is proued noe common vvelthe can enioy temporall and ciuil peace and discipline vvithout them Takeavvay hope of heauen and take avvaye prayer almes deeds erecting of Churches founding of Colleges and hospitalles then fasting and penaunce vvorkes of iustice mercy and charitie vvill decay in breefe men vvill bee negligent and slouthfull in all exercise of vertue and obseruation of the lavve For vvho vvill ronne that sees no gole vvho vvill fight that hopes for no victorie vvho vvill vvorke that lookes for noe revvard I knovv that the very loue of God yea of vertue should moue vs to good but yet so dull vve are and so backvvard that these motiues litle moue vs and so naturall vnto vs it is to be moued vvith hope of revvard that if men hoped not for heauen fevv vvould striue to ouer come their passions and the difficultie in exercise of vertue and obseruation of the commaundementes Like vvise if feare bee the keeper praeseruer and conseruer of all common vvelthes hovve shall vve imagin that the Church of God can stande vvithout it I graunte that sinne is so fovvle a thinge that euen for the hatred of sinne vvee should abandone sinne but seing that sinne is so aggreable to our corrupt nature and neuer appeareth in the ovvne likenes but is allvvayes masked and disguised vvith a shevv of commoditie pleasure or profit fevve ther are vvho vvould absteine from sinne for the turpitude therof dishonestie vvhich it implyethe For vvhat should restraine a man from sinne shame of the vvorld I suppose he hathe a secret place Feare of temporall punishment I suppose the fault bee vnknovven Feare of God Vvho vvill feare God that feares not the hell vvhich hee hathe prepared Vvherfore if notvvithstanding the hope of heauen and feare of hell vvhich for all Caluins heresie possesseth the hartes of moste men yet so fevv liue vprightly and so many go avvrye vvhat vvould they do if hope of heauen and fear of hell vvere quite rooted out of their myndes Truly the narrovv path of vertue vvould bee ouergrovvne vvith vveeds for vvante of treading and the broad vvay of vice vvould become so smothe that none vvould imbrace vertue all vvould tumble headlonge into the depthe of vice and pleasure and so the vvay to vertue vvould bee hedged vp and the gate and vvay to vice vvould allvvayes lie open heauen vvould be a place inaccessible and hell our common home The second Chapter shevveth hovv in teaching that only faith iustifieth they open the gapp to all vice SAtan the common enemy of mankind knovving hovve easily he might entise and allure vs to sinne to vvhich thing his malliciouse mynde is allvvayes bente and enclined if hee could persvvade the vvorld that only faithe sufficeth for mans iustification hathe longe since gone about to beate this doctrine into our heades to bevvitch our vnderstaÌ„dings vvith it And bicause hee knovveth that vvhen he speaketh in is ovvne person and likenes he findeth litle audience he hathe gone about and that euen in the Apostles tyme by certaine of his ministers vvhoe vvent vnder the name of Christians to intrude vppon vs this his pestilent doctrine 2. Pet. 3. For they not vnderstanding as saint Peter sayeth vvhat saint Paule sayed vvould make him speake as fooles make belles to sound to vvit as they imagined and so auouched that only faithe vvas sufficient to iustificatioÌ„ and saluation and that saint Paule so vvarranted vs. l. de fide â—peribus Vvherfore saint Austine affirmeth that sainct Peter sainct Ihon and sainct Iames and sainct Iude also vvrote their Epistles to refell refute this heresie and to expound sainct Paules meaning After these companions Simon Magus imbraced the same opinion and after him Eunomius vvho bragged that the faithe vvhich they preached vvas sufficient to saue their follovvers vvhat sinnes soeuer they committed This damnable heresie longe since dead in the myndes of men and buried also in hell Luther not by miracle but meare madnes hath called to life againe ar 10 1â— l de Christiana libertate com in c. 2. Gal. vvho in diuers places affirmeth that only faith iustifieth before vvithout charitie and good vvorkes And bicause he savv that in thus saying he seemed to open the gappe to all vvickednes he addeth another heresie to vvit that true faithe and good vvorkes can not be seuered therfore sayeth hee although only faithe iustifie yet that argueth not that good vvorkes are not necessary bicause a true faith allvvayes bringeth vvith it good vvorkes l. 3. c. 14. §. 1â— c. 1◠§. 8. Caluin ioyneth vvith Luther in this opinion affirming that faithe only iustifieth and that good vvorkes are only signes and effectes of this faithe Yea Luther hee bothe auouch as shal be aftervvards declared that good vvorkes are so farre from iustifying that they are all mortall sinnes and by faythe only obteyne this fauour of God as not to bee reputed nor imputed to the faithfull maÌ„ And this faithe saith Caluin iustifieth not as a vvorke of ours bicause vvhatsoeuer proceedeth from our corrupt nature he counteth sinne but as it is an instrumeÌ„t by vvhich vvee apprehend Christes iustice and so applye it to our selues make it so our ovvne that noe since is imputed vnto vs. §. â— These are his vvords The povver of iustifying vvhich faith hath consisteth not in the vvorthines of the vvorke our iustification standeth vppon the only mercie of God and the deseruing or merit of Christe vvhich iustification vvhen faith taketh hold on it is sayed to iustifie So that faith also according to Caluin is a sinne bicause it is a kinde of vvorke of ours yet it iustifieth bicause it apprehendeth Christes iustice and so by a sinne as by an instrument vvhich apprehendeth Christes iustice vvee are made or rather reputed iuste But before I come to inferre my intended coÌ„clusion out of this doctrine I vvilbee so bold as to aske them vvhere they read in Scripture that only faithe iustifieth Rom. â— Saint Paule saye they affirmeth that a man is iustified by faithe True but he sayeth not by only faithe nether dothe any place of Scripture auouch so mnch Vvherfore Luther seing that this place vvas not plaine enoughe to proue that only faith iustifieth in his Germaine translation he foysted in only into the texte making sainct Paule to say vvee thinke a man to be iustified by faithe only And being warned of this his corruptioÌ„ of scripture by a certaine freind of his In Resp ad duos art ad amicum Ex Bel to â— l. â— de iustif c. 16. he ansvvered that that vvas the meaning vvherin yet hee shevved him selfe a false translatour vvhose office is to translate faithfully as the vvords lye and not as hee vvould haue them interpreted for that is the office of an interpretour and if this be lavvfull for Luther hereriques haue scope enoughe to make scriptures speake as they vvill imagin that they should speake But Luther vvill say
ignem aeternum c. Mat. 25. Goe you accursed into euer lasting fire vvhich is praepared for the deuill and his angells This is the honourable title and office of Christ vvhich the ghospellers allso confesse in vvords and professe in their Creed but in their doctrine they deny as I shall euidently demonstrate by their opinions and vvords vvhich take from Christ the three offices of a iudge allready alleaged And first of all to beginne vvith the last acte and office vvhich a Iudge exerciseth â— 2. Inst c. 16. §. 18. to vvit condemnation Caluin sayeth plainly that Christ is our Redeemer and is not to mounte vp into his tribunal seate for the condemnation of a faithfull man Adde to this that place of scripture vvhosoeuer beleeues not is allready iudged Io. 3. And thou shallt see that CaluiÌ„ leaues none for Christ to condemne at the latter day And truly herin Caluin speaketh very conformably to his ovvne doctrine See the fourâ—he booke and fifte chap. for he is of opinioÌ„ that Christ hathe so redeemed vs that no lavve can bynde vs no sinne can be imputed vnto vs vv ch if it bee soe the title of a redeemer a Iudge are repugnaunt so if Christ bee our redeemer after this maÌ„ner he can not be our Iudge For if our redemption importeth a release from all lavves and such a freedom from sinne that noe sinne can bee imputed vnto vs then certes Christe can not for any sinne condemne vs at the latter day Secondly they deny all merit and affirme that all our actions are of them selues mortall sinnes seem they neuer so good Liâ— 2. Inst c. 2. §. 9 â— 3. Inst c. ◠§. 7. Luth. â—de captiu Babâ—e de bap in 〈◊〉 â— ad Gal vvhich is the opinion bothe of Luther and Caluin and is commonly receiued of all their schollers by vvhich doctrine they take avvay the sentence of remuneration For if our actioÌ„s deserue nothing at God his hands then althoughe hee may frankely bestovv vppon his elect vvhat glorie it pleaseth him yet can he not be sayed to remunerate revvard their vvorks for vvher is noe desert there is noe revvard and so thoughe Christ may like a liberall King bestovv glorie on them yet he can not like a Iudge by sentence of remuneration revvard them and so Christ looseth another parte of his office They affirme also that all our sinnes are aequall and they scoffe at that distinction of mortall and venial sinnes Luth. Calv. sup Mel. in locu tit de diserim peâ— mor veâ— and in this also Caluin speaketh according to his grounds for he sayeth that all our actions are vitiouse bicause they proceed from a vitiouse nature corrupted by originall sinne vvhence it follovveth that all our actions are alike defiled bicause they proceed from the same fountaine of corruptioÌ„ Vvhich doctrine if it goe for true then dothe Christ loose the third parte of his office vvhich is is discussion of sinnes and causes For vvhere there is noe distinction betvvixte the crimes and offences there can be noe difference in punishement and vvhere noe difference is in punishmeÌ„t the Iudge must pronounce the same sentence and giue the same iudgement vvithout all discussion ether of the offences or the punishmentes See the seueÌ„th booke and sixtâ— chap. They auouch also that vve haue noe libertie nor free vvill in our actions vvhence it follovveth as I shall demonstrate in the seuenth booke follovving that in our actions is nether vertue nor vice nether merite nor demerit and soe Christ in his iudgement can exercise none of all the three offices vvhich are before mentioned For vvhere is no vertue nor merit there can be no sentence of remuneration and revvard as is all ready proued vvhere is noe vice there can be noe sentence of coÌ„demnation and vvhere is noe vertue nor vice at all there can bee noe difference of vvorkes ether in vertue or vice merit or demerit and vvhere it is noe difference of causes there can bee noe discussion as is also all ready proued And so Christ is noe Iudge at all Epist 46. For as sainct Austine sayeth If free vvill be not hovv can God iudge the vvorld And if vvee haue not free vvill vvhy are not brute beastes called to iudgement as vvell as vve seing that nothing caÌ„ excuse their cruelties but vvant of free vvill See the fifthe booke first chap. Lastly they are not afrayed to auerre that God and consequenly Christe is the authour of all our sinnes that Iudas his treachery and Dauids adulterie vvere as much God his vvorke as sainct Paules conuersion yea Caluin sayeth that God vrgeth vs eggeth vs and enforceth vs to sinne vvhich doctrine if it go for currante Christe can not iustly condemne any bicause as Fulgentius sayeth l. ad Monâ—mum Deus non est autor eius cuius est vltor God is not the autour of that of vvhich he is the reuenger and punisher and consequently can not iustely punishe sinners if he be authour of their sinnes For vvith good reason might the coÌ„demned parsons make exception against his sentence and stande to it that by noe reason nor iustice God can condemne them for that in vvhich hee had as much parte as they to vvhich he vrged them yea inforced them And so thou seest gentle reader hovv these great bosters vvho bragge that they giue all vnto Christ despoile him and robbe him of his honourable title of of Iudge of the quicke and the deade vvhich they profess in their creed but deny in their doctrine The eight Chapter declareth hovv to noe small iniurie of Christe they make euery Christian and faithfull man as good and as holy as he him self is LVther Caluin and all the packe of their adhaerents as in the seuenth booke shal be related and in parte in the second and third Chapter of this third booke is all ready declared are of opinion that vvee are iustified and sanctified by the selfe-same iustice vvhere vvith Christ him selfe is iuste vvhich is inherent in him and imputed to vs and apprehended by vs vvith the reaching hand of faith and so made our ovvne They are afrayed forsooth to graunt inhaerent iustice least they should giue vs occasion to glorie in our ovvne sanctitie and so to fall into Pelagianisme vvhich affirmeth that Christes grace is not necessary But vvhilest they feare vvhere they needed not they feare not vvhere they should but ronne boldly and desperately into an absurd blasphemie Ex Aug har â—â— ep 9â— 20◠〈◊〉 l de nat grat c. 10. 