THE PRINCELY PROGRESS OF THE CHURCH MILITANT, marching forth by the steps of the flock to her triumphant Bridegroom CHRIST JESUS.  
ENCOUNTERED WITH AN erroneous Army, turned side from JESUS to the jebusitical Faction, to fight with the Lamb, and make war with the SAINTS.  
As it appeareth in the ensuing Oppositions.  
With an Addition demonstrating the abolishing of Antichrist, supreme Head of Heretics, and universal Maintainer of treason.  
Written by THOMAS BEDLE.  ISAIAH. 29.11. 
Read this I pray thee. Then shall he say, I cannot.  
LONDON, Printed by Nicholas Okes dwelling near Holborn Bridge. 1610.   

TO THE MOST EXCELLENT, MIGHTY, PVISSANT, WISE, AND VIRTUOUS PRINCE, JAMES: by the grace of God, King of great Britain, France, and Ireland, defender of the Faith, etc. T. B. wisheth all celestial Honour, and eternal Bliss.  
MOST mighty Monarch.  
In the infancy of the precious blooming Church, planted by the perfection of beauty upon the earth, Lucifer in his instruments roared against it: Christianos ad leonem: non licet esse Christianos. In the reign of Queen Mary, the hair then being grown as white as the bloom of the Almond tree; Christianos ad ignem: non licet esse Christianos. In the reign of Queen Elizabeth, when ●either Lion nor Fire terrified God's children, he hastened to Rome, s●nt away Perillus brazen Bull, to see if any Phalaris would, or could torment God's children therein. But when none of power could be found, he (knowing that the Children of the Church played still about the mouth of the Bull, as upon the hole of the Asp) posted from Rome to this little Paradise; to try if he could by speaking to your Majesty in Popish books, and petitions, procure your Grace to the Church's subversion, to eat of the forbidden fruit. But herein likewise failing, he mustereth up caiphass knights, that they might besiege the Church by compassing the tents of the Saints about, and the beloved city (inhabiting as a glorious Monarch, living under your gracious and royal regiment) in the Parliament house; to the end she might (as the Chariot of Light, there employed to God's glory) be overturned by those Phaëtons, h●s instrumental surtes: in whom he evermore roareth Nemo nostrûm frug●esto. But seeing (right royal Sovereign) the allseeing Deity (that made them cry, Deus venit in castra, vae no●is) hath prevented the same, to the giving of us you Majesty as a King not amongst us before; once more in all humility, as upon a second Coronation, I do present unto your Highness, these lively Oppositions, showing the difference between the truth preached by the Lords Ambassadors: and the falsehood by Popish instruments, which Gentlemen, unworthy of that style, would with so much blood set up. Thus craving pardon of your gracious Clemency for my boldness herein, In all humility, praying to God to bless your Majesty, your virtuous Queen, and royal progeny, with the glorious beatitude of this life, and the bliss of eternity; I humbly take my leave,  
Your majesties poor Subject in all humble and dutiful obedience, Thomas Bedle.   

TO ALL ENGLISH Metamorphosed Romans.  
THE jesuits seriously plotting, which way, through treason, they might re-edify the walls of Rome (with panting hearts, and by the means of unmerciful fire, make spacious streets for some second Nero to walk in) sent forth (as it cannot be unknown unto you, Gentlemen of the Romish faction) their books, the forerunners of that wicked design, in the mean time to solicit their causes, and to prepare to battle, when the Alarm to the Massacre should be given. Out of which Popish books I thought good to draw these few Oppositions.  
First, that you may know the Protestants of England, bred under the preaching of the Gospel, not to be carried with blind Papists, like Hawks 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 Rheims: The Church shall still continue visible in Rome until the fullness of the gentiles be come in. Which examination being taken by your doctrine, & the effect of your doctrine, it will appear that Antichrist is gotten into the temple of God, seeking to draw from the true faith, to abrogate the daily sacrifice, and achieve desolation. All which (as your Annotations upon the Rheims teacheth) a●e the marks of Antichrist.  
For doctrine, the Church of Rome disgracefully teacheth, yea blaspemously; first, that if God command us impossibilities, and not for doing them, doth not only punish us temporally, b●t damn us perpetually: He I say (saith Kellison) must needs be more cruel, inhuman, more barbarous than 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 think themselves 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 us to do some things that we are not able to do, that we may understand, that we ought to crave of him.  
Secondly, their doctrine is disgraceful to Christ, and to the decree of the whole Trinity concerning the redemption of man through Christ: who undertook for Adam, before he was created, that if Adam did fall, to redeem him to his pristen estate▪ Otherwise God could not in iust●ce have condemne●, his Son for Adam's transgression, had he not been obliged for him, before he became a traitor to God. Contrary to this precious redemption, K●llison saith: If Christ hath delivered us from hell, because he hath paid the punishment due to sin, and requireth no other satisfaction at our hands; then doth he, in a manner, egg us forward to all vice. But if a Pope with Vrban the 6. or Clement the 7. give remission of sins, to commit sin by fight in private schisms, or to murder a Prince with Innocent the ●. they do not egg forward to vice. But if Christ hath taken away sin, (yet he only with Kellison) although also he worketh a glorious renovation in man, eggeth forward, nay openeth a wide ga●e to all licentious liberty, vice, and in●●uity.  
Thirdly, they seek the disgrace of Christian Faith, styling it an idle apprehension of Christ's justice, and a lying faith. But their faith, which is only hope, well corroborated, confirmed and strengthened, upon the promises and graces of God, and the parties merit, or in the Pope's Pardons, or in the merit of others which can merit their own glory, and others salvation. Whereas Christ merited his own glory (as the Annotations upon the Rheims teacheth) this Romish faith is no idle apprehension nor lying faith. But to have an affiance in Christ for happiness, which is the very life and soul of faith: that only with them is an idle apprehension of Christ's justice, and a lying faith.  
Lastly, they seek the disgrace of all religion in teaching, Christ's sacrifice is not sufficient to uphold religion, and the worship of God. But a round cake offered by a new sacrificing Priest to deface the ●lory and eternal Priesthood of Christ, that is sufficient. By this it doth appear, that the Church of Rome attempting to draw from the true faith, and abrogating the daily sacrifice Christ jesus, to the setting up of the abomination of desolation, prophesied in Daniel, is not the true Church, but the Church of Antichrist. As in doctrine it proveth itself opposite to Christ: so in the action of seeking desolation as well temporal as spiritual; under the colour of merit, it doth the like. For the fruit of their doctrine is to murder Princes, and to ruinated States, that Antichrist may sit still in the wilderness. To which end they went up (as Christ hath foretold) into the plain of the earth, & they compassed the tents of the Saints. For it is not (saith Saint Augustine De civitate Dei lib. 20.) to be taken, that the persecutors should gather to any place, as though the camp of the Saints or beloved city shoul● be but in one place: which indeed are no other thing but the Church of Christ spread through the whole world. And therefore wheresoever the Church shall then be (which shall be in all nations even then, for so much i● insinuated by the earth here specified) there shall the tents of the Saints be, and the beloved city of God; and there shall she be besieged by all her enemies (which shall be in every country where she is) in most cruel and forcible sort. And thus she hath been besieged, (not to speak of the Bohemians, the Massacre 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 foreshowed, 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 chief in humility, do serve as Soldiers, under pride and arrogancy. By this army of Priest's (sent by the King of pride) treasons have grown● up in this kingdom, as close together, as the husk● and corn in one ear. Squier sent by Walpoole the jesuite, a fellow-worker to the King of Pride, marched hither to this end with his poison. Parry, sent by Benedict Palimon the jesuite, an other of the rank, with a knife, with many more: whose tails were bound together like Sampsons' Foxes, to destroy the land. Yea by fire also, had not the providence of God prevented 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 proof hereof, I refer you (gentle readers) to these few Oppositions following Thus wishing you all happiness in the Lord, and well freed of the jesuits (which like Cannibals hunt after the souls and blood of you, and your posterities, as woeful experience teacheth) I end.  
THOMAS BEDLE.   

THE TABLE.  
Opposition 1. 
THat God creating us able to fulfil his law, is neither in commanding, nor in punishing us, in not performing his will, an unreasonable Prince, as Popery teacheth.  Oppos. 2. 

That Protestant Preachers teaching the true use of the law, open the way to piety.  
That Popish Priests teaching impieties contrary t● the law, open a gap to unutterable villainy.   Oppos. 3. 

That Christ in taking away our sins, doth not (as Popery averreth) egg forward to vice, but to virtue.  
That Popes and popish Priests, in giving remission of sin● to commit sin, open a gate to all licentious liberty.   Oppos. 4. 

That Christ hath perfected our salvation, and not left it to our cooperation.  
That Popish Priests which aver that Christ hath only merited grace for us, cooperate not with that grace, but with disgrace of the holy Trinity.   Oppos. 5. 

That it is not in the power of man to raise himself from death to life.  
That Popish Priests in teaching the contrary, go about therein to blot out God's covenant concerning the absolute remission of sins in Christ; to extenuate the merits of our saviours passion, and to abase the power of God's Spirit.   Oppos. 6. 

That we are justified by Christ's whole entire obedience of the law, and not by part.  
That Popish Priests in denying this doctrine, send men to seek their salvation in the confusion of Babylon.   Oppos. 7. 

That we are justified by faith in Christ: which faith is not an idle apprehension of Christ's justice, or a lying faith as Popery teacheth.  
That the faith Popish Priests teach, is an idle apprehension, and lying faith.   Oppos. 8. 

That Protestant Preachers in teaching an inherent righteousness, as well as an imputative, open a gap to all piety.  
That Popish Priests teaching neither an imputative, nor an inherent righteousness, but an inherent evil, open a gap to all kind of impiety.   Oppos. 9 

That the faithful man's prayer, believing the remission of sins, is not without most excellent use.  
That Popish Priests prayers are most idolatrous; yet 〈◊〉 they not wear their hose out of the knees to say them, except they may merit heaven by them.   Oppo. 10. 

That Protestants acknowledging Christ their only Advocate, neither rob nor despoil him of honour.  
That Popish Priests rob and despoil him of all honour, to bestow it elsewhere.   Oppo. 11. 

That Protestants believing in Christ to the remission of sins, have both a religion and sacrifice.  
That Popish Priests in seeking their salvation in thei● consecrated cake, holy water, ashes, palms, candle, and such like, joined in commission with that their G●● of bread, as a God not all-sufficient to save of himself, have neither religion nor sacrifice.  
An Addition demonstrating the abolishing of Antichrist, universal maintainer of treason, and supre●● head of Heretics.     

THE PRINCELY PROGRESS OF THE CHURCH MILITANT, marching forth by the steps of the Flock, to her triumphant Bridegroom, CHRIST JESUS.  

OPPOS. 1. THe Protestants doctrine, which affirmeth that the commandments are impossible, maketh God an unreasonable Prince.  

Survey of the new religion. pag 459.  THE Protestant Preachers in teaching Gods commandemen impossible to be kept, preach the truth: yet is God, as the sequel shall declare, most good, just, and no unreasonable Prince.  
To the manifestation hereof, we are to consider, that jehovah, who in all eternity meditated in the mirror of his Majesty, concerning the creation of Angels, and Men: to the end they might participate of his immortality, and permanent felicity. And withal the heaven, and earth, so excellent in beauty, so admirable in variety, as glorious palaces for them to dwell in. To the effecting, at the time prefixed what he had in his eternal counsel decreed: created the Angels, with an understanding of surpassing excellency, and of nature most simple, next unto his divine and sacred Deity. Afterward (not to speak of the world's creation) he made these glorious creatures, witnessing spectators of Adam's noble birth; made by Gods own hand, of the virginlike earth, and in his own image. Not that the body or soul of Adam was the image of God, but that it had it residence in both.  
In the body there was majesty, representing a divine majesty, immortality, and innocency, which as spiritual rich robes decked the same, with an unspeakable beauty. In the firmament of the soul: the image of God in knowledge, and the same in righteousness and holiness, 
Col. ●. 10. Eph●s. ●. 24.  as glistering lights did shine ●orth to the garnishing thereof. In the understanding as a bright shining sun, soundness of reason overspread his glorious rays. In the will uprightness and holiness: The liberty of the will, showing forth some very divine matter in the soul, like a precious stone set in gold (as Saint Bernard speaketh) was ●●ch, that by it own and proper motion, it chose, and refused that which sound reason said was to be chosen, and refused; that is, the choice of good and evil was free.  
Briefly to take along with us one of our adversaries, 
●●rney of the new religion. pag. 253.  that his own mouth may condemn him: Adam (saith Kellison) was enriched with a soul filled with grace, and spiritual treasures: which was prone to virtue, not inclined to vice, neither molested with concupiscence, nor overruled by passion: but ruled reason, which was ruled by grace. His superior part was obedient to God: his inferior part to the superior, sensuality to reason, the flesh to the spirit: and all creatures to him were obedient.  
Now God having created Adam in this surpassing glory: placed him in Eden, where he was environed about with variety of pleasures. And because it was necessary that man adorned with such height of dignity, should yet owe homage unto his creator, as to the supreme Majesty; he made a covenant with him, founding it in that pure and holy nature of man's part, in which he was made. On God's part, in Gods own law engraven in man's heart by his divine finger, in the first creation. And not in Christ, nor the grace of God in Christ. For then God having a delight to be with man, and man with God: there was no breach nor variance, that there needed a mediator: as after Adam's fall there did, when a new covenant was to be made, namely, the covenant of grace in Christ: in which legal or natural covenant, the Lord promised under condition of holy and good works, in obedience, and faith to be performed, a continuance of immortality, through a perpetual life, free from sorrow, sickness, age, and death itself; or otherwise, if by disobedience he transgressed, death. In the day that thou eatest thereof, thou shalt die the death, saith God to Adam in his fatherly warning, or admonition, to the end he should not fall.  
jehovah who had thus made the Angels, witnessing spectators of the purity of Adam's creation: ye for a further testimony likewise to all succeeding ages, concerning the goodness 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 heavens when this celestial Oracle was published, the Angels stood in their beauty surpassing, excelling in Wisdom, Power, Holiness, and Happiness. In paradise Adam was in most admirable glory, meditating in the height of his understanding, in the mirror of the divine Deity; neither was there in heaven or earth, any enemy to be seen, or found: to unrobe Adam (by breach of the covenant) of the illustrious image of God.  
But as it commonly falleth out in best governed states: though the Prince do show never such love to the subject, by the gift of honour and rich possessions: yet some are so ungrateful, that by conspiracy, and in hatred of all piety, they seek to murder their Prince and Sovereign, that they might while streams of blood invironne the mournful throne, set the crown upon their own tyrannical heads: so in some sort it fell out in heaven (the beautiful city of perfection) For some of the Angels (not contented with the blessed, & permanent state in which they were created: having Lucifer for their General) became adversaries to God, by conspiring in the height of their ambition, to pluck the royal, and evershining Diadem, off their creators head. Insomuch that in God's justice, they were thrown down like lightning from heaven. That they might at the time appointed, be chief (as a terror to all traitors) in hellish torments: that would have been above God in heavenly pleasure and felicity.  
Lucifer and his associates thus banished the celestial Jerusalem (like a wandering Archtraytor, that desireth every one to be like himself, by infusing into others his poison through hellish persuasion) set upon Adam, using his wife as an instrument, to effect what he intended. And like as an Asp doth first send poison with a tickling delight, into one vein, and so from vein to vein, until the vitals be seized upon, and the body wrapped in the arms of Death. So did Satan, first by sugared temptation, eclipse the clear shining light of Adam's understanding, when he caused him to call in question the Lords commandement. And afterward wounded him with the sting of concupiscence inwardly, having 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 privation and want of conformity with the law of God) the glorious eye of the understanding became presently obscured: like a dead man's eye, 
1. joh. 3.  with thick and palpable darkness of ignorance. And the shining beauty of the will, turning away from righteousness and holiness, was overwhelmed with the darksome clouds of impurity and injustice: and became through the hardness of heart, & deceitful lusts, corrupt, froward, and more poisoned then the mind itself.  
Briefly Adam (like an evil man that hateth the light) being become the companion of of death, hating his Creator: 
●uruey of ●he new religion. ●ag. 353.  thought forthwith to hide himself, under shade trees from his presence: from whom darkness itself cannot be hidden. Thus when by sin, (as Kellison saith) man would not be subject to God, he became a slave to his own flesh, passions and sensuality, hell and damnation. And of all this servile subjection, sin 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 sin: and by sin we became slaves to sin and concupiscence. For as Christ saith: Whosoever sinneth is a slave to sin. And being slaves to sin, we were slaves to the Devil: who hath no authority or power over us but by sin: and being slaves to the Devil, we were the captives of hell.  
Though this be the state of all the sons of men, whose birthright Adam sold in the height of his pleasure for an apple; 
Rom. 5.18. Heb. 12.16. Survey pag. 580.  and not only his own, as Esau did for a portion of meat in his hunger: Yet God who is good and just, and must be just, (as Kellison saith) else were he not good; first, as he is good, yea essential goodness, cannot but require (notwithstanding our woeful 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 ground and justice, out of the which the law should be kept: no man (though the Lord command obedience) is able to perform the same. For by sin (as Kellison saith) we were despoiled of grace. 
Survey pag. 254.  And that force of grace had we none, because sin had deprived us of it. Likewise Saint Augustine cited by M. Whittaker against Campian, saith: Natural gifts were corrupted, the supernatural extinguished. Insomuch that the natural man's understanding, as the Scriptures aver, is so far off from doing the office of a General, to direct the will, to the effecting that which is good: That it neither perceiveth, 
2. Cor. 2.14, Ephes. 4.18. Rom 7.14. Ibid. 6.16.17.20.  nor conceiveth the things of God. And the will deprived of liberty, to choose that which is good, and wanting the direction of reason, (like an unruly Soldier) transgresseth continually the law, through disordered motions, and evil desires. O evil is free will without God, saith S. Augustine cited by Bishop jewel. Again: Man misusing his free will, 
Apol. pag. 16.  spilled both himself and his will. Again: What do men presume so much of the possibility of nature? it is wounded, it is mangled, it is troubled, it is lost: it behoveth truly to confess it, then steadfastly to defend it. Again: Free-will once made thrall, availeth nothing but sin.  
But to make this yet more manifest, 
Rhem. pag 195.  that neither the will, nor understanding have life in them; most excellent is that place cited by Doctor Fulke from the Council of Arausican. Chap. 7. That we are not apt to think any thing of ourselves, as of ourselves. If any man do hold, that by force of nature, he can think any good thing, which pertaineth, and is expedient to eternal life; or that he can choose to be saved: that is, to consent to the preaching of the Gospel, without illumnation, and inspiration of the holy Ghost, which giveth to all men, the sweetness in consenting, and believing the truth: He is deceived with an heretical spirit: not understanding the voice of God, saying in the Gospel: Without me ye can do nothing. And that of the Apostle: Not that we are apt of ourselves, to think any thing as of ourselves: but our sufficiency is of God. And touching understanding, the Apostle saith: The natural man understandeth not those things that be of the spirit of God. For they are foolishness unto him: neither can he know them, because they are spiritually discerned. So that neither the will nor understanding have heavenly 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 us; for he oweth us nothing: & may leave us reprobate, to be condemned for ever, without impeachment to his goodness. As he refused Esau when he loved jacob: Respecting them both as ill, 
Rom. 9 Annotat. Rhem.  (as the Annotations upon the Rheims teacheth) and the one no less than the other guilty of damnation for original sin; which was alike in them both. And therefore where he might have justly refused both, he saved of mercy one: which one, being as ill & as void of grace as the other, must therefore hold of God's eternal purpose, mercy & election, th●t he is preferred before his brother, which was older than himself, and no worse than himself.  

