hee so much delighteth that thrise like a Nightingale hee recordeth it againe and againe The iust shall liue by faith Rhem. p. 568. 440. Let the iust man saith Saint Augustine cited by Doctor Fulke tollerate the vniust let the temporall labour of the iust tollerate the temporal impunity of the vniust but yet the iust man liueth by faith For there is no other iustice of man in this life but to liue by faith which worketh by loue For if he liue by faith let him also beleeue that hee shall rest after his labour and they shall haue eternall torments after their present ioy Againe seeing all the iust both of elder time and the Apostles liued by right faith which is in our Lord Iesus Christ and had such holy in inners with faith Chrysâ—st in Mat. hom that although they could not be of so perfect vertue in this life as in the life to come yet what sinne soeuer hath crept vpon them of humaine frailty it is immediatly wiped away through the piety of the same faith He that desireth not vaine glory saith Chrysostome being made Christs Vicar ought to preach the iustice of Christ This iustice did Saint Paul preach to the Romanes Galatheans and Hebrewes This iustice did the Fathers preach to those that liued in their times Ambrose telleth the Gentiles that they haue receiued a gift of grace and not of workes Againe Amb. de Voc. Gent. lib. 1. cap. â— they are iustified because working nothing nor making any recompence they are iustified through faith onely by the gift of God â—mb Epist â—d Rom. cap. â— Againe this was Gods determination that the law being at an end the grace of God should require faith onely to saluation The Apostle saith Saint Origen doth say â—rigen epist â—d Rom. 3. cap. that the iustification of faith alone doth suffice so that he which beleeueth onely is iustified although he haue fulfilled no worke Wherefore it standeth vs vpon that take in hand to defend the Apostles writing to be perfect and all things to stand with good order to inquire who hath bene iustified by faith onely without works Therfore for example sake I thinke that the theefe is sufficient which being crucified with Christ cryed to him from the crosse Lord Iesu remember me when thou commest in thy kingdome Neither are there any workes of his described in the Gospell But for his faith Iesus said vnto him This day shalt thou be with me in paradiâ—e Hillariuâ— vpon Matthew saith It moued the Scribes and Pharises that sinne was forgiuen by a man 〈…〉 â—â—ld a man onely in Iesus Christ and that to 〈◊〉 â—or giuen by him which the law could not release for saith onely doth iustifie â—pol pâ—g â—â— Saint Basil cited by Bishop Iewel saith Who so trusteth not in his owne merits nor loâ—â—â—th to be iustified by his owne workes he hath his onely hâ—pe of saluation in the mercy of our Lord. With whom Saint Augustine agreeing thus exhorteth Presume not of thine 〈◊〉 working but of the grace of Christ for the Apostle sâ—ith Yee are saued by grace Gregory Nazaâ—â—â—â— speaking in the person of the Publican that praied with the Pharisie Workes sâ—â—ll not saue me but let thy grace and mercy drop downe 〈◊〉 â—ime prophane man which onely hope ô king thou hast giuen to miserable sinners Rom. 9. annot Rom. 10. text With this saying agreeth the Annotations vpon the Rhems All that be deliuered out of the common condemnation be deliuered by grace and pardon through the meanes and merits of Iesus Christ Againe the law was not giuen as the Iewes ignorant zeale supposed for them to iustifie themselues by it considering they could not fulfill it but to bring them to Christ to beleeue in him and so for his sake to be iustified But to make the truth of this doctrine more apparent wee are to consider there concurres two things necessary to the iustification of faith that is to say the forgiuenesse of our vnrighteousnesse Act. 20.43 Rom. 3.23 Ibid. 4.7 1. Ioh. 1.4 Ibid. 2.12 or the remission of our sins and the imputaion of anothers righteousnesse For the first the Prophets beare witnesse that euery one that beleeueth in him namely Christ shall through his name receiue remession of sinnes that is shall by faith be iustified and absolued from the guilt and punishment of sinne and so become blessed in not hauing his sins imputed vnto him Blessed is the man â—aith the Prophet to whom the Lord imputeth no â—â—nne With whom S. Augustine agreeing Rom. 4.6 thus redoubleth the words of the Prophet Blessed is he to whom the Lord imputeth no sinne neither is there guilt in his heart This is the coÌ„fession of humble Saints which boast not themselues to be that they are not And this is the confession of S. Ambrose cited by Bishop Iewel Apol. pag. 82. I will not glory for that I haue done good to any man nor for that any man hath done good to me but for that Christ is my aduocate with the Father and for that Christs bloud was shed for me Yet notwithstanding this freedome concerning the remission of sinnes we haue no right to eternall life vnlesse we attaine likewise by faith to an vnchangeable and euerlasting righteousnesse which the law requireth Which sempeternall righteousnesse is that which Christ merited for vs in keeping the law making them blessed to whom it is imputed Daniel 9.21 Blessed is the man to whom the Lord imputeth righteousnesse without workes This righteousnesse of Christ being sempeternall one and the same is to him to whom it is imputed yea to the iust man that sinneth seuen times a day perpetually the roote of life The Spirit is life for righteousnesse sake Most excellent to this purpose Rom. 8.10 is that saying of S. Bernard cited by M. Whittaker against Champion He that hath taken the desert of sinne by giuing vnto vs hiâ— righteousnesse he hath payed the debt of sinne and restored life For so death being dead life returneth as sinne being taken away righteousnesse commeth againe Furthermore death is abandoned by Christs death and Christs righteousnesse imputed vnto vs. Suruey pag. 607. pag. 637. Rom. 3.25 But forasmuch as Popish Priests alloweth nor liketh iustifying faith which they stile to be an idle apprehension of Christs iustice and a lying faith Let vs try which way else we may be iustified It is most certaine we all haue sinned and are depriued of the glory of God and therefore remaine in death for the wages of sinne is death And notwithstanding Christs passion as saith Kellison sin is still imputed vnto vs. Can the euerlasting torment of the creature pay this debt Suruey pag. 262. The euerlasting torment of the creature is not able to satisfie for it For although in the place of horrour they are as an Ancient speaketh Plena fletus ex dolore stridor dentiuÌ„ ex furore Full of weeping because of