11. For Pelagius is not condemned for auouching inherent grace but for denying that Christes grace vvas necessarie ether to the obseruing of the lavve or to the meriting of eternall glorie or to the ouercoming of tentations or auoiding of sinne and for affirming that man by his ovvne free vvill vvithout grace might do all these thinges Vvherfore to graunt
in baptisme and the vvater dryed vp vvhat signe remaineth I pray you to distinguish a ChristiaÌ„ from an infidel And vvill not profession of our faythe vvhich is noe sacramente distinguishe vs better l de vera falsa rel c de sacramentis Zuinglius maketh Sacramentes no better then souldiours markes by vvhich they are admitted and distinguished but this is refuted by the same argument by vvhich vvee haue reiected Melancthons badges l. capt Bab. c. de bap c. vl Luther graunts a litle more vnto Sacramentes for he sayeth that SacrameÌ„tes are external signes ordained to no other purpose then to stirre vp fayth vvhich only iustifieth and therfore vvhen he and his Lutheranes sometymes saye that sacramentes do sanctifie vs and that baptisme dothe regenerate vs they meane not as Catholikes doe that Sacramentes immediately giue vs grace but only that that they stirr vp faith vvhich sanctifieth vvherfore sometymes they call sacrameÌ„tes pictures vvhich put vs in mynde of Christe his passion But then it follovveth that they vvho haue pictures of Christe or his passion or bookes of the same subiecte staÌ„de in need of noe sacramentes bicause these thinges are more apte to stirre vp faythe then sacramentes Secondly Baptisme is to noe purpose in children bicause it can not stirre vp their fayth at all vvho haue noe vse of reason at all This so presseth Luther that it had made him an Anabaptiste had he not had a shifte in store vvhich also is a very poore one l. cont Cocleâ—â— he sayeth therfore that infantes at the tyme of baptisme haue vse of reason and that they vnderstand vvhat baptisme signifieth and so beleeue also in Christe And this he proueth by the example of sainct â—hon Baptist vvho reioised and acknovvledged Christ in his mothers vvombe Luc. 1. but by the same argumeÌ„t he might haue proued that all asses can speake bicause Balaams Asse by miracle once spake to the Prophet Num. 22. for as it vvas a priuiledg that sainct Ihon had vse of reason in his mothers vvombe so vvas it that Balaams Asse did speake and therfore if this be a good argument Sainct Iohn had vse of reason vvhen he vvas an infante Ergo all children haue this also is a good argument Balaams Asse could speake ergo all asses can speake At least vvise by this argument of Luther vve Maye experience in him Vvhat an asse can speake and is not ashamed to vtter And truly if children at that age vvere as vvise as Luther vvill make them vve must condemne them of hainous sacriledg Aug ep 57. vvho by their crying and by the resistaunce vvhich such litle onescaÌ„ make shevv hovv vnvvillingly and vvith vvhat litle respect they receiue this sacrament l 4. Inst c 14. §. 1.5.14 Caluin sayeth that Sacramentes are but Seales vvhich outvvardly signe the grace vvhich vvee receue by the promises of God and therfore he sayeth flatly that Sacramentes giue noe grace §. 23.22 and that the Sacramentes of the nevv lavve are noe better in this respecte then vvere the Sacramentes of the old lavv 1 Cor â— Yea he addeth that as sainct Paule sayed that Circumcision is nothing so he might haue sayed that baptisme in this respecte is nothing vvorthe And their reasons vvhy they vvil giue no vertue vnto SacrameÌ„tes are tvvoe especially First saye they if vve graunte that SacrameÌ„tes giue grace then follovveth it that vve must put our truste in Sacramentes and seeke for saluatioÌ„ else vvhere then at the handes of Christe vvhich can not but derogate much from the passion and person of Christe But this reason seemeth to haue litle reason For as the sicke patiente principally after God puttes his truste in his Phisitian yet expecteth health allso by the medicins vvhich he prescribeth so puttes his truste in the Phisitian as in the principall cause of his healthe and in the medicins as in the instrumentall causes and yet doth noe iniurie to the Phisitian yea rather in allovving of his medicins dothe him great honour so may vve put our hope and confidence principallie in Christe as our spirituall Phisitian and yet hope also for healthe by the meanes of his Sacramentes as by his medicins and instrumentall causes of spiritual healthe Secondly they are of opinion as shal be herafter related and refuted that only fayth iustifiethe vvherfore they must consequently saye that sacramentes giue noe grace for if they did giue grace they should also iustifie and sanctifie and so only fayeth should not iustifie And so follovving this doctrine some of them saye that Sacramentes are only badges to make vs knovvne Christianes others saye they only stirre vp faythe others make them seales and signes of former iustice and all denye that they sanctifie vs. Against all these opinions might suffice that place of sainct Paule Gal. 4. vvhere to put a differeÌ„ce betvvixte our Sacramentes and the old he calleth the olde naked elementes that is bare figures and of noe force nor vertue to giue grace but vvee vvante not many other places of Scripture vvhich may also proue this veritie Io. â— Sainct Ihon sayethe that if a man be not regenerated of vvater and the holy ghoste he can not enter into heauen ergo not only the holy ghoste but vvater also regeneratethe and consequeÌ„tly not only the holy ghoste as a principall Agente but also the vvater as an instrumeÌ„te vvorketh grace in vs by vvhich vve are regenerated Io. 4. The Sacrament of the altare Christe him selfe calleth true meate vvhich giueth life and nourisheth The Sacrament of Penaunce remitteth sinnes Io. â—â— bicause Christe giueth povver to his Apostles and in them to their successours to remitte sinnes by the sentence of absolution 1. Tim. 4. 2. Tim â— c. 8.19 And sainct Paule vvill vvitnesse that Order giueth grace to Preestes the Actes of the Apostles auouch that the Apostles vvhen they confirmed the first Christians Act. 8.19 gaue the holy ghoste by imposition of handes The like proofes I could bring and haue before brought in the former chapter for the other Sacramentes But bee it so that Sacramentes giue noe grace then dothe it follovve that they are to noe purpose bicause other thinges vve haue more fitte to distinguishe Christians from Infidells and to stirre vp faythe vvhich are by our aduersaries opinion the only effectes of Sacramentes and so it follovveth that if SacrameÌ„tes giue no grace that they are of noe vertue and altogether superfluouse and so as good it vvere to haue no Sacramentes as SacrameÌ„tes bicause as good neuer a vvhitt as neuer the better and noe Sacramentes noe religion bicause as before Sacramentes and religion euer vvente together The fifte Chapter shevveth hovv in effecte the reformers take avvay from vs those fevve Sacramentes vvhich they seeme to allovv of OVR Reformers are so liber all as to afforde vs tvvoe SacrameÌ„tes to vvit Baptisme and the Eucharist or the sacrament of the Altar vv ch they
that sainct Paule sayeth that a man is iustified by fayeth and not by the vvorkes of the lavve vvhich is all one as if hee had sayed that a man is iustified by faithe only and not by good vvorkes But to this I ansvvere that if sainct Paule had sayed that a man is iuste by faithe and not by vvorkes adding noe more then Luther had had some argument but hee sayeth not soe but only that a man is iuste by faites and not by the vvorkes of the lavve excluding only the Iudaicall sacramentes and ceremonies vvhich he calleth vvorkes of the lavve and vvhen in other places he excludeth vvorkes he meanethe the selfe same vvorkes Rom. 4. Gal. 2.3 or else those vvorkes vvhich proceed not from faithe and grace suche as vvere the vvorkes of the gentils Nether is faithe sayed to iustifie bicause that only iustifieth but bicause it is the beginning and ground vvorke of iustification or bicause it concurreth to iustification or bicause by that faithe vvhich iustifieth is vnderstood not a naked faithe but a faithe ioyned vvith charitie and good vvorkes such as saint Paule speaketh of vvhen vvriting to the Galathians hee excludeth the vvorkes of the lavve Gal. â— saying that in Christe Iesu nether Circumcision is of any vvorth nor the Prepuce but faythe vvhich vvorketh by charitie Vvherfore sainct Paule is so farre from thinking that only fayth iustifieth that hee auoucheth that if hee had all the fayth in the vvorld and so great a faithe that hee could moue mountaines 1. Cor. 33. yet if hee had not charitie hee vvere nothing And if Luther and Caluin bicause scripture sometymes sayeth that faithe iustifieth vvill therfore inferre that faith only iustifieth then bicause scripture sayeth that by hope vve are saued and that blessed is the man that hopeth in God Rom. â— Psal 83. I vvill inferre that only hope iustifieth and bicause scripture also affirmeth that the man is happie that feareth our lord Psal 111. I vvill conclude that feare only iustifieth Or if they vvill ansvvere that hope and feare are sayed to iustifie and to make man happie bicause they concurre to iustification and happines the same I vvill say of faithe to vvit that it is sayed to iustifie not bicause it only iustifieth but bicause vvith charitie it concurres to our iustification For to charitie allso is attributed our iustification and more then vnto faith For as Christe told saincte Marie Magdalen that her fayeth had saued her so he sayed that many sinnes vvere forgiuen her bicause she loued much Lue. â— and Scripture attributeth those effects to charitie vvhich are necessarilie linked vvith iustification As for example Mat. 22. Rom. 11. Col. â— 1. Tim. â— charitie is called the fullnes of the lavv the end of the lavve the obseruation of the lavv and the bond or knot of perfection Charitie also is sayed to make vs children of God â— 10 â— Rom. 3.1 Pet. â— 1. 