, saith: But when the fulnesse of the time was come, God sent forth his Sonne made of a wo­man, and made vnder the law, that hee might redeeme them which were vnder the law, that wee might receiue the adoption of Sonnes. Againe,2. Cor. 5.2 [...]. Rhem. pag. 571. he hath made him which knew no sinne, to be sinne for vs, that we should bee made the righteousnesse of God in him. Theophilact (cited by Doctor Fulke) vpon this place saith: What is this, that God gaue his Son which knew no sin: (that is, which was iustice it selfe) to dye for vs? and caused him to dye as a sinner and wicked man? For cursed is he that han­geth on a tree. And he was reputed among the vniust. He [Page 48] saith not that he made him a sinner, but sin it selfe, which is more: why was this done? That we might be iustified not of workes, and the law, but of grace. For, this is the iustice of God when a man is iustified by grace, so that no blemish, or small spot is sound in him. For therefore he said not, that we might be made iust, but the iustice of God, shewing the excellency of grace. Oecumenius saith: He made him sinne: that is, he should be condem­ned a sinner, that we should be made the iustice of God in him. He said not that wee might bee made iust: but that which was more, iustice it selfe, and the iustice of God. And that is the iustice of God, which is not of workes, but that we might be iustified in him: that is, by him forgiuing and pardoning vs. Saint Augustine. God made Christ sinne for vs, to whom we are to be reconciled. He therefore was made sinne, that we might be made iu­stice: not our iustice, but Gods iustice, neither in vs, but in him. As he declared sinne not to be his, but ours: not placed in him, but in vs, by the similitude of sinfull flesh, in which he was crucified.

Thus by the testimony both of Scripture and Fa­thers, we see, that Christ hath not only taken away the heauinesse of the law, and left it to our fulfil­ling: but hath also fulfilled the law, to the meriting of a sempeternall righteousnesse for vs. Yea, to the re­ducing, and restoring vs to a farre more excellent state, then Adam before inioyed: who had posse non peccare; we non posse peccare. He, p [...]sse non mori; we, non posse m [...]ri. He had power not to sinne: we, no power to sinne. He power not to dye: we, no pow­er to dye. Nay our estate, if we enter into some particular cōsideration, is in some measure (through [Page 49] these two parts of Christs obedience) farre more excellent in this life (not to speake of the life to come) then Adams was.

Adam was mortall: so are we euen while we are mortall.1. Ioh. 3.14 We are translated already (saith the Apostle) from death to life.

Adam enioyed the pleasures of Paradice: so we in part in this our pilgrimage,Eph. 2. haue the fruition of the pleasures of heauen. While we are made to sit to­gether in the heauenly places in Christ Iesus: Who be­ing the first ripe corne offered to the Lord, sancti­fied the whole field: (that is, all his members) and ascended on high that he might prepar a place, and take (as our feoffe) possession of heauen for vs.

Adam in the height of his liberty was called but the seruant of God: but we euen in this vaile of misery, are called the members of Christ, 1. Cor. 12.12. the spouse of Christ; yea Christ. By the name of Bride-groome, bone of his bone) by being through regeneration, made partakers of his diuine nature: flesh of his flesh, hauing our flesh made the flesh of Christ. By sanctification, we haue the same minde and affecti­ons, the same life that Christ hath through the par­ticipation of the same Spirit.

Adam standing in his estate of integrity, God had a delight to be with him, and he with God: but God hath a delight to be with vs in this our state of imperfection: Delicia mea cum filijs hominum: My delight is to be (saith God) with the sonnes of men. De­licia nostra cum filio Dei: Our delight is to be wi [...] the Sonne of God.

The wife of Adam in the middest of his plea­sures, became an instrumentall meanes to vnrobe him of the glorious image of God: But the Spirit of Christ, our husband in this our pilgrimage, beginneth to cloath vs with the image of God a­gaine.

Adam in his ioy, in eating the fruit forbidden, found nothing but death: We, in the middest of our afflictions can finde nothing but life; we can­not dye though we would:Haba. 1.12 For neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God.

But seeing these priuiledges are in no request with them, that leaue Christ to merit by his paines, his owne glory, and theirs to do the like. I cannot see how they can by this their owne doctrine? be sa­ued? for that no man hath this iustice of workes, (the Annotations elsewhere thus speaketh:Rhem. Rom. 8. annot. Ma [...]th. 5. annot.) We be truly called the sonnes of God, and so iust indeed, though we be not without all sinnes. Euery one of vs, as well iust as vniust, being taught, and bound to confesse our offences, to aske daily of God by this petition: Forgiue vs our debts. So farre are we off from meriting any thing at Gods hands: that by their doctrine we be still in­debted to God, concerning the punishment, & the debt of sinne. Therefore it must needs be, that all that are deliuered out of the common condemnation, are deliuered by the meanes and merits of Iesus Christ (as the Annotations elsewhere truly teacheth) or not at all. Rom 9. annot. Reue. 20. marg.

Againe, they thus teach:Reue 2. annot. Reue. 1. annot. 2. Tim. 4. annot. That none vnperfectly cleansed, can enter into the kingdome of heauen. Againe, that God cannot be good, that can loue and saue him hee knoweth to bee euill. Yet they send the Catholicke Christian man, liuing but an ordinary honest life, either not sinning greatly, or supplying his fault by penance, as a man of great iustice, to challenge heauen in his owne right, bargained and wrought for, and accordingly to be paid for him.

Others that are altogether vncleane, and not so chast as the Priest that keepeth but one Concubine, that they may be made heires of other mens good­nesse, that haue none in themselues, as the Pope is of Peters, make (with the foolish virgins) purchase of counterfeit oyle, that they may receiue to their saluation, righteousnesse from their workes of su­pererogation. As the Pope, though neuer so wic­ked, receiueth his holinesse by succession of Chaire.

Others seeke it in Popes Pardons: Apol. Bish. Iewel. pag. 147. Ibid. 125. who by po­wer (as hardening inforceth) is Peter, by annoynting Christ. And thus Simon Begumus, Bishop of Mad [...]u­sia (in the late Councel holden at Lateran in Rome) sought it: who poynting to the Pope, as Iohn Bap­tist did to Christ, said: Behold, the Lyon is come of the tribe of Iuda, of the roote of Dauid, ô most blessed Leo, we haue looked for thee to be our Sauiour. And thus the Ambassadors of Sicilia fought it: who cryed, lying prostrate on the ground: O thou holy Father, that ta­keth away the sinnes of the world, haue mercy vpon vs: Thou which takest away the sinnes of the world, giue vs peace.

Others in the Popes Chaire: For the truth (saith Cardinall Cusanus) cleaueth fast to the Popes Chaire. Therefore the members vnited to that Chaire, and ioyned to the Pope, make the Church.

Others whom the Pope iudgeth in his finite wisedome to bee somewhat vncleane, are sent into Purgatory, which (as Angelus Parsiensis saith) is the peculiar possession of the Pope, there to stay till his Ho­linesse thinke them sit, through the mediation of Angels, to passe to heauen.

There is none sent to haue passage by Christ, to that hauenly Ierusalem, but the abiects of the Gen­tiles,Cal. 3. an­not. Rhem. who commit mortall sinnes. For they (as the An­notations teacheth) cannot be deliuered by themselues, nor by any other meanes from the curse of the law, but by faith, and the grace of Christ Iesus.

Here we may behold the Angels of light lea­ding to Christ, in teaching that not some part, but all Christs obedience, is imputed vnto vs. The other, (namely the Angels of darknesse) ha­uing mingled, lerma malorum, a heape of mischiefe, sends men thither, from Christ, to seeke salua­tion in them. But (as Saint Augustine saith:) Ec­clesia in nullo homine spem ponere à suo redemptore de­dicit: The Church hath learned of her Re­deemer, to put no trust in any man.