Survey pag. 58●.  Secondly, God as he is just, requireth obedience at our hands: that our actions may be tried by the divine rule of justice, namely his law. Otherwise, as S. Augustine cited by Kellison, teacheth, No sin should be, if no law did forbid it. If no sin, than no death. I● no death, than A●am should escape unpunished; contrary to God's word which saith: In the day that thou eatst thereof, thou sh●lt die the death. Yet God in commanding us that which is good: and in punishing us doing evil and not good: which both (as Saint Augustine saith) are damnable: neither impeacheth hi● goodness (as we said before,) nor justice, the fault being ours that we transgress, and not Gods: who created Adam, and we in Adam, able to perform his law; as his word doth aver, his Angel's witness, and Kellison afore cited, testify.  
Therefore if Princes for a momentary transgression, may justly punish their subjects with perpetual exile and death itself: 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 himself a most just, and good God? According to that saying of Moses: Perfect is the work of the mighty God, 
Deut. 32.4  & all his ways are justice and judgement. God is true and without wickedness, just and righteous is he: Not cruel, inhuman, barbarous or tyrannical; as the false Prophet Kellison like a profane Marcionite urgeth. For as Aristotle a heathen could say: justitiam esse hespero, & l●cifero sormosiorem: justice is far more beautiful than the evening and morning star.  
But to conclude against this most blasphemous heretic with Saint Augustine: Detractor diabolum in lingua portat: A slanderer beareth the devil in his tongue: and yet maketh himself in the mean time, as cunning as any Pelagian, of whom Saint Augustine thus speaketh; The Pelagians think themselves 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 us to do some things that we are not able to do, that we may understand that we ought to crave of him.  
Thus we see, God is good in requiring that which is good at our hands: and just in punishing us not performing the same. And Kellison a blasphemous wretch to urge the contrary, to disgrace the truth, the Lord of truth, and the preachers of the same.   

OPPOS. 2. The Protestant Preachers, avouching the laws and commandments of God, to be impossible; give occasion to all impiety.  

Survey of t●● new religion. Pag. 570.  The Protestant preachers averring the covenant of works founded in nature, and in the law of God, impossible to be performed, avouch the truth. Yet teaching the true use of the law, direct the way to all piety. Whereas Popish jesuits and Priests making the law to be no law, lead the way to all impiety: as the sequel shall declare.  
Although the promise of the law hath annexed condition impossible to be performed by any of the sons of Adam: yet concerning the elect, it is not without most excellent use. For first, it serveth th● Spirit of God, as an instrumental means to bring them to the notion of sin. Secondly, to work a terror in them, for sin. And thirdly, to be as a Schoolmaster, directing to Christ.  
Concerning the first use, Saint Paul, speaking of himself, saith: Nay, I know not sin but by the la● for I had not known what lust meant, except the la● h●●●●id. Thou shalt not lust. That is, he had no● known that every tickling desire of concupiscence (though resisted) had been sin: except the law had said: Thou shalt not lust. 
james 1. Annotat. Rheims.  This use of the law Popish Priests and jesuits do deny. First, in teaching ●hat concupiscence itself is no sin: but when we do obey and yield to it. Nay, they do suppose, that ●he outrage of concupiscence, and sensual appetite, is so far off from sin, that he that consenteth not unto it, need not to say; God forgive us our sins for the same. Moreover the Council of Trident accurseth him that thinketh concupiscence to be a sin. If it were no sin, the law would not have prohibited the same, as it doth: For saith S. Paul, as it is in their own translation: But sin I did not know, but by the law: for concupiscence I knew not, unless the law did say: Thou shalt not covet. But occasion being taken, sin by the commandment wrought in me all concupiscence. Upon which place the Annotation noteth, That sin, 
Rom. 7. annotat. Rheims.  or concupiscence, which was asleep before, was wakened by prohibition: the law not being the occasion thereof: nor giving occasion thereunto: but occasion being taken by our corrupt nature, to resist that which was commanded. S. Ambrose upon this place saith: He hath not (namely the Apostle) discerned this concupiscence from sin: but joined it unto it. Signifying that when there was not so much as any suspicion, that this thing was not lawful before God. I knew (saith he) that it is a sin. The argument in the Rheims, before the Epistle of Saint james, thus speaketh: The Apostle dehorteth from all sin: but yet also namely to certain, and from certain. As fro acception of persons from detraction, and rash judgements, from concupiscence and love of this world. By this we may see, that concupiscence is of itself a sin forbidden in the law: before we do obey and yield unto it. Whosoever (saith our Saviour) looketh on a wom●● to lust after her, hath committed adultery with h●r already in his heart. Again, not only the man that ●illeth his brother is culpable of judgement: but he ●l●o that is angry wi●● his b●●ther unadvisedly. We ●r● f●●●i●●●n (〈…〉) ●●t only to 〈…〉 t● be a●●r●: 
Survey 278. pag. 257. p●g.  〈…〉 from a ●ult●●●, a●●●●●●●tion; bu● also fro● c●●●●s look●s, yea 〈◊〉. W● a●e not only forbidden t● o●●end o●r fri●ē●s, but a●●o 〈…〉 ●wes Against, th● l●● restraineth, over 〈…〉 ●s the ou●●●●●. For Christ a●●●ng at that most excellent perfection that was in A●am when he w●s created: forbiddeth in us by his immaculate law th●t permitteth no s●●th of si●ne, the least evil that may arise through concupiscence, to labour against his spirit, in so heavenly a building as is the renovation 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 desires, or laboureth: is both sin itself, and also the pain of sin, and the cause of sin. For, as the Annotations upon the Rheims teacheth, 
james 1. m●●● In a t●●●●ti●● p●●ted b● 〈◊〉 ac●●●●●●gu●●●us. 1●●0.  From the concupiscence of the flesh & the ●●●●upiscen●e of the eyes, and the pride of life all sin an● temp●●ti●●● pro●●●●. As Thomas upon his Sums there cited, confesses. Again, Concupiscence (say they) ●s a●●●rdin●te appetite of the soul, inclining it to ●●llow the d●●ires of the fle●h: proceeding from sin, and 〈◊〉 the soul to sin. Secondly they teach contra●● to the law: because they say, that venial sins (as th●y style them) be no sins. For a man (saith the Annotations upon the Rhema) may be just, notwithstanding venial sins. Again, 
1 joh. 1. mark Rom. 1. Rh●m. Mat. 6. annotat. Rheims.  venial sins are pardonable of their own nature, and not worthy of damnation. Now those sins that are pardonable in their own nature own to God no debt: that is, the punishment due for sins. But venial sins do. For debts do not only signify mortal sins but also v●ni●ll: as S. Augustine by them often cited, teach●th. Therefore every m●n be he never so just: yet because he cannot live without venial sins, may v●ry truly, ●nd aught to s●y this prayer: Forgive us our debts. Again, whosoever hath any impure matter of venial s●nnes, or s●ch other debts, to God's judgements payable: 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. joh. 1. mark 1. joh. 3. Annotat. Rheims.  that every iniquity is not sin, against plain Scripture, that saith: That all iniquity is sin. 1. joh. 3.7. As it is in their own Rheims. Let no man say (saith Saint Augustine) s●●ne is one thing, iniquity is another thing. I am a sinful man, but I am not unjust. Every one that doth commit sin, doth commit iniquity: for sin is iniquity. What th●● shall we do with our sins and iniquities? No man in this life, hath been, is, or shall be perfectly just. Moreover contrary to the law, the jesuite thinks he sins not at all, by lying impudently before his King's f●ce● yea, and confirming his lie with perjury, by laying his hand upon the holy Gospel. An● why so? Because having received a commandment from his General, to lie, 
I●suite. Catech. 2. lib. 122. pag.  his vow of obedience is so precise, that he thinks he is freed from all sin: and that he faulted much more, if by telling the truth he had not obeyed him. Here they p●ay the Priscillianists, which said: jura, periura, secretum prodere noli. Swear, and forswear, but bewray no secrets.  
Fourthly, whereas the law commands obedience unto the Kings of the nations, who bear rule over us: 
Exod. 20. Luke 22.  and are as the forbidden fruit, and apple in paradise, that may not be touched: Touch not mine anointed: 
Psal. 105.15.  Yet notwithstanding, it is a common thing with the jesuits, to preach to their young Novices, concerning the murder of Princes. And do teach that the Bulls of Rome have 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 deprive them of their temporal state and Sovereignty. That Kings so excommunicated, ought to best ●ne (though they be Catholics.) That it is a good and meritorious deed to murder them. The Council of Co●stance (saith a jesuite) condemned that odious Proposition, concerning the kill of Princes, by private men: whensoever they judge them for tyrants; but when the Pope (that King of pride) shall judge them for tyrants, it seemeth it is meritorious for his army of Priests to set upon them. Richard Walpoole the jesuite furnishing Squire with poison & instructions to kill the Queen of England, 
jesuit. Cat. lib 3. pag. 143. 144.  told him, that it should be a godly sacrifice to God, and that Squire needed not to fear the danger of his life, or person, by reason of the means which he had opened unto him: and though the enterprise should sail, yet he should change this present condition into the state of a glorious Saint, and Martyr in Paradise. Benedict Polimio a jesuite, caused William Parry to undertake to murder the Queen: 
Le Franc. Disco. 37. pag.  afterward a Priest (to whom he imparted it) dissuaded him from the attempt, telling him the act was damnable: whereupon seeing this contrariety of opinions, he repaired to Hannibal Codretto, a jesuite, to be confessed; who told him, it could not be but this Wats was an heretic. 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 aught to be slain. The Pope himself granted unto Parry plenary indulgence, and remission of all his sins to murder the Queen. An accident of no great wonder: for Popes have been common murderers. Yet Bellarmine in his letter to the Archpriest, saith: It was never heard of from the Church's infancy until this day, that ever any Pope did command that a Prince (though an Heretic, though an Ethnic, though a persecutor) should be murdered: or did approve of the fact, when it was done by any other. But he meaneth by those that were deaf and could not hear. Pope Clement the fourth stirred up Charles the Earl of Anjou, against Manfreed the King of Sicil, who vanquished, and killed Manfreed. Pope Gregory the seventh conspired the death of Henry the fourth, to be acted in the Church, whither the Emperor resorted to pray. Pope Vrban the sixth, sent for Charles, nephew of Lodowicke, King of Hungaria, to aid him against Queen jane, with a promise of the kingdom of Naples: which kingdom Charles appeasing, put the Queen to death. Pope Gregory the 9 caused the Ambassadors to be slain that came from Frederick the 2. to certify him concerning the winning of jerusalem. Frederick the 2. was poisoned, after strangled by one Manfredus, by the appointment of Innocent the 4. Pope Clement the sixth sent one to Lodowicke the Emperor to give him poison in wine, whereof he died. But to return to the army of Priests of these Kings of pride, 
jesuit. Cat. lib. 3. pag. 134. 335.  The jesuits of Douai, sent Peter Pan a Cooper dwelling at Spres, to kill Maurice Prince of Orange, and Earl of Nassaw, with a promise to procure a prebend for one of his children. The Provincial moreover gave him a blessing at his departure, saying: Fri●nd, go thy ways in peace, for thou goest as an Angel, under God's protection and safeguard.  

Ibid.  Balthazar Gizzard (that slow the father of this province of Gr●●g●) confessed that a regent jesuite (in the College of Trees) assured him, that he had conferred with three other of his companions, who took it wholly to be from God. castle (a Scholar of the jesuits) resol●●●●●stab Henry the fourth of France in the throat with his knife: 
Le Franc. disco. pag. 34.  (and did in the midst of his Nobles strike him i● the mouth) believed the act was lawful 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: binding him thereto ●y the Scrament, and assuring him by the living God, that he could not do a more meritorious act, 
Ibid. pag. 31.  & that he should therefore ●e 〈◊〉 Angels into Paradise. G●●guard the jesuite terms the a●t of james Clement (in murdering He●●y ●he third with a poisoned kni●e, which he thrust into his belly) a heroical act. The jesuits of France, term it the gift of the holy Ghost. 
Ibid. pag. ●3.  Pope Sixtus the such in a solemn 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 judeth: yea a far greater work, a rare, a notable, a memorable act, that a Monk, a religious man, had slain the unhappy French King, in the midst of his host; an act not done without the providence of God, and assistance of his holy Spirit. Thus did the Pope glory in his bloody Oration; as Vrban the sixth with great joy and contentment, did contemplate in the bloody sword, that slew Charles: who for the kingdom of Naples (at his request) put to death Queen jane.  
Fiftly, 
Rom. 13.  the Apostle commandeth every soul to be subject to the higher powers. Upon which place Saint Chrysostome thus saith: Let every soul be subject to the higher powers, although thou be an Apostle, although thou be an Evangelist, although thou be a Prophet, although thou be whatsoever thou art. For this subjection doth not overthrow 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 kingdom, the Church of your Lord is defended, or oppugned; let it not pertain to you, who in your kingdom will be religious, or sacrilegious? to whom it cannot be said: Let it not pertain to you, who in your kingdom will be chaste, or unchaste. Again, A Prince serveth God otherwise as he is a man, & otherwise as he is a King; because he is a man, he serveth God in living faithfully; but as he is a King, he serveth God by making laws in convenient strength, which command just things, and forbidden the contrary. As Ezechias served God in destroying the groves, and temples of idols. David, Solomon, and Ezechias, commanded the Priests to execute their offices, according to the law of God, & were obeyed. Constantine, Theodosius, Martianus, and justinianus, made Ecclesiastical laws, to compel Ecclesiastical persons to do their duties, & called general Counsels to decide questions of religion, and gave order to proceed in them according to the Scriptures. They appointed judges, & a Senate to order the Council, as Valentianus in the Council of Chalcedon, and were obeyed.  
But contrary to all this, and the Lords commandment, the Church of Rome teacheth, that treason in a Clergy man is no treason. For the jesuite Emanuel Sà delivereth in express terms upon 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 King's subject. But so they were not in the days of David, Solomon, jehosophat, Ezechias, and josias, which exercised supreme government in causes Ecclesiastical, and over the high Priests themselves: yet they are in the days of Antichrist, exempted, from being obedient to Princes. For the Churchmen (saith Bellarmine) are as far above Kings, as the soul above the body: or more truly he might have said: as the Pope above the Emperor: and so have joined the King of pride and his army together: of whom Gregory Bishop of Rome, hath long foretold, saying: All things are done which were foreshowed: 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 chief in humility, do serve as soldiers under pride & arrogancy. But of some it may be demanded, how they serve as soldiers under him? First, they serve as spies in Israel, using to that end much craft in change of raiment, but more in their speech. Secondly, they serve as infernal furies to publish excommunications and Popish Brieves against Kings and Princes, that they may incite the subject to deny obedience, and rebel. Thirdly, they serve where they have power, as julian the Cardinal served under the King of pride in Bohemia: in burning of towns, killing men, women and children, ravishing, deflowering, and making a spoil. Fourthly, they serve where they want power, like blind Moles underminining under the earth, that they may blow up the Church of God at an instant, through unmerciful fire. Fifthly, they serve where they have authority, as the executioners in the Massacre of France, in the reign of Charles the ninth. And as the tormentors in the reign of Queen Mary, who spared not the child in the mother's belly. This is not Apostolical, but Antichristian. Sixthly (like them that despise government, and uphold the faction called Prasinie) they teach, that the rebellion of the Laity is no rebellion. 
Eu●gra l. 4. Annot. Pope tyrant. Page. 74.  The Catholics of England (say the Divines of the University of Salamanca, namely john de Sequereza, Emanuel de Royos, jasper de Mena, Peter Osorio) may favour Tirone in his wars, and that with great merit, and hope of eternal reward, as though they warred against the Turks. Again, All Catholics do sin mortally that take part with the English against Tirone: an● can never be absolved from their sins, by any Priest, unless they repent and leave the English. They are in the same case that help the English with any victual, or any such like thing. Again, the most worthy Prince Hugh a Neale, and other Catholics of Ireland that fight against the Queen, are by no construction rebels. Moreover (to pass from the army to the King of pride himself.) Pope Pius the fifth, sent Rodolphin, a gentleman of Florence, to move the Laity to rebellion in the State, in Queen Elizabeth's reign: and incited Philip, King of Spain, to send Duke Alva into England, to assist and strengthen the rebellion. Gregory the 13. and Sixtus the 5. did likewise excommunicate the Queen, to the end to fill the state with blood. Paulus the fifth, in his first Breve (as the King of pride) thus exhorteth all them that will be of his army: Stand (saith he) your loins being girt about with verity, and having on the breastplate of righteousness, taking the shield of faith: Be ye strong in the Lord, and in the power of his might, and let nothing hinder you; to do what? to deny the Oath of Allegiance to your King: Which cannot be taken without hurting the Catholic faith, and the salvation of your souls. Thus contrary to God's law, they make sin no sin, iniquity no iniquity, the rebellion of subjects meritorious, and not damnable: And he an Heretic by the jesuite Hannibal Codretto his censure, that holds the contrary.  
Secondly the law causeth terror (like those fiery serpents that stung the children of Israel. 
Exod ●0. Heb. 1●. 21. ) It so terrified Moses at the delivery of it, that he did fear and quake: and so astonished the Israelites, through the divine image of justice, shining in the same, that they said to Moses, Talk thou with us, and we will hear, but let not God talk with us, lest we die. Nay such was the contradiction between sin and the rule of divine justice, that they could neither endure to talk with Moses, unless he covered his face with a veil.  
This second use of the law, 
Rom. 9 annot. jam. 4. annot. 2 Tim. 2. annot. Math. 12. mark Rhem.  Popish Priests likewise take away. First, in teaching that a man may cleanse himself from the filth of sin, and so become a vessel of honour in the house of God. And that he hath power to make himself clean, and purge his own heart. To make himself a vessel of salvation. To be a good tree, to bring forth good fruit. So they have no more cause to be terrified for sin, in whom this power remaineth, than a naked man, going to bathe himself in a river, hath cause to grieve if he fall in a soft miry, or moorish place: seeing he may wash it away at his pleasure.  
Secondly, to take away the terror of sin, 
jesuit. Catech. lib. 2. pag. 7. Ibid. lib. 2. pag. 124. 12●.  they have their oath of blindfolded obedience, whereby they bind the inferiors, to obey the General of the order blindfolded. For these be the express words of their Constitution.  
Wisdom is not (saith the jesuite Ignace) for him that must obey, but for him that must command. Again, there is nothing so contrary to the commendation of obedience, as to delay; or rather arrogancy in examining the reason of our Superiors commandment. Therefore their vow constrains and binds them to believe: that when the Pope, or superiors enjoin any thing, they are to think that God is in their mouths: and that assoon as they command, they must obey, though it be to murder a Prince. To this end they fill the Pulpit with fire, with blood, with blasphemies, to make their Auditory believe that God is a murderer of Kings and Princes. And the more, to take away the terror of sin therein.  

abide. li. 1. ●ag. 7.  The jesuits when they send any man to execute their designments: before he depart, they confess him, and employ one part of his penance, to confirm him in that holy enterprise; they make him hear Mass with devotion, they minister the blessed sacracment of the Altar unto him: and this done, they give him their blessing for a sure passport, to go directly to Paradise (or rather to hell.)  