10.4 by it the holy ghost is sayed to be diffused in our hartes charitie is sayed to hide and couer our sinnes and to make God to dvvell in our hartes Sainct Ihon pronounceth boldly that vvho loueth his brother by charitie is in the light 1. 10. â— and that vvee are translated from the darkenes that is of sinne to the light that is of iustification bicause vvee loue our bretherne Ibidem c 3. c. 4. yea hee sayeth that vvhoesoeuer loueth not remaineth in deathe And againe euerie one that loueth is borne of God By vvhich it is plaine that ether charitie is allvvayes ioyned vvith the grace of iustification as S. Th â— 2. q. 210. â— 1. â— Thomas sayeth or that it is all one vvith the sayed grace Sâ—â—t 2. d. 26. Our ibidem as others saye and so is the formall cause of iustification and then faith only concurrethe as a disposition as hope also and feare doe At least heÌ„ce it follovveth that only faith iustifieth not bicause hee that hath not Charitie as saint Ihon sayeth remaineth in death and if a man haue all the fayth in the vvorld as saint Paule sayeth vvithout charitie hee is so farre from being iuste that he is nothing and no body Supra Novv vvheras they saye that faithe only iustifieth but not vvithout charitie and good vvorkes bicause it can not bee vvithout them it is another absurde heresie â— Cor. â—â— For saint Paule vvhen hee sayeth that if he had all the faythe in the vvorld and yet haue no charitie hee is nothing supposeth that faithe may be separated from charitie 〈◊〉 2. And S. Iames supposing that it may be vvithout good vvorkes sayeth that faithe vvithout good vvorkes is dead and diuers parables as of the corne Mat. 1â— ibidem Mat. 22.25 and cockle in the same barne of good and bad fishes in the same nette of good and bad gestes at the same supper yea of the sheep and goates also argevve that men maye bee in the Churche by faithe and yet be badde Christians for vvant of charitie and good vvorkes vvhich the good Christians haue Yea reason teacheth that it is one thing to beleeue and to knovv our dutie by faithe and another thing to doe our dutie Yea if there vvere no other argument then the euil life of Lutheranes and Caluinistes vvho bragge that they haue true faithe and yet liue most viciously it vvould conuince them that faithe if there bee any in them may bee seuered from good vvorkes and ioyned vvith euil But to come to a conclusion if faith only iustifie then it follovveth that the gappe is opened vnto all vice and villanie For vvhen they come to the definition of this faithe vvhich only iustifieth Supra they say that it is an assurauÌ„ce by vvhich vvee are fully persuaded that Christes iustice is ours by vv ch faith also they saye Christes iustice is so applyed vnto vs that it is ours and couerethe our sinnes and maketh vs appear iuste in the sight of God Out of vvhich doctrine I deduce this argumente If faith only iustifie then if vvee retaine that faithe thoughe vve commit all the villanies in the vvorlde they can not hurte vs bicause so longe as vvee hold that faithe vvee are iuste and so the gappe is opened to all vice For if a man bee once persuaded that faithe only iustifiethe and that this faithe is noe other thinge but an apprehension that Christes iustice is ours if hee persuade him selfe that Christes iustice is his as hee must bicause Caluin and Luther affirme that euery man must beleeue so if hee vvilbe a Christian then needs hee only care to retaine that faithe and apprehension For if that only iustifie then retaining that hee is assured that he is still iuste though hee commit all the sinnes in the vvorld and so by this doctrine he hathe good leaue to sinne And for more confirmation of this argument it must be noted that Luther and Caluin affirme that Christes
propitiation of all and yet paganes and infidels and many of the reprebate are not iuste and therfore must not beleeue assuredly that they are iuste or electe if they should they should beleeue that vvhich is not so Christ therfore is our propitiation bicause hee hathe payed by his passion a sufficient price for our iustification and redemption but yet if that price by faithe in Christe together vvith hope charitie Sacramentes and obseruation of the lavve for all these are commaunded bee not applyed to vs vve are neuer a vvhit the better Thirdly suppose only Caluins faithe by vvhich he beleeues Christs iustice to be his vvhich not vvith standing is allready refuted vvere sufficient to applie this propitiation Supra yet for as much as Caluin sayeth that good vvorkes do necessarily follovve a found faithe I demaund of him vvhether that he and his haue not iuste cause to doubte or at least to feare their ovvne iustice and faithe also vvhose euill deeds are so many and so manifeste Fourthly euery one of them sayeth hee is assured that hee is iuste and shal be saued yet some of them are deceiued bicause some of them haue contrarie faithes and some of the same faithe are damned vvhy then may not Caluin also feare least hee bee deceued seing that Christs dyed for all and yet all are not iuste nor elect thoughe they assure then selues of the same Lastly this doctrine openeth the gapp to all manner of vice and vvickednes For if it bee sufficient to iustification to beleeue vndoubtedly that I ame iuste or that Christes iustice is mine then dothe it follovv that as after I haue sinned I may apprehend Christes iustice to bee myne and my selfe to bee iustified by the same soe vvhen I ame moued to sinne by the deuil or my ovvne concupiscence yea euen then vvhen I ame in the acte of sinne I may apprehend that thoughe ther is noe goodnesse in me of myne ovvne yet Christes iustice is myne of vvhich if euen in the acte of sinne I assure my selfe I maye assure my selfe also that noe sinne can hurte mee bicause that assurauÌ„ce iustifieth mee And so the fornicatour may thus discourse vvith him selfe I confess ô Lord that there is no goodnes in me and that this acte to vvhich I ame novv tempted is a sinne but Christes iustice is myne if I vvill apprehend it so am I ame iuste if I vvill beleeue so and from this faithe I vvill neuer bee dissuaded but vvill hold it faste euen in the acte of sinne and so I need not feare this sinne bicause if I hold fast by this faithe noe sinne can hurte mee bicause by this faithe I me iustified And so the vvay is open to all vice and vvickednes bicause if a man vvill beleeue that he is iuste and hold faste by this faith noe sinne can hurte him bicause that assuraunce of iustice dothe iustifie him The fourth chapter shevveth hovv in saying that faith maketh no sinne to be imputed to a faithfull man thei giue good leave to all faithfull men to commit all sinne and vvickednes THe reformers are of opinion as anone I shall relate in the next chapter that all our vvorkes are sinnes in vvhich least they may seeme to contradicte them selues for they saye also that true faithe can not bee separated from good vvorkes vvhich seemeth to allovve of all the vvorkes of a faithfull man they haue found out this vvay to escape a contradiction True saye they all the vvorkes euen of faithfull men are sinnes and yet true it is that faithe can not bee separated from good vvorkes bicause faithe makes God to impute nothing as sinne but rather to esteeme of all the actions of a faithfull man as good laudable Vvherfore Luther in a certain sermon vttered these vvords Vbi fides est Ser. super Siâ— Deus dilexit nullum peccatum nocere potest Vvher faith is noe sinne can hurte And so sayeth hee a Christian man is so riâ—ch that he can not damne him selfe but only by incredulitie Sup. l. de capt l. 3. Inst c. 14. sect 17 c. 1â— sect 8. Caluin also sayeth plainly that all iust and faithfull mens vvorkes are of them selues sinnes but are by faith reputed as good Vvhich doctrine if it be true then needeth not a faithfull man feare any sinne be it neuer so great bicause God vvill neuer impute it vnto him and consequently it shall neuer be brought to examination at the later day nor punished in hell bicause God imputes it not as sinne and consequently makes no reckening of it Psal 50. Vvherfore Dauid vvho vvas a faithfull man in vayne cryed God mercie for his adoultrie and murder bicause if hee vvas faithfull as certes hee vvas those sinnes could not be imputed as sinnes vnto him And so if Christians vvill holde faste by Caluins faithe and beleeue that Christes iustice is theirs they shall not need to feare ether theftes or adulteries bicause Luther and Caluin haue giuen them a vvarraunte sealed and signed vvith their ovvne handes that if they hold their faithe noe sinne can hurt them bicause it is not imputed vnto theÌ„ And vvhy then make vvee scrouple any longer of sinne let euery man if this doctrine bee true follovv his hcoÌ„cupisceÌ„ces For althoughe hee commit all the sinnes vvhich ether the deuill puttes into his mynd or the fles he and vvorld suggestethe hee is assured that they can not hurte him biause they are not imputed The fifte Chapter shevveth hovv the reformers auouch that all our actions are of them selues mortall sinnes and hovv this doctrine looseth the bridle to all vice VVoe be to them sayeth God vvho affirme bad to be good and good to be euib Isai 5. vvhich curse must needs light vppon our ghospellers vvho condeÌ„ne the iuste mans good deeds as mortall sinnes and accounte the faithfull mans euil deedes as good honest or at least as such that are not reputed euill but rather good in c vlt. ad Gal. Luther sayeth that the best vvorkes vvhich infidels doe are sinnes these are his vvords Vvhosoeuer out of Christe vvorketh prayeth suffreth dothe vvorke pray and suffer in vaine bicause vvhat soeuer is not of faith is sinne And in his coÌ„futation of Latomus reason thus he speaketh Omne opus bonum peccatuÌ„ est nisi ignoscat Dei misericordea euery good vvorke is a sinne vnless Gods mercie forgiue it And in the same place hee sayeth that God pardons it in that he imputeth it not to the faithfull And a litle before that hee sayeth that sainct Paule neuer did good vvorke in his life that the best vvhich euer he did vvas a sinne though God imputed it not to him bicause he vvas faithfull And yet again before that he sayeth that euen our iustice is vncleanes and all our good vvorkes are sinnes Likevvise in one of his propositions collected and condemned by the famous vniuersitie of Paris he hath these very vvords Omnes