be put in as to cause the wine to loose his colour the consecration wereof none effect Fourthly we are to search the Scriptures Page 386. whether the bread may be consecrated and made a God or no Kellison saith it may For the sacrifice of the Masse saith he is the sacrifice which Christ offered at his last Supper when taking bread and wine into his hands he blessed them and by blessing turning them into his sacred body and bloud he told his Disciples that it was his body and bloud which he gaue for them If Christ consecrated the bread and wine when he blessed it where are the wordes of consecration Seeing there is none named but a testimony that he gaue thankes If not when he blessed the bread It is not like it was done after as they would haue it by vertue of these words Hoc est enim corpus meum namely after his Disciples had receiued it who being alwaies ready to obay the Lords command did take when Christ commanded them to take and did eate when he commanded them to eate which both went before he said this is my body There be words of God nominated in the first of Genesis wherby God made al the world Yet though we haue the words of the Creation a new creature we cannot make much lesse without words of consecration the Creator of all things Who will not giue his glory to a creature that is he will not be made by a creature a worke farre excelling all his workes for a man to make his Creator Isay 43. These things breifly considered how can Kellison proue that Christ consecrated the bread when he changed not the substance but the vse Which created for a temporall life to feed the body is changed by the Omnipotency of the word which is Christ to feed the soule to eternall life 1. Cor. 11.26 Luke 22.18 And that he changed not the substance but the vse it is manifest by the words of the Apostle where it is called bread after the words of consecration and the wine the bloud of grape Both liuely representing the death of our Sauiour as the Annotation vpon the Rhems confesseth The bread the body of Christ with the bloud poured out the wine Luk. 22. annot Iohn 6 annot the bloud powred or shed out of the body Therefore the Masse Priest should alwaies receiue both kinds by their owne confession because he must liuely expresse the passion of Christ and the separation of his bloud from his body Which cannot be done by a round cake or vnbloudy sacrifice For if it could he needed not both to consecrate and receiue boâ—â— kinds as he is commanded But Kellison citing the speech of our Sauiour namely Your fathers did eate Manna and did die further vrgeth If it be true saith he that the blessed Eucharist is onely a signe of Christ and his body and bloud Then I demand of our Aduersary Page 706. with what shew of truth Christ would preferre it before Manna Why should Christs bread giue life rather then Manna seeing that Manna signified Christ who is the bread as well as the Eucharist Our Sauiour spake in that place of such fathers that eate the signe and not the thing signified that is Manna to fill their bellies without looking to Christ the true life of the soule 1. Cor. 10.3 Whereas the Apostle maketh mention of fathers that eate the same spirituall meate that we do that is not onely Manna the signe as they did whom Christ speaketh of but also by faith feed on Christ the spirituall meate as we do Saint Augustine saith Whosoeuer vnderstood Christ in Manna did eate the same spirtuall meat that we do But whosoeuer sought onely to fill their bellies with Manna which were the fathers of the vnfaithfull they haue eaten and are dead So also they did drinke of the same spirituall drinke that we do but spirituall drinke that is which was receiued by faith not which was drunke in with the body Againe you shall not eate the body which you see nor drinke that bloud which shall be shed of them that crucifie me but I haue commended vnto you a certaine Sacrament which being spiritually vnderstood shall giue you life Words which are no other but as witnessing signes do change the sound by times when the selfe same faith abideth to the â—â—ting of the same spirituall meate and to the drinking of the same spirituall drinke But to answere the question wherein it is demanded why should Christs bread giue life rather then Manna We may answere Christs bread as the creature of God can giue no more life then Manna For then Iudas might haue bene saued as well as the rest of the Disciples For he eate the bread of the Lord though not bread the Lord. As S. Augustine cited by M. Caluin saith But if Kellison had asked why Christ the true bread of life should giuâ— life rather then Manna which was but as a witnessing signe It might easily haue bene answered seeing Christs is life yea the fountaine of life it selfe and bestoweth it by the effectuall working of his holy Spirit Rom. 8.10.11 vpon his members in whom he dwelleth And therefore may easily giue it being the Creator when the creature cannot But this as S. Augustine speaketh is a miserable bondage of the soule to take the signes in stead of the things that be signifiâ—â— Contrary to the counsell of S. Chrysostome Let vs not confound saith he the creature and the creator both together lest it be said of vs They haue honoured a creature more then their maker Kellison to proue a reall presence a round cake to be God citeth also this saying of our Sauiour Except you eate the flesh of the Sonne of man and drinke his bloud you haue no life in you Christ who with his sanctified mouth spake these words also said And this is the will of him that sent me that euery man which seeth the Son and beleeueth in him should haue euerlasting life Againe whosoeuer eateth my flesh and drinketh my bloud hath eternall life Al which words being true it must needs follow that to eate is to beleeue in him For if these words might be vnderstanded otherwise Then a man might haue euerlasting life without the eating of Christs flesh and drinking his bloud which is against Christs expresse wordes Ioh. 6.53 who saith Except you eate the flesh of the Son of man and drinke his bloud ye haue no life in you Or else we must needs say that a man eating may be saued not beleeuing in Christ which is contrary also to the written word which saith He that beleeueth not is condemned already Ioh. 3.18 Therefore of necessity to beleeue in Christ and to eate him is al one Crede manducasti saith S. Aug. Beleeue and thou hast eaten If it were literally to be vnderstood of Christs reall presence Then first of all Christ should be in a