OPPOS. 7. The Preachers of this Monarch, teaching that faith onely iustifieth, open a gap thereby to all vice.

Suruey pag. 526.THis Popish Iesuite vseth Faith (that is an assu­rance in Christ) for happinesse, according as hee hath done the obiect, namely Christ Iesus. In teaching that faith cannot iustifie without opening a gap to vice: As Christ could not make a perfect redemption for vs without opening a gate to all licenti­ous libertie, vice and iniquity.

But contrary to this Pelagian opinon, we will proue, that Faith onely doth iustifie; and withall in the next position make manifest, that though the Preachers of this Monarch teach this doctrine: yet withall preaching an inherent righteousnesse, as well as an imputatiue: sanctification, as well as iustification, open no gate at all to vice: Whereas they teaching neither the one nor the other; neither the tree, nor the fruit, set open a gap to all idolatry.

But first concerning this doctrine in hand, we are to consider, that the reason why we are iustified by faith, and not by workes, is; because iustification, and therefore saluation goeth before workes. For the way which the holy Ghost vseth to make vs able for them, is Faith, vniting vs to Christ, whereof he himselfe is a witnesse, who saith: As the branch can­not beare fruit of it selfe, except it abide in the vine: no more can you, except you abide in me. Apol. Bish. Iewel. pag. 296. The beginning (saith Saint Syrill cited by Bishop Iewel) and foundation of our [...]oline [...]se, is Christ, by faith I meane, [Page 54] and none otherwise, for in this sort Christ dwelleth in vs. Those onely are to be counted good wookes (saith Saint Augustine) which are wrought by loue. Faith of ne­cessity must go before: for they must take their beginning from saith, Rhem. [...]4. pag. and not faith from them. Saint Ambrose (ci­ted by Doctor Fulke) thus speaketh: Faith onely shal go with you to the next life: and iustice shall also ac­company you. Heb 11. annot. If faith go before? which (as the Annota­tions vpon the Rhems teacheth) is the ground and foundation of all other vertues, and worship of God, with­out which no man can please God. Rhem. pag. 232. Then that which fol­loweth after (which is workes) cannot be the cause of that which goeth before: namely, the free iustifi­cation of life, through faith. By this argument Paul proueth, that neither Gentile, nor Iewe, are iustified by workes, but by grace. For by grace yee are sa­ued (saith the Apostle) through faith, and that not of your selues, it is the gift of God. The Church ca­steth all her liuing into the gift of God, which vnderstan­deth all that she liueth, not to be of her merit, but of Gods gift, when she saith: God be mercifull to me a sinner. As Beda teacheth, cited by Doctor Fulke. For whether we respect faith, or righteousnesse, and life, which we receiue from Christ, by that instrument of faith, they are all the gifts of God. No maruaile then if Saint Augustine stileth the opinion of merit, pride; and the iustification of saith, the discipline of humility. Seeing this (as Saint Basil teacheth) is a full and perfect re­ioycing in God: When a man doth not boast himselfe of his owne iustice: but knoweth himselfe to bee voyd of of true iustice, and to bee [...]ustified by onely faith in Christ.

Saint Paul in the definition of the Gospel (the seed of immortality) sheweth,Rom. 1.1 [...] that the efficient cause of our iustification, is the power of God, Rom. 1.10 Gal. 3.11. Heb. 10.3 the end our sal­uation, and the instrument whereby it is receiued, faith: for he addeth vnto euery one that beleeueth. And this he confirmeth by a testimony of the Prophet Abacucke, wherein 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, Chrys [...]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 Ʋicar, 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. [...] they are iustified; because working nothing, nor making any [Page 56] recompence, they are iustified through faith onely by the gift of God. [...]mb. Epist. [...]d Rom. cap. [...]. 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, [...]rigen. epist. [...]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 paradi [...]e.

Hillariu [...] vpon Matthew, saith: It moued the Scribes and Pharises, that sinne was forgiuen by a man: [...] [...]ld a man onely in Iesus Christ, and that to [...] [...]or giuen by him, which the law could not release: for saith onely doth iustifie. [...]pol. p [...]g. [...]. Saint Basil, cited by Bishop Iewel, saith. Who so trusteth not in his owne merits, nor lo [...]th to be iustified by his owne workes, he hath his onely h [...]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 s [...]ith: Yee are saued by grace. Gregory Naza [...], speaking in the person of the Publican, that praied with the Pharisie: Workes s [...]ll not saue me, but let thy grace and mercy drop downe [...] [...]ime prophane man, which onely hope, ô king, thou [Page 57] 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 ( [...]aith the Prophet) to whom the Lord imputeth no [...]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 cōfession 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 [Page 58] 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 hi [...] 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 [Page 59] stridor dentiū ex furore: Full of weeping, because of griefe; full of gnashing of teeth, because of madnesse: Yet Quippe nihil miseris fletus lamento (que) 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 weigh [...]th downe the soule, Suru [...]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, [Page 60] 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. 6 [...]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 s [...]lt finde me guilty: I h [...]ue need therefore [Page 61] 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 m [...] are also called Good. [Page 62] 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 [...]auldest saue them, but thou findest much wherefore thou should condemne them. Againe, Saint Augustine elsewhere thus speaketh: Thou art nothing by thy s [...], call vpon God; the sinnes are thine, the merits are Gods: punishment is due to thee: and when the reward sh [...]ll [...]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 takē [...]way: otherwise it were but a fained forgiuenesse.

[...]om [...]. [...].Seeing God iustifieth the vngodly, no vertue in­herent can bee of the essence or forme of iustifica­tion: [Page 63] 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. [...] 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.Chrysh [...]. 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 ex­cellēt then life, because it is the root of life: which is most [Page 64] 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. & [...]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 whō 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, [Page 65] in whō 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 Christiās should beleeue as an article of their faith, that S. Francis had the 5. woūds of Christ imprinted vpō him, & commanded solemnely to [...]ebrate the feast of the woūds of S. Francis. This saith with Kell. is no lying faith, nor idle apprehēsion. Or not regarding Gods couenant concerning the free remission of sins, to be­leeue to receiue pardon, by entring into consecrat [...]d Churches, or by vertue of Popes pardōs, who with A­lexāder the 6. sell Christ himselfe. This is no lying saith nor idle apprehension. Or to beleeue that the Priest can forgiue sins, who maketh remissiō their baud, as the women of Si [...]il, not to speake of other places, [...] beare witnesse against thē 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 blasphem [...]s ros [...]y, by sayin [...] a praier before an Image of the Crosse, according to the direction of Bonifacius the 8. by sa [...]ing p [...] vpon beads by numbers, by going on [...] & such like. This faith is no lying saith, nor [...] [...]ppr [...] ­hension. But to beleeue to bee saued by Christ, [...] only with these Popish Locusts, is a lying [...]aith, & [...] [...]lle apprehension of Christs iustic [...]: that only hi [...]der [...]th the sale of Pardons, mens merits. M [...]sses, with [...]ther such commodious merchandise. Th [...] c [...]se [...]h [...]em to be offended with the Preachers of this M [...], for taking away their gaine, in dire [...] [...] Ch [...]

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 l [...]t vs also be [...]st glued vnto him: for if we fall any thing f [...]m him we are vtterly lost.

OPPOS. 8. The Pr [...]chers in saying that Faith maketh no sinne to bee imput [...]d to a faithfull man, they giue good leaue to all faithfull men to commit all sinne and wic­kednesse.

Su [...]y. pag. 547.HAuing already intreated of an imputatiue righ­teousnesse that through saith in Christ mak [...]th no sinne to bee imputed vnto vs. Now we are to speake of an [...]herent righteousnesse, which as the fruite of f [...]th causeth by degrees, no sinne to re­maine in vs, which the Preachers in this Monarch teaching giu [...] 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 iusti­ [...]ation, and another thing to speake of the whole king [...]me of Chri [...]t, which containes (as the Ancients h [...]ue obs [...]ued) Gratia priuatiuae & positiuae, Graces [...]matiue and positiue: that is, not onely restoring from euils, but also restoring to all gifts of euerla­sting blessings.