opinion contrition vvhich is inherrent in vs can not be our Iustificatiō bicause they saye that there is noe inherent grace nor iustice And if before this faythe of theirs God should by infusion of grace iustifie them yet vnlesse they had a reuelatiō they could not especially vvith such assuraunce beleeue it bicause the vnderstanding can not giue assent vvithout some apparaunce of truthe They vvill saye that Christes iustice is theirs so that they vvill apprehend it by faith and so they are iust by that iustice if they vvill beleeue so but nether vvill this shifte serue their turne For before they beleeue this Christes iustice must bee theirs and by it they must bee iuste bicause that is the obiecte of their beleefe and the vnderstanding must see it to bee so before shee beleeue soe vvherfore seing that before this faithe of theirs Christes iustice is not theirs and they also are not yet iuste it follovvethe that they can not so longe as they are in their vvittes beleeue that they are iuste bicause this veritie must appeare to the vnderstanding before shee can beleeue it and therfore if before faithe they bee not iuste they can neuer beleeue so For as the sicke mā must bee vvholle and sound before hee can beleeue that hee is so bicause it is not in his povver to beleeue that vvhich is not or vvhich at least appeareth not soe a sinner can not on a sodaine vnlesse hee haue some reason for it beleeue assurdly that hee is iust And therfore if this assured faith bee necessarie to arise after our fall taken by sinne it is impossible to rise again after that vvee are fallen And to make the matter yet more playne as if the only remedie for a sicke man to recouer his healthe vvere to beleeue that hee is vvell it vvere impossible for him to recouer bicause vvhilest his disease remaineth hee can not beleeue that hee is recouered hauing noe reason to thinke so but rather the contrarie so if the only meanes for a sinner to recouer bee to beleeue in the middest of his sinnes that hee is iuste it is impossible for him to recouer bicause hee can not vvith harte thinke so hauing no reason for it but rather to the contrarie Hence I gather tvvoe thinges to be noted First that if a sinner bee iustified by beleeuing that hee is iust then is hee iustified by a lying faithe bicause hee be leeueth that vvhich is not and if you saye that so soone as hee hathe beleeued so hee shal be so that is not sufficient for yet it follovveth that hée beleeueth that hee is iust before hee is iuste bicause iustice follovveth faythe so he is iustified by a false and lying faithe The second thing vvhich I note is hovve malitiously and yet hovve couertly the deuill by his members seeketh our damnation For not content by theyr doctrine to haue induced vs to all sinne hee taketh a vvaye the meanes of rising again from the state of sinne denying penaunce to bee necessarie yea affirming in Luther that contrition is a mortall sinne and auouching in Luther and Caluin bothe Supra yea and in all theyr Schollers that the only meanes for a sinner to bee iustified is to beeleeue vvithout all staggering and vvith all possible assuraunce that his sinnes are forgiuen vvhich beleefe being impossible as is allready proued bicause it is not in the vnderstandings povver to beleeue vvhite to bee blacke or that a man is iuste vvhen noe probabilitie of it appeareth it follovveth that vvhen a sinner is fallen it is impossible for him to rise againe bicause it is as impossible for him to beleeue that hee is iust before hee see some apparaunce of the same as for a sicke man to beleeue that hee is recouered and vvell at ease vvhen hee is in the middest of the fitte of an hoate ageue or in the panges of deathe And so our reformers do not only tumble vs headlong into the very depth of sinne but hold vs there in perpetuall duraunce vvithout hope of libertie bicause they require at our handes an impossibilitie vvhich is in the midst of our sinnes to beleeue that vvee are iust and electe hauing no probabilitie of the same but rather great euidence to the contrarie vvhich is as impossible for vs to beleeue vvith harte as it is for the sicke mā to assure him selfe that hee is vvell vvhen hee is in the middest of his fitte THE EIGHT BOOKE CONTEINETH A SVRuey of their doctrine vvhich leadeth vnto Atheisme and contēpt of religion A SHORT PRAEFACE IRELAND is famous for that it breeds noe toades nor venimous serpents and Ingland hath been of longe tyme esteemed happie bicause it hath no vvolues but in steed of vvolues it hath been of late yeares vnfortunate for engendring of a certaine monster called Atheists begotten by heresie vvhich hath more vvasted and depopulated the coūtrie then all the beares and vvolues of the desert or monsters of Africa could haue doone if they had been all turned loose into the lande For they could only haue made their pray vppon the bodies of men beastes but these monsters called Atheistes haue made hauocke of mens soules They could only haue disturbed the temporall state and ciuil peace these haue ruined Christi◠anitie and brought religion into cōtempte vvhich is the principall blisse of the soule in this life Of these monsters there are tvvoe kindes bothe feirce cruel but the one more sauage then the other The first denyeth flatly the diuinitie and therfore moste properly is called an Atheist that is vvithout a God The second confesseth God and God head but yet is of opiniō that it litle skilleth vvhat honour you giue him or vvith vvhat vvorship of religiō you serue him of this kinde are our Machevellians vvhoe square out religiō according to state and make noe more account of Scripture thē of Aesops tables and so that they may liue and establishe a temporall state care not vvhat religion florishethe bicause they counte it but a peece of pollicie to keepe men in avve and order Against these monsters I must arme my selfe and chaunge my vveapons as I channge my aduersarie and by reason only I vvill confound these as I haue by scriptures reason authoritie and all manner of argumentes refuted heretikes And for as much as my generall drifte proiecte in all these bookes is to make heresie odiouse I vvill shevve also in this laste booke hovve Atheisme is engendred of heresie that by this viperouse and monstrous brood vvee may haue a greater gesse of the breeder The first Chapter declareth hovve certaine points of the Reformers doctrine open the gapp to a deniall of the diuine maiestre and his God-head VVhat God is it is so hard to Knovv that nether the light of reasō nor faithe nor bothe lights ioined together are able to discouer this veritie Vvherfore Trimegisthus being once demaūded this obscure question gaue as obscure an ansvvere to vvit that God is
that his fayth might not fayle and bicause he hathe suprem authoritie vvhich all Catholike Bishops haue euer acknovvledged he hathe called many Councells and determined many controuersies and vvhilest the Church euer standeth to his Iudgement vvhich neuer yet vvas contrary to it is selfe she enuoyethe great peace and vnitie in faythe and religion vvher as the ghospellers bicause they haue noe visible head could neuer call Councells neuer aggree vppon any one point of religion vvhich vvas before in controuersie and neuer shall hereafter bicause matters of religiō are hard and therfore vvher ther-are many heads there are many opinions vvhere are many opiniōs there are many cōtradictions so no peace nor vnitie bicause noe one supreme visible iudge to determine And as for vvant of a visible Iudge they can not appease dissensiōs after they are arisen so can they not preuēt them For if ther be noe visible Iudge euerie Cock-brain may preach his ovvne fancies for true fayth and religion and no man shall controlle him nor condemne his doctrine nor forbid his preaching bicause if ther bee no visible Iudge no man hath the authoritie so the gapp is open to all false prophetes vvho may enter into the nevve Church thicke and three fold bicause noe man therin is of authoritie to forbid them vvhence it follovveth that if vve accept of the nevv religiō and incorporate our selues to the nevv Church vve expose our selues to all false prophetes vvho may preach vvhat they please bicause no man hath authoritie to controlle them THE SECOND BOOK CONTEYNETH A SVRuey of the Markes of heretikes vvhich are proued to aggree so fitly vnto the professours of the nevv religion that if euer ther vvere any heretikes they are heretikes The first chapter handleth the first marke of an heretike vvhich is his breach vvhich he maketh out of that Church vvhich is commonly counted the true Christian Church THEY say commonly that although the deuill disguise him self neuer so much yet by one marke or other he bevvrayeth him selfe For although sometymes hee inueste him selfe in the habit of a younge gallaunte or of a mortifyed religiouse man yea although in out vvard shovve he transforme him selfe into an angell of light yet so it happeneth and I think bicause God vvill haue it so that by one marke or other he is discouered For ether his staring eyes or stinking sauour or horned head or forked feet or base voice discryeth this gallaunt creature to be not as he seemeth but as he is indeed a fovvle and deformed mēber of the deuill vvho though he shrovvd him selfe vnder the goodly name of a christian and vvrapp lapp him selfe from top to toe in the innocent habit of a pastour Vincent Lytin ◠contra proph heres nouit c 36. vvhich is scripture and the vvord of God yet by one marke or other yea not by one only but by many he descrieth him selfe to be as he is an heretike And the reason is bicause the counterfet neuer attayneth vnto the perfection of the currant and arte though she may imitate nature yet shall she allvvayes be vvanting in one thing or other The counterfet gold of the Alchimistes hath a great resemblaunce vvith the true gold but ether the sound or vvayte or operation vvill proue the old prouerbe to be true that all is not gold that glisters Appelles paīted grapes on a boyes head so liuelie that the byrds pecked at them but yet arte came short of nature for if the boye had been painted as vvell as nature frameth her vvorkes the byrds vvould not haue been so imboldned yea the grapes vvanted some thing for at least by pecking the byrds perceiued that all is not grapes that seemeth so Lysippus could in marble stone make so goodly a portrait of a man that he vvould shevv euery bone vaine and vvrincle vvith all proportion but the vvant of life and motion vvell declared vvhere in arte vvas enforced to yeeld to nature Vvherfore let the heretike counterfett neuer so coningly let him vse all the arte possible to shevv him selfe a sincere and true Christian yet the counterfet must come shorte of the currant and arte must yeeld to nature and hee in one point or other vvill bevvray him self to bee no true christian vvhich he professeth him selfe to bee but a faythless heretike vvhich he vvould not seem to bee And the first mark by vvhich he is bevvrayed is his breach vvhich he maketh out of the Church and Christian societie For as the vvandring sheep vvas once of the fold and the rebell vvas once a subiect and the bovve cut of once liued and florished in the tree so heretikes especially Arch-heretikes vvere at least for the most part once sheep of Christes fold subiectes of his kingdome and members of his body the Church Vvherfore sainct Ihon giues vs this mark to knovv an heretike by Ex nobis prodierunt l. Io. 8. sed non erant ex nobis They vvent out from vs but they vvere not of vs. That is they liued amongest vs for else they could not haue gone out yet so that they vvere not vvorthy our company and therfor as rotten bovves are soone broken of so they vver soone shaken of and took occasion to go from vs vvho before for their euill life in desert vvere none of vs. Or else to follovv another exposition Aug tract 3. in cp 10. they vvere emongest vs in out vvard shevve bicause they frequented sacraments vvith vs but they vvere heretikes in mynde and so none of vs and therfore they vvēt out from vs. They vvere in the Church but as euill humours in mans body and therfor vvere to be expelled bicause they vvere hurtfull to the body and no part of the substaunce For commonly heretikes liue some tyme secret befor they open and disguise them selues and so before they vvēt out from vs openly they vvere none of vs secretly Or else according to another interpretation they vvere once amongest vs and like true Christianes liued vvith vs Aug tract ◠〈◊〉 10. but euen then vvhen they vvere by present fayth and iustice mēbers of our Church God forsavv by his diuine foresigt that they vvould not continevv amongest vs and therfor they vvent out from vs bicause euen then vvhen they vvere amongest vs they vvere none of vs finally to perseuer vvith vs not that God his presciēce vvas the cause but bicause he forsavv vvhich vvas to be that is that they vvhich vvere as yet of our societie vvere of their ovvn free vvill to leaue vs and so in God his foresight vvere finally none of our company So that one euident marke of an heretike is that he makes a breache out of the body of the Churche of vvhich hee ether vvas or seemed to bee a member The same marke sainct Paule giueth vs also to knovve an heretike vvhen he sayeth that Some shall depart from the fayeth 1. Tim. 〈◊〉 Heb. 10. and that some are accoustumed to