of the first resurrection without any co-operation of it owne Fides nostra est clauis regni coelorum saith Clemens Alexandrinus cited by Bishop Iewel Apol. Bis Iewel pag. 178. Our faith is the key of the kingdome of heauen Cor clausum habent quia clauem fides non habent saith S. Augustine They haue their hearts shut vp because they lacke the key of faith God giueth vs this key before we can haue passage into heauen wee no sooner receiue the same but Gods treasury is opened vnto vs our of which we receiue through Christ righteousnesse and life that we may be made partakers of the first resurrection Againe â—o make this more apparent our Sauiour saith Except a man be borne againe hee cannot see the kingdome of God Nor cannot enter into the kingdome of God that is into a vertuous life Man is so farre off from disposing himselfe thereunto as Christ testifieth that he is not able to discerne it And no maruell Rom 8.6 1. Cor. 2. for the wisdome of the flesh is death as the Apostle saith Againe the naturall man vnderstandeth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned This did liuely appeare in the Philosophers who did know that there was a God but neither knew what that God was nor how he was to be worshipped And therefore no better stiled in the height of their wisedome by Tertullian and Saint Hierome then the Patriarkes of heretickes He therefore that would attaine to this spirituall knowledge must first receiue his new birth not in body but in minde that is his minde must be illuminated and made spirituall that it may become the minde of Christ by receiuing a recreation from the Spirit of Christ Rhem. Rom. annot We haue the minde of Christ saith the Apostle And the gift of faith which is the first foundation and ground to build vpon must bee created and placed in that royall chaire of illumination before we can either see what a vertuous life is or do any thing that is pleasing to God For without faith it is possible to please God Yet for a further demonstration of that we haue in hand there is a kingdome of darknesse and a kingdome of light The kingdome of darknesse consisteth of dead men wounded to death by Adams transgression The kingdome of light of liuing men reuiued and viuicated by the second Adams spirit Concerning these two kingdomes Col. 1.12.13 the Apostle thus speaketh Giuing thanks to the Father which hath made vâ— meet to be partakers of the inheritance of Saints in light who hath deliuered vs from the power of darknesse that is out of the kingdome of Satan by iustification and hath translated vs into the kingdome of his deare Sonne by sanctificatioÌ„ Vpon which place Theodoret thus speaketh We praise the merciful God which wheras we are vnworthy hath made vs partakers of the Saints in light Thus we see that this translating from the poweâ— of darknesse that is from death to life can bee no more in the will of men that are dead in sin then it was in Lazarus to raise himselfe out of the graue who only are raised by the effectual working power of Gods Spirit as all the selected are from time time As Saint Paul notably teacheth the Ephesians in shewing them what is the exceeding greatnesse of Gods power not onely in raising vp Christ their head from the dead that he might sit at the right hand of his Father but also in raising vp them the members of Christ quickening them together in Christ by whose grace they are saued That they might sit likewise together in the heauenly places in Christ Iesus The dead man cannot be raised againe vnlesse the Lord cry within him saith S. Augustine Seeing therefore that that sanctified body of Christ free from sinne both originall and actuall could not be raised vp but by the exceeding great power of the Godhead Iniurious is this Popish position which would haue vs fellow-workers with the whole Trinity in raising our selues being dead Nay double iniurious it is to the whole trinity First to God the Father in making his couenant to none effect who hath promised for Christs sake to remember our sins no more Secondly to Christ in extenuating the merits of his passion In saying he onely hath merited grace for vs and left vs in Aegypt vnder the slauery of the diuel the Aegyptian Pharaoh Thirdly it abasheth the power of Gods Spirit in making vs fellow workers with him in our recreation as if darknesse could co-operate with light to the perfecting of our redemption which Christ as they say hath not Fourthly most iniuriously for their owne righteousnes for their own merit sake yea in murthering of Princes would tye Gods Spirit to be life vnto them or to whoÌ„ they sell life by selling of merits Masses such like The heresie of Macedonius which said that the holy Ghost is seruant and slaue to the Father the Son is as tollerable as the heresie of these meÌ„ that would make the holy Ghost their seruant yea while they are through false doctrine Monstra portentu as Platinia somtimes said of their Popes Monsters vnnaturall and ill shapen creatures In this position wee may behold the Angels of light preaching the exceeding greatnesse of his power towards vs which beleeue Eph. 1.19 according to the working of his mighty power as the Apostle saith and the Angels of darknesse attributing as vâ—â—â—ankfull to grace that to nature which is proper to the diuinity Teaching also by denying the sufficiency of