In gr [...] 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 from a noysome prison, with the glorious image of God, the fruits of saith, that in the end we may appeare before Gods pre­sence, as Absolon did before his Father, after hee had aboad two yeares reconciled to him in Ie­rusalem.

Concerning which inherent righteousnesse, it is one thing also to speake of Iustitam vtatoris, and Iustitiam comprehensum: The iustice of those that tend to heauen, in which there is imperfection: and the iustice of those that already haue obtained the euerlasting kingdome, in which kinde of iustice there is no imperfection.

In the iustice of those that tend to heauen, we may behold the image of God repairing: and in the iu­stice of those that haue obtained the euerlasting kingdome, the image of God perfected.

Concerning which repaired estate, when the Scriptures doth require vs to be renewed after the i­mage of our Creator, it doth testifie that our creation is lost within vs, and when it sheweth how the same should be renewed, it declareth also wherein the same is lost: namely, in righteousnesse & holinesse. And wi hall the necessity of renewing: for without holinesse none can see God. Of these in order.

And first we will speake of the power by which we are renewed. Secondly, of the instrumentall meanes through which we are renewed. And last­ly, of the nature into the which we are renewed, and the patterne into which we are to [...]e made.

First for the power it consisteth to the effectuall [Page 68] working of Gods Spirit: according to the saying of the Apostle:2. Cor. 4.6. God that commanded the light to shine out of darknesse, is hee which hath shined in our hearts, to giue the light of the knowledge of God in the face of Ie­sus Christ. Againe, the spirit is giuen to euery one to pro­fite withall. So I made you partakers of the diuine nature, when I caused my spirit to dwell in you (saith Saint Cy­ril [...]) For Christ is in vs changing our corruption in­to incorruption, that we may be in the end (as the Apostle speaketh) a glorious Church, without spot or wrinckle.

Secondly, the instrument wherewith the Spirit of God is serued, to work this renouation, or change in vs: is the written word and not the traditions of men: according to the saying of the Apostle. Of his owne will he begot vs with the word of truth. Iam. 1.18. As we do receiue our beginning from the word, so we receiue our nourishment & growth likewise from the same. Therefore the Apostle exhorteth vs, as now borne [...]abes, to desire the sincere the milke of the Word, that we may grow thereby. 1. Pet. 2. To this end the Scriptures is giuen by the inspiration of God, and is profitable to teach, to im­proue, to correct, & to instruct in righteousnesse: that the man of God may be absolute, being made perfect vnto all good workes. The Scripture is profitable to teach, (saith Theodoret vpon this place:2. Tim. 3.16.) For, whatsoeuer we know not, we learne out of it. To reproue, it reproueth our wi [...]ked life: to correct, for it exhorteth, that they which haue gone astray, returne into the right: to instruct in righteousnesse, for it teacheth the kindes of vertue, that the man of God may be perfect, furnished to all good workes. Peter compareth the Scriptures Propheticall [Page 69] vnto a Lantherne with a candle, giuing light in a darke place. And the Prophet Dauid saith:Psalm. 119. Thy word, ô Lord, is a Lantherne vnto my feet, and a light vnto my paths. Without this light men doe wander in great darknes, though they haue as many eyes as Argus: that is, be neuer so circumspect.Apol. Bish. Iewel. pag. 555. If we haue not, or know not what way to go, (saith Saint Augu­stine cited by Bishop Iewel) what shall it profite you whither to go?

Hauing thus set downe the power and instru­ment by which we are renewed, now lastly, two thinges remaine in this recreation to bee consi­dered.

The first is the nature, into which we are rene­wed.

The second is the parterne, to the which we are to be made.

First, for the nature, it is knowledge, the light of the minde. Secondly, for the patterne, God loo­keth vnto his owne glory, and maketh vs according to that forme, in our vnderstanding, he maketh light like vnto his owne light, by causing light to shine out of darknesse: that is, out of our vnderstandings, that before knew not God.

In the will he maketh holinesse, like vnto his owne holinesse, concerning both which the Apostle exhor­teth vs to put on the new man, which is renewed in knowledge, after the image of God. Againe put on the new man, which after God is created vnto righteousnesse and true holinesse.

He then that will put on this new man, must first cloath his vnderstanding with knowledge, which [Page 70] is obtained with much reading, meditation o [...] stu­dy: and not infused by speciall reuelation, as in times past for the most part.

Therefore it behoueth a Christian, that will at­taine to this heauenly notion, to reade the Scrip­tures continually with that kingly Prophet, King Dauid, who through continued study therein, be­came more excellent then his teachers. To pray with Daniel the Prophet, whom no decree could hinder from praier. To meditate with Isaac, who walked out euery euening to meditate. For (as S. Augustine saith) Reading without study or meditation, is dry and barren: Meditation without study or reading, is erroneous, and praier without cogitation or study, i [...] halfe cold and vn­s [...]it [...]ll. The soule that will flye (saith Nicholas Cusa­ [...]) into the wildernesse of contemplation, must haue two wings, the one of deuotion, the other of knowledge or vn­derstanding. For as S. Hierom (cited by B. Iewel) saith: As it is more to do the will of God, then to know it: so the knowl [...]dge of the same goeth b [...]fore doing: In good­nesse [...]ing goeth before, in order, knowledg [...]. Christ him­selfe testifieth, that the eye of the soule is vnderstan­ding.Iohn. 17. O Father, th [...]s is [...]u [...]rl [...]sting life to know thee, the onely, and very God, and Iesus Christ whom thou hast sent. Habet sides oculos suos: Faith (as S. Augu­stine teacheth) h [...]th her eyes to s [...]e wit [...]all. Visio anima intellectus [...]st saith Saint Bernard;) The seeing of the soul [...] is vn [...]er [...]n [...]ing; with these eyes we see Christ, that is to say, we vnderstand Christ, or beleeue in Christ. Nay saith it selfe is called in the Rhems, an vnderstanding. Therfore we cannot be said to grow from faith to saith, and from strength to stregnth, [Page 71] but by increase of knowledge. For, Veritas pedeten­tium cognoscit? Truth is knowne by little and little, through which growth we passe, as children doe from milke to strong meate, according to the say­ing of the Apostle:Heb. 5.13. Euery one that vseth milke is vn­expert in the word of righteousnesse, for he is a babe: but strong meate belongeth to them that are of age, which through long custome, haue their wits exercised to dis­cerne both good and euill.

Secondly, as knowledge goeth before, so actiō fol­loweth after, hauing for the groūd holinesse, created by Gods holy spirit in the wil: or a holy wil enabled (through the effectuall working of the same Spirit) to bring forth a holy action agreeable to the will of God: according as the Apostle teacheth: For this is the will of God, euen your sanctification.

The which actions of the will are two-fold: namely, an inclinat [...]on to good, and a turning aside from euill, proceeding from the will, iudged and councelled by reason.

For the will hath no light of it selfe, but is lighte­ned by the minde: that is, by reason and iudgment grounded vpon the word, by which it is councel­led, directed, and admonished, not violently ruled. For as God will haue his image shine in the minde of man by vnderstanding, and wisedome, of which he hath made it partaker, through the instrumental meanes of his word: so he will haue his image also to shine in the will by that freedome and liberty, which he hath giuen, or doth giue vnto it, by an ef­fectuall working. To the end he may haue the will franke and free; because we are to be children, and [Page 72] not slaues: insomuch that it is in the choise of the wil to propound what it purposeth to the minde, and afterward in the liberty of the will to effect it at his pleasure.