of the priuate spirit contempte of fathers vvant of a visible Iudge of vvhich vvee haue spoken in the first booke for these vvere the properties of all heretikes and are as proper to our nevve reformers as euer they vvere to any ancient heretike as by the same chapters doth appear most euidently THE THIRD BOOKE CONTEINETH A SVRVEY of their doctrine concerning Christ in vvhich by many poinctes of their doctrine it is proued that they are Antichristians rather then Christians The first Chapter proueth that their doctrine despoileth Christe of his diuinitie and that they therfore are no sincere Christians EVERY man liketh and loueth that vvhich he professeth and vvill speake honourably of him vvhom he follovveth in that profession The Stoickes coÌ„mend Zeno the Platonistes prayse Plato the Peripatetickes Aristotle the Epicureans Epicure the Atheists Diagoras and euery one reuerenceth and respecteth him vvhose doctrine and professioÌ„ he embraceth If then the reformers be sincere and reall Christians as they vvill seem to bee they must thinke and speake of Christe very honourably and giue that homage to his parson vvhich his doctrine hath deserued And so in deed or rather in vvordes they seem to doe Luther vvhen he first began to preach against Indulgences merits satisfactioÌ„ good vvorkes Lut. in c 17. Gal. fol. 2â—â— and inherent iustice affirming that only to beleeue that Christs Iustice is ours is sufficient to saluation vsed this for a Cloke that forsooth hee gaue all to Christs iustice and nothing to our vvorkes Caluin also in his preface of his Institutions vv ch he vvrote to the King of Fraunce In prâ—f Inst ad Reg. Galâ— commendes his ovvn doctrine for this pointe especially that it giues all honour to Christe leaueth nothing to our ovvn force habilitie And vvhat doth better aggree vvith faith sayeth he then to acknovvledge our selues despoiled of all vertue that of God vve may be clothed deuoid of all good that of him vve may be filled bond-seruaunts of sinne that of him vve may be made free blinde that of him vve may be enlightened lame that of him vve may be made straight feeble that of him vve may be vpholden to take from our selues all matter of glorying that he alone may be gloriouse on hyghe and in him vve may glorie So that vvhilest they deny good vvorkes to bee necessarie affirme faythe only sufficient vvhilest they say that vve haue no inherent iustice but are the best of vs though apostles sinners before god that our best vvorkes are sinnes and that vvee haue noe other Iustice then the iustice of Christe apprehended by fayth and imputed only to vs vvhilest they deny that vvee caÌ„ obserue the coÌ„maÌ„demeÌ„tes or haue the povver free vvill to do any good or resist any tentation they attribute forsooth all to Christe and leaue nothing to vs that hee only may be glorified But by this booke I hope to make knovvn vnto the vvorld their deep dissimulation vvho in vvordes seeme to giue all to Christ but by their doctrine doe robbe him and despoile him of all his honourable titles And first you shall see hovv sacrilegiously they plucke and pull at Christes diuinitie I vvill not here relate the blasphemies of Michael Seruet vvhoe yet vvas a brother of this religion bicause they vvill say that for such doctrine Caluine caused him to bee burned for he sayed plainly that God the sonne vvas not true God l. Trin. fo 7 34 35. l 2. fol 8 in dial not coaquall vvith his father yea he sayed that God the father only vvas God vvhich doctrine notvvithstaÌ„ding he gathered or might haue gathered out of Luthers and Caluins vvorkes Nether vvill I say any thing of the heretikes and nevv Arians of TraÌ„siluania vvho in this also aggree vvith Seruetus Luther the graund Patriarch and nevv Euangelist must not bee omitted vvho in his booke against Latomus sayeth that he can not abide that vvord Homousion These are his vvords anima mea odit vocabulum Homousion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soule hateth the vvord consubstantiall So did the Arians hate the same vvord and called it exoticuÌ„ straunge and vnusuall But Athanasius gathereth this vvord out of scriptures ancient fathers Ep. Decr. Conc. Nâ—iâ— vvho in that they affirm that the sonne is begotten of his father coequall vnto him one vvth him affirm also that he is coÌ„substaÌ„tiall of the same substaunce vvith his father bicause nothing is equall and coequall to god the father but God and nothing is God vv ch is not the same substauÌ„ce vvith him bicause there are not many Gods And vvhy should Luther hate this vvord but for the signification for the sound is no more vngratefull then the sound of other vvords If he hate the signification then is he an Arian vvho beleeueth not that the sonne is coÌ„substaÌ„tiall and of the same substaunce vvith his father and consequently he thinks him not to be God or else he thinkes that ther are many Gods different in substaunce The same Luther as diuerse affirm in an edition of his commentaries vppon Genesis vvhich I haue not seen calles the sonne of God the instrument of his father by vv ch he created the vvorld in â— ca. Gen. vvhich manner of speech Arius also vsed And seing that the instrument is neuer of so noble a nature as the principall agent vvhat is this but to make the sonne of God inferiour to his father and consequently a creature And this testimonie as I haue read Seruetus alleaged against Luthers Scholers in the Albane disputation Luther also blotted out of the Germain prayer books those ancient vvords Sancta Trinitas vnus Deus miserere nobis Holy Trinitie one God haue mercy vppon vs. And vvhy for some spite belike vvhich he conceiued against Christ Iesus the second person in Trinitie For vvhy else did he in his Germain Bibles vvhen he came to the translation of those vvords of the ninth chapter of Esaie Deus fortis stronge God Leaue out God as though Christ vvere strong but not God Vvhy did he leaue out quite those vvords of saint Ihons epistle â— â—o â— Tres funt qui testimonium dant in caelo Pater Verbum Spiritus sanctus hi tres vnum sunt Ther are three vvhich giue testimonie in heauen the father the vvord and the holy ghost and these three are one The same Luther in his booke of Councels excuseth Eutyches l. de concil ◠〈◊〉 and Nestorius and accuseth S. Leo and sainct Cyrill as men vvhich vvere to eagre against them for sayeth he as Eutyches sayed so may it vvell be sayed that Christs diuinitie suffred O blasphemie did the diuinitie of Christ suffer then vvas it not true diuinitie and consequeÌ„tly Christ vvas not God bicause God as God can not suffer I may vse here Alamundarus vvitty ansvvere against Luther Niceph l. 16 hist c. â—â— Baron in Annal anno Christi 509. vv ch he vsed
of sinne and the bondage of the deuill Ser. 197. Domin l. post Trinitatem For as saint Austine sayeth Christ novv hath tyed the deuill in a chaine so that he can no farther tempte vs then vve can resist barke he may tempte he may sollicite vs he may but byte he can none but those vvhich vvill vvillfully cast them selues vvith in his reach Vvho novv is so vngratefull as not to acknovvledge this benefit Vvho vvill arrogate vnto him selfe the name of a Christian vvho vvill not also acknovvledge Christ for his redeemer Dare novve the reformers deny Christe the title of a redeemer they dare not Yet by their doctrine they make him a most absurd redeemer and so more dishonoure him then if they had denyed him this title alltogether For they saye that there is noe iustice but Christes iustice noe good vvorkes but his vvorkes noe merit but his merit noe satisfaction but his consequently that Christes passion vvas our iustice our merite our satisfaction Out of vv ch doctrine they inferre first that nether there is any inhereÌ„t iustice or sanctitie in maÌ„ nether is there any necessarie bicause Christes iustice is ours by imputation l. 〈◊〉 Inst c. 11. §. 2. Luth. in 2. Gal fol. 29â— and that is sufficient So sayeth Caluin and to him subscribeth Luther as shall appeare by their vvordes vvhich shal be related and refuted in this selfe same booke as also in diuers chapters of the seuenth booke Secondly they gather out of the same doctrine that good vvorkes are not necessary bicause Christes vvorkes are ours and they are sufficient vvhich doctrine I shall laye open in the same booke and first chapter Thirdly hence they inferre also that noe lavves ether humaine or diuine can bynd vs in conscience bicause Christes passion vvas the ransome vvhich freed vs from all lavves Fourthly that vvee are bound to noe satisfaction bicause Christes satisfaction vvas sufficient Fiftly that noe sinnes nor euill vvorkes can hurte vs bicause Christes iustice being ours noe sinne can make vs sinners vvhich doctrine shal be set dovvne in the same booke Sixtly that noe hell nor iudgemeÌ„t remayneth for vs bicause Christes iustice being ours sinnes can nether bee imputed to vs in this life nor punished in the next And in these pointes they saye that Christian libertie consisteth So that Christe according to these doctours opinions hath redeemed vs from the slauery of sinne bicause his iustice being ours noe sinne can hurte vs hee hathe deliuered vs from the yoke of the lavve bicause noe lavve can bynd vs hee hathe deliuered vs from hell and the deuill bicause hovvsoeuer vve liue if vvee beleeue that Christes iustice is ours and our satisfaction and payment the deuil hathe noe povver to punish vs in his Hellish prison bicause Christe hathe suffred the payne devve to our sinnes before hand Vvherin the discreet reader may easily perceue vvhat an absurd Redeemer they make Christe to bee For if Christe hathe redeemed vs from the slauery of sinne bicause noe sinne can hurte vs then dothe hee open vs the gappe to all manner of sinnes and outrages For vvhoe vvill care for sinne that is persuaded that Christes passion is so imputed to him that noe sinne can hurte him If Christe hath redeemed vs from the yoke of the lavve bicause noe lavve novve can bynde vs in conscience then dothe he giue vs the occasion to transgresse freely and contemne bodely all maÌ„ner of lavves and ordinaÌ„cies If Christe hathe deliuered vs from hell bicause hee hathe payed the punishemeÌ„t deâ—e to sinne and requireth noe other satisfactioÌ„ at our handes then doth hee in a manner egge vs forvvard to all vice from vvhich noe man vvill absteyne if fear of hell do not bridle his vnruly appetites and keepe him in avve And so Christes passion vvhich vvas a sacrifice to abolishe sinne is a cause of all sinne and Christe vvhoe came to redeeme the vvorld from sinne filleth the vvorld vvith sinne and so is an absurd redeemer so to redeeme vs from sinne that hee inuiteth vs and eggeth vs forvvardes vnto sinne So they make Christ not vnlike to that father vvhoe seing the excessiue expences of his prodigall sonne dothe not commaunde him to vse more thriftines but payes