Christs passion night as Saint Cyprian saith in stead of day destruction in stead of health desperaâ—iâ—â— vnder the colour of hope infidelity vnder the pretence oâ— faith Antichrist vnder the name of Christ OPPOS 6. Christ hath redeemed vs from the seruitude of the laâ—â— not that the law bindeth vs not but because he hatâ— takeÌ„ away the heauinesse of the law And by his grace hath giuen vs force easily to fulfill it which otherwise would haue tyrannized ouer vs in commanding more then we should haue bene able to haue performed Suruâ—y 261. THese Co-operators with grace still seeking tâ— lessen and extenuate the merit of Christs passion Heb. 1. marg Ioh. 17.5 leaue him to merit his owne glory and themselues to do the like Christ saith the Annotationâ— vpon the Rhems by his passion merited his owne glorification When as contrariwise Christ praying to his Father desireth to bee glorified not with any new merited glory but with the glory he had with hiâ— Father before the world was God the creator of alâ— things needed not to haue stepped downe from hiâ— throne to haue taken our nature vpon him to merit his owne glory but our saluation that we might in him become righteous by his whole intire obedience of the law and not as Kellison would haue it by a
part onely For as not some part of Adamâ— disobedience by which he transgressed the law iâ— imputed vnto vs. Rom. â— 19 So not some part of Christs obedience but all which he most perfectly in the purity of his innocency and holinesse fulfilled both in doing and suffering is imputed vnto vs. For the threatning of the law cannot be fulfilled but by bearing and suffering the curse nor the commandement of the law otherwise performed but by doing of them Christ Phil. 2. Gal. 3. that he might take away the curse of the law humbled himselfe and became obedient vnto death euen the death of the Crosse S. Hierome saith For that which was impossible of the law in that it was made weake by the flesh God sending his Son in the similitude of sinfull flesh condemned sinne of sinne in the flesh Which if it bee true it may bee obiected vnto vs Then Moses Isaiah and the rest of the Prophets which were vnder the workes of the law were vnder the curse which thing he will not be afraid to confesse which hath read the saying of the Apostle That Christ hath redeemed vs from the curse of the law being made a curse for vs And to answer that euery one of the Saints for their time were made a curse to the people As Christ became obedient vnto the death to take away the curse of the law Ibid. 3.4.5 So likewise to the fulfilling of the commandements the Apostles speaking of the precepts of the law saith But when the fulnesse of the time was come God sent forth his Sonne made of a woman and made vnder the law that hee might redeeme them which were vnder the law that wee might receiue the adoption of Sonnes Againe 2. Cor. 5 2â— Rhem. pag. 571. he hath made him which knew no sinne to be sinne for vs that we should bee made the righteousnesse of God in him Theophilact cited by Doctor Fulke vpon this place saith What is this that God gaue his Son which knew no sin that is which was iustice it selfe to dye for vs and caused him to dye as a sinner and wicked man For cursed is he that hangeth on a tree And he was reputed among the vniust He saith not that he made him a sinner but sin it selfe which is more why was this done That we might be iustified not of workes and the law but of grace For this is the iustice of God when a man is iustified by grace so that no blemish or small spot is sound in him For therefore he said not that we might be made iust but the iustice of God shewing the excellency of grace Oecumenius saith He made him sinne that is he should be condemned a sinner that we should be made the iustice of God in him He said not that wee might bee made iust but that which was more iustice it selfe and the iustice of God And that is the iustice of God which is not of workes but that we might be iustified in him that is by him forgiuing and pardoning vs. Saint Augustine God made Christ sinne for vs to whom we are to be reconciled He therefore was made sinne that we might be made iustice not our iustice but Gods iustice neither in vs but in him As he declared sinne not to be his but ours not placed in him but in vs by the similitude of sinfull flesh in which he was crucified Thus by the testimony both of Scripture and Fathers we see that Christ hath not only taken away the heauinesse of the law and left it to our fulfilling but hath also fulfilled the law to the meriting of a sempeternall righteousnesse for vs. Yea to the reducing and restoring vs to a farre more excellent state then Adam before inioyed who had posse non peccare we non posse peccare He pâ—sse non mori we non posse mâ—ri He had power not to sinne we no power to sinne He power not to dye we no power to dye Nay our estate if we enter into some particular coÌ„sideration is in some measure through these two parts of Christs obedience farre more excellent in this life not to speake of the life to come then Adams was Adam was mortall so are we euen while we are mortall 1. Ioh. 3.14 We are translated already saith the Apostle from death to life Adam enioyed the pleasures of Paradice so we in part in this our pilgrimage Eph. 2. haue the fruition of the pleasures of heauen While we are made to sit together in the heauenly places in Christ Iesus Who being the first ripe corne offered to the Lord sanctified the whole field that is all his members and ascended on high that he might prepar a place and take as our feoffe possession of heauen for vs. Adam in the height of his liberty was called but the seruant of God but we euen in this vaile of misery are called the members of Christ 1. Cor. 12.12 the spouse of Christ yea Christ By the name of Bride-groome bone of his bone by being through regeneration made partakers of his diuine nature flesh of his flesh hauing our flesh made the flesh of Christ By sanctification we haue the same minde and affections the same life that Christ hath through the participation of the same Spirit Adam standing in his estate of integrity God had a delight to be