Here might we speake of the internal sences ioy­ned with the spirit to know, and of the heart ioy­ned with the will and affections, and withall how the Spirit of God sitteth in the soule of man by an effectuall working, as at the sterne, causing euery faculty of the soule, and euery moueable member of the body to moue in a sweete and delectable or­der: yea, with such sweetnesse, as if they were all in­struments and consorts of musicke, made by the hands of cunning harpers.

But thus much shall suffice to proue, that the Prea­chers of this Monarch, teaching as well an inherent righteousnesse as an imputatiue; as well the buds, the flowers, and the fruit, as the roote, giue no leaue to faithfull men to commit sinne, as the Iesuits and Po­pish Priests do to their faithlesse men, in teaching neither an inherent, nor an imputatiue righteous­nesse.

That they teach no imputatiue righteousnesse, we ne [...]de not to stand to proue: for they stile such a s [...]th, [...]ut a lying faith, [...]n [...] an idle apprehension of Christs [...]s [...]i [...].

M [...]re [...]ver, the d [...]f [...]ttion of their owne faith, a­ue [...]th as much: Which is only a hope well corrobora­t [...], con [...], and so [...]ngthened vpon the promises and graces of God, and the parties merit: and not in the full assurance of vnderstanding, I [...]h [...]. [...]. [...].2 2. to know the mysteries of God, [...]n the Father, and of Christ.

That they teach no inherent righteousnesse, it shal appeare in the progresse of that we are to intreate of. But first we are to consider, that they suppose, that the power through the which they are to be re­paired, consisteth in the co-operation of their owne will.Rom. 9. an. A man may cleanse himselfe (saith the Anno­tations vpon the Rhems) from the filthy, and so be­come a vessell of honour in the house of God. Whereas the Scripture teacheth, that God, that he might de­clare the riches of his glory, vpon the vessels of mer­cy, hath prepared them to glory, and not left them to their owne preparation.

Againe, they say,Iam. 4. an. a man hath power to make himselfe cleane, and purge his owne heart:Rom. 9. Act. 15.9. 2. Tim. 2. annot. when it is written: He put no difference betweene vs, and them, after that by faith hee had purified their hearts. By which place it appeareth, that our hearts are pu­rified by faith, which is the gift of God, and not by our wils.

Againe, to be a good tree,Matth. 12. marg. to bring forth good fruit, which none can be vntil he is vnited to Christ, (as our Sauiour testifieth) which vnion is not ob­tained, but through the Spirit of God, and faith. That part of mankinde, (saith S. Augustine cited by D. Fulke,) to which God hath promised deliuerance, and an eternall kingdome, may it not be repaired by the merits of their owne workes? God f [...]rbid: For what good can hee worke that is lost, or cast away, except hee bee deliuered from perdition. What? by free will? God forbid that also: for man vsing free will amisse, lost himselfe and it also: for as he that killeth himselfe, killeth himselfe while he li­ueth, but in killing himselfe liueth not, neither can reuiue [Page 74] himselfe, when he hath slaine himselfe. So when man sin­ned by free will, sinne got the victory, and free will was lost: for of whomsoeuer a man be ouercome, to him he is addicted, or bound as a slaue. This truly is the sentence of Peter the Apostle, which seeing it is true; I pray you what liberty can be of him that is a bond-slaue? but when he delighteth in sinne. For he serueth freely, that doth his maisters will gladly, and by this he is free to commit sin: but to do iustly he shall not be free, except he being deliue­red from sinne, begin to be a seruant of righteousnesse.

That is true liberty, for the ioy of weldoing, and a godly bondage to the obedience of the commandements. But whence shall a man that is sold and bound, haue this free will and liberty, except he do redeeme him whose I­mage he is: If the Sonne shall make you free, then are you free indeed: which thing, before it begin to be wrought in man, how can any man boast of freewill in a good worke? which yet is not free to worke well, except hee extoll himselfe, being puffed vp with vaine pride, which the A­postle beateth downe when hee saith: Yee are saued by grace through saith. Thus it appeareth that the con­uersion of man in not in his owne power, but in Gods.

As they do thus most iniuriously deny the power by which we are repaired: so they do also barre the Laiety, and common people of the instrumentall meanes: namely, the Scriptures appointed of God, to the repairing of Gods Image in them. Search the Scriptures (saith Christ) for in them you thinke to haue eternall life, and they are they which testifie of me. O but what followeth? a lamentation of our Sauiour, say­ing: But you will not come to me, that you might haue [Page 75] life. Chrysostome exhorting all men to seeke life in the Scriptures, thus saith: Let one of you take the holy booke, and let him call his neighbours about him: and by the heauenly words, let him water and refresh both their minds, and also his owne. Againe, euen when we be at home, let vs bestow our time in reading the Scriptures. Againe, it cannot possible be; I say, it cannot possible be, that any man can attaine to saluation, vnlesse he be conti­nuall conuersant in the Scriptures.

The Popish Priests notwithstanding, contrary to our Sauiours command, and Chrysostomes exhor­tation, hath shut vp the Scriptures in an vnknowne tongue, and locked them vp, with the powerfull key of the bloudy Inquisition, that their people may neither reade or meditate thereon, sending them ouer to images, which Pope Gregory calleth, Lay mens bookes, and sit enough for raskally people (as he stileth them.)

In this doing, they haue taken the candle out of their hands, that their the euery and falshood m [...] not be espyed. For as Theophilact saith. The [...] of God is the candle, whereby the theeft, or fals [...] [...] is espied.

And withall vnarming them of all Spirituall ar­mour, (as the Philistines did the Israelites of thier weapons) haue carryed them into the [...]ildernesse, where Antichrist sitteth, that they may with more facility make pray of their soules. The Helmet of saluation, the Shield of faith, the Breast-plate of righte­ousnesse, the Girdle of verity, the Sword of the spirit, which is the word of God, and the Shooes they should put on their feet, that they might be shod with the preparation [Page 76] of the Gospel: they haue taken away.

Neither haue they thus left them, for with false glosses, & expositions they haue stopped vp Iacobs well, that they may not drinke of that water, that who so drinketh of shall neuer thirst: but of the puddles of Romish fountaines, which maketh them cry (like men in an ague) for more Masses to be said after their death; for more pardons to be purchased to the freeing them from Purgatory, that Elizian field of the Popes.

Hauing thus farre proceeded, now it remaineth to bee intreated of, how they misse-leade the peo­ple likewise: First, concerning the nature into which they are to bee repaired. Secondly, con­cerning the patterne, into which they are to bee made.

First, concerning the nature, they teach darknesse in stead of light. Ignorance (say they) is the mother of Deuotion.

Lastly, for the patterne, as God looketh vnto himselfe, and createth in his elect (by the ef­fectuall working of his Spirit) light, like vnto his owne light, and holinesse like vnto his owne holinesse.

So they frame through the Spirit of Antichrist, continually working in a mystery, and couertly in their owne traditions, darknesse like vnto their owne darknesse, and vnholinesse like vnto their owne vnholinesse.

First, in the vnderstanding they supplant ig­norance, in the place of knowledge, the image of Sathan in stead of the image of God. If a man, [Page 77] (saith Hosius) haue the exposition of the Church of Rome, touching any place of Scriptures; although hee neither know, nor vnderstand, whether, and how it a­greeth with the words of the holy Scriptures: yet hee hath the very word of God. It is written likewise in their Rhems, that it is not necessary to vnderstand our praiers.

Againe, praiers not vnderstood of the party, is ac­ceptable.

Againe, it is enough that they can tell this holy Or [...]i­son to be appointed vnto vs, to call vpon God in all our desires, more then this it is not necessary.

Thus they say to their Schollers with Elzay the notable heretique among the Iewes:Epipha. Here. 19. Let no man seeke the interpretation, but onely in his prayer say these words.