before hand to all disers cookes Inkeepers and merchauntes all that possibly hee can loose at dise or lauish out in apparell or consume in banquetting vvherin hee doth nothing else but inuite his sonne to all vnthriftines vvhoe needes neuer to care hovve hee spendeth vvhen all his debtes are payed before hand For so the ghospellers saye that Christ perceiuing that vve could not keepe the lavve freed vs froÌ„ all lavves and seing that vve could not auoyd sinne imputed his ovvne iustice so vnto vs that noe sinne can hurte vs and knovving that vvee vvere not able to satisfie for sinne hee abode the pain him selfe and vvould haue none required at our hands And in so doing vvhat else hathe hee doone but opened the vvide gate to all licentious libertie vice iniquitie Hovve farre more reasonable is the opinion of the Catholike Churche vvhich affirmeth that Christes passion vvas not our formall iustification nor satisfaction but only the meritorious cause of our redemption and saluation vvhich deserued for vs at Gods handes grace by vv ch together vvith our cooperation vve may be saued and redeemed For as vve fell by our ovvne vvilles into captiuitie so Christ thought it good that by our ovvne vvilles together vvith his grace for vvithout grace vvee may fall but vve can not rise again vve should rise vp again and vvinde our selues out of the seruitude of sinne and the tyranie of the deuill So that Christ hath redemed vs from the seruitude of the lavve not that the lavve by ndeth vs not but bicause Christ hathe taken avvay the heavinesse of the lavve and by his grace vvhich he giueth vs hathe giuen vs force easilie to fulfill it vvhich othervvise vvould haue tyraÌ„nised ouer vs in coÌ„maunding more theÌ„ vve should haue beene able to haue performed Christ also hathe redeemed vs from captiuitie bondage of sinne not bicause noe sinne can be imputed vnto vs but bicause his passion hathe deserued grace for vs by vvhich vvee maye dispose our selues to iustification vvhich is a resurrectioÌ„ from sinne to nevvnesse of life and by vvhich vvee may auoid sinne vvhensoeuer vve are moued there vnto Christ also hathe freed vs from the tyrannie of the deuill and captiuitie of Hell bicause he hathe procured vs grace by vvhich vvhen the deuill by him selfe or the vvorld or the fleshe prouoketh vs vve may resist maugre all the force of hell Christ also hathe satisfyed for our sinnes not bicause his passion vvithout any cooperation on our part doth suffice for so as is proued the gate vvere opened vnto all iniquitie but bicause his passion had obteyned grace for vs vvith out vvhich vve could not satisfie for the least veniall sinne and by vvhich if vve cooperate vvith it in
paenaunce fasting almesdeeds prayer and vvorkes of paenaunce vve may satisfye for all our sinnes and all the paynes devv vnto our sinnes So that Christ hathe redeemed vs from the seruitude and heauy yoke of the lavve and yet vve must keepe the lavve and novv especially bicause the heauinesse therof is taken avvay by Christ his grace Christ hathe freed vs from the seruitude of sinne and yet vve must auoide sinne and novv especially bicause Christes grace hath giuen force to arise by paenaunce from our former sinfull life Psal 〈◊〉 and to vvalke in the vvaye of his commaundementes and nevvnes of life Christ also hathe deliuered vs from the tyrannie of the deuill bicause he hathe giuen vs grace to resist him vvherfore vvee must not yeeld vnto him but novv especially vve must stand against him Christ also hathe satisfied for vs and yet vve must satisfie and novv especially bicause he hathe giuen vs grace by vvhich vve may do paenaunce for sinne and satisfie for the payne For although that Christe hathe payed the price of our redemption yet vvould he haue vs to applye it by our cooperation not only in faithe for so hee should open the gapp to all vice but in poenaunce in obseruatioÌ„ of the commaundementes and receiuing of the Sacramentes Vvherfore our redeemer him selfe vvho freed vs from the yoke of the lavve yet commaunds vs 〈◊〉 Keep the lavve if vve mean to enter into life Mat. 19. and although he hath satisfied for or sinnes Lue. vle yet he commaunds his Apostles to preach penaunce vnto vs as necessarie for remission and satisfaction of our sinnes And if hee had redeemed vs in that manner vv ch the Ghospellers imagin and had set vs at that libertie that noe lavve can bynde vs nor noe sinne hurte vs and that noe good vvorkes nor satisfaction nor any other cooperation besides faith can be required on our parte then had hee beene a most absurd redeemer as I haue all ready proued and had rather tumbled vs dovvne into the depthe of sinne and damnation then redeemed vs. The third Chapter shevveth hovv by their doctrine they make Christe no Redemer at all VVell did our blessed sauiour compare heretiks vnto Vvolues vvrapped and invested in sheepe-skinnes Mat. 7. vvhose manner hath all vvayes been vnder praetence of religion to vtter blasphemie and then to mean intend the vvorst vvhen they speake fairest Vvhat I pray you is so common in our ghospellers mouthes as that Christ only is our Redeemer and sole mediatour vnder vvhich pretence they â—ondeÌ„ne all honour giuen vnto sainâ—â—es and abandon all prayer and intercessi in valhich is made vnto them as iniuriouse to Christ and his title of a Redeemer In vvhich truly they seeme not vnlik to Iudas vvho vvould needs Kisse Christe vvhen he meant to betray him and me thinkes and vvhat I thinke I shall proue anone in this point they resemble the Ievves vvhich invested Christe like a King called him King and adored him as King yet in deed derided him as a foole For so these men calle Christ the Redeemer and rather then they vvill not seem to mean so they take from the Saincts the mother and freends of Christ all secondarie mediation and intercession and vvill seem to be so zealous of Christes honour that they vvill haue none honoured but him and yet in deed vnder this faire shovve they cary false hartes and euen then vvhem they calle him and adore him as a Redeemer they robbe him and despoile him of that honourable title Lut. in com Gal. fol. 298. Luther in his commentaries vppon the second Chapter to the Galathians sayeth plainly that Christe apprehended by faith is Christian iustice for vvhom God reputeth vs iuste l. 3 Inst c. 3. §. 2. Caluin also subscribeth that our iustice consisteth in the imputation of Christes iustice vnto vs. And bicause this iustice is extrinsecall and is not inhaerent in vs they saye that thoughe for Christes sake vve be reputed iuste yet the holyest that is is a greevouse sinner and all his vvorkes are vvorthy nothing else but damnation vvhich doctrine herafter diuerse tymes especially in the seuenth booke shal be related hence it is also that they saye that our sinnes are only couered vvith christes iustice vv ch is imputed vnto vs but are not taken avvaye nor extinquished This they explicate by a similitude for say they as if a man looke thorovghe redd glasse all seemeth redd bee it blacke or vvhite so God beholding vs throughe Christes iustice reputeth vs iuste thoughe in deed vvee bee sinners Abouâ— in the first chap. And this Caluin in his preface of his Institutions to the King of Fraunce avoucheth not to derogate from christe but to make much for his honour for vvhat sayeth he is to Christe more honorable theÌ„ to acknovvledge our selues despoiled of all vertue that of 〈◊〉 vvee maye bee clothed that is reputed 〈◊〉 for his iustice vvhich is imputed vnto vs. But let vs see hovve honourable this is to Christe I vvill not deny but that it is honourable to Christ and expedient for 〈◊〉 to acknovvledge that of our selues vvith out Christes grace vvee are sinners and cá do litle else but sinne Th. 1 2.q.109 but to saye that notvvithstanding Christes grace vvhâ—â—â— he hath bestovved on his iuste is ready to bestovve on all repeÌ„taunt sinners 〈◊〉 still sinners and only reputed 〈◊〉 for Christes iustice vvhich is by fayth apprehended and by God imputed vnto vs is most dishonorable to Christe For if vve haue no other iustice then Christs iustice vvhich is imputed vnto vs then haue vve no internall sanctitie in vs then are vve not truly sanctified then are vve still sinners be vve neuer so iuste Caluin and Luther and all the Lutheranes Caluinists haue no other ansvver to this then concedo totum I graunte all Are vvee then still truly sinners and not truly iuste then vvas the first Adame more potent in mallice then the second in grace and sanctitie for he made vs truly sinners Christ could not make vs truly iuste Then vvas Sainct Paule deceiued vvho sayeth that Christs grace exceeded Adams sime Rom. 5. Are vve still sinners and not truly sanctified then hathe not Christ verily redeemed vs from the seruitude of sinne Io. 8. for vvhosoeuer is in sinne is a slaue to sinne If vvee be not redeemed from sinne then are vve not freed froÌ„ the tyrannie of Satan vvhose only title is sinne by vvhich he domineereth ouer vs. And seing that hell follovveth sinne as a iust punishment for such a fault then are vve still captiues prisoners of Hell and Christ is noe Redemer vvho hathe nether redeemed vs from sinne nor hell nor daÌ„nation The same ghospellers affirm that by sinne our nature is so vveakened that not vvithstanding Christes grace vve can not resist any temptation of the flesh or deuill that vve can not possibly fullfill the lavve and coÌ„maundementes that vve
can not do any good vvorke but must needs sinne in all our actions as shall appeare by their doctrine and their vvords in the seuenthe booke vvhich if it be true then are vve not by Christe freed froÌ„ the deuills tyrannie vvho still so tyranniseth ouer vs that vvee can resist none of his tentations then are vvee still slaues to our ovvne concupiscence and sensualitie vvhose assaults vve can not vvithstande then are vve bondemen of sinne vvhich so ouerruleth vs that vve can do no other thing but sinne then are vve not deliuered from Hell and damnation vvhich God hathe prouided against sinne and sinners And soe these fayre-spoken Christians vvhich call Christ the sole Mediatour and only Redeemer make him noe Redeemer at all The fourth chapter shevveth hovv by their doctrine they make Christ no spirituall Phisitian GOD created man in good plight sound vvholle and immortall bestovving on him atree of life vvhose frute shoulde haue preserued him from diseases distemperaturs and death of body and indevving him vvith originall iustice vvhich if he had Kept had kept him and preserued him in perpetuall health of soule But he not knovving hovv to vse such felicitie by a surfet vvhich he tooke of the forbidden frute distempered his body vvith mortalitie vvhence proceed diseases infirmites and death it selfe and caste him selfe at one tyme into noe fevver then fovvre diseases of the soule vvhich diuines commoÌ„ly call vulnera animae the vvounds of the soule vvhich reside also in fovvre partes and faculties of the soule Th. 