Le Franc. dis. p. 35. 90  Thirdly, in stead of the law, which worketh terror for sin, they have their chamber of meditations, to terrify men to sin. Which chamber is filled with pictures, or many devils in divers terrible shapes; 
Varades incited Barriers to kill the French King.  which the jesuits use to affright men's minds to do some notable service for them. Namely, if a second Varades bring a commandment from his General, to murder such a King or Prince, he must according to his oath of blindfolded obedience, undertake it: otherwise he fears he should be damned for disobeying his General.  
Thirdly, the law serveth to lead to Christ, who is the brazen serpent that taketh away the sting of conscience, that saveth all them that behold him with the eye of saith, from the pains and sorrows of hell. He is that better Mediator that hath taken away the curse and terror of the law. This use of the law God made to Adam in paradise; Moses to the Israelites in the wilderness; Christ to the jews and Gentiles. Concerning which use the Annotations upon the Rheims saith: 
Rhem. 10. annot. Rom. 10. text Rhem.  The law was not given to make a man just or perfect by itself: but to bring us to Christ to be justified by him. Again, the law was not (as the jews ignorant zeal supposed) for them to justify themselves by it: but to bring them to Christ, to believe in him, and so for his sake to be justified. Notwithstanding (like Chameleons that can turn themselves into all colours) they deny this third use of the law: in denying Christ to be the brazen serpent, that taketh away the sins of the world. Christ (say they) hath merited his own glory. Again, 
Heb. 2. mark D. Kel. pag. 262. Mat. 5. annot. Rom. 8. annot. Rom. 1. annot. 2. Tim. 4. annot. Rom. 6. annot. 1. joh. 4. annot. Rhem.  our sins (notwithstanding Christ's passion) are imputed unto us. Again, Christians are truly just, and have in themselves inherent justice, by doing Gods commandments. Again, that Christ's pains merited heaven, and so do theirs. That a Catholic living but an ordinary honest life (either not sinning greatly, or supplying his fault by penance) is just. That heaven is their own right, bargained for, and wrought for. That life everlasting is the stipend of justice. To this belongeth their fidutia: which is only a hope well corroborated, confirmed, and strengthened upon the promises and graces of God, and the party's merit. There is no Christ in their fidutia, as there is no faith in their Religion, For he only hath merited his own glory.  
But leaving them as they are, I will say with the Prophet David: It is time for the Lord to work, 
Psal. 119. verse 126.  for they have 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 heat vanity, and vain are they that will believe it.  
Thus, gentle reader, you may lively behold the Angels of light, directing the way of piety to Christ: but the Angels of darkness to horrible impicy. So that no other sect of heretics (as the King's Majesty said in the Parliament house; 
The King's majesties speech in the Parliament house.  Not excepting Turk, jew, Pagan, no not those of Calicute, that worship the Devil) did ever maintain, by the grounds of their religion, that it was lawful or meritorious (as the Romish Catholics call it) to murder Princes or people for matters of religion.   

OPPOS. 3. If Christ hath delivered us from hell, because he hath paid the punishment due to sin, and requireth no other satisfaction: then doth he in a manner egg us forward to all vice. Again. Is Christ abode the pain himself, and would have none required at our hands, in so doing, what hath he done, but opened a wide gap to all licentious liberty, vice and iniquity?  

Survey of the new religion. pag. 260. pag. 261.  O Blasphemous heretic, worse than the heretic Gnosticke, who set forth things that were monstrous about the life of the blessed Lady: whereas he publisheth heretical doctrine disgraceful to the passion of our blessed Saviour. First (in saying) that it is not sufficient of itself. Secondly, if that the redemption of man be perfected by it only, and not left to man's merit, or to the offering up of a round cake in the Mass: then a gate is set open to all licentious liberty, vice and iniquity.  
Contrary to this, we will first prove that Christ is a perfect redeemer. Secondly, that Christ hath not only redeemed us, but also worketh inherent righteousness to the restoring of the image of God in us: & therefore gives no lose liberty at all to sin and iniquity, as Popes and Popish Priests do, as the sequel shall declare.  
First, concerning the redemption of man, God saith (that cannot but speak truth) that giving the new Testament, he would in such sort be merciful, 
Ier 31: Heb. 8. Eph. 1.3.  as to remember the sins of his people no more: that i● to say, of the true believers. The which giveth us to understand, that God for Christ's sake, by whom, and in whom, this testament was made, is perfectly and perpetually by his only sacrifice pacified. Upon which place of the Hebrews, 
Rhem. pag 7●8.  S. Chrysostome cited by Doctor Fulke, saith: Therefore he forgave sins, when he gave the testament; he gave the estament by his sacrifice. If therefore he forgave sins 〈◊〉 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 sin: for it is superfluous after remission is given: and he promised remission, saying: Their sins 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 upon the Rheims) is that eternal Priest and redeemer, which by his sacrifice and death upon the cross, 
2. Tim. 2. annot. Heb. 5. an.  hath reconciled us to God, and paid his blood as a full & sufficient ransom for all our sins: he being without need of any redemption, never subject to the possibility of any sinning. Again, The full work of that his sacrifice, by which we were redeemed, was wholly consummate & accomplished, at the yielding up of his spirit to God the father, when he said: Consummatum est.  
The truth of which doctrine concerning the absolute redemption of man, lively appeareth in the resurrection of our Saviour. For seeing that Christ (as their own note upon the Rheims confesseth) died not in his own, but in our sins, himself never subject to the possibility of sinning: It is most assured, that if one sin of all our sins had remained, either not thoroughly, or imperfectly punished, then could not Christ have risen again: forasmuch as where there is but one sin, there of necessity must be death. For so hath the unchangeable truth and righteousness of God decreed: The wages of sin is death. Most excellent to this purpose is that saying of Saint Hillary, 
Rom. 6.23.  
Apol. pag. 89.  cited by Bishop jewel: Our everlasting life is ready & easy to believe, that jesus Christ is risen again, from the dead: For in the resurrection of our Saviour, w● may behold through a lively faith, the very actual remission of sins, and our justification. For as t●e Father by delivering Christ to death, 
john. 3.16. Eph. 5.2. Luk. 4.18.  hath redeemed our sins in him, that was obliged for us before Adam was created by the decree of the whole Trinty: so by raising him from death, he hath absolved him from our sins, and us in him: according t● the saying of the Apostle: 
Rom. 4.25.  Who was delivered to doth for our sins, and is risen again for our justification. If one died for all, (saith Saint Bernard in his 190 Epistle to Innocent Bishop of Rome, than all were lead, that so the satisfaction of one might be imputed to all: even as that one person bore the sin of all. No ma● (saith Kellison citing Saint john) hath greater charity than this, to die for his friend, and especially for his enemy: And this also extolleth Christ's power most highly, who by death overcame death: yea sin also and condemnation: Here it plainly appeareth by kellison's own words, that sin, with the guilt and punishment, is taken away by Christ, and we delivered from all sin, both original and actual, venial and mortal, à culpa & poena: that is, from the fault and punishment due to the same: as the Annotations upon the Rheims acknowledgeth, and the very Canon law likewise confesseth, 
1. joh. 1. annot. De consec. 4 cap. 8. 2. Cor. 5.2. Rhem. pag. 570.  in teaching that the Son God took upon him the flesh of sin, that is to say, sinful 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 righteousness of God in him. For he hath made him to be sin for us, which knew no sin (saith the Apostle) that we should be made the righteousness of God in him. Upon which place Saint Chrysostome, cited by Doctor Fulke, saith: that we should be made the justice of God in him: what speech, what mind can set forth these things worthily? for him that was just he made a sinner, that he might make sinners just. 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 sin itself: not only him which sinned not, but him which knew no sin: that we might be made, he said, not just, but justice itself, and the justice of God. For this is the justice of God, when justification cometh not of works, seeing it is necessary that no spot be found, but by grace: by this means all sin clean vanisheth away. In the mean time he suffereth them not to be extolled, seeing God performeth all; and showeth the greatness of the giver, in that the former justice was of the law and of works, but this is the justice of God. Primasius upon this text saith: God the Father made his Son sin for us; that is a sacrifice 〈◊〉 sin. The sacrifice offered for sin in the law, was called sin, although it did not sin at all: as it is written: And he shall lay his hand upon the head of his sin, etc. By the blood of these sacrifices, that blood which was shed for us was prefigured: for Christ being offered for our sins, was called by the name of sin, that we might be made the justice of God in him, not in us. Theodoret upon this text saith: That when he was free from sin, he suffered the death of sinners, that he might lose the● sin of men: and being called that which we were, he made us that which he was: for he gave us the riches of his justice.  
Thus it doth appear, that Christ hath not only taken away the pain and punishment of sin: but also merited a sempiternal righteousness for us, which is (as an Ancient saith) the very root of life. Otherwise what would become of that faith (which the Annotations upon the Rheims speaketh of) that reacheth to the life to come, 
Rom. 10. annot.  making man assured of such articles as concern the same? As of Christ's coming down to be incarnate, of his descending to hell, of his resurrection, ascension, and return again to be glorified: by which actions, we be pardoned, justified, and saved, as by the law we could never be. In vain would our faith be (saith the Apostle) if Christ was not risen & justified from our sins, & we in him: 
1. Cor. 15. ●7.  for them we were yet in our sins: that is, guilty before God. Therefore because Christ is risen, we are no longer in our sins: that is, we are in very deed absolved from them, and the punishment due for them.  
Being thus compassed about with a cloud of witnesses, concerning the perfect redemption of man; who can but behold our King coming out of his sepulchre, 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 train following him, saying: O death, where is thy sting? O grave, 
Ibid. 15.55: 56.  where is thy victory? The sting of death is sin, & the strength of sin is the law. But thanks be unto God, that hath given us victory in our Lord jesus Christ: by whom we have redemption through his blood, 
Eph. 1.7.  even the forgiveness of our sins, according to his rich grace.  
Secondly, forasmuch as that it standeth not with Christ's Kingly power, to begin, and not to accomplish his subjects happiness: he in his allseeing wisdom hath merited the Spirit of his Father for us, through the effectual working power whereof, (as by his divine finger) he writeth his law in our minds and hearts according to his promise. So that the elect may say together with their Saviour: 
Heb. 8. Psal. 40.8.  I desired to do thy will: o my God I am ready to do it: yea thy law is within my heart. That is, all knowledge to the performance of thy law; which the natural man cannot attain unto unless God enlighteneth his understanding to discern between objects, & things set before it in the holy Scriptures. Again, Christ through the effectual 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 clean. When he hath thus done, he sitteth in the heart of man, working both the will, and the deed, according to his good pleasure, to the perfect 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 Council: in hi● Church like a General in his army: in his throne like a conqueror in his triumph. He sat in the heart of Matthew, whom of a Publican and notable sinner, he made an Apostle, and Evangelist. He stirred such a course in the heart of Paul, that of a cruel persecutor, he became a faithful and zealous Preacher. Yea though Christ doth repair that which we have los● by Adam's transgression (according to the saying o● the Council of Arausicanum, chap. 21. Nature by Adam lost, by Christ is repaired:) yet Kellison doth tax his passion with this false imputation, to egg us forward to all vice, to open a wide gap to all licentious lilibertie, and iniquity. But if a Pope with Bonifac● the eighth, or Clement the sixth, give remission of sins to those that come on pilgrimage to Rome, or send their Angels to mediate their cause: he doth not egg forward, with Killison, to vice. Or if a Pope give remission of sins (with Vr●a● the sixth, or Clement the seventh) to fight in hi● private schism, he doth not give liberty to iniquity. Or if a Pope with Innocent the third, give remission o● sins to murder a King: he openeth no gate to licentious liberty. But only Christ must be taxed with that by Kellison, who in no case by the Roman● law, may take away sin.  

Ies●it. ca●ech. lib. 2. page. 83.  But the society of jesuits may. Our society of jesus (saith a jesuite) is an acquittal of all sins.  
One days devotion in their house may: as you may find it thus written in their Catech. first book, 
Ibid. li. an. Page. 8.  8. page. He that shall come every year to perform his devotions one whole day in our house, shall have plenary indulgence of all his sins, though he said but one Pater noster, or an ave Mary.  
The Mass Priest by his own authority may: 
Luke 5. an.  Who having obtained the wonderful grace to remit sin, saith in the preparation to the Mass: Thy mine own authority do first absolve thee from the sentence of the less excommunication, if thou have need thereof. And beside, I absolve thee from all thy sins.  
Alms deeds of themselves may. 
Luke 11.16 annot.  Alms deeds extinguish sin, redeem sin, deliver from death, and gain heaven. But Christ without the prayers of the Church, and parties merit, may not. Therefore the Priest before Mass, in the absolution, saith: Let thy sins be forgiven thee through the merits of our Lord jesus 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 help of Christ may. Therefore as a thing of great secret, the Mass Priest secretly saith in the Mass: We beseech thee, o Lord, through the merits of the Saints, whose relics we here have, & through the merits of the rest of the Saints, to forgive me all my sins.  
Briefly Masses, wherein a round cake is offered, and not Christ: Indulgences, to the which the Pope subscribes, not God: men's merit, which is a menstruous cloth, and not as sweet incense: relics purchased of Mass Priests may take away sins, and give life: but Christ may not; for so to believe is high treason, to the Romish and Cannibal army, who having invented many heresies, propter gulam & ventrem, for gluttony and belly cheer (as Saint Hierome speaketh) feed themselves fat upon the souls 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 Bridegroom.  
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 darkness to hopeless glory: lying hid in indulgences, merit, satisfaction, worshipping of Saints, images, and relics, which Kel. in his Epistle to the reader in his Survey, hath promised to make as plain, and as plausible, as may be, to those that will take his impolished work in good part: that is, to deny Christ's passion to be sufficient, and to look for salvation in them.   

OPPOS. 4. Christ deserved for us, at God's hands, grace: by which together with our cooperation, we may be saved and redeemed.  

Survey pag. 26. pag 256. 1. Pet. 1. pag. 257.  KEllison a little before this place cited, treating of the price of our redemption, acknowledgeth the same to be so great, that as S. Peter saith: We were redeemed not by gold and silver, but by the precious blood of Christ. So rich a price was this blood, that it was sufficient to have satisfied for the sin that shed it. (as Saint Bernard saith.) Whereupon Kellison concludeth: That Christ is our redeemer, who hath delivered us out of the power of darkness, 
Pag. 262. Pag. 191.  freed us from the slavery of sin, and bondage of the devil. Yet contrary to all this, in another place he teacheth, that Christ hath satisfied for our sins; not because his passion without any cooperation on our part doth suffice: and therefore Christ thought it good (as he elsewhere saith) as we fell by our wills into captivity; so by our own wills, together with grace, we should rise again, and wind ourselves out of the servitude of sin, and tyranny of the devil. Saint Paul, to the confutation of this doctrine, teacheth: That Christ himself when he ascended on high, led captivity captive, and gave gifts unto men: not that he led captivity into heaven, where there is no place for sin and death: but that to the redeeming, and reducing of mankind to his old liberty, and dignity, overcoming the devil, sin, and death, he led them in open show in an unspeakable triumph: according to that saying of the Apostle: 
Col. 2.15.  Spoiling the principalities and powers, thou hast made a show of them openly, and hast triumphed over them. Whereupon that joyful voice was heard out of heaven, when Christ ascended up thither (not where God the word was not before: but where the word become flesh, sat not before.) Now is salvation in heaven, and strength, and the kingdom of our God, and the power of his Christ. For the accuser of our brethren is cast down, which accused them before God day and night. King David prophesied of this unspeakable triumph, saying: They have seen, o God, thy doings, the doings 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 midst were the ma● is playing with ●●●brels. In which sweet rejoicing, it doth most lively appear, that salvation & power is made perfect by the Lord's death & resurrection, by the which sin & death is abolished, life is restored, the devil cast down & overthrown, so that he can no more accuse mankind before the judgement seat of God. Now we are freed from sin (saith the Apostle) who shall lay any thing to the charge of Gods choose? 
Rom. 8.  There is our freedom from the punishment: It is God that justifieth, who shall condemn? It is Christ which is dead: yea, rather which is risen again, which is also at the right hand of God, and maketh request also for us: So that no accusation may be brought against Gods chosen.  
Seeing then that Christ hath wrought so excellent and perfect redemption (as the whole host of heaven doth bear witness) it appeareth that it is not left to the cooperation of our own wills to rise again, and wind ourselves out of the servitude of sin, and tyranny of the Devil. If it had been left unto the will of man? how could the will of man have performed it? 
joh. 15.  Without me (saith Christ) you can do nothing. Yet there be men (saith an ancient) unthankful to Grace, ascribing much to poor and wounded Nature. It is true that man when he was created, received 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 mankind (to which God hath promised deliverance, and an eternal kingdom) be repaired, by the merit of their own works? God forbidden: for what good can he work that is lost or cast away? except he be delivered from per●●tion. What? by free-will? God forbidden that also. For man using free will amiss, lost himself and it also. For as he that killeth himself, doth it while he liveth: but in killing himself liveth not, neither can he revive himself, when he hath slain himself. So when man sinned by free will, sin got the victory, and free will was lost. For of whomsoever a man is overcome, to him he is addicted, or bound as a slave. Rom. 6. What liberty then can there be of him that is a bondslave? but when he delighteth in sin. For he serveth freely, that doth his masters will gladly. And by this he is free to commit sin, which is a slave to sin: but to do justly he shall not be free, except he being delivered from sin, begin to be the servant of righteousness. That is true liberty for the joy of well doing, and a godly bondage to the obedience of the commandments. But whence shall a man that is bound and sold, have this liberty? Except Christ doth redeem him, whose saying, that is, john. 8. If the Son 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 work, which yet is not free to work well? except he extol himself being puffed up with vain pride: which the Apostle beateth down when he saith: You are saved by grace through faith.  
Neither doth man, when he is made free by Christ, make himself every day more honourable than other, until he come to be more precious than fine gold: 
Rem. 9.23 Phil. 2.23  ye above the wedges of the gold of Ophir. For this is a work peculiar to God's Spirit, that worketh in us the will and the deed, according to his good pleasure. We will (saith Saint Augustine) but it is God that worketh in us to will: we work, but it is God that worketh in us, according to his good pleasure. This is behoveful for us to speak. This is a godly and true doctrine, that our confession may be humbled, and lowly: and that God may have the whole. We live in more safety, if we give all unto God, rather when we commit ourselves partly to ourselves, and partly to him. For as it is God, that first worketh a new recreation in the mind, through a heavenly illumination, and a holy will, by creating holiness in the will: so it is the same God, that causeth the light of the one to increase, and the holiness of the other to abound. Concerning which spiritual beatitude, Saint john teacheth most excellently, when he saith: That life was in God from the beginning, 
joh. 1.4.5.  and that life was the light of m●n, that this light shineth in the darkness, and the darkness comprehended it not. It was the special revelation of the Father, that Peter knew Christ. And it was the exceeding mighty and powerful work of Christ's Spirit, 
joh. 2.20.  that Saul, afterward called Paul, did preach Christ, not directed by any fleshly, or human Spirit, but by the Spirit of Christ, by which he did live in him. That we live well, that we understand aright, we have it of God, of ourselves we have nothing, saith Saint Augustine cited by Bishop jewel. From this want ariseth the payers of holy men; David beseecheth God to create a clean heart in him. And Solomon saith: Let him incline our hearts unto himself, that we may keep his commandments. These holy Patriarch: did not think, (as ambitious Popish Priests d●e) that they had power in themselves, to make themselves clean, and to purge their own hearts, (a● the Rheims teacheth.)  
By this which hath been said, we may see more clear than the light, that the will of man doth not cooperate with the Spirit of God in his recreation, no more than Adam in his creation. For, the understanding seethe no further than the Spirit of God enlighteneth it (which is but in part in this world) no more than a man carrying a candle into a large gallery garnished on every side with variety of curious works, seethe no more than that the light of the candle maketh apparent. 
Psa. 18.28.  Surely (saith David) thou wilt light my candle, the Lord my God will lighten my darkness. Again, send thy light and thy truth, let them lead me, let them bring me into thy holy mountain, and to thy tabernacle. Neither doth the will in any thing obey the Lords command, more than it is effectually moved thereunto by God's Spirit. As it doth appear in jonas, 
jonah. 1.3.  who being commanded by the Lord to go to Ninivah, that great city, and cry out against it, rose up to fly to Tharshish from the presence of the Lord. But more apparent in the saying of Paul. 
Rom. 7.23  For I delight (saith he) in the law of God concerning the inward man. But I see another law in my members, rebelling against the law of my mind, and leading one captive unto the law of sin, which is in my members.  
But Kellison saith: 
Survey. pag. 144.  If we cooperate not with God by our own free will? In vain do we pray that his will be done upon the earth. But to this we answer, if we do cooperate with God, than our will shall be done as well as Gods will? 
1. Cor. 25.28. Phillip 4.6. Ibid. 2.13.  And so God shall never be all in all in us, that we may be wholly governed by his holy Spirit: which is plain opposite to truth, and most dishonourable to Christ. For if Christ should not wholly govern us by his Spirit? At the day of resurrection, when our bodies shall rise Spiritual bodies▪ (that is, wholly to be governed by his holy Spirit, which now they are but in part) then there would remain a will in us, as now there doth, cooperating against, and not with the Spirit of God: even the will, which the Apostle complaineth of, when he crieth out, Rom. 7. Who shall deliver me from the body of this death? Even from the law of my mind, which leadeth me captive unto the law of sin. So also should Christ's body, (that is his Church) be imperfect, the good work of the Spirit of God unfinished, 
Eph. 1.23.  and the fullness of Christ thereby extinguished. For as by his gracious dispensation he is head of his Church: he is not full without his body.  
But what should we speak further (of the work of God's Spirit) to those that say, they cooperate with grace: when contrary to grace, they seek the disgrace of the Creator of all things, 
Survey. pag. 470.  saying: That if God commands us impossibilities, and for not doing them, doth not only punish us temporally, but also condemn us perpetually, etc. He I say, (saith Kellison) must needs be most cruel and inhuman, more barbarous than any Scythian, and so tyrannical, that in respect of him. Nero, Domitian, and Dionysius were no tyrants, but clement Princes. Now what can be spoken more blasphemously than this against the author of grace, which saith: 
Hos. 13.  O Israel, one hath destroyed thee: but ●i●●e is thy help. Again, contrary to grace, they seek the disgrace of the Saviour of the world, 
Ibid. p●g. 100LS.  in writing: If Christ hath delivered us from hell, because he hath paid the punishment due for sin, and requireth no other satisfaction at our hands? Then doth he in a manner egg us forward to all vice. But this is injurious to the praise of the glory of his grace, wherewith he hath made us accepted in his beloved. 
Eph. 1.6.7.  By whom we have redemption through his blood, even that forgiveness of sins, according to his rich grace. 
Ibid. 607. 637. pag.  Again, contrary to grace, they seek the disgrace of the faith of a Christian: in styling justifying faith, An idle apprehension of Christ's justice, and a lying faith; 
Eph. 2.8.  contrary to the Apostle, which saith, Ephes. 2.8. By grace ye are saved, through faith, and that not of yourselves, it is the gift of God. Again, God which is rich in mercy, through his great love wherewith he loved us, even when we were dead by sin, hath quickened us together in Christ. For by his grace ye are saved. Again, contrary to grace, they disgracefully teach against the kingly and priestly dignity of Christ: in saying, 
Ibid. 376. 379.  that the Reformers have no religion, because they have no sacrifice. The reason urged without reason, is; because Christ's sacrifice is not sufficient to uphold religion, and the worship of God. Yet the Apostle saith, Acts. 2.33. 
Act. 2.33.  Since then, that he by the right hand of God hath been exalted, & hath received the promise of the holy Ghost, ●e hath shed forth this which you now see & hear. Again, contrary to grace, denying Christ's passion, ●hey seek salvation in a consecrated cake, in Pope's Pardons, in their own merit, in the merit of others: in holy water, and such like: as if the blood of Christ was quite dried up. Briefly, contrary to grace, they ●hinke to merit heaven in seeking (having heat an oven seven times hotter than before) to offer up by treason, the life of Princes, and the blood of Gods chosen, to the Pope, as to a second Molech.  
Though these, and such like, be the works of these co-operators with grace: that endeavour with Honorius by profane treason, to subvert the immaculate saith. Yet (they will say) they make that perfect through these their unrighteous actions: that Christ hath not done, by his power, suffering; and obedience. But o 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 days h●st brought forth monstruous darkness, shameful and slanderous to the time to come.   