By this which hath bene already spoken we may perceiue, that it is not necessary for the common people, by their doctrine, either to vnderstand their Scriptures, or their prayers:Apol. B. Iewel. pag. 609. for it is enough for them to beleeue what the Church teacheth, not what the Scriptures commandes. For (saith Pig­nius cited by Bishop Iewel:) No man may beleeue any thing by the authoritie of any Scripture.

But (saith Hosius) whatsoeuer the Church teach­eth, (namely, the Church of Rome,) is the expresse word of God. For the Church (saith Lodouicus, a Ca­non of the Church of Lateran in Rome) is the liuely breast of the Church: but the Scriptures are, as it were, dead Inke.

Thus it doth plainly appeare, that they teach darknesse in stead of light, ignorance in place [Page 78] of knowledge, the image of Satan for the image of God.

Lastly, it doth remaine to proue, that they doe likewise teach inherent euill to be inherent righteous­nesse. First, in sending the people from the reading of Scriptures, which is the best part that Mary did choose: no worke to be preferred before it: for it is written: Mary hath chosen the best part. T [...] meditate in images, which are (as the Annotations vpon the Rhems teacheth;1. Iohn. 5. ann [...]t.) The bookes of the vnlear­ned, and the people ought to bee taught the true vse of them. This is a notion of darknesse in the vnder­standing, an action of idolatry in the will, an inherent euill, and not an inherent righteous­nesse.

For God will haue vs to know him in that image of his,Ier. 9.24. that he hath ingrauen in the holy Scriptures. For it is writtē: Let him that glorieth, glory in this, that he vnderstandeth and knoweth mee: for I am the Lord which sheweth mercie, iudgement, and righteousnesse in the earth. For in these things I delight, (saith the Lord.)

Secondly, whereas the Lord hath appointed the word to bee preached vntill the doctrines of bookes surcease, and wee immediatly taught from God: For seeing the world by wisedome knew not God, in the wisedome of God, 1. Cor. 1.24 it pleased God by the foolishnesse of preaching, to saue them that beleeue (saith the Apostle.)

First bren.But Paul [...] the fifth saith: They cannot, (namely the Catholickes, so stiled) heare a Sermon, without en­dang [...]ring the worship of God, and their owne saluation.

But a Masse they may, wherein Christ is disho­nored, and a round cake worshipped, and offered, for the saluation of their soules.

This is not inherent righteousnesse, but in­herent euill, and the greatest idolatry that euer was.

Thirdly, they send the people to seeke their sal­uation in consecrated Churches, in holy water, hal­lowed fire, and ashes, in Masses, Pardons, merits of supererogation, and such like; but these are actions of inherent euill, and not of inherent righteous­nesse.

Fourthly, whereas Saint Augustine saith, there is but one hope of all the godly, which groane vnder the burthen of corruptible flesh, and infirmity of this life, that we haue an aduocate with the Father, Iesus Christ the righteous.

But they finding many other hopes, send the people sometimes to the blessed virgin, to pray in this sort: O Mary, pure, chast, holy, haue mercy vpon vs, wretches: virgin mother, make thy Son reconciled vn­to vs: let the wisedome of the Father saue vs by the prai­ers of the mother.

Sometimes to Adelme: O God, which hast this day lifted vp thy holy Bishop Adelme to eternal ioyes, we be­seech thee, let thy mercy bring vs thither, by his me­rit. This is inherent euill, and not inherent righ­teousnesse.

Briefly, they being, Tu [...]ba grauis paci placi [...] (que) ini­mica quieti: Foes to peace, and enimies to rest; in­cite the people sometimes to rebellion, sometimes to the murthering of Princes vnder the colour [Page 80] of merit.

This is not inherent righteousnesse, but inherent euill, which the spirituall (as Saint Ireneus saith:) shall iudge. The spirituall also shall iudge all that make schismes which be cruell, not hauing the loue of God: and respecting more their owne gaine, then the vnity of the Church, mangle and diuide, and as much as in them ly­eth, for small causes, kill the great and glorious body of Christ. Speaking peace, 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.

Suru [...]y. of the n [...] R [...]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. [...].2 [...]. Pag. 4 [...]3 annot. 4 [...] which cannot bee remitted without bloud. Otherwise, Kellison knoweth no reason why we should weare our h [...]se out in the knees with praying: if praier neither s [...]nctifieth for sin, n [...] meriteth any thing at Gods [Page 81] hands: truly if we weare our hose out in the knees, we [...] 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 nostrū, 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 vpō 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 [Page 83] 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 perf [...] his image in him. And that by vnderstanding & know­ing [Page 84] 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 the beginning, fearing lest by the growth of grace they should come to perfection.

Shall not then a faithfull man that aimeth at holi­nesse, (that excellent garland of glory, resist Satan by prayer? seeing necessity requireth it, and our Sa­uiour commands it,Mat. 26.41 saying: Watch and pray, lest you enter into temptation: that is, lest you be ouercome of temptation: the spirit is ready, but the flesh is weake: the Spirit is ready to worke a new creatiō in vs, that we may be prepared as a Bride to meete our Bride­groome, yet the flesh is weake to yeeld, but strong to resist.

These things among many considered, who would not weare his hose out in the knees yea, and heart in prayer? for the more and more assurance of his saluation, and to haue the image of God repai­red in him, though Kell. nor his followers will not, who will haue heauen for their hire, or not pray at all. Hath not the Creator, in whom we liue, moue,Act. 17.28 and haue our being, deserued a prayer at our hands? Or the Antient of yeares that became a child to re­deeme vs, through the shedding of his pretious bloud, not he wearing out of a paire of hose in the knees? counteth they this losse labour, doth they loose more then they get in praying without wages?

Then it seemeth that they haue gotten nothing by his death and passion, or it is so little that i [...] is worthy thankes.

But leauing them to the preseruation of their hose in the knees, I will conclude with Sant Iohn: Blessed are they that haue washed their roabes, not in their owne merits, but in the bloud of the Lambe.

Here, gentle Reader, we may behold the faith­full man praying for an increase of faith, to the per­fect application of the forgiunesse of sinnes, praieth not vainly, whereas they pray vainly, that thinke by their prophane praiers to merit their owne free­dome, yea heauen it selfe, as the annotations vpon the Rhems speaketh, is our right bargained for, 2. Tim. 4. annot. and wrought for, and accordingly payed to vs as our hire, at the day of iudgement.

OPPOS. 10. The Protestants take from the Saints, the mother and friends of Christ, all secondary mediation, and inter­cessions, and will seeme to be zealous of Christs ho­nour, that they will haue none honoured but him. And yet indeed vnder this faire shew they carry false hearts: and euen then when they call him, and adore him, as a redeemer, they rob him, and dispoile him of that honourable title.

Suruey. [...]f the new [...]eligion. [...]ag 265. KEllison here cited, that in all his positions hath dealt with our Sauiour (as many Popes haue done with the Emperous) namely, giuen him a bare title without the thing it selfe: here to the ma­nifestation of his loue toward him, (the sufficiency of whose sacrifice hee hath often denyed) would make Christs Saints, mother, and friends, seconda­ry mediators and intercessors.

And least any man should suppose, that thereby hee intended to lessen the prerogatiue of so great a maiesty, he hath set downe what honour belon­geth to his soueraignty: namely, supreme honour, cal­led Latria: Pag. 350. to Saints, and holy things, inferiour ho­nour called Dulia. And to the blessed virgin, that excelleth other Saints, honour inferiour to Latria, but superiour to Dulia, called Hiperdulia.

Latria (saith the Glosse) includeth three things; Loue, multitude of sacrifices, veneration; and that be­longeth to God. Dulia one thing; that is, veneration wi [...]hout loue. See then, how well they loue the Saints, [...]nd friends of God, that worship him with­out [Page 87] loue, & Christ also with no lesse, in sending the people to other Sauiours, and other intercessors.