〈◊〉 2. q. 85. art 3. The vnderstanding vvhose obiect is truthe and vvhose perfection is knovvledg vvas obscured vvith ignoraunce the vvill vvhose marke at vvhich she aymeth is Good and vvhose perfection is loue vvas infected vvith mallice The irascible part vvhose obiecte is difficultie and vvhose glorie is victorie ouer difficulties vvas vveakned vvith infirmitie and the coÌ„cupiscible parte vvhose obiect vvas moderate delight vvhose felicitie vvas contentment in the same vvas galled vvith the itching and ill pleasing sore of concupiscence And Adame vvas the man of vvhoÌ„ vve tooke this infectioÌ„ vnhappy to him selfe vnlucky to vs vvho poisoning him selfe infected vs and ronning him selfe thorough vvouÌ„ded vs. For vvhen this vnhappy vvight descended froÌ„ Hierusalem to Hierico Luc. 10. that is from Paradise the place of peace and pleasure vnto this vale of misery and changeable vvorld as mutable as the Moone vvhich the vvord Hierico importeth he fell into the handes of theeues Th. supra â—eda I meane the deuills vvho despoiled him of his garment and coate of innocencie and all supernaturall habites and graces and vvounded him euen in naturall perfection and facultie vvhich before by originall iustice vvas much confirmed and perfited and gaue him the fovvre vvounds afore mentioned Luc. 10. yet so that they lefte him halfe a liue not liuing the supernaturall life of grace bicause sinne had bereued him of it but yet liuing a naturall life bicause he had lost noe naturall perfection though he vvas vveakened and vvounded also in that bicause he lost originall iustice vv ch gaue noe small force and vigour euen vnto nature Ibidem and greater then nature of her selfe could haue had by nature And vvhilest he laye thus spoiled and vvounded the Preest and Leuite passed by him but gaue him noe helping hande that is the lavve and Prophets could tell him the nature of the disease Io. â— but could giue him noe grace to heale it Vvherfore the Samaritane Christ Iesus vvho vvheÌ„ he vvas so called refused not the name played the part of a mercifull Phisitian Io. â— and by the oyle of his mercie and vvine of his blood vv ch he povvred into his vvounds recured him So that if novv Hieremie demaund of vs Hier. v. Nunquid resina non est in Galaad aut medicus non est ibi Is ther not rosen in Galaad or is not there a Phisitian Vve can ansvvere him quickly yes yes Hieremie in Galaad the Church of Christ vve vvant noe rosen salues nor medicins for vve haue seuen sacramentes vvhich all giue grace to heale all spirituall vvounds and vve haue a Phisitian vvhose name is Iesus vv ch importeth saluation Luc. â— Th. â— p. q. â— â— vvho came not for the vvholle but the sicke not for the iust but for the sinfull vvho in all respects hath played all the partes of a good Phisitian PhisitiaÌ„s are more in company vvith the sicke theÌ„ vvith the vvholle Mat. â— so vvas this spirituall Phisitian vvho one vvhile conversed vvith Pharisies another vvhile vvith Harlotes Mat. 9. another vvhile vvith Publicanes and allvvayes allmost vvith infirme patientes Phisitians haue their medicins Christ hath his saluing sacraments Phisitians to allure their patients to take the prescribed potions vvill tast of them first them selues and Christe to make vs patiently to drink dovvn the bitter potion of persecution and aduersitie vvhich is soueraine for the soule first began him selfe vnto vs that vvee might pledge him the more vvillingly Phisitians to recure vs do some tymes launce and cut vs some tymes they prescribe vs fasting and some tymes they let vs blood but this Phisitian in this pointe farre exceedeth them for they to diminish the disease vvill bid vs faste but vvill not faste them selues Christ fasted for vs fourtie dayes and nightes to recure our surfet Mat. 4. They to ridd vs of superfluouse humours or corrupted blood vvill launce our flesh or let vs blood in a vayne but vvill not lose one dropp of their ovvn blood for vs but Christ permitted his ovvn flesh to be cut in his circuncision to be torne vvhen he vvas vvhipped and to be perced vvhen he vvas crucified and vvould be let blood euen at the hart to make a potion for our recouery other Phisitians seek to take avvay our disease but vvill not take it vppon them to ridd vs of it but Christ hathe taken our sinnes vppon him to ease and ridd vs of them 1. Fet. 2. He hath takeÌ„ our ague to him selfe to take it from vs not that he hathe taken the mallice of our sinnes but the payne of sinne vppon him and hathe suffred it in his body vppon the vvood of the crosse Ibidem For as in a corporall ague there is the disease and the paine and the disease or agevve is a disemperatour of heate and humours the payne is not the agevve but the effecte of it so in the spirituall ague of the soule vvhich is sinne there is the mallice of sinne vvhich is the disease and this Christ could not take vnto him bicause hee vvas incapable of sinne ther is the payne also devve vnto sinne vvhich is not the agevve but a burning in Purgatorie or hell if vvee doe not preuent it by other corporall and voluntarie paynes and satisfaction And this Christ tooke vppon him in suffering honger thirste colde and other paynes vvhich vve had deserued yea suffring deathe
that vve might liue and so by taking vppon him the payne devv to sinne hathe recured the disease of sinne and hathe ridde vs of our agevve by abiding the burning of the same And hetherto vve and the Ghospellers aggree for they also vvill say that Christ is the Phisitian of our soules but yet their doctrine is cleane contrarie and so vvhilest in vvords shovve they seem to acknovvledge him our Phisitian in doctrine deed they make him none at all see the third chap. of this booke For if you remeÌ„ber Luther Caluin are of opinion that vve haue no inherent and internall iustice or sanctitie but are iuste only by Christs ovvne iustice vvhich say they makes vs reputed iust but not in deed iuste hideth our sinnes but healeth them not and couereth our spirituall vvounds but recureth them not Vvhich if it bee true then certes is Christe noe true PhisitiaÌ„ vvho healeth not but hideth only our sores and diseases O bsasphemie o ingratitude o iniurie o sacriledge couered vvith a a pretence of religion They vvill seeme forsooth to attribute much to Christe vvho as they saye hathe made vs iuste by his ovvn iustice vv ch he imputeth vnto vs but vvhilest they acknovvledge no other but christs iustice imputed to vs they are enforced to saye that christ hathe not verilie saÌ„ctified vs nor verilie healed the spirituall sores maladies of our soule but hath only couered theÌ„ hidden theÌ„ from the sight of God by an imputatioÌ„ of his ovvne iustice and so hee maye be a hider and couerer of our vvounds but noe healer and no healer no Phisitian The fifte Chapter shevveth hovve they robbe Christe of the title of a lavv maker IF Moyses for prescribing lavves vnto the Ievves Licurgus vnto the Lacedemonians Solon to the Athenians Romulus to the Romains Plato to the Magnefians Trismegistus vnto the Egiptians and others for giuiÌ„g lavves vnto their subiects vvere so famouse and renovvmed Vvhat honour must it be vnto our sauiour Christ to haue been the authour of the Christian lavv and the lavvgiuer vnto the Christians They praescribed lavves only vnto some certaine people or nation Christ vnto all nations Theyr lavves had for their scope and proiecte an externall and ciuil peace Christs lavve aymeth at an invvard peace of the soule in earth and an aeternall peace in heauen Their lavves forbad only external sinnes as thefte murder adultery and such like litle respecting the invvard desire and intention Christes lavve restraineth euen the invvard consent desire and dilight Chris 〈…〉 iâ— Act. Their lavves forbad not all vice nether commaunded or counsayled all vertue for Platoes lavves permitted vviues to be common and other vices also Licurgus his lavves vvere corrected as being toe toe rigorous vvhich thing he took so heauily and so greeuously that he pined him selfe vvith abstineÌ„ce Tertia l. â—â— Apilag But Christes lavve ether commaundeth or counsayleth all vertue not only morall but also Theologicall forbiddeth all vice vvhat soeuer Vvherfor Dauid sayeth that God his lavv is immaculate conuerting soules immaculate bicause it permitteth no filthe of sinne conuerting soules bicause it induceth vs to all maner of vertue Their lavves vvere full of many superstitions and absurd errours for they commauÌ„ded many Gods to be vvorshipped and those beasts and serpents Auoust li de Ciuit. and some of their vvisest denyed gods prouiuidence as Aristotle 〈◊〉 mundo some his foresight and prescience as Cicero some made god the soule of the vvorld some confined him vvith in the heauens some held the soule to be mortall But the lavve of Christ is Praeceptum lucidum illuminans oculos Psal 18. a lightsome Praecept illuminating the eyes that is illuminating our vnderstanding the eye of the soule vvith true faythe and knovvledge dispersing all clouds of ignoraunce errours and superstition And no meruaile bicause Christ the lavvgiuer vvas the vvisdom of his father and vvhen he gaue his lavve he gaue his spirit vvho teacheth his Churche all veritie Iâ— 14. The lavve of Christe may be reduced to tvvoe heades to vvit thinges that are to be beleeued things vv ch are to be obserued Vve beleeue that ther is a God him vve acknovvledg the only God creatour ruler of all vvho takes accounte of all our actioÌ„s and vvill accordingly herafter revvard vs. And althoughe vve beleeue also that this one God is three in persons and that the second parson vvas incarnate for vs dyed that vve might liue euer and rose again for our Resurrection vvhich things are out of reasons reache yet are not these or any other of the mysteries of our beleefe against reason or vnbeâ—eeming the diuine Maiestie or repugnaunt to Philosophie as diuines doe proue vvho can so explicate these mysteries as nothing shall appeare repugnaunt to reason and so can ansvvere infidels obiections as that they shall conclude nothing euidently against vs. Aâ—â—â— 2. ad Anton l. 10 ciu c. â—9 Yea Iustinus Martyr and saint Austine do shevve hovve the Platonists other Philosophers taught the like vnto many of those articles vvhich ChristiaÌ„s beleeue And as concerning those thinges vvhich are to be obserued to vvit the precepts of good life they are reduced vnto tvvoe vvhich are the loue of God aboue all thinges and the loue of our neighbour as our selfe vvhich are most reasonable bicause God is the cheefest good and so most of all to be beloued and our neighbour is like vs in nature and ordained to the same ende to vvhich vve are and so to be beloued as our selues To our neighbour therfore vve must do as vve vvould be doone vnto and therfore vve must nether kill him nor robbe him nor iniurie him in goods life or vvife for vve our selues vvould not vvillingly be thus iniuried And so vve are forbiddeÌ„ all sinne against God and all iniurie against man yea vve giue by our lavve to God that vvhich is Devv to God to vvit suprem honour bicause he hath supreme excellencie supreme loue bicause he is the fountain of all goodness vve yeeld him gratitude bicause he is our best benefactour and redeemer feare bicause he is our lord yea our Iudge To men if they be superiours vve giue reuerence and obedience and that of conscience to our aequalls vve ovve charitie to our inferiours vve condescend by a complying nature Vve are forbidden not only to kill but also to be angry not only to absteine from adultery and fornication but also from lasciuiouse lookes yea desires vve are bidden not only not to offend our freinds but also to loue our enemyes And to induce vs to this the tvvoe things vvhich conteine all common vvelthes in avve to vvit paine and revvard are proposed vnto vs payne in hell revvard in heauen payne to feare revvard to hope for Noe lavve more reasonable then this none soe perfect vvhich teacheth noe errour permitteth noe vice omitteth noe good but ether commaundes or counsayls it And seing that