with him and he with God but God hath a delight to be with vs in this our state of imperfection Delicia mea cum filijs hominum My delight is to be saith God with the sonnes of men Delicia nostra cum filio Dei Our delight is to be wiâ—â— the Sonne of God The wife of Adam in the middest of his pleasures became an instrumentall meanes to vnrobe him of the glorious image of God But the Spirit of Christ our husband in this our pilgrimage beginneth to cloath vs with the image of God againe Adam in his ioy in eating the fruit forbidden found nothing but death We in the middest of our afflictions can finde nothing but life we cannot dye though we would Haba 1.12 For neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God But seeing these priuiledges are in no request with them that leaue Christ to merit by his paines his owne glory and theirs to do the like I cannot see how they can by this their owne doctrine be saued for that no man hath this iustice of workes the Annotations elsewhere thus speaketh Rhem. Rom. 8. annot Maâ—th 5. annot We be truly called the sonnes of God and so iust indeed though we be not without all sinnes Euery one of vs as well iust as vniust being taught and bound to confesse our offences to aske daily of God by this petition Forgiue vs our debts So farre are we off from meriting any
thing at Gods hands that by their doctrine we be still indebted to God concerning the punishment the debt of sinne Therefore it must needs be that all that are deliuered out of the common condemnation are deliuered by the meanes and merits of Iesus Christ as the Annotations elsewhere truly teacheth or not at all Rom 9. annot Reue. 20. marg Againe they thus teach Reue 2. annot Reue. 1. annot 2. Tim. 4. annot That none vnperfectly cleansed can enter into the kingdome of heauen Againe that God cannot be good that can loue and saue him hee knoweth to bee euill Yet they send the Catholicke Christian man liuing but an ordinary honest life either not sinning greatly or supplying his fault by penance as a man of great iustice to challenge heauen in his owne right bargained and wrought for and accordingly to be paid for him Others that are altogether vncleane and not so chast as the Priest that keepeth but one Concubine that they may be made heires of other mens goodnesse that haue none in themselues as the Pope is of Peters make with the foolish virgins purchase of counterfeit oyle that they may receiue to their saluation righteousnesse from their workes of supererogation As the Pope though neuer so wicked receiueth his holinesse by succession of Chaire Others seeke it in Popes Pardons Apol. Bish Iewel pag. 147. Ibid. 125. who by power as hardening inforceth is Peter by annoynting Christ And thus Simon Begumus Bishop of Madâ—usia in the late Councel holden at Lateran in Rome sought it who poynting to the Pope as Iohn Baptist did to Christ said Behold the Lyon is come of the tribe of Iuda of the roote of Dauid ô most blessed Leo we haue looked for thee to be our Sauiour And thus the Ambassadors of Sicilia fought it who cryed lying prostrate on the ground O thou holy Father that taketh away the sinnes of the world haue mercy vpon vs Thou which takest away the sinnes of the world giue vs peace Others in the Popes Chaire For the truth saith Cardinall Cusanus cleaueth fast to the Popes Chaire Therefore the members vnited to that Chaire and ioyned to the Pope make the Church Others whom the Pope iudgeth in his finite wisedome to bee somewhat vncleane are sent into Purgatory which as Angelus Parsiensis saith is the peculiar possession of the Pope there to stay till his Holinesse thinke them sit through the mediation of Angels to passe to heauen There is none sent to haue passage by Christ to that hauenly Ierusalem but the abiects of the Gentiles Cal. 3. annot Rhem. who commit mortall sinnes For they as the Annotations teacheth cannot be deliuered by themselues nor by any other meanes from the curse of the law but by faith and the grace of Christ Iesus Here we may behold the Angels of light leading to Christ in teaching that not some part but all Christs obedience is imputed vnto vs. The other namely the Angels of darknesse hauing mingled lerma malorum a heape of mischiefe sends men thither from Christ to seeke saluation in them But as Saint Augustine saith Ecclesia in nullo homine spem ponere à suo redemptore dedicit The Church hath learned of her Redeemer to put no trust in any man OPPOS 7. The Preachers of this Monarch teaching that faith onely iustifieth open a gap thereby to all vice Suruey pag. 526. THis Popish Iesuite vseth Faith that is an assurance in Christ for happinesse according as hee hath done the obiect namely Christ Iesus In teaching that faith cannot iustifie without opening a gap to vice As Christ could not make a perfect redemption for vs without opening a gate to all licentious libertie vice and iniquity But contrary to this Pelagian opinon we will proue that Faith onely doth iustifie and withall in the next position make manifest that though the Preachers of this Monarch teach this doctrine yet withall preaching an inherent righteousnesse as well as an imputatiue sanctification as well as iustification open no gate at all to vice Whereas they teaching neither the one nor the other neither the tree nor the fruit set open a gap to all idolatry But first concerning this doctrine in hand we are to consider that the reason why we are iustified by faith and not by workes is because iustification and therefore saluation goeth before workes For the way which the holy Ghost vseth to make vs able for them is Faith vniting vs to Christ whereof he himselfe is a witnesse who saith As the branch cannot beare fruit of it selfe except it abide in the vine no more can you except you abide in me Apol. Bish Iewel pag. 296. The beginning saith Saint Syrill cited by Bishop Iewel and foundation of our â—olineâ—se is Christ by faith I meane and none otherwise for in this sort Christ dwelleth in vs. Those onely are to be counted good wookes saith Saint Augustine which are wrought by loue Faith of necessity must go before for they must take their beginning from saith Rhem. â—4 pag. and