OPPOS. 5. Christ hath redeemed us from captivity, and bondage of sin; not because no sin can be imputed unto us: but because his passion hath deserved grace for us, by which we may dispose ourselves to justification, which is a resurrection from sin to newness of life.  

Suru●y. pag 262.  CHrist having redeemed us from the captivity and bondage of sin (as we have already proved) it cannot be still imputed unto us. For God that is righteous, having once called into judgement the sins of all believers, and punished them in the full rigour of his justice in his Son: is also so just, that he will not the same debt once perfectly paid, should be again repaid. If we knowledge our sin, (saith the Apostle) he is faithful and just to forgive us our sins, 
1. I●●. 1. 1. Cor 15.3.  and cleanse us from all unrighteousness. Again, I delivered unto you that I received: how that Christ died for our sins, according to the Scriptures. But Kellison delivereth unto us, that he hath not received, namely: that we still remain in our sins. Which is as much to say, 
Isai. 53.5. joh. 1.  that the Lord remembreth our sins still, who hath promised to remember them no more. But seeing he will have it so, let us see how dead men remaining in their sins, and separated from God, in whom light shineth, and darkness comprehendeth it not, can dispose themselves to justification? which is a resurrection from sin, to newness of life. Which search, for the trial of the truth therein can be no better made, then by considering: first, where this life is? that maketh us partakers of the first resurrection. Secondly, the way which we must pass to this life? Thirdly, the instrumental means, by which we passing, receive the same? First, where this life is, the Apostle telleth us, saying: Col. 3.3. Ye are dead, and your life is hid with Christ, in God. Again, God hath given us life, 
Col. 3.3.  and this life is in his Son. Secondly, where this way lieth that leadeth to this life? Christ directeth, who is the way: I am the way, the truth and the life. Again, No man cometh to the Father but by me. Again, No man can come to me, 
joh. 14.6. joh. 6.65.  except it be given unto him of my Father. And where our Lord said this (saith Saint Augustine) if we remember the Gospel before, we shall find that he said also: No man can come unto me, except the Father which hath sent me, draw him. He said not, shall lead him, but, shall draw him. This violence is done to the heart, not to the flesh. Thirdly, the instrumental means, by which we must have access to the Father, to the receiving of this life, is Faith in Christ, 
Eph. 3.22.  and this faith is the gift of God. These things briefly considered by lively testimonies, it appeareth that no man can come to Christ, who is the way to this life, except he be drain: neither can any man attain to the instrumental means of Faith, except it be given him of God. For faith is the gift of God. Therefore altogether unable to dispose ourselves to justification. For this disposition cometh of the work of God's Spirit: who by an effectual working power, (that he may vivicate the members of Christ) descendeth into their souls, and createth faith in the same, which is the eye, the understanding, the foot, and hand of the Soul. The eye, by which we see God; the understanding, by which we know God; the foot, by which we walk in Christ to God; and the hand by which we receive life, hid in Christ with God: Which life once received, the soul is made partaker of the first resurrection, without any cooperation of it own. Fides nostra est clavis regni coelorum (saith Clemens Alexandrinus cited by Bishop jewel, 
Apol. Bis. jewel. pag. 178. ) Our faith is the key of the kingdom of heaven. Cor clausum habent: quia clavem fides non habent, (saith S. Augustine) They have their hearts shut up, because they lack the key of faith. God giveth us this key before we can have passage into heaven: we no sooner receive the same, but God's treasury is opened unto us; our of which we receive (through Christ) righteousness and life, that we may be made partakers of the first resurrection.  
Again, ●o make this more apparent (our Saviour saith) Except a man be borne again, he cannot see the kingdom of God: Nor cannot enter into the kingdom of God: that is, into a virtuous life. Man is so far off from disposing himself thereunto (as Christ testifieth) that he is not able to discern it. And no marvel, 
Rom 8.6. 1. Cor. 2.  for the wisdom of the flesh is death (as the Apostle saith.) Again, the natural man understandeth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them; because they are spiritually discerned.  
This did lively appear 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 styled in the height of their wisdom (by Tertullian, and Saint Hierome) than the patriarchs of heretics.  
He therefore that would attain to this spiritual knowledge, must first receive his new birth, not in body, but in mind: that is, his mind must be illuminated, and made spiritual, that it may become the mind of Christ, by receiving a recreation from the Spirit of Christ. 
Rhem. Rom. annot.  We have the mind of Christ (saith the Apostle.) And the gift of faith, which is the first foundation, and ground to build upon: must be created and placed in that royal chair of illumination: before we can either see what a virtuous 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 have in hand, there is a kingdom of darkness, and a kingdom of light. The kingdom of darkness consisteth of dead men, wounded to death by Adam's transgression. The kingdom of light, of living men, revived and vivicated by the second Adam's spirit. Concerning these two kingdoms, 
Col. 1.12.13.  the Apostle thus speaketh: Giving thanks to the Father, which hath made v● meet to be partakers of the inheritance of Saints in light: who hath delivered us from the power of darkness: that is, out of the kingdom of Satan by justification: and hath translated us into the kingdom of his dear Son by sanctification. Upon which place Theodoret thus speaketh: We praise the merciful God, which (whereas we are unworthy) hath made us partakers of the Saints in light.  
Thus we see that this translating from the powe● of darkness: that is, from death to life, can be no more in the will of men, that are dead in sin, than it was in Lazarus to raise himself out of the grave, who only are raised by the effectual working power of God's Spirit: as all the selected are from time time. As Saint Paul notably teacheth the Ephesians, in showing them what is the exceeding greatness of God's power, not only in raising up Christ their head from the dead, that he might sit at the right hand of his Father: but also in raising up them, the members of Christ, quickening them together in Christ, (by whose grace they are saved. That they might sit likewise together in the heavenly places in Christ jesus. The dead man cannot be raised again, unless the Lord cry within him, (saith S. Augustine.)  
Seeing therefore that that sanctified body of Christ (free from sin, both original and actual) could not be raised up, but by the exceeding great power of the Godhead. Injurious is this Popish position, which would have us fellow-workers with the whole Trinity, in raising ourselves being dead. Nay double injurious it is to the whole trinity. First, to God the Father, in making his covenant to none effect, who hath promised for Christ's sake to remember our sins no more.  
Secondly, to Christ, in extenuating the merits of his passion: In saying, he only hath merited grace for us, and left us in Egypt, under the slavery of the devil (the Egyptian Pharaoh.)  
Thirdly, it abasheth the power of God's Spirit, in making us fellow- workers with him in our recreation, as if darkness could cooperate with light, to the perfecting of our redemption, which Christ (as they say) hath not.  
Fourthly, most injuriously, for their own righteousness, for their own merit sake (yea, in murdering of Princes) would tie God's Spirit to be life unto them; or to whom they sell life, by selling of merits, Masses, & such like. The heresy of Macedonius, which said, that the holy Ghost is servant and slave to the Father, & the Son, is as tolerable as the heresy of these men that would make the holy Ghost their servant: yea, while they are through false doctrine, Monstra & portentu (as Platinia sometimes said of their Popes) Monsters, unnatural, and ill shapen creatures.  
In this position we may behold the Angels of light preaching the exceeding greatness of his power towards us which believe, 
Eph. 1.19.  according to the working of his mighty power (as the Apostle saith:) and the Angels of darkness attributing (as unthankful to grace) that to nature, which is proper to the divinity. Teaching also (by denying the sufficiency of Christ's passion) night (as Saint Cyprian saith) in stead of day; destruction, in stead of health; desperation under the colour of hope: infidelity, under the pretence o● faith. Antichrist under the name of Christ.   

OPPOS. 6. Christ hath redeemed us from the servitude of the la●● not that the law bindeth us not: but because he hat● taken away the heaviness of the law. And by his grace, hath given us force easily to fulfil it: which otherwise would have tyrannised over us, in commanding more than we should have been able to have performed.  

Suru●y. 261.  THese Co-operators with grace, still seeking t● lessen and extenuate the merit of Christ's passion, 
Heb. 1. mark joh. 17.5.  leave him to merit his own glory, and themselves to do the like. Christ (saith the Annotations upon the Rheims) by his passion, merited his own glorification. When as contrariwise Christ praying to his Father, desireth to be 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 have stepped down from hi● throne, to have taken our nature upon him, to merit his own glory, but our salvation, that we might in him become righteous by his whole entire obedience of the law: and not (as Kellison would have it) by a part only. For as not some part of Adam● disobedience, by which he transgressed the law, i● imputed unto us. 
Rom. ●. 19.  So not some part of Christ's obedience, but all, which he most perfectly in the purity of his innocency, and holiness fulfilled, both in doing, and suffering, is imputed unto us. For the threatening of the law cannot be fulfilled, but by bearing, and suffering the curse: nor the commandment 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 himself, and became obedient unto death, even the death of the Cross. S. Hierome saith: For that which was impossible of the law, in that it was made weak by the flesh, God sending his Son in the similitude of sinful flesh, condemned sin, of sin in the flesh, Which if it be true, it may be objected unto us: Then Moses, & Isaiah, and the rest of the Prophets, which were under the works of the law, were under the curse? which thing he will not be afraid to confess, which hath read the saying of the Apostle. That Christ hath redeemed us from the curse of the law, being made a curse for us: And to answer, that every one of the Saints for their time, were made a curse to the people. As Christ became obedient unto the death, to take away the curse of the law. 
Ibid. 3.4.5  So likewise to the fulfilling of the commandments, the Apostles speaking of the precepts of the law, saith: But when the fullness of the time was come, God sent forth his Son made of a woman, and made under the law, that he might redeem them which were under the law, that we might receive the adoption of Sons. Again, 
2. Cor. 5. 2●. Rhem. pag. 571.  he hath made him which knew no sin, to be sin for us, that we should be made the righteousness of God in him. Theophilact (cited by Doctor Fulke) upon this place saith: What is this, that God gave his Son which knew no sin: (that is, which was justice itself) to die for us? and caused him to die as a sinner and wicked man? For cursed is he that hangeth on a tree. And he was reputed among the unjust. He saith not that he made him a sinner, but sin itself, which is more: why was this done? That we might be justified not of works, and the law, but of grace. For, this is the justice of God when a man is justified by grace, so that no blemish, or small spot is sound in him. For therefore he said not, that we might be made just, but the justice of God, showing the excellency of grace. Oecumenius saith: He made him sin: that is, he should be condemned a sinner, that we should be made the justice of God in him. He said not that we might be made just: but that which was more, justice itself, and the justice of God. And that is the justice of God, which is not of works, but that we might be justified in him: that is, by him forgiving and pardoning us. Saint Augustine. God made Christ sin for us, to whom we are to be reconciled. He therefore was made sin, that we might be made justice: not our justice, but God's justice, neither in us, but in him. As he declared sin not to be his, but ours: not placed in him, but in us, by the similitude of sinful 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 heaviness of the law, and left it to our fulfilling: but hath also fulfilled the law, to the meriting of a sempeternall righteousness for us. Yea, to the reducing, and restoring us to a far more excellent state, then Adam before enjoyed: who had posse non peccare; we non posse peccare. He, p●sse non mori; we, non posse m●ri. He had power not to sin: we, no power to sin. He power not to die: we, no power to die. Nay our estate, if we enter into some particular consideration, is in some measure (through these two parts of Christ's obedience) far more excellent in this life (not to speak of the life to come) than adam's was.  
Adam was mortal: so are we even while we are mortal. 
1. joh. 3.14  We are translated already (saith the Apostle) from death to life.  
Adam enjoyed the pleasures of Paradise: so we in part in this our pilgrimage, 
Eph. 2.  have the fruition of the pleasures of heaven. While we are made to sit together in the heavenly places in Christ jesus: Who being the first ripe corn 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 feoff) possession of heaven for us.  
Adam in the height of his liberty was called but the servant of God: but we even in this vail of misery, are called the members of Christ, 
1. Cor. 12.12.  the spouse of Christ; yea Christ. By the name of Bridegroom, bone of his bone) by being through regeneration, made partakers of his divine nature: flesh of his flesh, having our flesh made the flesh of Christ. By sanctification, we have the same mind 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 us in this our state of imperfection: Delicia mea cum filijs hominum: My delight is to be (saith God) with the sons of men. Delicia nostra cum filio Dei: Our delight is to be wi●● the Son of God.  
The wife of Adam in the midst of his pleasures, became an instrumental means to unrobe him of the glorious image of God: But the Spirit of Christ, our husband in this our pilgrimage, beginneth to  us with the image of God again.  
Adam in his joy, in eating the fruit forbidden, found nothing but death: We, in the midst of our afflictions can find nothing but life; we cannot die 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 us from the love of God.  
But seeing these privileges are in no request with them, that leave Christ to merit by his pains, his own glory, and theirs to do the like. I cannot see how they can by this their own doctrine? be saved? for that no man hath this justice of works, (the Annotations elsewhere thus speaketh: 
Rhem. Rom. 8. annot. Ma●th. 5. annot. ) We be truly called the sons of God, and so just indeed, though we be not without all sins. Every one of us, as well just as unjust, being taught, and bound to confess our offences, to ask daily of God by this petition: Forgive us our debts. So far are we off from meriting any thing at God's hands: that by their doctrine we be still indebted to God, concerning the punishment, & the debt of sin. Therefore it must needs be, that all that are delivered out of the common condemnation, are delivered by the means and merits of jesus Christ (as the Annotations elsewhere truly teacheth) or not at all. 
Rom 9 annot. reve. 20. mark   
Again, they thus teach: 
Reue 2. annot. reve. 1. annot. 2. Tim. 4. annot.  That none unperfectly cleansed, can enter into the kingdom of heaven. Again, that God cannot be good, that can love and save him he knoweth to be evil. Yet they send the Catholic Christian man, living but an ordinary honest life, either not sinning greatly, or supplying his fault by penance, as a man of great justice, to challenge heaven in his own right, bargained and wrought for, and accordingly to be paid for him.  
Others that are altogether unclean, and not so chaste as the Priest that keepeth but one Concubine, that they may be made heirs of other men's goodness, that have none in themselves, as the Pope is of Peter's, make (with the foolish virgins) purchase of counterfeit oil, that they may receive to their salvation, righteousness from their works of supererogation. As the Pope, though never so wicked, receiveth his holiness by succession of Chair.  
Others seek it in Pope's Pardons: 
Apol. Bish. jewel. pag. 147. Ibid. 125.  who by power (as hardening enforceth) is Peter, by anointing Christ. And thus Simon Begumus, Bishop of Mad●usia (in the late Council holden at Lateran in Rome) sought it: who pointing to the Pope, as john Baptist did to Christ, said: Behold, the Lion is come of the tribe of juda, of the root of David, o most blessed Leo, we have looked for thee to be our Saviour. And thus the Ambassadors of Sicilia fought it: who cried, lying prostrate on the ground: O thou holy Father, that taketh away the sins of the world, have mercy upon us: Thou which takest away the sins of the world, give us peace.  
Others in the Pope's Chair: For the truth (saith Cardinal Cusanus) cleaveth fast to the Pope's Chair. Therefore the members united to that Chair, and joined to the Pope, make the Church.  
Others whom the Pope judgeth in his finite wisdom to be somewhat unclean, are sent into Purgatory, which (as Angelus Parsiensis saith) is the peculiar possession of the Pope, there to stay till his Holiness think them sit, through the mediation of Angels, to pass to heaven.  
There is none sent to have passage by Christ, to that heavenly jerusalem, but the abjects of the Gentiles, 
Cal. 3. annot. Rhem.  who commit mortal sins. For they (as the Annotations teacheth) cannot be delivered by themselves, nor by any other means from the curse of the law, but by faith, and the grace of Christ jesus.  
Here we may behold the Angels of light leading to Christ, in teaching that not some part, but all Christ's obedience, is imputed unto us. The other, (namely the Angels of darkness) having mingled, lerma malorum, a heap of mischief, sends men thither, from Christ, to seek salvation 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 only justifieth, open a gap thereby to all vice.  