First, to other Sauiours, Hiponianus saith: Behold how mighty is the mother of God, Apol. Bish Iewel. pag. 682. and how no man can be saued but by her. Others of their owne writers, haue likewise taught, that S. Francis could likewise saue all them that liued after him to the end of the world through his merits, from euerlasting death. That S. Clare came at that same time that S. Francis did to saue all those that should call vpon her to the end of the world.

Againe there is saluation attributed also to their Saint Thomas, while they pray, in this sort:

For the bloud of S. Thomas, which he for thee did spend,
Grant vs, ô Christ, to clime where Thomas did ascend.

As they haue thus placed other Sauiours in Christs stead: so they either pray vnto them, or to God in their names, as if they were Sauiours.

To the blessed virgin they pray in this sort: ‘Holy mother of God, which worthily hast deserued to conceiue him, whom the world could not comprehend, by thy godly interuention wash away our sinnes, that we being red [...]e­med by thee, we may be able to clime to the seate of eternal glory, where thou remainest with thy Sonne, without end of time.’

To God in S. Adelmes name, in this sort: ‘O God which hast this day lifted vp thy holy Bishop Adelme to eternall ioyes: we beseech thee, let thy mercy bring vs thi­ther by his merit.’

As they do thus call to them as Sauiours, and pray vnto them as Sauiours: so likewise they do confesse thēselues vnto them, as if they were gods, by ioyn­ning them in the Consiteor, wherein they confesse [Page 88] themselues to God, to the blessed Mother, to S. Peter, S. Paul, some to S. Michael, and to S. Iohn Baptist, some to S. Dominicke, S. Francis, some to S. Augustine and S. Bennet, according to the diuersity of Fryers, none to Christ, being God and man.

Secondly, they haue found other intercessors, to whom the Pope prayeth; who praieth not onely most humbly to Christ, 2. Thes. 2. annot. (as the Annotation vpon the Rhems saith,) but also to his blessed mother, and to all his Saints, and to whom all his fauourits prayeth. Be­hold (saith S. Augustine vpon the first Epistle of S. Iohn, chap. 2.) Iohn himselfe keeping humility, certainly he was a iust man, and a great person, which dranke the secrets of mysteries of our Lords breast: Hee, euen hee, which by drinking of our Lords breast, vttered his diuini­ty, saying: In the begining was the word, & that word was with God: Euen he being such a man, said not, you haue an aduocate with the Father: but if any man shall sinne, (saith he) we haue an aduocate: hee said not, you haue, nor you haue me; neither (saith hee) you haue Christ himselfe: but he set Christ, not himselfe to bee an aduo­cate. And said: we haue, not you haue, he had rather place himselfe in the number of sinners, that hee might haue Christ his aduocate, then that he should place himselfe to be an aduocate instead of Christ, and to be found among the proud that are damned. Brethren, wee haue Iesus Christ, the iust himselfe to be our aduocate, and he is the propitiation for our sins: he that hath held this, hath made no heresie.

S. Aug. [...]n Pa. lib. 2. cap. 8.Againe, if the Apostle had said so: These things haue I written vnto you, that you should not sinne: but if any man sinne, he hath me a mediator with the Father, [Page 89] 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 pr [...]y vn­to them, and giue them that honor which is [...]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 represēted 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 [Page 90] 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, notwithstāding 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 [Page 91] 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 [Page 92] 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 [Page 93] 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 Saints is iniurious to God.

Secondly, the place where we must pray to them,Apoc. 6. annot. the Annotations vpon the Rhems saith: Where they are present, the Catholicke men resort to pray to thē: that is, to their tombes and reliques: for the Saints are present at their tombes and reliques (saith the Annota­tion.)

But we must vnderstand that they are present with their dead bodies, if their presence be at all. For their soules, (saith the Annotation) liue vnder Christ, their Altar in heauen expecting their bodyes.

So that if we will needes pray to them, wee must pray to them as they are present: namely to the dead bodies separated from their soules.

Thirdly, how the dead bodies of Saints, in whose presence they pray, come to the knowledge of our praiers? for other presence they can proue none.

Kellison saith: By the reuelation of God. Pag. 354. For as they see God face to face; so in him they see and know our cogi­tations and prayers.

Seeing then they come to the notion of our pray­ers, by seeing God face to face, it resteth they proue how the dead bodies can see God face to face, in whose presence they pray.

But say that their soules did attaine to the know­ledge of our prayers from God, what necessity is there in it, that they needing themselues a perpetu­all mediator to stand in the presence of God, should acquaint God, as second mediatours, with that hee knew before to the breeding of a confusion in that celestiall Ierusalem,2. Cor. 4.9. Isai. 42.1. where the Saints, both liuing & departed, behold God in the face of his Sonne, and God againe his Saints in the face of his Sonne, as in him in whom his soule delighteth.

If their soules did know when wee prayed vnto them, yet would it nothing profite; because, not knowing whether our prayers were in faith or no, (which is a thing peculiar to God) they could not tell, when to offer, or not to offer them for feare of the Lords displeasure, who hath threatned euerla­sting destruction to the fauourits of his enemies.

Rom. 8.27. Apo. 14.Neither if they did know, could they be seconda­ry mediators, or intercessors: for intercession, is to stay or let a matter, that it goeth not forward. And what Saint by merit, can make stay of the Lords iudgements against vs, in whose sight the Angel [...] are not perfect? For this is peculiar to Christ the righteous, who shewing himselfe to the Father, cra­ueth for his owne name, and his owne merit, a [...] iust reward vpon a due debt, namely, remission of sinnes, sempeternall righteousnesse, and the gift of the holy Ghost for all his elect. Hee is Emanuell, God with vs, he speaketh for vs, he excuseth vs, hee maketh our cause good, by offering vp his owne righteousnesse vpon the golden Altar of his owne pure, and incomprehensible nature, which as sweet [Page 95] perfume mounteth to the highest throne seated in incomprehensible light, to the obtaining all things for vs: that we might be complete in him, in whom all things are giuen, euen in him who is not the Son of God vnū, or vnicū, one alone, but with many bre­thren. And to what Saint can this without blasphe­my be spoken, but of Christ? Who (as S. Amb. saith) is our mouth whereby we speake to the Father, Ambrose. de Isaac Euan­ua. our eye wherby we see the Father, our right hand wherby we offer our selues to the Father: without whose intercessiō, neither we, nor all the Saints haue to do with God. S. Augustine cited in the Rhems, saith: That Christ is the aduocate and patrone of mankinde, that by himself [...] alone, and by his owne merits, purchaseth all grace, and mercy to man­kinde in the sight of his Father: 1. Tim. 2. annot. none making intercession for him, or giuing any grace or force to his prayers, but he to all: none asking or obtaining, either grace in this life, or glory in the life to come, but by him.

Gentle Reader, now with equity censure, whe­ther the Protestants giue more honour to Christ, in acknowledging him their only Sauiour & aduocate, and his righteousnesse the onely sweet perfume to be offered vp in the censer of faith.

Or the Papists that haue found out other Sauiours, & intercessors, & withall made a composition of di­uers mens merites to offer vp as a sweet incense of gratefull smell to God.Exod. 30.38. But if the earthly incense might not be imitated but vpon paine of death, let Kellison, and all Popish Priests iudge what their hire shall be for counterfeiting that which is heauenly, and not of any created composition, as the Legall incense, the shadow of the heauenly was.

OPPOS. 11. The Reformers haue no religion, because they haue no sa­crifice. His reason, without reason, is; because Christs sacrifice is not sufficient to vphold religion, and the worship of God.