not faith from them Saint Ambrose cited by Doctor Fulke thus speaketh Faith onely shal go with you to the next life and iustice shall also accompany you Heb 11. annot If faith go before which as the Annotations vpon the Rhems teacheth is the ground and foundation of all other vertues and worship of God without which no man can please God Rhem. pag. 232. Then that which followeth after which is workes cannot be the cause of that which goeth before namely the free iustification of life through faith By this argument Paul proueth that neither Gentile nor Iewe are iustified by workes but by grace For by grace yee are saued saith the Apostle through faith and that not of your selues it is the gift of God The Church casteth all her liuing into the gift of God which vnderstandeth all that she liueth not to be of her merit but of Gods gift when she saith God be mercifull to me a sinner As Beda teacheth cited by Doctor Fulke For whether we respect faith or righteousnesse and life which we receiue from Christ by that instrument of faith they are all the gifts of God No maruaile then if Saint Augustine stileth the opinion of merit pride and the iustification of saith the discipline of humility Seeing this as Saint Basil teacheth is a full and perfect reioycing in God When a man doth not boast himselfe of his owne iustice but knoweth himselfe to bee voyd of of true iustice and to bee â—ustified by onely faith in Christ Saint Paul in the definition of the Gospel the seed of immortality sheweth Rom. 1 1â— that the efficient cause of our iustification is the power of God Rom. 1.10 Gal. 3.11 Heb. 10.3 the end our saluation and the instrument whereby it is receiued faith for he addeth vnto euery one that beleeueth And this he confirmeth by a testimony of the Prophet Abacucke wherein
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 â—e made First for the power it consisteth to the effectuall 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 Cyrilâ— 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 â—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 wiâ—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 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 is obtained with much reading meditation oâ— 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 iâ— halfe cold and vnsâ—â—itâ—â—ll The soule that will flye saith Nicholas Cusaâ—â—â— 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 knowlâ—dge of the same goeth bâ—fore doing In goodnesse â—â—ing goeth before in order knowledgâ— Christ himselfe testifieth that the eye of the soule is vnderstanding Iohn 17. O Father thâ—s is â—uâ—rlâ—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 hâ—th her eyes to sâ—e witâ—all Visio anima intellectus â—st saith Saint Bernard The seeing of the soulâ— is vnâ—erâ—â—â—nâ—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 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 actioÌ„ followeth after hauing for the grouÌ„d holinesse created by Gods
from sinners and made higher then the heauens hath no neede dayly as those Priests first for his owne sins then for the peoples to offer sacrifice For this he did once for all in offering himselfe That which they did daily and vnsufficiently in offering the sacrifice of beasts Christ did once and perfectly in offering himselfe From hence appeareth first Reuel 1.5 the excellency of his loue Secondly the excellency of his mediatorship The excellency of his loue who loued vs and washed vs from our sinnes in his bloud What greater proofe can there bee of his loue then this that of tender compassion and loue towards vs as a most mercifull and excellent high Priest he offered vp himselfe in sacrifice euen a slaine and bloudy sacrifice for the sins of the world And so with his bloud once powred forth and once offered hath wâ—shed away all our sinâ— and reconciled vs to his Father Secondly insueth as a fruit of his passion the excellency of his mediatorship But now our Priest hath obtained saith the Apostle a more excellent office in as much as hee is the mediator of a better Testament which was made vpon better promises namely the remission of sinnes perfected by his death and sufferings Ier. 31. Heb. 1.16 For I will be mercifull vnto their vnrighteousnesse and I will remember their sinnes and iniquities no more saith Iehouah that made the Testament or couenant concerning the remission of sins And by his death confirmed the same Therefore he forgaue sinnes saith Chrysostome when he gaue the testament by his sacrifice If therefore he forgaue sins by one sacrifice now there is no need of a second Theodoret where there is remission of these things Now there is no oblation for sinne for it is superfluous after remission is giuen And he promised saying Their sinnes and iniquites I will remember no more Which promise of God Rom. 4.5 is euery day more and more performed in the iustification of the vngodly man who is iustified by faith in Christ by hauing his righteousnesse imputed vnto him that hath none of his owne The second vse consisteth in the Kingly dignity of our Sauiour who being exalted and placed in tâ—e highest degree of honour giueth as he hath receiued Psal 68.8 Eâ—h 4.8 gifts for men By the merit of his manhood gifts vnto men through the power of his God-head the gift of the holy Ghost 1. Ioh. 4.13 The gift of grace Rom. 5.15 The gift of faith Ephes 2.8 The gift of righteousnesse Rom. 5.17 The gift of life Rom. 6.23 with other graces infinite decking vs fit for the bridegroome Since then saith the Apostle that he by the right hand of God hath bene exalted and hath receiued of his Father the promise of the holy Ghost he hath shed forth this which you see and heare As God did beautifie the soules of the Apostles with supernaturall knowledge making them of Fisher-men Preachers and to speake as the Spirit gaue them vtterance to euery one in his owne language So he doth likewise through the same spirit Rom. 10.17 Eph â—1 18 Rom. 8.2 Gal 3.13 open the hearts of the hearers of his word that he may sow the seed of immortality namely the Gospel in them To the bringing forth of faith through the which the holy Ghost applyeth the benefites of Christs passion To the begetting the Church anew lost in Adam and to the reëdifying of it dayly more and more 1. Pet. 1. 