Survey pag. 526.  THis Popish jesuite useth Faith (that is an assurance in Christ) for happiness, according as he hath done the object, namely Christ jesus. In teaching that faith cannot justify without opening a gap to vice: As Christ could not make a perfect redemption for us without opening a gate to all licentious liberty, vice and iniquity.  
But contrary to this Pelagian opinion, we will prove, that Faith only doth justify; and withal in the next position make manifest, that though the Preachers of this Monarch teach this doctrine: yet withal preaching an inherent righteousness, as well as an imputative: sanctification, as well as justification, 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 justified by faith, and not by works, is; because justification, and therefore salvation goeth before works. For the way which the holy Ghost useth to make us able for them, is Faith, uniting us to Christ, whereof he himself is a witness, who saith: As the branch cannot bear fruit of itself, except it abide in the vine: no more can you, except you abide in me. 
Apol. Bish. jewel. pag. 296.  The beginning (saith Saint Syrill cited by Bishop jewel) and foundation of our holiness, is Christ, by faith I mean, and none otherwise, for in this sort Christ dwelleth in us. Those only are to be counted good wooks (saith Saint Augustine) which are wrought by love. 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 only shall go with you to the next life: and justice shall also accompany you. 
Heb 11. annot.  If faith go before? which (as the Annotations upon the Rheims teacheth) is the ground and foundation of all other virtues, and worship of God, without which no man can please God. 
Rhem. pag. 232.  Then that which followeth after (which is works) cannot be the cause of that which goeth before: namely, the free justification of life, through faith. By this argument Paul proveth, that neither Gentile, nor jew, are justified by works, but by grace. For by grace ye are saved (saith the Apostle) through faith, and that not of yourselves, it is the gift of God. The Church casteth all her living into the gift of God, which understandeth all that she liveth, not to be of her merit, but of God's gift, when she saith: God be merciful to me a sinner. As Beda teacheth, cited by Doctor Fulke. For whether we respect faith, or righteousness, and life, which we receive from Christ, by that instrument of faith, they are all the gifts of God. No marvel then if Saint Augustine styleth the opinion of merit, pride; and the justification of saith, the discipline of humility. Seeing this (as Saint Basil teacheth) is a full and perfect rejoicing in God: When a man doth not boast himself of his own justice: but knoweth himself to be void of of true justice, and to be justified by only faith in Christ.  
Saint Paul in the definition of the Gospel (the seed of immortality) showeth, 
Rom. 1. 1●  that the efficient cause of our justification, is the power of God, 
Rom. 1.10 Gal. 3.11. Heb. 10.3  the end our salvation, and the instrument whereby it is received, faith: for he addeth unto every one that believeth. And this he confirmeth by a testimony of the Prophet Abacuk, wherein he so much delighteth, that thrice (like a Nightingale) he recordeth it again and again. The just shall live by faith. 
Rhem. p. 568. 440.  Let the just man (saith Saint Augustine, cited by Doctor Fulke) tolerate the unjust; let the temporal labour of the just, tolerate the temporal impunity of the unjust: but yet the just man liveth by faith. For there is no other justice of man in this life, but to live by faith, which worketh by love. For if he live by faith? let him also believe, that he shall rest after his labour: and they shall have eternal torments after their present joy. Again, seeing all the just, both of elder time, and the Apostles lived by right faith, which is in our Lord jesus Christ, and had such holy in inners with faith, 
Chrys●st. in Mat. hom.  that although they could not be of so perfect virtue in this life, as in the life to come: yet what sin soever hath crept upon them of humane frailty, it is immediately wiped away through the piety of the same faith.  
He that desireth not vain glory (saith Chrysostome) being made Christ's Vicar, aught to preach the justice of Christ. This justice did Saint Paul preach to the Romans, Galatheans, and Hebrews. This justice did the Fathers preach to those that lived in their times. Ambrose telleth the Gentiles that they have received a gift of grace, and not of works. Again, 
Amb. de Voc. Gent. lib. 1. cap. ●  they are justified; because working nothing, nor making any recompense, they are justified through faith only by the gift of God. 
●mb. Epist. ●d Rom. cap. ●.  Again, this was God's determination, that the law being at an end: the grace of God should require faith only to salvation. The Apostle (saith Saint Origen) doth say, 
●rigen. epist. ●d Rom. 3. cap.  that the justification of faith alone doth suffice: so that he which believeth, only is justified, although he have fulfilled no work. Wherefore it standeth us upon, that take in hand to defend the Apostles writing, to be perfect and all things to stand with good order, to inquire who hath been justified by faith only without works. Therefore for example sake, I think that the thief is sufficient, which being crucified with Christ, cried to him from the cross: Lord jesus remember me when thou comest in thy kingdom. Neither are there any works of his described in the Gospel: But for his faith, jesus said unto him: This day shalt thou be with me in paradise.  
Hillariu● upon Matthew, saith: It moved the Scribes and Pharisees, that sin was forgiven by a man: 〈…〉 ●●ld a man only in jesus Christ, and that to 〈◊〉 ●or given by him, which the law could not release: for saith only doth justify. 
●pol. p●g. ●●.  Saint Basil, cited by Bishop jewel, saith. Who so trusteth not in his own merits, nor looks to be justified by his own works, he hath his only h●pe of salvation 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: Ye are saved by grace. Gregory Naza●●●●, speaking in the person of the Publican, that prayed with the Pharisie: Works s●●ll not save me, but let thy grace and mercy drop down 〈◊〉 ●ime profane man, which only hope, o king, thou hast given to miserable sinners. 
Rom. 9 annot. Rom. 10. text.   
With this saying agreeth the Annotations upon the Rheims. All that be delivered out of the common condemnation, be delivered by grace and pardon, through the means and merits of jesus Christ. Again, the law was not given, as the jews ignorant zeal supposed, for them to justify themselves by it, considering they could not fulfil it: but to bring them to Christ, to believe in him, and so for his sake to be justified.  
But to make the truth of this doctrine more apparent, we are to consider, there concurs two things necessary to the justification of faith: that is to say: the forgiveness of our unrighteousness, 
Act. 20.43. Rom. 3.23 Ibid. 4.7. 1. joh. 1.4. Ibid. 2.12.  or the remission of our sins: and the imputaion of another's righteousness. For the first, the Prophets bear witness, that every one that believeth in him, (namely Christ) shall through his name, receive remession of sins: that is, shall by faith be justified and absolved from the guilt and punishment of sin, and so become blessed in not having his sins imputed unto 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 sin; neither is there guilt in his heart. This is the confession of humble Saints, which boast not themselves to be that they are not. And this is the confession of S. Ambrose, cited by Bishop jewel: 
Apol. pag. 82.  I will not glory for that I have done good to any man, nor for that any man hath done good to me: but for that Christ is my advocate with the Father, and for that Christ's blood was shed for me.  
Yet notwithstanding this freedom, concerning the remission of sins, we have no right to eternal life, unless we attain likewise by faith to an unchangeable and everlasting righteousness, which the law requireth. Which sempeternall righteousness is that which Christ merited for us in keeping the law, making them blessed to whom it is imputed. 
Daniel. 9.21.  Blessed is the man to whom the Lord imputeth righteousness without works. This righteousness of Christ being sempeternall, one and the same, is to him to whom it is imputed: yea, to the just man that sinneth seven times a day, perpetually the root of life. The Spirit is life for righteousness 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 sin, by giving unto us hi● righteousness, he hath paid the debt of sin, and restored life. For so death being dead, life returneth: as sin being taken away, righteousness cometh again. Furthermore, death is abandoned by Christ's death, and Christ's righteousness imputed unto us.  

Survey. pag. 607. pag. 637. Rom. 3.25.  But forasmuch as Popish Priests alloweth, nor liketh justifying faith, (which they style to be an idle apprehension of Christ's justice, and a lying faith.) Let us try which way else we may be justified? It is most certain we all have sinned, and are deprived of the glory of God: and therefore remain in death: for the wages of sin is death. And notwithstanding Christ's passion (as saith Kellison) sin is still imputed unto us. Can the everlasting torment of the creature pay this debt? 
Survey. pag. 262.  The everlasting torment of the creature, is not able to satisfy for it. For although in the place of horror, they are (as an Ancient speaketh:) Plena fletus ex dolore stridor dentium ex furore: Full of weeping, because of grief; full of gnashing of teeth, because of madness: Yet Quip nihil miseris fletus lamentoque prosunt: Though they weep never so much, tears do nothing prevail. Therefore we must either be freed by faith in Christ, or not at all: namely, in believing that Christ hath in the voluntary payment of the punishment, set us free from all sin, whether original, 
1. john. 1. annot.  or actual, (as the Annotations upon the Rheims confesseth.) Let only (saith S. Augustine cited by Bishop jewel) the price of the blood of my Lord, 
Apol. pag. 356. 375.  avail me to the perfection of my delivery. Again, for Christ that came, (not with his due reward, but with grace that was not due) found all men sinners, being himself only free from sin, and a deliverer of sinners.  
If we were able to satisfy God's justice, concerning the punishment of sin? (which is the debt that Kellison would have us still to owe him:) yet could we not thereby merit eternal life, without a sempeternall righteousness, the root of life. For the sufferings of this life, 
Rom. 8 13.  are not worthy the glory that shall be revealed in the children of God. Therefore not meritorious. Where is this sempeternall righteousness to be found in man? Is it in the understanding? 
1. Cor. 3.12  That it is not: for man knoweth but in part, and he whose notion is but in part, cannot attain to it, but in part.  
Who living in this body (saith S. Augustine) which is corrupted, and weigheth down the soul, 
Suru●y pag. 473.  can know all truth? when the Apostle saith: We know but in part. Moreover, Kellison saith: That our understanding either rightly attaineth to the knowledge of God, or not at all. And if it erreth in one perfection of God, it erreth in all; because all is one.  
Is it in the flesh of man? The Apostle saith: I know that in me, that is, in my flesh, dwelleth no good thing. Moreover, Saint. Augustine cited by Kellison, plainly proveth, 
Rom. 8.18. Pag. 6●2.  that the flesh hath gotten (since Adam's fall) such a hand over the Spirit and will, that though we deny consent unto her lusts and desires, yet we cannot quite repress them, be we as holy and perfect as Paul was.  
Is it to be found in the just man? No, the righteousness of the just man is not sempeternall, 
Pro. 24.16 1. Pet. 4.18. 1. King. 8.40. Rom. 3.23.  he falleth seven times. There is no man that sinneth not (saith Solomon.) For there is no difference (saith S. Paul) for all have sinned, and are deprived 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: 
Survey. pag. 579.  yet by the light of reason, espied vice in some of our actions.  
Briefly, it is not to be found among the sons of men, 
job. 15.16.  who drink iniquity as water: but by Christ, who is called our righteousness and life, by a name demonstrative, and not appellative: to teach us that he is our righteousness and life. O then may we say with David: Enter not into judgement with thy servant, for in thy sight shall none that liveth be justified. And cry out with S. Augustine. O Lord enter not into judgement with thy servant. What meaneth that, Enter not into judgement with thy servant? Thus much it meaneth. Stand not with me in judgement, requiring of me all that thou hast commanded: for if thou enter into judgement with me, thou s●●lt find me guilty: I h●ue need therefore not of thy upright judgement, but of thy mercy. Again, when the just King shall sit on his throne, who shall glory that he hath a chaste heart? or who shall glory that he is clean from sin?  
Having thus proved that we are freely justified by faith, we may say of all popish Priests, as Saint Hierome said of the Pharisees: Ignorantes quod sola side justificat, etc. They not knowing that God only justifieth by faith, and supposing to be just by the works of the law, which they never observed: they would not submit themselves to the remission of sins, lest they should seem to have been sinners. For thus saith Kellison, speaking with the whole mouth of the University of Douai: 
Pag. 266.  If we are still sinners, and only reputed just for Christ's justice, which is by faith apprehended, and by God imputed unto us? This is most dishonourable to Christ.  
That we are still sinners is most apparent: If we say we have no sin, we deceive ourselves, and truth is not in us. 
1. john. 1. annot. Mark. 10. annot.  What sins (saith Pelagian the heretic to S. Augustine) did Abel, and such just men commit. Saint Augustine (cited in the Rheims, saith) They might laugh sometimes immoderately, or jest too much, or covet somewhat intemperately, or pluck fruit over greedily, or in eating take somewhat more than afterward was well digested, or have their intention, in time of prayer, somewhat distracted, and such like. Again, a man may be sine crimine, but not sine peccato: 
1. john. 1. annot.  Without heinous offences, but not without sin. Moreover the Annotations elsewhere teacheth, that none is entirely substantially, and of himself good, but God: though by participation of God's goodness m●● are also called Good. Again, we be truly called the sons of God, and so just indeed, though we be not without all sins, every one of us, as well just as unjust, being taught and bound to confess our offences, and to ask pardon daily of God, by this petition of the Pater noster: Forgive us our debts. Moreover, the Apostle saith, God justifieth the ungodly, to him that worketh not. Know thou (saith S. Augustine, 
Rom. 1. annot.  cited in the Rheims) that faith found thee unjust: and if faith given to thee, made thee just, it found thee a wicked one, and of such a one made thee just. What works then hadst thou, being then wicked? None couldst thou have, nor can have, before thou believest. Believe then in him that justifieth the wicked, that thy good works may be good works indeed. Again, Saint Augustine (cited by Bishop jewel) thus speaketh: 
Apol. 22. jewel. 376 pag.  For nothing thou shalt save them. What is meant by these words: For nothing thou shalt save them. This is the meaning: Thou foundest nothing in them wherefore thou ●●auldest save them, but thou findest much wherefore thou should condemn them. Again, Saint Augustine elsewhere thus speaketh: Thou art nothing by thy s●●●●, call upon God; the sins are thine, the merits are Gods: punishment is due to thee: and when the reward sh●ll ●●me, he will crown his gift, not thy merit.  
Moreover, David that worthy Prophet, counteth them blessed: not that have no sin, but whose sins we covered. To cover them, or not to impute them (saith the Annotations upon the Rheims) is not to charge us with our sins; because by remission they are clean takē●way: otherwise it were but a feigned forgiveness.  

●om ●. 〈◊〉.  Seeing God justifieth the ungodly, no virtue inherent can be of the essence or form of justification: for an ungodly man hath no virtue inherent in him: therefore in sin.  
Yet it is not any ways dishonourable to God, that we are justified being sinners, but to his praise and honour in saving us by grace, as he did the Ephesians. That he might show in the ages to come, the exceeding riches of his grace, through his kindness towards us in Christ jesus. Which grace if we were saved by merit, should be abolished. Because grace is no grace if it be given (as Saint Augustine hath observed) according to works. Grace is cast away, 
Aug. de Praedest. sanctorum.  if faith only justifieth not, saith S. Hierome upon the second of the Galathians.  
So it lively appeareth to be by the Romish doctrine: first, in regard their works are made equal with the merits of Christ, according as the Annotations upon the Rheims teacheth. Christ's pains were worthy of heaven, and so be ours.  
Secondly, because their merits (being but sinful men) are made of more worth than the merits of Christ, being God and man. He by his passion, 
Heb. 2. an. Col. 1. mark Matth. 25. annot. 1. Cor. ● annot.  merited his own glorification (saith the Rheims note:) whereas the works of man may merit his own salvation, and satisfy for another, in doing more in the service of God than he is commanded, above duty more than duty requireth.  
Thirdly, in regard the merits of man must be of greater worth than the gift of God. 
Chrysh●●. 10. Rom. 5.  For if everlasting life was a stipend due to works? (as they say it is) and merited by our own righteousness? then is man's merit greater than the gift of God. For (as Chrysostome saith) righteousness is much more excellent than life, because it is the root of life: which is most dishonourable to God.  

Pag. 305.  But Kellison saith: If God have saved by the justice of Christ, how can this be to his honour, when his justice and ours are all one, and so we as just as he.  
That righteousness whereby we are made just, (as Amandus Polanus truly holdeth) though it be called the righteousness of God: 
Phil. 3.6.  yet it is not the essential righteousness 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 justify us: and partly also because it alone is able to stand at God's judgement seat. Saint Augustine cited by Amandus Polanus, 
Aug. de spirit. & ●●t. cap. 9 & 26 Rom. 1. mark Rhem. pag. 832.  and also in the Rheims, saith: He said not (meaning the Apostle) the righteousness of man, but the righteousness of God; not speaking of that righteousness by which God himself is just, but of that wherewith he clotheth man. Again, most excellent is that saying of S. Augustine cited by Doctor Fulke: He sanctifieth, & he purifieth us, as he is holy or pure: He is holy by eternity: we are holy or pure by faith: we are just as he is just; but he is just in unchangeable perpetuity, as we are just by believing in him whom we have not seen, that we may at length see him. And even when our justice shall be perfect, when we shall be made equal to the Angels; neither then shall we be made equal to him. Moreover Chrysostome saith: Christ is made unto us, justice, wisdom, and holiness: it is not (saith he) of essence, or substance, but of faith. Therefore he saith in another place: We are made the justice of God. Thus much concerning the true justification of faith, which Popery saith, is an idle apprehension of Christ's justice.  
But to deny the fullness of grace in Christ to salvation, in whom it pleased the Father, that in him all fullness should dwell, & to believe to be saved by the fullness of grace in others. As in the merits of Saint Francis, concerning which Pope Alexander the 6. ordained, that Christians should believe as an article of their faith, that S. Francis had the 5. wounds of Christ imprinted upon him, & commanded solemnly to ●●●ebrate the feast of the wounds of S. Francis. This saith with Kell. is no lying faith, nor idle apprehension. Or not regarding God's covenant concerning the free remission of sins, to believe to receive pardon, by entering into consecrated Churches, or by virtue of Pope's pardons, who with Alexander the 6. sell Christ himself. This is no lying saith nor idle apprehension. Or to believe that the Priest can forgive sins, who maketh remission their bawd, as the women of Si●il, not to speak of other places, 〈◊〉 bear witness against than concerning offered villainies, 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 believe to be saved by a piece of bread, whom they make their God, by praying over a blasphem●●s ros●●y, by saying a prayer before an Image of the Cross, according to the direction of Bonifacius the 8. by sa●ing p●●●● upon beads by numbers, by going on 〈…〉 & such like. This faith is no lying saith, nor 〈◊〉 apprehension. But to believe to be saved by Christ, 〈◊〉 only with these Popish Locusts, is a lying ●aith, & 〈◊〉 ●lle apprehension of Christ's justice: that only hindereth the sale of Pardons, men's 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 gain, in dire●●●● 〈◊〉 Ch●●●●  
But leaving of them to their frenzy humour, raging against the truth, let us, according to the counsel of S. Chrysostome, not only hold Christ, but l●t us also be ●●st glued unto him: for if we fall any thing f●●m him we are utterly lost.   

OPPOS. 8. The Pr●●chers in saying that Faith maketh no sin to be imputed to a faithful man, they give good leave to all faithful men to commit all sin and wickedness.  