Suruey. pag 376. pag. 384. ANtichrist, (saith the Annotation vpon the Rhems) shall abrogate the daily sacrifice. Againe, shall impugne Christs kingdome vpon the earth: 2. Thes. 2. annot. that is to say, his spirituall regiment. Againe, shall impugne Christs Priest-hood: pag. 384. and take away (as Kellison likewise saith (the daily sacrifice. And what is this, but to take away the Priestly and Kingly dignity of our Sauiour, to teach that Christs sacrifice is not sufficient to vp­hold religion, and the worship of God. Concerning whom, the Lord hath sworne, and will not repent: that Christ (and none but Christ) is a Priest for euer, after the order of Melchisedec. Thou art a Priest for euer, after the order of Melchisedec, saith the Lord, spea­king in the singuler, and not in the plurall number. For onely Christ is King of peace, King of righteous­nesse. Onely without Father of his manhood, and mo­ther of his God-head. Hauing neither beginning of his daies, nor end of his life: and therefore continu­eth a Priest for euer without successors in his Priest­hood, as confirmed vnto him by the oath of the Lord himselfe, after he had said: Sit thou on my right hand vntill I make thine enemies thy fot-stoole. O Lord, which hast sworne (saith S. Augustine) Thou art a Priest for euer after the order of Melchisedec: The same Priest for euer is the Lord on thy right hand: The very same Priest, I say, for euer, of whom thou hast sworne; is [Page 97] the Lord on thy right hand; because thou hast sayd vnto the same my Lord: Sit thou on my right hand, vntill I make thine enemies thy foot-stoole.

Which euerlasting Priest-hood of our Sauiour, cannot be without vse; yea, most excellent vse: first, in shewing himselfe before his Father. Secondly, by giuing gifts vnto men.

First, in that he appeareth in the sight of God for vs: we are esteemed righteous, perpectually in him: who is the true sacrifice, and full accomplisher of mans redemption. H [...]b. 7. an. As the Annotation vpon the Rhems truly stileth him. And hath by once offering, wrought a perpetual freedom from the kingdome of death. Our high Priest (saith the Apostle,) which is holy, innocent, impolluted, separated 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 w [...]shed away all our sin [...], 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 t [...]e highest degree of honour, giueth, as he hath re­ceiued,Psal. 68.8. E [...]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) [Page 99] 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 [...]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, [Page 100] 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 [Page 101] 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 Kings: Sermo dis­ci [...] stella Cleri. happier, or more blessed then Angels: and a creator of his creator. Insomuch that he that made him, without him: is made by the meanes of him. Are not here ex­cellent vnder Priests? in their authority aboue Kings. For he that setteth the King before a Priest, set­teth the creature before the creator, saith Stamsl [...]s O­richouius.

In their consecration, they are aboue the mother of Christ; more blessed then the Angels: yea, aboue the supreme maiesty. For God made the world, and they make him that made the world; euen the God-head of Christ. For otherwise they cannot be the creator of their creator, without giuing a begin­ning to him that hath no beginning.

As the vnder Priest is before God in the consecra­tion, so hee is in the place of God in the offering. [Page 102] For the offering vp of the humanity of Christ is proper to the God-head of Christ. Ioh. 6.51.

As the vnder Priest is in the place of God in the offering: so he is before Christ in the offering. For God looketh not to the sacrifice, but to the wor­thinesse of the offerer: which was the cause he reie­cted Cains, when he accepted Abels.

As the vnder Priest is excellent in his consecrati­on, and offering: so he is in his mediatorship. Not intreating onely in the Masse, for the quicke, and the dead; but for Christ himselfe: Praying the Fa­ther to accept the body and bloud of his Sonne: as he ac­cepted the sacrifices of Abel, Abraham, and Melchise­dec. Is not here an excellent vnder Priest? that de­sireth that God would so accept the bloud of his Sonne, the Redeemer of the world: as hee did the bloud of beasts.

As the vnder Priest is a mediator, to intreate God: to accept the sacrifice of his Sonne. So likewise, he desireth God to command his holy Angels, to conuay the body and bloud of his Sonne to his high Alter, Bo­nauentur (cited by Doctor Buckly saith) That the Priest, doth lift vp the body vpon the Altar. As though he should say: Behold, he whom the world is not able to containe, is our prisoner: therefore let vs not let him go, vnlesse we do first obtaine of him that which we doe desire.

Must he not needes be their prisoner, that cannot depart of himselfe, vnlesse he be carried? Nay: must he not needes be their prisoner, whose belly is his sepulcher? The Priest is Iesus Christ his sepulcher, (saith that treatise intituled Stella Clericorum) Be­cause [Page 103] he swalloweth downe his body, and bloud into his belly.

Briefly, as the vnder Priest, hath power to make his Creator: so he hath to giue remission of sinnes, before his Creator: nay, as well as his Creator. Priests haue obtained (saith the Annoation vp­on the Rhems) the wonderfull grace, Luk. 5. annot. Mark. 2. annot. to remit sinnes. Againe, their is one court of consciencce in earth, and another in heauen: and the iudgement in heauen, followeth, and approueth this on earth. And Cardinall Cusanus saith. This power of binding, and loosing, is no lesse in the Church: then it is in Christ. For the holy Church of Rome, Ca [...]d. [...]usa. ad Bohamos. (saith Pope Iulius) hath power granted vnto her, by a singular priuiledge: to open and to shut, the gates of the kingdome of heauen, to whom she listed.

So the vnder Priest, with the king of pride, in the remission of sinnes, would communicate to a crea­ture, that which is proper to the Diuinity. For no man can remit sinnes but God onely. Therefore he which remitteth sinnes is God: because no man for­giueth sinnes but God. And thus the vnder Priest in the Masse, taketh vpon him to be as a God, when he saith: Et ego, authoritate mihi concessa, &c. And I by my 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.

Thus much concerning the excellency of the vnder Priest, who is the maker, the offerer, and the mediatour of this excellent sacrifice: that is offered to vphold religion, and the worship of God: which Christs sacrifice cannot do.

Secondly, it is necessary to know: who it is that can make a round cake a God by consecration, able to performe this. The Maister of the Sentences saith. That an hereticke cannot consecrate. Moreouer, whoso­euer bewrayeth himselfe, to be of the latter standing, is an heretique: (by Kellisons censure) which all popish Priestes do, in offering vp bread vnconsecrate, for the remission of sinnes.

In the first part of the Canon, which beginneth with Te igitur, the bread vnconsecrated (yet called a holy sacrifice, and without spot) is offered vp: for the Catholicke Church.

In the second part of the Canon, beginning with Memento Domini. It is offered not consecrate, for the redemption of soules.

That it is not consecrate, it is manifest: for in the fift part of the Canon beginning with Quam oblatio­nem. The vnder Priest desireth, that it may be made the body and bloud of Christ: Neither are the words of consecration, as they terme them, (namely, Hoc est enim corpus meum,) reade vntill the sixt part of the Canon. Thus they bewraying themselues, to be of the latter standing, (by offering bread vnconsecrate, for the remission of sinnes) are heretiques: by Kel. censure. And cannot consecrate, as the Maister of the Sentenc [...]s saith.

Thirdly, we are to consider, what other things hinder the consecration: which we can no better do, then by taking a view of their own Canon. Where­in the Priest is commanded. To frame his whole mind and intent, to the crosses and words. He is commanded also, to make choise of one Host, and let it lye amongst the [Page 105] rest alwaies prouided: and that his minde be vpon them all at once: He is moreouer commanded with one breath to speake these words. (Hoc est enim corpus meum) with­out thinking any other thing.

For if the Priest do not speake these words, cum intentione consecrandi, that is: with an intent and minde to consecrate, they be not made the body and bloud of Christ: but remaine still nude, nude, and bare creatures of bread and wine.H [...]lcot Tho. de Aqui. in rationale. diuino [...]um [...]ffi [...]io. Therefore Holcot saith vpon the Maister of the Sentences. The lay peo­ple worship a wafer that is not consecrate.