1. Cor. 6. Ioh. 6. 1. 1. Cor. 10. 12. Ephes 2. vntill it come to the full period of perfection For Christ by the holy Ghost doth sprinckle vs with his bloud doth make vs his members doth feed vs with himselfe doth make vs drinke of himselfe and doth build vs vpon himselfe that we may be complet in him which is the head of all Principality and Power How then commeth it to passe that Christs sacrifice is not sufficient to vphold religion and the worship of God Kellison telleth vs the reason is If Christ neuer offered any other sacrifice Pag. 291. then that of the crosse then is he not a perpetuall Priest because hee hath no sacrifice which either by himselfe or by his Ministers is perpetually offered Then it may be of them demanded wherein the eternall Priest-hood of Christ consisteth Heb. 7. annot The Annotation vpon the Rhems telleth vs That Christ is not called a Priest for euer onely for that his person is eternall or for that he sitteth on the right hand of God and perpetually prayeth and maketh intercession for vs or for that the effect of his death is euerlasting For all this proueth not in proper signification that his Priesthood is euerlasting and perpetual But that Christs eternall Priest-hood consisteth in the perpetuall sacrifice of his body and bloud in the Church Yet by an vnbloudy sacrifice Pag. 144. pag 614. pag. 288. Pag. 387. continually to be offered as Kellison saith not immediatly from Christ the high Priest but onely by his vnder and virgin like Priests For the worship of God and exercise in religion which sacrifice in the Masse so offered is a most pleasing and cleane sacrifice not onely in respect of the outward forme which is vnbloudy but also in respect of the most chast pure and virgin like flesh and bloud of Christ Now then seeing Christs sacrifice as the Annotation vpon the Rhems teacheth consisteth in the perpetuall sacrifice of his body and bloud in the Church Then it consisteth not in that sacrifice Kellison speaketh of because it is vnbloudy without bloud therefore without profite For without shedding of bloud is no remission Heb. 9.22 If Christs perpetuall Priest-hood consisted in that vnbloudy sacrifice then should Christs perpetuall Priest-hood surcease to be when that should surcea so to be offered But seeing a sacrifice offered by an vnder Priest is so powerfull to vphold religion and the worship of God which the sacrifice of Christ cannot Let vs behold this sacrifice so highly commended and so maiestically offered by virgin-like Priests And first the excellency of the Priests that maketh and offereth it For though they doe stile themselues vnder Priests as the Pope stileth himselfe Seruus seruorum The seruant of seruants yet they challenge notwithstanding with him supreame power ouer the Creator of all things To the manifestation hereof we are first to consider the excellency of the Priest in the consecration They tell vs that in their handes Stella Clericorum as it were in the virgins wombe the Sonne of God is incarnated and taketh flesh That in their consecration they are aboue the blessed mother of Christ For she caused Christ to come into her virgin like wombe with eight words Ecce ancilla Domini fiat mihi secundum verbum tuum whereas their Priests make him come into the hoast with fiue words onely that is to say Hoc est enim corpus meum That they are more higher in authority then
thousand places at once yea in as many Hosts as pleaseth the Priests Secondly the wicked should receiue life as well as the godly Now that Christ is not present euery where their Annotation vpon the Rhems testifieth which thus saith Christ Reuel 6. annot nor his Saints be personally present euery where nor can be at once in euery place alike aâ— God is But their motion speed and agility to be where they list is incomperable and that their power and operation is according Here it plainely appeareth that Christ is not personally present according to his humanity euery where for that is proper to the God-head of Christ For if the flesh of Christ should be euery where Then the flesh of Christ is euerlasting which thing to hold 1. Ioh. 4.3 is to deny that Christ came in the fulnesse of time which is an especiall marke of Antichrist Secondly if Christ were really present in the Sacrament yea in the perfection and sweetnesse of glory as our Aduersary holdeth then it must of necessity follow that whosoeuer receiueth him receiueth life Whosoeuer saith Christ eateth my flesh and drinketh my hloud hath eternall life Col. 3.3.4 For what is death but the absence of God and his graces And what is life but the presence of God in whom our life is hid Aug. in trac Iohn 26. He that receiueth not this meate hath no life saith Saint Augustine and he that receiueth the same hath life and that euerlasting For as S. Gregory Missene cited vpon the Annotation of the Rhems saith That liuely body entring into our body changeth it and maketh it life and immortality Againe S. Cyrel there cited Ioh. 6. ann also thus speaketh Though by nature of our flesh we be corruptible yet by the participation of life we are reformed to the property of life Otherwise that comfortable doctrine of Saint Ambrose could not be true namely Thou shalt not feare death if thou beare Christ Nor that sweet sentence of S. Augustine cited in the Rhems namely Thou art life euerlasting and thou giuest not in thy flesh and bloud but that which thy selfe art Yet it is said in the Masse booke That the good folke receiue him and so do the ill though not all alike Mors est malis Vita est bonis It is death to the wicked but life to the godly But contrariwise Origen saith That Christ is the true food that no euill man can eate For if the euil maÌ„ could eate of the body of the Lord it should neuer be written Hee that eateth this bread shall liue for euer For the condemnation of the vnworthy receiuer lyeth not in eating the body of Christ 1. Cor. 11. but in not deseruing it as the Apostle testifieth in comming without faith the eye of the soule and therefore without Christ Whereas the worthy receiuer hauing faith Eph. 3 17. 