Su●●●y. pag. 547.  Having already entreated of an imputative righteousness that through saith in Christ makes no sin to be imputed unto us. Now we are to speak of an ●●herent righteousness, which as the fruit of f●●th causeth by degrees, no sin to remain in us, which the Preachers in this Monarch teaching giu● no leave to faithful men, (as the Popish Priests do to faithless) to commit sin, and all kind of iniquity.  
For it is one thing to speak of the article of iusti●●ation, and another thing to speak of the whole kingdom of Chri●t, which contains (as the Ancients h●ue obs●●ued) Gratia privativae & positivae, Grace's ●●●matiue and positive: that is, not only restoring from evils, but also restoring to all gifts of everlasting blessings.  
In gr●●● privative, we may behold an imputative righteousness, delivering us from the power of darkness: that is, out of the chains, wherein the devil held us captive.  
In grace's positive, an inherent righteousness clothing us after our delivery from a noisome prison, with the glorious image of God, the fruits of saith, that in the end we may appear before God's presence, as Absalon did before his Father, after he had abode two years reconciled to him in jerusalem.  
Concerning which inherent righteousness, it is one thing also to speak of justitam utatoris, and justitiam comprehensum: The justice of those that tend to heaven, in which there is imperfection: and the justice of those that already have obtained the everlasting kingdom, in which kind of justice there is no imperfection.  
In the justice of those that tend to heaven, we may behold the image of God repairing: and in the justice of those that have obtained the everlasting kingdom, the image of God perfected.  
Concerning which repaired estate, when the Scriptures doth require us to be renewed after the image of our Creator, it doth testify that our creation is lost within us, and when it showeth how the same should be renewed, it declareth also wherein the same is lost: namely, in righteousness & holiness. And withal the necessity of renewing: for without holiness none can see God. Of these in order.  
And first we will speak of the power by which we are renewed. Secondly, of the instrumental means through which we are renewed. And lastly, of the nature into the which we are renewed, and the pattern into which we are to ●e made.  
First for the power it consisteth to the effectual working of God's Spirit: according to the saying of the Apostle: 
2. Cor. 4.6.  God that commanded the light to shine out of darkness, is he which hath shined in our hearts, to give the light of the knowledge of God in the face of jesus Christ. Again, the spirit is given to every one to profit withal. So I made you partakers of the divine nature, when I caused my spirit to dwell in you (saith Saint Cyril●) For Christ is in us changing our corruption into incorruption, that we may be in the end (as the Apostle speaketh) a glorious Church, without spot or wrinkle.  
Secondly, the instrument wherewith the Spirit of God is served, to work this renovation, or change in us: is the written word and not the traditions of men: according to the saying of the Apostle. Of his own will he begot us with the word of truth. 
jam. 1.18.  As we do receive our beginning from the word, so we receive our nourishment & growth likewise from the same. Therefore the Apostle exhorteth us, as now borne tabes, to desire the sincere the milk of the Word, that we may grow thereby. 
1. Pet. 2.  To this end the Scriptures is given by the inspiration of God, and is profitable to teach, to improve, to correct, & to instruct in righteousness: that the man of God may be absolute, being made perfect unto all good works. The Scripture is profitable to teach, (saith Theodoret upon this place: 
2. Tim. 3.16. ) For, whatsoever we know not, we learn out of it. To reprove, it reproveth our wi●ked life: to correct, for it exhorteth, that they which have gone astray, return into the right: to instruct in righteousness, for it teacheth the kinds of virtue, that the man of God may be perfect, furnished to all good works. Peter compareth the Scriptures Prophetical unto a lantern with a candle, giving light in a dark place. And the Prophet David saith: 
Psalm. 119.  Thy word, o Lord, is a lantern unto my feet, and a light unto my paths. Without this light men do wander in great darkness, though they have as many eyes as Argus: that is, be never so circumspect. 
Apol. Bish. jewel. pag. 555.  If we have not, or know not what way to go, (saith Saint Augustine cited by Bishop jewel) what shall it profit you whither to go?  
Having thus set down the power and instrument by which we are renewed, now lastly, two things remain in this recreation to be 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 mind. Secondly, for the pattern, God looketh unto his own glory, and maketh us according to that form, in our understanding, he maketh light like unto his own light, by causing light to shine out of darkness: that is, out of our understandings, that before knew not God.  
In the will he maketh holiness, like unto his own holiness, concerning both which the Apostle exhorteth us to put on the new man, which is renewed in knowledge, after the image of God. Again put on the new man, which after God is created unto righteousness and true holiness.  
He than that will put on this new man, must first  his understanding with knowledge, which is obtained with much reading, meditation o● study: and not infused by special revelation, as in times passed for the most part.  
Therefore it behoveth a Christian, that will attain to this heavenly notion, to read the Scriptures continually with that kingly Prophet, King David, who through continued study therein, became more excellent than his teachers. To pray with Daniel the Prophet, whom no decree could hinder from prayer. To meditate with Isaac, who walked out every evening to meditate. For (as S. Augustine saith) Reading without study or meditation, is dry and barren: Meditation without study or reading, is erroneous, and prayer without cogitation or study, i● half cold and vns●●it●●ll. The soul that will fly (saith Nicholas Cusa●●●) into the wilderness of contemplation, must have two wings, the one of devotion, the other of knowledge or understanding. For as S. Hierom (cited by B. jewel) saith: As it is more to do the will of God, then to know it: so the knowledge of the same goeth b●fore doing: In goodness ●●ing goeth before, in order, knowledge. Christ himself testifieth, that the eye of the soul is understanding. 
john. 17.  O Father, th●s is ●u●rl●sting life to know thee, the only, and very God, and jesus Christ whom thou hast sent. Habet sides oculos suos: Faith (as S. Augustine teacheth) h●th her eyes to s●e witwall. 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 understand Christ, or believe in Christ. Nay saith itself is called in the Rheims, an understanding. Therefore 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 known by little and little, through which growth we pass, as children do from milk to strong meat, according to the saying of the Apostle: 
Heb. 5.13.  Every one that useth milk is unexpert in the word of righteousness, for he is a babe: but strong meat belongeth to them that are of age, which through long custom, have their wits exercised to discern both good and evil.  
Secondly, as knowledge goeth before, so action followeth after, having for the ground holiness, created by God's holy spirit in the will: or a holy will enabled (through the effectual 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, even your sanctification.  
The which actions of the will are twofold: namely, an inclination to good, and a turning aside from evil, proceeding from the will, judged and counseled by reason.  
For the will hath no light of itself, but is lightened by the mind: that is, by reason and judgement grounded upon the word, by which it is counseled, directed, and admonished, not violently ruled. For as God will have his image shine in the mind of man by understanding, and wisdom, of which he hath made it partaker, through the instrumental means of his word: so he will have his image also to shine in the will by that freedom and liberty, which he hath given, or doth give unto it, by an effectual working. To the end he may have the will frank and free; because we are to be children, and not slaves: insomuch that it is in the choice of the will to propound what it purposeth to the mind, and afterward in the liberty of the will to effect it at his pleasure.  
Here might we speak of the internal senses joined with the spirit to know, and of the heart joined with the will and affections, and withal how the Spirit of God sitteth in the soul of man by an effectual working, as at the stern, causing every faculty of the soul, and every movable member of the body to move in a sweet and delectable order: yea, with such sweetness, as if they were all instruments and consorts of music, made by the hands of cunning harpers.  
But thus much shall suffice to prove, that the Preachers of this Monarch, teaching as well an inherent righteousness as an imputative; as well the buds, the flowers, and the fruit, as the root, give no leave to faithful men to commit sin, as the jesuits and Popish Priests do to their faithless men, in teaching neither an inherent, nor an imputative righteousness.  
That they teach no imputative righteousness, we nedde not to stand to prove: for they style such a s●●th, ●ut a lying faith, ●n● an idle apprehension of Christ's ●●s●i●●.  
M●●re●ver, the d●f●●ttion of their own faith, averreth as much: Which is only a hope well corroborat●●, con●●●●●, and so ●ngthened upon the promises and graces of God, and the party's merit: and not in the full assurance of understanding, 
I●h ●. ●●. ●. 2 2.  to know the mysteries of God, ●●●n the Father, and of Christ.  
That they teach no inherent righteousness, it shall appear in the progress of that we are to entreat of. But first we are to consider, that they suppose, that the power through the which they are to be repaired, consisteth in the cooperation of their own will. 
Rom. 9 an.  A man may cleanse himself (saith the Annotations upon the Rheims) from the filthy, and so become a vessel of honour in the house of God. Whereas the Scripture teacheth, that God, that he might declare the riches of his glory, upon the vessels of mercy, hath prepared them to glory, and not left them to their own preparation.  
Again, they say, 
jam. 4. an.  a man hath power to make himself clean, and purge his own heart: 
Rom. 9 Act. 15.9. 2. Tim. 2. annot.  when it is written: He put no difference between us, and them, after that by faith he 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 wills.  
Again, to be a good tree, 
Matth. 12. mark  to bring forth good fruit, which none can be until he is united to Christ, (as our Saviour testifieth) which union is not obtained, but through the Spirit of God, and faith. That part of mankind, (saith S. Augustine cited by D. Fulke,) to which God hath promised deliverance, and an eternal kingdom, may it not be repaired by the merits of their own works? God forbidden: For what good can he work that is lost, or cast away, except he be delivered from perdition. What? by free will? God forbidden that also: for man using free will amiss, lost himself and it also: for as he that killeth himself, killeth himself while he liveth, but in killing himself liveth not, neither can revive himself, when he hath slain himself. So when man sinned by free will, sin got the victory, and free will was lost: for of whomsoever a man be overcome, to him he is addicted, or bound as a slave. 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 bondslave? but when he delighteth in sin. For he serveth freely, that doth his masters will gladly, and by this he is free to commit sin: but to do justly he shall not be free, except he being delivered from sin, begin to be a servant of righteousness.  
That is true liberty, for the joy of well-doing, and a godly bondage to the obedience of the commandments. But whence shall a man that is sold and bound, have this free will and liberty, except he do redeem him whose Image he is: If the Son 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 work? which yet is not free to work well, except he extol himself, being puffed up with vain pride, which the Apostle beateth down when he saith: Ye are saved by grace through saith. Thus it appeareth that the conversion of man in not in his own power, but in Gods.  
As they do thus most injuriously deny the power by which we are repaired: so they do also bar the laity, and common people of the instrumental means: namely, the Scriptures appointed of God, to the repairing of God's Image in them. Search the Scriptures (saith Christ) for in them you think to have eternal life, and they are they which testify of me. O but what followeth? a lamentation of our Saviour, saying: But you will not come to me, that you might have life. Chrysostome exhorting all men to seek life in the Scriptures, thus saith: Let one of you take the holy book, and let him call his neighbours about him: and by the heavenly words, let him water and refresh both their minds, and also his own. Again, even when we be at home, let us bestow our time in reading the Scriptures. Again, it cannot possible be; I say, it cannot possible be, that any man can attain to salvation, unless he be continual conversant in the Scriptures.  
The Popish Priests notwithstanding, contrary to our saviours command, and Chrysostom's exhortation, hath shut up the Scriptures in an unknown tongue, and locked them up, with the powerful key of the bloody Inquisition, that their people may neither read or meditate thereon, sending them over to images, which Pope Gregory calleth, Lay men's books, and sit enough for rascally people (as he styleth them.)  
In this doing, they have taken the candle out of their hands, that their the every and falsehood m●● not be espied. For as Theophilact saith. The 〈◊〉 of God is the candle, whereby the theft, or fals● 〈◊〉 is espied.  
And withal unarming them of all Spiritual armour, (as the Philistines did the Israelites of their weapons) have carried them into the wilderness, where Antichrist sitteth, that they may with more facility make pray of their souls. The Helmet of salvation, the Shield of faith, the Breastplate of righteousness, the Girdle of verity, the Sword of the spirit, which is the word of God, and the Shoes they should put on their feet, that they might be shod with the preparation of the Gospel: they have taken away.  
Neither have they thus left them, for with false glosses, & expositions they have stopped up jacobs' well, that they may not drink of that water, that who so drinketh of shall never thirst: but of the puddles of Romish fountains, 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 Elysian field of the Popes.  
Having thus far proceeded, now it remaineth to be entreated of, how they miss-lead the people likewise: First, concerning the nature into which they are to be repaired. Secondly, concerning the pattern, into which they are to be made.  
First, concerning the nature, they teach darkness in stead of light. Ignorance (say they) is the mother of Devotion.  
Lastly, for the pattern, as God looketh unto himself, and createth in his elect (by the effectual working of his Spirit) light, like unto his own light, and holiness like unto his own holiness.  
So they frame through the Spirit of Antichrist, continually working in a mystery, and covertly in their own traditions, darkness like unto their own darkness, and unholiness like unto their own unholiness.  
First, in the understanding they supplant ignorance, in the place of knowledge, the image of Satan in stead of the image of God. If a man, (saith Hosius) have the exposition of the Church of Rome, touching any place of Scriptures; although he neither know, nor understand, whether, and how it agreeth with the words of the holy Scriptures: yet he hath the very word of God. It is written likewise in their Rheims, that it is not necessary to understand our prayers.  
Again, prayers not understood of the party, is acceptable.  
Again, it is enough that they can tell this holy Or●ison to be appointed unto us, to call upon God in all our desires, more than this it is not necessary.  
Thus they say to their Scholars with Elzay the notable heretic among the jews: 
Epipha. Here. 19  Let no man seek the interpretation, but only in his prayer say these words.  
By this which hath been already spoken we may perceive, that it is not necessary for the common people, by their doctrine, either to understand their Scriptures, or their prayers: 
Apol. B. jewel. pag. 609.  for it is enough for them to believe what the Church teacheth, not what the Scriptures commands. For (saith Pignius cited by Bishop jewel:) No man may believe any thing by the authority of any Scripture.  
But (saith Hosius) whatsoever the Church teacheth, (namely, the Church of Rome,) is the express word of God. For the Church (saith Lodovicus, a Canon of the Church of Lateran in Rome) is the lively breast of the Church: but the Scriptures are, as it were, dead Ink.  
Thus it doth plainly appear, that they teach darkness in stead of light, ignorance in place of knowledge, the image of Satan for the image of God.  
Lastly, it doth remain to prove, that they do likewise teach inherent evil to be inherent righteousness. First, in sending the people from the reading of Scriptures, which is the best part that Mary did choose: no work to be preferred before it: for it is written: Mary hath chosen the best part. T● meditate in images, which are (as the Annotations upon the Rheims teacheth; 
1. john. 5. ann●t. ) The books of the unlearned, and the people ought to be taught the true use of them. This is a notion of darkness in the understanding, an action of idolatry in the will, an inherent evil, and not an inherent righteousness.  
For God will have us to know him in that image of his, 
jer. 9.24.  that he hath engraven in the holy Scriptures. For it is written: Let him that glorieth, glory in this, that he understandeth and knoweth me: for I am the Lord which showeth mercy, judgement, and righteousness in the earth. For in these things I delight, (saith the lord)  
Secondly, whereas the Lord hath appointed the word to be preached until the doctrines of books surcease, and we immediately taught from God: For seeing the world by wisdom knew not God, in the wisdom of God, 
1. Cor. 1.24  it pleased God by the foolishness of preaching, to save them that believe (saith the Apostle.)  

First bren.  But Paul●● the fifth saith: They cannot, (namely the Catholics, so styled) hear a Sermon, without endangering the worship of God, and their own salvation.  
But a Mass they may, wherein Christ is dishonoured, and a round cake worshipped, and offered, for the salvation of their souls.  
This is not inherent righteousness, but inherent evil, and the greatest idolatry that ever was.  
Thirdly, they send the people to seek their salvation 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 evil, and not of inherent righteousness.  
Fourthly, whereas Saint Augustine saith, there is but one hope of all the godly, which groan under the burden of corruptible flesh, and infirmity of this life, that we have an advocate with the Father, jesus 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, chaste, holy, have mercy upon us, wretches: virgin mother, make thy Son reconciled unto us: let the wisdom of the Father save us by the prayers of the mother.  
Sometimes to Adelme: O God, which hast this day lifted up thy holy Bishop Adelme to eternal joys, we beseech thee, let thy mercy bring us thither, by his merit. This is inherent evil, and not inherent righteousness.  
Briefly, they being, Tu●ba gravis paci placi●●que inimica quieti: Foes to peace, and enemies to rest; incite the people sometimes to rebellion, sometimes to the murdering of Princes under the colour of merit.  
This is not inherent righteousness, but inherent evil, which the spiritual (as Saint Ireneus saith:) shall judge. The spiritual also shall judge all that make schisms which be cruel, not having the love of God: and respecting more their own gain, than the unity of the Church, mangle and divide, and as much as in them lieth, for small causes, kill the great and glorious body of Christ. Speaking peace, and seeking battle. Speaking peace, in their petitions to the King's majesty, and seeking battle in their gunpowder treason. But the Church standeth, Frustra circumlatrantibus hereticis, The heretics in vain barking about it.  
Gentle Readers, thus you may behold the Angels of light teaching as well an inherent, as an imputative righteousness, not to give leave to sin: whereas the Angels of darkness teaching neither, lead the way to all idolatry.   

OPPOS. 9 In vain the faithful man prayeth for justification, or remission of sins: because before he prayeth, his sins are forgiven him, and he is justified, or else his full assured faith, is a lying and deceitful saith.  

Suru●y. of the n●● Religion. pag 458.  THe Protestants (saith this Popish jesuite) pray in vain: but the Papists (we may say) pray vainly, who think to wash away their sins by prayer, 
Heb. ●. 2●. Pag. 4●3 annot. 4●●  which cannot be remitted without blood. Otherwise, Kellison knoweth no reason why we should wear our h●se out in the knees with praying: if prayer neither s●nctifieth for sin, n●● meriteth any thing at God's hands: truly if we wear our hose out in the knees, we● lose more than we get, if this doctrine be true.  
This is the supreme honour (called by them Latria) that this heretic giveth to God, that asketh in the ambition of his own heart: Who is the Almighty, that we should serve him? 
job. 21.  or what profit should we have if we should pray unto him? unless by our prayers we may wash away our sins.  
But by what prayer? By those that are more odious than profitable, and not so profitable as odious. For though they begin, in many of their prayers, with Omnipotens, & sempeterne Deus, 
Act. 17.28.  and end with Per Dominum jesum 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 have been canonised, 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 be taken for Saints, but such are canonised and admitted by the Bishop of Rome's Bull. The merits of Saints so canonised, are in their prayers offered as an unlawful composition for the remission of sins: not upon the golden Altar, as the righteousness of Christ, but upon the stinking Altar of men's nature, as the merits of men: 
john. 16. mark 1  yet they suppose they are made in Christ's name; because their prayers made to Saints, are concluded with Per Christum Dominum nostrum, meum (as the margin note upon the Rheims testifieth.  
But for brevity, we will speak no further of the prayers of these faithless men, that denying the sufficiency of Christ's passion, seek their salvation in them, by saying them upon beads by number, that they may know at least thereby, how many they say, though they understand not what they say.  
But leaving them to their beads, I will turn my pen to maintain the prayers of the faithful man: whose prayers Kellison saith, are vain, because he is assured of his salvation. Will Kellison say that S. john, (the beloved Desciple of the Lord, that leaned upon his breast, unto whom he bequeathed in his last will his mother, a virgin to a virgin) was not assured of his salvation? If he say he was not, the testimony of Saint john will confute him, wherein it is written: 
1. john. 3.14.  We know that we are translated from death to life.  
Or that Peter did not believe the remission of sins? 
1. Pet. 3: 18.  whose confession is, that Christ once suffered for sins, the just for the unjust, that he might bring us to God.  
Or that the Apostles in general, did not believe the remission of sins, when the Creed of the Apostles doth testify they did. Yet Christ taught them to desire, not once, but always when they prayed, forgiveness of sins, by these words: Forgive us our debts; 
Mat. 6.12.  not that the punishment due to sin was not forgiven them, for then Saint john would not have said: We know that we are translated from death to life. But that through the increase of faith they might more and more inwardly feel the application of the forgiveness of sins.  
Saint Paul, 
1. Cor. 15 17. Phil. 3.13  who proveth by the resurrection of Christ, the actual remission of sins: which could not be; If Christ be not raised (as he saith) your faith is in vain, and ye are yet in your sins. Afterward saith: I count not myself that I have attained unto 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 up in the third heaven, a pen man of the holy Ghost) could not attain to a full and perfect taste of his salvation: how much less those whose faith is but as a grain of mustard seed, yet sufficient to salvation, attain to the full taste of the application of the forgiveness of sins, without much prayer? The man that believed in Christ, desired of him to help his unbelief and many a poor soul's conscience cast down: yet the children of God would be glad to pray day and night; to find but one dram of this application that Popish Priests will not wear their hose out in the knees for.  
Secondly, 
Tim. Eph. Isa.  God who hath showed mercy unto the faithful man, not that he was, but that he should be faithful: and hath selected him, not that he was, but that he should be holy, hath promised that he may be both faithful and holy, to work a renovation in him: and that so apparent, that whosoever seethe him, shall know him thereby.  
Then here is another notable motive to stir up a faithful man to prayer, that he may earnestly desire with Saint Paul: that God would make perf●●● his image in him. And that by understanding & knowing aright the cause, and author of all things, he may attain to more noble and purer actions as well in his understandidg as will. That his memory sanctified, may retain evermore good and holy cogitations of God, and of commendable actions, whereby religion is preserved and increased. That he would purify his affections, and in stead of such as are evil and corrupt, excite (by his holy spirit, working in his word) honest and virtuous motions in his heart. And that the inferour powers may be obedient to the superior: that the image of God thereby repaired, and the image of Satan abolished, we may be wholly governed, through the effectual working, and the plentiful presence of God's Spirit.  
For as yet in this life, the faithful man hath the first fruits of the spirit, and not the tenth: so that the flesh liveth still in a manner fully in him. The which advantage Satan 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 faithful man that aimeth at holiness, (that excellent garland of glory, resist Satan by prayer? seeing necessity requireth it, and our Saviour commands it, 
Mat. 26.41  saying: Watch and pray, lest you enter into temptation: that is, lest you be overcome of temptation: the spirit is ready, but the flesh is weak: the Spirit is ready to work a new creation in us, that we may be prepared as a Bride to meet our Bridegroom, yet the flesh is weak to yield, but strong to resist.  
These things among many considered, who would not wear his hose out in the knees yea, and heart in prayer? for the more and more assurance of his salvation, and to have the image of God repaired in him, though Kell. nor his followers will not, who will have heaven for their hire, or not pray at all. Hath not the Creator, in whom we live, move, 
Act. 17.28  and have our being, deserved a prayer at our hands? Or the Ancient of years that became a child to redeem us, through the shedding of his precious blood, not he wearing out of a pair of hose in the knees? counteth they this loss labour, doth they lose more than they get in praying without wages?  
Then it seemeth that they have gotten nothing by his death and passion, or it is so little that i● is worthy thanks.  
But leaving them to the preservation of their hose in the knees, I will conclude with Saint john: Blessed are they that have washed their robes, not in their own merits, but in the blood of the Lamb.  
Here, gentle Reader, we may behold the faithful man praying for an increase of faith, to the perfect application of the forgiveness of sins, prayeth not vainly, whereas they pray vainly, that think by their profane prayers to merit their own freedom, yea heaven itself, as the annotations upon the Rheims speaketh, is our right bargained for, 
2. Tim. 4. annot.  and wrought for, and accordingly paid to us as our hire, at the day of judgement.   