Therefore to auoide the errour of such idolatry: The Maister of Sentences aduiseth them to worship with a condition: saying, Lord if thou be there I wor­ship thee: If thou be not there I worship not. Whose counsell an Inquisitor of Spaine following. As Mai­ster Cyprian Ʋalera writeth, said to auoide idolatry. I adore thee Lord If thou be there.

In which matter of ambiguity, likewise the Priest (in the cantels of the Masse) is commanded, to take vp his owne Host before any other: because, he beleeueth and is assured of his owne: howbeit he beleeueth of the rest, but is not assured Moreouer, there must be great heed taken by the Priest, that a little water be put in­to the wine: For if there should so much be put in, as to cause the wine to loose his colour, the consecration wereof none effect.

Fourthly, we are to search the Scriptures,Page 386. whether the bread may be consecrated, and made a God, or no? Kellison saith it may. For the sacrifice of the Masse, (saith he) is the sacrifice, which Christ offered at his last Supper: when taking bread, and wine into his hands, he [Page 106] blessed them, and by blessing, turning them into his sa­cred body and bloud: he told his Disciples, that it was his body and bloud which he gaue for them.

If Christ consecrated the bread and wine when he blessed it, where are the wordes of consecration? Seeing there is none named, but a testimony that he gaue thankes. If not when he blessed the bread? It is not like it was done after (as they would haue it) by vertue of these words: Hoc est enim corpus me­um: namely, after his Disciples had receiued it, who being alwaies ready to obay the Lords com­mand, did take, when Christ commanded them to take, and did eate, when he commanded them to eate: which both went before he said this is my body.

There be words of God nominated in the first of Genesis: wherby God made al the world. Yet though we haue the words of the Creation, a new creature we cannot make: much lesse without words of consecration, the Creator of all things. Who will not giue his glory to a creature: that is, he will not be made by a creature, a worke farre excelling all his workes for a man to make his Creator. Isay. 43.

These things breifly considered, how can Kelli­son proue: that Christ consecrated the bread, when he changed not the substance but the vse. Which created for a temporall life to feed the body, is chan­ged by the Omnipotency of the word (which is Christ) to feed the soule to eternall life.1. Cor. 11.26 Luke 22.18 And that he changed not the substance, but the vse, it is ma­nifest, by the words of the Apostle, where it is cal­led bread, after the words of consecration, and the [Page 107] wine the bloud of grape. Both liuely representing the death of our Sauiour (as the Annotation vpon the Rhems confesseth) The bread, the body of Christ, with the bloud poured out: the wine, Luk. 22. annot. Iohn 6: annot. the bloud powred or shed out of the body.

Therefore the Masse Priest, should alwaies receiue both kinds, by their owne confession: because he must liuely expresse the passion of Christ, and the separation of his bloud from his body: Which cannot be done by a round cake, or vnbloudy sacrifice. For if it could he needed not both to consecrate, and receiue bo [...] kinds, as he is commanded.

But Kellison, citing the speech of our Sauiour: namely, Your fathers did eate Manna and did die: fur­ther vrgeth. If it be true (saith he) that the blessed Eucharist is onely a signe of Christ, and his body and bloud? Then I demand of our Aduersary? Page 706. with what shew of truth, Christ would preferre it before Manna. Why should Christs bread giue life, rather then Manna, seeing that Manna signified Christ, who is the bread, as well as the Eucharist. Our Sauiour spake in that place, of such fathers, that eate the signe and not the thing signified: that is Manna to fill their bellies; without looking to Christ the true life of the soule.1. Cor. 10.3. Whereas the Apostle maketh mention of fathers, that eate the same spirituall meate that we do: that is, not onely Manna the signe: (as they did whom Christ spea­keth of) but also by faith feed on Christ the spiritu­all meate, as we do. Saint Augustine saith. Whosoe­uer vnderstood Christ in Manna, did eate the same spir­tuall meat that we do: But whosoeuer sought onely to fill their bellies with Manna, (which were the fathers of the [Page 108] vnfaithfull) they haue eaten and are dead. So also they did drinke of the same spirituall drinke that we do: but spirituall drinke, that is, which was receiued by faith, not which was drunke in with the body. Againe, you shall not eate the body which you see, nor drinke that bloud which shall be shed of them, that crucifie me, but I haue commen­ded vnto you, a certaine Sacrament, which being spiritu­ally vnderstood shall giue you life. Words which are no other, but as witnessing signes, do change the sound by times, when the selfe same faith abideth, to the [...]ting of the same spirituall meate, and to the drin­king of the same spirituall drinke.

But to answere the question, wherein it is de­manded, why should Christs bread giue life, rather then Manna? We may answere, Christs bread, as the creature of God, can giue no more life then Manna. For then Iudas might haue bene saued as well as the rest of the Disciples: For he eate the bread of the Lord, though not bread the Lord. As S. Augustine cited by. M. Caluin saith:

But if Kellison had asked, why Christ (the true bread of life) should giu [...] life rather then Manna, which was but as a witnessing signe? It might easily haue bene answered: seeing Christs is life: yea, the fountaine of life it selfe, and bestoweth it by the effectuall working of his holy Spirit,Rom. 8.10.11. vpon his members in whom he dwelleth: And therefore may easily giue it, being the Creator, when the creature cannot. But this (as S. Augustine speaketh) is a mi­serable bondage of the soule: to take the signes, in stead of the things that be signifi [...]. Contrary to the counsell of S. Chrysostome: Let vs not confound (saith he) the crea­ture [Page 109] and the creator both together: lest it be said of vs: They haue honoured a creature more then their maker.

Kellison to proue a reall presence, & a round cake to be God, citeth also this saying of our Sauiour: Ex­cept you eate the flesh of the Sonne of man, and drinke his bloud, you haue no life in you.

Christ (who with his sanctified mouth) spake these words, also said: And this is the will of him that sent me, that euery man which seeth the Son, and belee­ueth in him, should haue euerlasting life. Againe, whoso­euer eateth my flesh, and drinketh my bloud, hath eternall life. Al which words being true, it must needs follow, that to eate is to beleeue in him. For if these words might be vnderstanded otherwise? Then a man might haue euerlasting life, without the eating of Christs flesh, and drinking his bloud: which is a­gainst Christs expresse wordes:Ioh. 6.53. (who saith) Except you eate the flesh of the Son of man, and drinke his bloud, ye haue no life in you. Or else we must needs say: that a man eating may be saued, not beleeuing in Christ, which is contrary also to the written word: which saith. He that beleeueth not, is condemned already. Ioh. 3.18. Therefore of necessity, to beleeue in Christ, and to eate him is al one. Crede & manducasti (saith S. Aug.) Beleeue and thou hast eaten.

If it were literally to be vnderstood of Christs reall presence? Then first of all, Christ should be in a thousand places at once: yea, in as many Hosts as pleaseth the Priests: Secondly, the wicked should receiue life as well as the godly.

Now that Christ is not present euery where: [Page 110] 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, a [...] 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. 3.3.4For 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, [Page 111] 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 mā 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 [Page 112] 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. T [...]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. ann [...]. bee they ill l [...]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. [...] [...].3 [...]. A [...]. 2. [...]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,H [...]b. 6.6. Prou [...].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 tea [...]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:S [...]e [...] Can [...]s [...]cl. 40. That all their transubstantiatiō 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:Ann [...]t. Po­p [...]s [...] tyr l. 1. Pro [...]. 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 [Page 113] saith the Annotation vpon the Rhemes:Heb. 10. annot. It is by his death and resurrectiō 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 Steu [...]ns thus [Page 114] 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 [Page 115] 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 sign [...]fieth,) but by defying, that they doe; and by do­ing that they defie.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.