1. Ioh. 3.24 hath Christ For by the spirit and faith Christ dwelleth in him Hauing Christ hee hath righteousnesse and so worthily presenteth himselfe to receiue the seale of a further confirmation and assurance by a visible signe of the inuisible righteousnesse which he bringeth with him by bringing Christ who is his righteousnesse Otherwise how can he looke for a confirmation at Gods hand of that by any seale or receiued signe which he hath not Abraham was iustified by an imputatiue righteousnesse hauing Christ dwelling in him by faith and afterward receiued circumcision as a token of the iustice of faith The Eunuch of Candace Queene of the Aethyopians first beleeued and after receiued baptisme as a witnessing signe that his sinnes were washed away by the bloud of the Lambe Christ Iesus Aug 〈◊〉 Ioh. Tâ—â—ct 26. This is to eate that meate saith S. Augustine and to drinke that drinke to dwell in Christ and Christ in vs Againe hee that dwelleth not in Christ and in whom Christ dwelleth not doth not eate spiritually his flesh But the annotation vpon the Rhems obiecteth That ill men receiue the body and bloud of Christ 1. Cor. 11. annâ—â— bee they ill lâ—â—ers or infidels for in this case they could not be guilty in that they receiue not How then were the Iewes guilty it doth appeare by two most excellent testimonies Not in receiuing Christ but in betraying and murthering the iust saith S. Stephen And in crucifying the Lord of glory 〈◊〉 â— 3â— Aâ—â— 2. â—6 saith S. Peter So the wicked are guilty not in receiuing Christ but in not receiuing him and in crucifying to themselues againe by sinne Hâ—b 6.6 Prou â— 4 the Sonne of God approuing therein by forsaking the law the horrible impiety of the Iewes S. Augustine saith They are guilty not because they receiue but because they receiued not the body of Christ For as S. Hierome teaâ—heth Heretickes do not eate the body of the Lord nor drinke his bloud Thus in conclusion wee may see that the Scriptures will not allow their cake to be a God Gabriel Biel saith Sâ—â—eâ— Canâ—s â—â—cl 40. That all their transubstantiatioÌ„ is not found expressed in the Canon of the Bible Scotus saith That neither by Scriptures nor by reason it can bee proued And the Iesuites themselues hold Annâ—t Popâ—sâ— tyr l. 1. Proâ— 4. That it is not once named of the ancient Fathers and the Apostles knew not of it before the death of Christ For saith saith the Annotation vpon the Rhemes Heb. 10. annot It is by his death and resurrectioÌ„ to life againe that his body is become apt and fit in such diuine sort to bee sacrificed perpetually Neither was it heard of after the death of Christ vntill the Councell of Lateran holden in Rome vnder Pope Innocentius the third in the yeare of our Lord 1215. In the reigne of King Iohn This verity saith Scotus about Transubstantiation was declared first in the Councell of Lateran Hauing thus farre taken a view of their sacrifice without bloud being vnfit to wash away sinnes and no better then bread prophaned to an idolatrous vse and therefore altogether vnable to vphold religion and the worship of God We may boldly conclude that the Protestants relying vpon Christ haue both a sacrifice and religion whereas they relying vpon a peece of bread haue no sacrifice nor religion Neither do they altogether relye vpon their god of bread For with him as with a God not all sufficient they haue ioyned many commissioners to the remission of sinnes their Holy water Ashes Palmes Candles and such like Hallowed with this clause as it appeareth in their Pontifical that they may be to vs the saluation of body and soule Christ his sacrifice taketh away originall sinne Theirs actually therefore of greater efficacy Concerning their reall presence or god of bread Thomas Aquinus thus teacheth As the body of our Lord was once offered vpon the crosse for the debt of Originall sin so it is daily offered vpon the Altar for the debt of daily sins Concerning holy water Augustine Steuâ—ns thus speaketh We hallow water with salt and praiers that by the sprinckling thereof our sins may be forgiuen By this we may see that their God of bread marcheth not alone in forgiuenesse of sinnes therefore not the onely sacrifice but a sacrifice accompanied with many companions to the vpholding of religion and the worship of God which Christs sacrifice as they say is not able to do Notes of Antichrist in the Rhems Reuel 12. 2. Thes 2. annot Heb. 9.14 Thus Gentlemen you may behold Antichrist sitting in the Church of Rome attempting to draw from the true faith abrogating the dayly sacrifice and openly atchieuing desolation Attempting to draw from the true faith in denying that Christ hath taken away our sinnes in drawing vs from beleeuing the remission of sinnes confirmed vnto vs by the Oath of God and sealed with his bloud By teaching that faith in Christ is an idle apprehension of Christs iustice and a lying faith that inherent euill is inherent righteousnesse wherewith we are saued Abrogating the daily sacrifice in denying the sufficiency of Christs sacrifice in vndertaking to offer Christ in the Masse to the Father not to vs but for vs which cannot be done but by his eternall Spirit nor without his death who dyed but once for all Openly atchieuing desolation in seeking by treason to ruinate States inciting men to rebell against their Soueraigne and by plotting the ruine of Gods Church by spirituall desolation as well as temporall Therefore Gentlemen seeing by diuers markes and tokens set downe in the Rhems the Church of Rome the fulnesse of the Gentiles accomplished is become the seate of Antichrist I will say with the kingly Prophet Dauid Kisse the Sonne lest he be angry and so yee perish in the way Psalm 1. And conclude with the Councell of Ambrosius Ausbertus one of your owne Doctors The Prophet Ieremy saith O my people go forth from the middest of them and saue euery man his soule from the rage of the Lords fury For none of the elect of God can in this life go forth from the middest of that wicked citty that is from the middest of euill which that Babylon signâ—fieth but by defying that they doe and by doing that they defie