OPPOS. 10. The Protestants take from the Saints, the mother and friends of Christ, all secondary mediation, and intercessions, and will seem to be zealous of Christ's honour, that they will have none honoured but him. And yet indeed under this fair show they carry false hearts: and even then when they call him, and adore him, as a redeemer, they rob him, and despoil him of that honourable title.  

Survey. ●f the new religion. ●ag 265.  KEllison here cited, that in all his positions hath dealt with our Saviour (as many Popes have done with the Emperors) namely, given him a bare title without the thing itself: here to the manifestation of his love toward him, (the sufficiency of whose sacrifice he hath often denied) would make Christ's Saints, mother, and friends, secondary mediators and intercessors.  
And lest any man should suppose, that thereby he intended to lessen the prerogative of so great a majesty, he hath set down what honour belongeth to his sovereignty: namely, supreme honour, called Latria: 
Pag. 350.  to Saints, and holy things, inferior honour called Dulia. And to the blessed virgin, that excelleth other Saints, honour inferior to Latria, but superior to Dulia, called Hiperdulia.  
Latria (saith the Gloss) includeth three things; Love, multitude of sacrifices, veneration; and that belongeth to God. Dulia one thing; that is, veneration without love. See then, how well they love the Saints, ●nd friends of God, that worship him without love, & Christ also with no less, in sending the people to other saviours, and other intercessors.  
First, to other saviours, Hiponianus saith: Behold how mighty is the mother of God, 
Apol. Bish jewel. pag. 682.  and how no man can be saved but by her. Others of their own writers, have likewise taught, that S. Francis could likewise save all them that lived after him to the end of the world through his merits, from everlasting death. That S. Clare came at that same time that S. Francis did to save all those that should call upon her to the end of the world.  
Again there is salvation attributed also to their Saint Thomas, while they pray, in this sort: 
For the blood of S. Thomas, which he for thee did spend,  
Grant us, o Christ, to climb where Thomas did ascend.   
As they have thus placed other saviours in Christ's stead: so they either pray unto them, or to God in their names, as if they were saviours.  
To the blessed virgin they pray in this sort: Holy mother of God, which worthily hast deserved to conceive him, whom the world could not comprehend, by thy godly intervention wash away our sins, that we being redeemed by thee, we may be able to climb to the seat of eternal glory, where thou remainest with thy Son, without end of time.  
To God in S. adelm's name, in this sort: O God which hast this day lifted up thy holy Bishop Adelme to eternal joys: we beseech thee, let thy mercy bring us thither by his merit.  
As they do thus call to them as saviours, and pray unto them as saviours: so likewise they do confess themselves unto them, as if they were gods, by joinning them in the Consiteor, wherein they confess themselves to God, to the blessed Mother, to S. Peter, S. Paul, some to S. Michael, and to S. john Baptist, some to S. Dominicke, S. Francis, some to S. Augustine and S. Bennet, according to the diversity of Friars, none to Christ, being God and man.  
Secondly, they have found other intercessors, to whom the Pope prayeth; who prayeth not only most humbly to Christ, 
2. Thes. 2. annot.  (as the Annotation upon the Rheims saith,) but also to his blessed mother, and to all his Saints, and to whom all his favourites prayeth. Behold (saith S. Augustine upon the first Epistle of S. john, chap. 2.) john himself keeping humility, certainly he was a just man, and a great person, which drank the secrets of mysteries of our Lord's breast: He, even he, which by drinking of our Lord's breast, uttered his divinity, saying: In the beginning was the word, & that word was with God: Even he being such a man, said not, you have an advocate with the Father: but if any man shall sin, (saith he) we have an advocate: he said not, you have, nor you have me; neither (saith he) you have Christ himself: but he set Christ, not himself to be an advocate. And said: we have, not you have, he had rather place himself in the number of sinners, that he might have Christ his advocate, then that he should place himself to be an advocate instead of Christ, and to be found among the proud that are damned. Brethren, we have jesus Christ, the just himself to be our advocate, and he is the propitiation for our sins: he that hath held this, hath made no heresy.  

S. Aug. ●●n Pa. lib. 2. cap. 8.  Again, if the Apostle had said so: These things have I written unto you, that you should not sin: but if any man sin, he hath me a mediator with the Father, and I do by my prayer obtain pardon for your sins (as Permenius in a certain place, placed the Bishop a mediator between God and the people) what good and faithful 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 have canonised Saints to this end, and prayeth to his own Saints, or the Popish Priests, as the members of Antichrist, who incite men to pr●y unto them, and give them that honour which is ●ne unto God.  
Moreover, do they not likewise give that worship proper unto God, to images? They testify no less in their behaviour to them: they go a pilgrimage to them, they make vows to them, they make courtesy to them, they give kisses to them, they offer to them, they give gifts and call they not that sacrifice besides veneration? which Pope Gregory the 3. commanded to be given them, and the Council at Nicene assembled by Hieren, at the request of Pope Adrian, and of Therasius, 
Anno. 710. Anno. 789. Apol. Bish. jewel. pag. 683.  Archbishop of Constantinople. jacobus Nauclatus, cited by Bishop jewel, saith: We must grant that the faithful people in the Church, do not only worship before the image, but also worship the image itself, and without any scruple of conscience whatsoever. And further, they worship the image with the self same honour wherewith they worship the thing itself that is represented by the image. As if the the thing itself be worshipped with godly honour, then must the image be worshipped with godly honour.  
The Bishops assembled at the second Nicene Council not only, agreed, that images in Churches are to be allowed; but also devoutly and reverently to be honoured, and that with the same honour which is due to God himself.  
One of them saith: I receive and worship the reverend images, and this will I teach while I live.  
Another saith: I do perfectly adore the holy images, and I accurse all them that hold the contrary.  
Another saith: There be not two kinds of adoration, but one only is due to the Image, and the pattern 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 unto Christ, how can they avoid idolatry? 
Pag. 353. Apol. B. jewel. pag. 683.  Robertus Holcot saith: This kind of worship is plain idolatry. Kellison hath set it down to be idolatry to give supreme honour due unto God, to his creatures. Gregory the Bishop of Nissa (cited by Bishop jewel,) saith: He that worshippeth a creature, notwithstanding he doth it in the name of Christ, yet is he a worshipper of images, as giving the name of Christ unto an image.  
Both Epiphanius & S. Augustine, numbered among heretics, a certain woman called Marcelia, which worshipped the images of jesus, and of Paul, and offered incense unto them. And shall not they be numbered among heretics that worship images according to the commandment of of Pope Gregory the 3. by kneeling unto them, by scensing them. By the decree of Pope Stephen the 3. by garnishing them with costly vestures, by setting up candle before them. Is this due to stocks and stone. Pope Gregory the first saith no: The Council of Toletane the 12. holden in Spain, made constitution, both against images, and the worship of images. The Council of Elibertine, likewise holden in Spain, decreed that all pictures should be had out of Churches, and that nothing which is honoured and worshipped, should be painted on the Church walls.  
Hear were godly decrees to remove Images, whereas they have removed the second Commandment out of the first table, to maintain images, and divided the last Commandment into two, to make up 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 covet thy neighbour's house, is last in deuteronomy, and that which is first in deuteronomy, is last in Exodus.  
Thus it appeareth that they that would seem to adore Christ as a Redeemer, rob and despoil him of his honourable title, in stilling others their saviours, 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 clear the Protestants of that false imputation, which is, that they should rob and despoil 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 be the supreme and only advocate: we maintain a truth, to the proving that we are not Christians of a latter brood. And to begin withal, we know and hold it for granted, that in the beginning no Saint could be prayed unto. For what Saint was there for Adam, or Abel to pray unto? or by whose help or power entered the first Saint into heaven? say not by intercession of Saints, for then there was none in heaven: nor by their own power, for then Christ died in vain.  
And is not Christ now as powerful as before, that we need the help of Saints? no doubt he is. What Saint did Ambraham, Isaac, jacob, Moses, David Ezechiel, Daniel, and Paul pray to? we have examples in Scripture, that all prayed to God.  
And hath the Church of Rome found out a better way than the Prophets and Apostles knew of, or Christ himself hath ever revealed? That hath taught us to pray to his Father.  
But since they have found out a safer way, let them in their wisdom show us likewise: first the time when we must pray to the Saints? the Annotations upon the Rheims saith: That we cannot pray to our blessed Lady nor any Saint in heaven, 
Rom. 10. annot.  until we believe, and know their persons, dignity, and grace, and trust that they can help us. It is necessary then by their doctrine, to attain to the notice of them in this sort, which no created understanding can do. And withal before they pray unto them, by believing to rely upon them, contrary to Christ precept: Believe in me, and you shall be saved: not in the merits of Saint Francis, S. Clare, and such like. Eusebius Emissenus, cited by D. Fulke, saith: We ought of right to believe both Paul & Peter: 
Rhem 471.  but to believe in Peter & Paul, that is, to bestow upon the servants the honour of the Lord, which we ought not. Ruffinus upon the Creed hath observed, that the proposition In, is not added where the speech is not of the Godhead, but of creatures and mysteries. As for example: We believe in God the Father, in jesus Christ, in the holy Ghost: The holy Catholic Church, not in the holy Catholic Church; The forgiveness of sins, not in the forgiveness of sins. Resurrection of the flesh, not in the resurrection of the flesh. Therefore to believe in Saints is injurious to God.  
Secondly, the place where we must pray to them, 
Apoc. 6. annot.  the Annotations upon the Rheims saith: Where they are present, the Catholic men resort to pray to them: that is, to their tombs and relics: for the Saints are present at their tombs and relics (saith the Annotation.)  
But we must understand that they are present with their dead bodies, if their presence be at all. For their souls, (saith the Annotation) live under Christ, their Altar in heaven expecting their bodies.  
So that if we will needs pray to them, we must pray to them as they are present: namely to the dead bodies separated from their souls.  
Thirdly, how the dead bodies of Saints, in whose presence they pray, come to the knowledge of our prayers? for other presence they can prove none.  
Kellison saith: By the revelation 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 prove how the dead bodies can see God face to face, in whose presence they pray.  
But say that their souls did attain to the knowledge of our prayers from God, what necessity is there in it, that they needing themselves a perpetual mediator to stand in the presence of God, should acquaint God, as second mediators, with that he knew before to the breeding of a confusion in that celestial jerusalem, 
2. Cor. 4.9. Isai. 42.1.  where the Saints, both living & departed, behold God in the face of his Son, and God again his Saints in the face of his Son, as in him in whom his soul delighteth.  
If their souls did know when we prayed unto them, yet would it nothing profit; 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 fear of the Lords displeasure, who hath threatened everlasting destruction to the favourites 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 judgements against us, in whose sight the Angel● are not perfect? For this is peculiar to Christ the righteous, who showing himself to the Father, craveth for his own name, and his own merit, a● just reward upon a due debt, namely, remission of sins, sempeternall righteousness, and the gift of the holy Ghost for all his elect. He is Emanuel, God with us, he speaketh for us, he excuseth us, he maketh our cause good, by offering up his own righteousness upon the golden Altar of his own pure, and incomprehensible nature, which as sweet perfume mounteth to the highest throne seated in incomprehensible light, to the obtaining all things for us: that we might be complete in him, in whom all things are given, even in him who is not the Son of God unum, or unicum, 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 speak to the Father, 
Ambrose. de Isaac Euanua.  our eye whereby we see the Father, our right hand whereby we offer ourselves to the Father: without whose intercession, neither we, nor all the Saints have to do with God. S. Augustine cited in the Rheims, saith: That Christ is the advocate and patron of mankind, that by himself alone, and by his own merits, purchaseth all grace, and mercy to mankind in the sight of his Father: 
1. Tim. 2. annot.  none making intercession for him, or giving any grace or force to his prayers, but he to all: none ask 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 give more honour to Christ, in acknowledging him their only Saviour & advocate, and his righteousness the only sweet perfume to be offered up in the censer of faith.  
Or the Papists that have found out other saviours, & intercessors, & withal made a composition of divers men's merits to offer up as a sweet incense of grateful smell to God. 
Exod. 30.38.  But if the earthly incense might not be imitated but upon pain of death, let Kellison, and all Popish Priests judge what their hire shall be for counterfeiting that which is heavenly, and not of any created composition, as the Legal incense, the shadow of the heavenly was.   

OPPOS. 11. The Reformers have no religion, because they have no sacrifice. His reason, without reason, is; because Christ's sacrifice is not sufficient to uphold religion, and the worship of God.  

Survey. pag 376. pag. 384.  ANtichrist, (saith the Annotation upon the Rheims) shall abrogate the daily sacrifice. Again, shall impugn Christ's kingdom upon the earth: 
2. Thes. 2. annot.  that is to say, his spiritual regiment. Again, shall impugn Christ's Priesthood: 
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 Saviour, to teach that Christ's sacrifice is not sufficient to uphold religion, and the worship of God. Concerning whom, the Lord hath sworn, and will not repent: that Christ (and none but Christ) is a Priest for ever, after the order of Melchisedec. Thou art a Priest for ever, after the order of Melchisedec, saith the Lord, speaking in the singular, and not in the plural number. For only Christ is King of peace, King of righteousness. Only without Father of his manhood, and mother of his Godhead. Having neither beginning of his days, nor end of his life: and therefore continueth a Priest for ever without successors in his Priesthood, as confirmed unto him by the oath of the Lord himself, after he had said: Sat thou on my right hand until I make thine enemies thy fot-stoole. O Lord, which hast sworn (saith S. Augustine) Thou art a Priest for ever after the order of Melchisedec: The same Priest for ever is the Lord on thy right hand: The very same Priest, I say, for ever, of whom thou hast sworn; is the Lord on thy right hand; because thou hast said unto the same my Lord: Sat thou on my right hand, until I make thine enemies thy footstool.  
Which everlasting Priesthood of our Saviour, cannot be without use; yea, most excellent use: first, in showing himself before his Father. Secondly, by giving gifts unto men.  
First, in that he appeareth in the sight of God for us: we are esteemed righteous, perpectually in him: who is the true sacrifice, and full accomplisher of man's redemption. 
H●b. 7. an.  As the Annotation upon the Rheims truly styleth him. And hath by once offering, wrought a perpetual freedom from the kingdom of death. Our high Priest (saith the Apostle,) which is holy, innocent, impolluted, separated from sinners, and made higher than the heavens: hath no need daily (as those Priests) first for his own sins, then for the peoples, to offer sacrifice. For this he did, once for all, in offering himself. That which they did daily, and unsufficiently, in offering the sacrifice of beasts: Christ did once, and perfectly, in offering himself.  
From hence appeareth: first, 
Revel. 1.5.  the excellency of his love. Secondly, the excellency of his mediatorship. The excellency of his love, who loved us, and washed us from our sins in his blood. What greater proof can there be of his love, than this? that of tender compassion and love towards us, (as a most merciful and excellent high Priest) he offered up himself in sacrifice, even a slain, and bloody sacrifice for the sins of the world. And so, with his blood once powered forth, and once offered, hath w●shed away all our sin●, and reconciled us to his Father.  
Secondly, ensueth (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 he is the mediator of a better Testament, which was made upon better promises: namely, the remission of sins perfected by his death, and sufferings. 
jer. 31. Heb. 1.16.  For I will be merciful unto their unrighteousness, and I will remember their sins and iniquities no more, (saith jehovah) that made the Testament, or covenant concerning the remission of sins. And by his death confirmed the same. Therefore he forgave sins (saith Chrysostome) when he gave the testament by his sacrifice. If therefore he forgave 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 sin: for it is superfluous, after remission is given. And he promised, saying: Their sins and iniquities I will remember no more. Which promise of God, 
Rom. 4.5.  is every day more and more performed in the justification of the ungodly man, who is justified by faith in Christ: by having his righteousness imputed unto him, that hath none of his own.  
The second use consisteth in the Kingly dignity of our Saviour, who being exalted, and placed in t●e highest degree of honour, giveth, as he hath received, 
Psal. 68.8. E●h. 4.8.  gifts for men. By the merit of his manhood, gifts unto men: through the power of his Godhead, the gift of the holy Ghost, 1. joh. 4.13. The gift of grace. Rom. 5.15. The gift of faith. Ephes. 2.8. The gift of righteousness. Rom. 5.17. The gift of life. Rom. 6.23. with other graces infinite, decking us fit for the bridegroom. Since then, (saith the Apostle) that he by the right hand of God, hath been exalted, and hath received of his Father the promise of the holy Ghost: he hath shed forth this which you see and hear.  
As God did beautify the souls of the Apostles with supernatural knowledge, making them of Fishermen, Preachers, and to speak as the Spirit gave them utterance, to every one in his own 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 applieth the benefits of Christ's passion. To the begetting the Church anew lost in Adam: and to the reëdifying of it daily more and more, 
1. Pet. 1. 1. Cor. 6. joh. 6. 1. 1. Cor. 10. & 12. Ephes. 2.  until it come to the full period of perfection. For Christ by the holy Ghost, doth sprinkle us with his blood, doth make us his members, doth feed us with himself, doth make us drink of himself, and doth build us upon himself, that we may be complete in him, which is the head of all Principality and Power.  
How then cometh it to pass, that Christ's sacrifice is not sufficient to uphold religion, and the worship of God. Kellison telleth us the reason is: If Christ never offered any other sacrifice, 
Pag. 291.  then that of the cross: then is he not a perpetual Priest, because he hath no sacrifice, which either by himself, or by his Ministers is perpetually offered.  
Then it may be of them demanded, wherein the eternal Priesthood of Christ consisteth? 
Heb. 7. annot.  The Annotation upon the Rheims telleth us: That Christ is not called a Priest for ever, only for that his person is eternal: or for that he sitteth on the right hand of God, and perpetually prayeth, and maketh intercession for us: or for that the effect of his death is everlasting. For all this proveth not in proper signification, that his Priesthood is everlasting and perpetual. But that Christ's eternal Priesthood consisteth in the perpetual sacrifice of his body and blood in the Church. Yet by an unbloody sacrifice, 
Pag. 144. pag 614. pag. 288. Pag. 387.  continually to be offered; (as Kellison saith) not immediately from Christ the high Priest: but only by his under, and virgin like Priests. For the worship of God, and exercise in religion (which sacrifice in the Mass so offered) is a most pleasing and clean sacrifice; not only in respect of the outward form, which is unbloody, but also in respect of the most chaste, pure, and virgin like flesh and blood of Christ.  
Now then seeing Christ's sacrifice, (as the Annotation upon the Rheims teacheth) consisteth in the perpetual sacrifice of his body and blood in the Church. Then it consisteth not in that sacrifice Kellison speaketh of: because it is unbloody, without blood: therefore without profit. For without shedding of blood is no remission. 
Heb. 9.22.  If Christ's perpetual Priesthood consisted in that unbloody sacrifice: then should Christ's perpetual Priesthood surcease to be, when that should surcea so to be offered.  
But seeing a sacrifice offered by an under Priest, is so powerful to uphold religion, and the worship of God, which the sacrifice of Christ cannot. Let us behold this sacrifice so highly commended, and so majestically offered by virginlike Priests. And first the excellency of the Priests that maketh and offereth it. For though they do style themselves under Priests; as the Pope styleth himself: servus servorum, The servant of servants: yet they challenge notwithstanding with him, supreme power over the Creator of all things.  
To the manifestation hereof, we are first to consider the excellency of the Priest in the consecration. They tell us, that in their hands, 
Stella Clericorum.  (as it were in the virgin's womb) the Son of God is incarnated, and taketh flesh.  
That in their consecration they are above the blessed mother of Christ. For she caused Christ to come into her virgin like womb, with eight words: Ecce ancilla Domini fiat mihi secundum verbum tuum: whereas their Priests make him come into the host with five words only: that is to say: Hoc est enim corpus meum.  
That they are more higher in authority than Kings: 
Sermo disci●● stella Cleri.  happier, or more blessed than Angels: and a creator of his creator. Insomuch that he that made him, without him: is made by the means of him. Are not here excellent under Priests? in their authority above Kings. For he that setteth the King before a Priest, setteth the creature before the creator, saith Stamsl●●s Orichovius.  
In their consecration, they are above the mother of Christ; more blessed than the Angels: yea, above the supreme majesty. For God made the world, and they make him that made the world; even the Godhead of Christ. For otherwise they cannot be the creator of their creator, without giving a beginning to him that hath no beginning.  
As the under Priest is before God in the consecration, so he is in the place of God in the offering. For the offering up of the humanity of Christ is proper to the Godhead of Christ. joh. 6.51.  
As the under 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 worthiness of the offerer: which was the cause he rejected cain's, when he accepted Abel's.  
As the under Priest is excellent in his consecration, and offering: so he is in his mediatorship. Not entreating only in the Mass, for the quick, and the dead; but for Christ himself: Praying the Father to accept the body and blood of his Son: as he accepted the sacrifices of Abel, Abraham, and Melchisedec. Is not here an excellent under Priest? that desireth that God would so accept the blood of his Son, the Redeemer of the world: as he did the blood of beasts.  
As the under Priest is a mediator, to entreat God: to accept the sacrifice of his Son. So likewise, he desireth God to command his holy Angels, to convey the body and blood of his Son to his high Altar, Bonaventur (cited by Doctor Buckly saith) That the Priest, doth lift up the body upon the Altar. As though he should say: Behold, he whom the world is not able to contain, is our prisoner: therefore let us not let him go, unless we do first obtain of him that which we do desire.  
Must he not needs be their prisoner, that cannot departed of himself, unless he be carried? Nay: must he not needs be their prisoner, whose belly is his sepulchre? The Priest is jesus Christ his sepulchre, (saith that treatise entitled Stella Clericorum) Because he swalloweth down his body, and blood into his belly.  
Briefly, as the under Priest, hath power to make his Creator: so he hath to give remission of sins, before his Creator: nay, as well as his Creator. Priests have obtained (saith the Annoation upon the Rheims) the wonderful grace, 
Luk. 5. annot. Mark. 2. annot.  to remit sins. Again, their is one court of consciencce in earth, and another in heaven: and the judgement in heaven, followeth, and approveth this on earth. And Cardinal Cusanus saith. This power of binding, and losing, is no less in the Church: than it is in Christ. For the holy Church of Rome, 
Ca●d. ●usa. ad Bohamos.  (saith Pope julius) hath power granted unto her, by a singular privilege: to open and to shut, the gates of the kingdom of heaven, to whom she listed.  
So the under Priest, with the king of pride, in the remission of sins, would communicate to a creature, that which is proper to the Divinity. For no man can remit sins but God only. Therefore he which remitteth sins is God: because no man forgiveth sins but God. And thus the under Priest in the Mass, taketh upon him to be as a God, when he saith: Et ego, authoritate mihi concessa, etc. And I by my authority do first absolve thee, from the sentence of the less excommunication, if thou have need thereof. And beside I absolve thee from all thy sins.  
Thus much concerning the excellency of the under Priest, who is the maker, the offerer, and the mediator of this excellent sacrifice: that is offered to uphold religion, and the worship of God: which Christ's sacrifice cannot do.  
Secondly, it is necessary to know: who it is that can make a round cake a God by consecration, able to perform this. The Master of the Sentences saith. That an heretic cannot consecrate. Moreover, whosoever bewrayeth himself, to be of the latter standing, is an heretic: (by kellison's censure) which all popish Priests do, in offering up bread unconsecrate, for the remission of sins.  
In the first part of the Canon, which beginneth with Te igitur, the bread unconsecrated (yet called a holy sacrifice, and without spot) is offered up: for the Catholic Church.  
In the second part of the Canon, beginning with Memento Domini. It is offered not consecrate, for the redemption of souls.  
That it is not consecrate, it is manifest: for in the fift part of the Canon beginning with Quam oblationem. The under Priest desireth, that it may be made the body and blood of Christ: Neither are the words of consecration, as they term them, (namely, Hoc est enim corpus meum,) read until the sixth part of the Canon. Thus they bewraying themselves, to be of the latter standing, (by offering bread unconsecrate, for the remission of sins) are heretics: by Kel. censure. And cannot consecrate, as the Master of the Sentences 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 choice of one Host, and let it lie amongst the rest always provided: and that his mind be upon them all at once: He is moreover commanded with one breath to speak these words. (Hoc est enim corpus meum) without thinking any other thing.  
For if the Priest do not speak these words, cum intentione consecrandi, that is: with an intent and mind to consecrate, they be not made the body and blood of Christ: but remain still nude, nude, and bare creatures of bread and wine. 
H●lcot Tho. de Aqui. in rationale. divino ●um ●ffi●io.  Therefore Holcot saith upon the Master of the Sentences. The lay people worship a wafer that is not consecrate.  
Therefore to avoid the error of such idolatry: The Master of Sentences adviseth them to worship with a condition: saying, Lord if thou be there I worship thee: If thou be not there I worship not. Whose counsel an Inquisitor of Spain following. As Master Cyprian Valera writeth, said to avoid idolatry. I adore thee Lord If thou be there.  
In which matter of ambiguity, likewise the Priest (in the cantels of the Mass) is commanded, to take up his own Host before any other: because, he believeth and is assured of his own: howbeit he believeth of the rest, but is not assured Moreover, 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 lose his colour, the consecration whereof 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 Mass, (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 blood: he told his Disciples, that it was his body and blood which he gave for them.  
If Christ consecrated the bread and wine when he blessed it, where are the words of consecration? Seeing there is none named, but a testimony that he gave thanks. If not when he blessed the bread? It is not like it was done after (as they would have it) by virtue of these words: Hoc est enim corpus meum: namely, after his Disciples had received it, who being always ready to obey the Lords command, did take, when Christ commanded them to take, and did eat, when he commanded them to eat: which both went before he said this is my body.  
There be words of God nominated in the first of Genesis: whereby God made all the world. Yet though we have the words of the Creation, a new creature we cannot make: much less without words of consecration, the Creator of all things. Who will not give his glory to a creature: that is, he will not be made by a creature, a work far excelling all his works for a man to make his Creator. 
Isay. 43.   
These things briefly considered, how can Kellison prove: that Christ consecrated the bread, when he changed not the substance but the use. Which created for a temporal life to feed the body, is changed by the Omnipotency of the word (which is Christ) to feed the soul to eternal life. 
1. Cor. 11.26 Luke 22.18  And that he changed not the substance, but the use, it is manifest, by the words of the Apostle, where it is called bread, after the words of consecration, and the wine the blood of grape. Both lively representing the death of our Saviour (as the Annotation upon the Rheims confesseth) The bread, the body of Christ, with the blood poured out: the wine, 
Luk. 22. annot. john 6: annot.  the blood powered or shed out of the body.  
Therefore the Mass Priest, should always receive both kinds, by their own confession: because he must lively express the passion of Christ, and the separation of his blood from his body: Which cannot be done by a round cake, or unbloody sacrifice. For if it could he needed not both to consecrate, and receive bo●● kinds, as he is commanded.  
But Kellison, citing the speech of our Saviour: namely, Your fathers did eat Manna and did die: further urgeth. If it be true (saith he) that the blessed Eucharist is only a sign of Christ, and his body and blood? Then I demand of our Adversary? 
Page 706.  with what show of truth, Christ would prefer it before Manna. Why should Christ's bread give life, rather than Manna, seeing that Manna signified Christ, who is the bread, as well as the Eucharist. Our Saviour spoke in that place, of such fathers, that eat the sign and not the thing signified: that is Manna to fill their bellies; without looking to Christ the true life of the soul. 
1. Cor. 10.3.  Whereas the Apostle maketh mention of fathers, that eat the same spiritual meat that we do: that is, not only Manna the sign: (as they did whom Christ speaketh of) but also by faith feed on Christ the spiritual meat, as we do. Saint Augustine saith. Whosoever understood Christ in Manna, did eat the same spiritual meat that we do: But whosoever sought only to fill their bellies with Manna, (which were the fathers of the unfaithful) they have eaten and are dead. So also they did drink of the same spiritual drink that we do: but spiritual drink, that is, which was received by faith, not which was drunk in with the body. Again, you shall not eat the body which you see, nor drink that blood which shall be shed of them, that crucify me, but I have commended unto you, a certain Sacrament, which being spiritually understood shall give you life. Words which are no other, but as witnessing signs, do change the sound by times, when the self same faith abideth, to the ●●ting of the same spiritual meat, and to the drinking of the same spiritual drink.  
But to answer the question, wherein it is demanded, why should Christ's bread give life, rather than Manna? We may answer, Christ's bread, as the creature of God, can give no more life than Manna. For then judas might have been saved as well as the rest of the Disciples: For he eat 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 than Manna, which was but as a witnessing sign? It might easily have been answered: seeing Christ's is life: yea, the fountain of life itself, and bestoweth it by the effectual working of his holy Spirit, 
Rom. 8.10.11.  upon his members in whom he dwelleth: And therefore may easily give it, being the Creator, when the creature cannot. But this (as S. Augustine speaketh) is a miserable bondage of the soul: to take the signs, in stead of the things that be signifi●●. Contrary to the counsel of S. Chrysostome: Let us not confound (saith he) the creature and the creator both together: lest it be said of us: They have honoured a creature more than their maker.  
Kellison to prove a real presence, & a round cake to be God, citeth also this saying of our Saviour: Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.  
Christ (who with his sanctified mouth) spoke these words, also said: And this is the will of him that sent me, that every man which seethe the Son, and believeth in him, should have everlasting life. Again, whosoever eateth my flesh, and drinketh my blood, hath eternal life. All which words being true, it must needs follow, that to eat is to believe in him. For if these words might be understanded otherwise? Then a man might have everlasting life, without the eating of Christ's flesh, and drinking his blood: which is against Christ's express words: 
joh. 6.53.  (who saith) Except you eat the flesh of the Son of man, and drink his blood, ye have no life in you. Or else we must needs say: that a man eating may be saved, not believing in Christ, which is contrary also to the written word: which saith. He that believeth not, is condemned already. 
joh. 3.18.  Therefore of necessity, to believe in Christ, and to eat him is all one. Crede & manducasti (saith S. Aug.) Believe and thou hast eaten.  
If it were literally to be understood of Christ's real 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 receive life as well as the godly.  
Now that Christ is not present every where: their Annotation upon the Rheims testifieth (which thus saith) Christ, 
Revel, 6. annot.  nor his Saints be personally present every where, nor can be at once in every place alike, a● God is: But their motion, speed, and agility to be where they list, is incomparable: and that their power, and operation is according.  
Here it plainly appeareth, that Christ is not personally present, according to his humanity, every where: for that is proper to the Godhead of Christ. For if the flesh of Christ, should be every where? Then the flesh of Christ is everlasting: which thing to hold, 
1. joh. 4.3.  is, to deny that Christ came in the fullness of time, which is an especial mark of Antichrist,  
Secondly, if Christ were really present in the Sacrament? yea, in the perfection and sweetness of glory, as our Adversary holdeth? then it must of necessity follow: that whosoever receiveth him, receiveth life: Whosoever (saith Christ) eateth my flesh, and drinketh my hloud, hath eternal 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. john 26.  He that receiveth not this meat, hath no life (saith Saint Augustine) and he that receiveth the same, hath life and that everlasting. For as S. Gregory Missene (cited upon the Annotation of the Rheims) saith. That lively body, entering into our body: changeth it, and maketh it life and immortality. Again, S. Cyrel there cited, 
joh. 6. ann.  also thus speaketh. Though by nature of our flesh we be corruptible: yet by the participation of life, we are reform to the property of life. Otherwise that comfortable doctrine of Saint Ambrose, could not be true: namely, Thou shalt not fear death, if thou bear Christ. Nor that sweet sentence of S. Augustine, cited in the Rheims: namely, Thou art life everlasting, and thou givest not in thy flesh and blood, but that which thyself art.  
Yet it is said in the Mass book: That the good folk receive 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 evil man can eat. For if the evil man could eat of the body of the Lord, it should never be written: He that eateth this bread, shall live for ever.  
For the condemnation of the unworthy receiver lieth not in eating the body of Christ: 
1. Cor. 11.  but in not deserving it: as the Apostle testifieth, in coming without faith, the eye of the soul, and therefore without Christ.  
Whereas the worthy receiver, having faith, 
Eph. 3 17. 1. joh. 3.24.  hath Christ: For by the spirit and faith, Christ dwelleth in him. Having Christ he hath righteousness, and so worthily presenteth himself to receive the seal of a further confirmation, and assurance, by a visible sign of the invisible righteousness, which he bringeth with him, by bringing Christ, who is his righteousness. Otherwise how can he look for a confirmation at God's hand of that, by any seal or received sign which he hath not.  
Abraham was justified by an imputative righteousness having Christ dwelling in him by faith: and afterward received circumcision, as a token of the justice of faith. The Eunuch of Candace, Queen of the Aethyopians, first believed, and after received baptism, as a witnessing sign that his sins were washed away by the blood of the Lamb Christ jesus. 
Aug 〈◊〉 joh. T●●ct, 26.  This is to eat that meat (saith S. Augustine) and to drink that drink to dwell in Christ, and Christ in us: Again, he that dwelleth not in Christ, and in whom Christ dwelleth not, doth not eat spiritually his flesh.  
But the annotation upon the Rheims objecteth: That ill men receive the body and blood of Christ, 
1. Cor. 11. ann●●.  be they ill l●●ers or infidels: for in this case they could not be guilty in that they receive not. How then were the jews guilty it doth appear by two most excellent testimonies. Not in receiving Christ, but in betraying and murdering the just (saith S. Stephen, And in crucifying the Lord of glory. 
〈◊〉 ●. 3●. A●●. 2. ●6.  saith S. Peter. So the wicked are guilty, not in receiving Christ, but in not receiving him, and in crucifying to themselves again by sin, 
H●b. 6.6. Prou ●. 4.  the Son of God: approving therein, by forsaking the law, the horrible impiety of the jews. S. Augustine saith: They are guilty; not because they receive, but because they received not the body of Christ? For (as S. Hierome tea●heth:) Heretics do not eat the body of the Lord nor drink his blood.  
Thus in conclusion we 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 transubstantiation is not found expressed in the Canon of the Bible. Scotus saith: That neither by Scriptures, nor by reason, it can be proved. And the jesuits themselves hold: 
Ann●t. Popish tire 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 saith the Annotation upon the Rheims: 
Heb. 10. annot.  It is by his death and resurrection to life again, that his body is become apt and fit, in such divine sort to be sacrificed perpetually. Neither was it heard of after the death of Christ, until the Council of Lateran, holden in Rome, under Pope Innocentius the third, in the year of our Lord, 1215. In the reign of King john. This verity (saith Scotus,) about Transubstantiation, was declared first in the Council of Lateran.  
Having thus far taken a view of their sacrifice without blood, being unfit to wash away sins, and no better than bread, profaned to an idolatrous use; and therefore altogether unable to uphold religion, and the worship of God. We may boldly conclude, that the Protestants relying upon Christ, have both a sacrifice and religion: whereas they relying upon a piece of bread, have no sacrifice nor religion.  
Neither do they altogether rely upon their god of bread. For with him (as with a God not all sufficient) they have joined many commissioners to the remission of sins: their Holy water, Ashes, Palms, Candles, and such like. Hallowed with this clause (as it appeareth in their Pontifical) that they may be to us the salvation of body and soul. 
Christ his sacrifice taketh away original sin. Theirs actually therefore of greater efficacy.   
Concerning their real presence, or god of bread, Thomas Aquinus thus teacheth: As the body of our Lord was once offered upon the cross for the debt of Original sin; so it is daily offered upon the Altar for the debt of daily sins.  
Concerning holy water, Augustine Steu●ns thus speaketh: We hollow water with salt and prayers: that by the sprinkling thereof, our sins may be forgiven.  
By this we may see that their God of bread marcheth not alone in forgiveness of sins: therefore not the only sacrifice, but a sacrifice accompanied with many companions, to the upholding of religion, and the worship of God: which Christ's sacrifice (as they say) is not able to do.  

Notes of Antichrist in the Rheims. Revel. 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 daily sacrifice, and openly achieving desolation.  
Attempting to draw from the true faith, in denying that Christ hath taken away our sins, in drawing us from believing the remission of sins, confirmed unto us by the Oath of God, and sealed with his blood. By teaching that faith in Christ is an idle apprehension of Christ's justice, and a lying faith: that inherent evil is inherent righteousness, wherewith we are saved.  
Abrogating the daily sacrifice, in denying the sufficiency of Christ's sacrifice, & in undertaking to offer Christ in the Mass to the Father, not to us: but for us, which cannot be done but by his eternal Spirit nor without his death, who died but once for all.  
Openly achieving desolation, in seeking by treason, to ruinated States, inciting men to rebel against their Sovereign, and by plotting the ruin of God's Church by spiritual desolation, as well as temporal.  
Therefore (Gentlemen) seeing by divers marks and tokens set down in the Rheims, the Church of Rome (the fullness of the Gentiles accomplished) is become the seat of Antichrist, I will say with the kingly Prophet David: Kiss the Son lest he be angry; and so ye perish in the way. 
Psalm. 1.  And conclude with the Council of Ambrose Ausbertus (one of your own Doctors. The Prophet jeremy saith: O my people, go forth from the midst of them, and save every man his soul from the rage of the Lords fury. For none of the elect of God, can in this life go forth from the midst of that wicked city: (that is, from the midst of evil, which that Babylon signifies,) but by defying, that they do; and by doing that they defy.