inherent grace by vvhich vve are iustified and sanctified hathe no resemblaunce vvith Pelagianisme nether dothe it giue vs occasion of pride for thoughe this grace bee in our soules yet is it the guifte of God and an effecte of Christes passion and so is his by guifte and merit bicause hee giues it and deserued it for vs it is ours only by do nation and possession But vvhilest they seeke to anoid Charibdis they fall into Sylla for if vve haue noe create and inhaerent iustice but are iuste only by Christes iustice imputed vnto vs then dothe it follovv firste that so soone as vve apprehend Christs iustice as our ovvne vve are at the very first dashe come to a full pointe in perfectioÌ„ and so perfect that vve can proceed noe farther bicause Christes grace is so perfect that it neuer increased but rather as the first Adame vvas created in perfect grovv the and stature so he the second Adame vvas indevved from the first moment of his conception vvith perfect sanctitie and vvas euen then at his full pitch spirituall grovv the neuer increasing ether in grace or knovvledg but only in body yeares and experience And so if vvee bee iuste by his grace imputed vnto vs Conc. Vien Clem ad nâ—strum de bereticis then are vve so perfect that as the Beguines and Beguards sayed vve can be noe perfecter and so are all iust a like and consequently shall all receue the same glorie as Iouiniane the heretike sayed Hier. l. cont illum and shall not differ in glorie as starres doe in brightnesse 1. Cor. 1â— as saint Paule auouched SecoÌ„dly hence it follovveth that vvee are all as iust as Christe For if vve be iust by his iustice then is his iustice and ours all one and so vvee as iuste as hee They vvill saye that his iustice in him is inhaerent to vs only it is imputed and is only soe much ours as vve apprehend it by faithe and thersore vvee and hee may bee iuste by one and the same iustice and yet not iuste alike But this vvill not serue their turne for althoughe this may make some difference in the manner of iustification yet in iustice and sanctitie it selfe vvee are as iuste as Christe bicause vvee are iuste by his iustice vv ch faithe apprehendeth and seing that faithe apprehendeth all Christes iustice all is imputed vnto vs and so vve are as iuste as Christe or at least reputed as iuste as hee Ser in Nat. Virg. Let no man then meruaile at Martin Luther for auouching once in the heat of his sermon that euery Christian is as holy as our blessed lady nether let him think that Bucers mouthe ran ouer in cap 3. in Mat. vvheÌ„ he sayed that the vilest of the ministerie or faithfull is better then S. Ihon Baptist noe he must not be scandalized at those bolde speeches of some In explic ar de iustif vvhoe as Tapper relateth vvere not afrayed nor ashamed to boste that they vvere as gratefull to God as Christe him selfe is For if vvee bee iust by Christs iustice vvhich by faith on our parte is vvholy of vs apprehended and vvholly by God imputed vnto vs vvee ether are or at least are reputed as iuste as hee and consequently are as gratefull and acceptable vnto God as hee O Luciferian pride ô sacriledge vvorthy reuenge from heauen For vvhat is this but to make them selues fellovvmates vvith Christe and consequently to make them selues godds or him a creature By Luthers and Caluins leaue the creature novv may compare vvith the creatour and the redeemed vvith the Redeemer and may boldly saye not only as Lucifer did that he vvilbe like the highest but maye adde to his pride and aspire higher then hee affirming boldly that hee is allready as iust as holy and as good as Christ vvho is the highest And thus the reader may see hovv true it is that these men giue all to Christ vvho giue so much to them selues that they vvilbe as good as hee The ninthe chapter shevveth hovve they make Christ ignoraunte not knovving vvhat belonged to his office hovv therby they bringe the nevv testament and Christian religion in question AS the first man Adame in the first moment of his life vvas created noâ— a babe infante or vveakling but a stronge and lustie man as if he had been at fortie or fiftie yeares of age for then men at that age vvere most youthfull and lustie so vvas he indevved vvith all science and knovvledg belonging to his state For if God gaue him from the beginning a perfect stature and pitch and an able body fitte for generation bicause he vvas to be the commoÌ„ father by vvhom mankind should hee propagated noe doubt he gaue him also a soule furnished vvith all naturall sciences bicause he vvas the first Doctour to vvhom mankind vvas to goe to schoole to learne of him as of a Master the secrets of nature the inuentions of artes the knovvledge of God and the mysteries of fayth nether is this my collection only it is the common opinion of diuines vvhich Ecclesiasticus confirmeth c. 17. vvhoe noe litle extolleth the first Adames knovvledge If the first Adame vvas so vvise and so ritche in knovvledge vvhat shall vve say of the seconde Adames knovvledge vvho vvas the high preest and Doctour of the nevv lavv and vvas to reueale greater secretes and mysteries to his Churche then the first Adame should haue manifested vnto his posteritie â— Reg. 3.14 Ecclesiast 1. Salomon also is famous for his profound vvisedome in so much that holy Scripture giues him this preeminence to vvitte that he vvas vviser then all that vvent before him or came after him and excelled all that euer vvere an Hierusalem and vvas more learned then all the Easterne Sages In so much that not only the Queen of Saba but others also froÌ„ all parts of the vvorld flocked vnto him to heare him discourse vppon the naturs of beasts trees plantes euen from the Cedar to the Isope If Salomon King only of the Ievves vvho built only a materiall TeÌ„ple for God vvas indevved vvith so rare knovvledge vvhat shall vvee thinke of the second Salomons vvisdome Christ Iesus vvho vvas as a spirituall Kinge to rule the vvholle vvorld vvas to builde a Temple and Churche for God to dvvell in noe lesse then the Christian vvorlde vvhich vvas and is farre more gloriouse then that of Salomons building bicause the glorie of the last Temple Agg. 2. vvas greater then that of the first And behold sayeth Christe pointing to him selfe more then Salomon here Mat. 12. Vvherfore diuines vvith one common consent affirme that our Sauiour Christe vvas enriched vvith the euident and cleare vision of God by vv ch euen as man he savve God face to face all his diuine attributes and perfections Secondly they saye he vvas endevved vvith all naturall sciences vvhich are perfections and ornamentes of mans soule Thirdly they
discoursed vppon those vvords my God my god vvhy hast thou for sakeÌ„ me he sayeth that this vvas the greatest agonie that Christ euer suffered and the reason saythe he vvas bicause he vvas conuented before his fathers tribunall as culpable and as one that had God his enemie and as a man all ready condemned vvher vvith he vvas so scarred and affrighted that it had beene enoughe to haue svvallovved vp all other men an hundred tymes So that complaining that he vvas abandoned of his father he speaketh not of faintness nor in ieste for sayeth he the vehemencie of the greefe vvrested out of him this complaint for as he vvas presented as a pledge for vs so vvould he susteine verily the Iudgement of God in our name And bicause in these speeches he seemed to auouch that Christ dispaired as one forlorne forsaken of his father he sayeth that yet his fayth remained firme Is it so Caluin and did Christ as he vvas man so feare the iudgment-seate that he dispaired Then ether that dispaire vvas deliberate or sodaine and indeliberate If deliberate then certes did Christe sinne most danmably for vvhat greater sinne is ther then to dispaire of Gods mercie For he that dispaireth ether he thinks not God able to saue him or not vvilling in the one he dothe iniurie to gods omnipotencie in the other he mispriceth his mercie If indeliberate then vvas Christe inconsiderate and caryed a vvay vvith Passion like a beast or vureasonable man vvhich althoughe Caluin sticketh not to graunte for he sayeth that the vehemencie of his agonie vvrested out of him feare and dispaire ere he vvas avvare yet do all the fathers and diuines in this pointe stand against him affirming that neuer any passion in Christ preuented reason and consideration Yea they conceiue of Christ as of one that vvas so vigilante ouer his passioÌ„s that neuer any arose vvithout contideration and commaundement For vvhen he vvould shevv zeale he commaunded a passion of anger to arise yet in that moderation as it might shevv him to be zealouse and yet nether testie nor furiouse Likevvise vvhen it pleased him to afflicte his harte vvith feare and sorovve he commaunded those passions to arise in that vehemencie vvhich vvas expedient to iuffer for vs or to shevv him selfe a man and yet vvith that moderation that they neuer exceeded the golden meane of vertue and he that could commaunde the vvindes and tempests to cease could coÌ„maunde his passions dovvne againe And so vvhen in the garden he feared death that feare vvas praeuented and commaunded by reason and so vvas deliberate and yet noe sinne bicause it is naturall to feare death and if vvith all the Superiour parte of the mynde bee resolute and vvill not for that feare traÌ„sgresse gods lavve or offende conscience it increaseth the merit of martyrdome or suffraunce of death bicause it augmenteth the difficultye Vvherfore diuines calle Christes passions propassions bicause he allvvayes praeuented them and commaunded them to arise and therfore the Euangelist sayeth not that Christ vvas perturbed or troubled vvithe his passions as vve are but that he troubled him selfe Augu. tract â—9 in 10. In like manner vvhen Christ cryed on the crossemy God my God vvhy hast thou forsaken mee that complainte proceeded from the sensual parte of his soule vvhich feared death and the panges therof and vvas not a complaint indeliberately vvrested out by vehemencie of greef as Caluin auoucheth but vvas deliberate and yet noe sinne bicause if the Superiour patte be resolute it is noe sinne thoughe the inferiour parte fear deathe as contrarie to nature Nether vvas that complainte a desperation of Saluation for Christ as before is declared vvas sure of that but it vvas a complainte of the sensuall parte vvhich complained that it receiued noe succour from the diuinitie but vvas left as it vvere to it selfe to suffer feare greef and paine for our Redemption and yet in that complaint as I sayed vvas no sinne bicause death is a thinge to be feared and the flesh and sensuall parte naturally feareah it only then this feare is a sinne vvhen it makes vs offend our conscience or to transgress the lavv of God vvhich effect it could not haue in Christe bicause the Superiour parte of his soule vvas alvvayes resolued to dye for mans redemption Novv vvheras Caluin sayeth that Christe dispaired yet retained faithe I can not see hovve those tvvoe things can stande together in his opinion For if faithe bee an assuraunce of present and future iustice yea of Election and SaluatioÌ„ See the seueÌ„th booke and third chap. as Caluine sayeth it is then if Christ dispayred of Saluation he lost his faith bicause he lost that assuraunce so by Caluins doctrine vvas an infidelle Nether vvill Caluins shifte be sufficient to holde these tvvoe to vvit assuraunce and desperation together for to say as he sayethe that this desperation in Christe vvas indeliberate and so might stande vvith faithe is to vphold one absurditie by another for it is most absurde to ascribe vnto Christe any inconsiderate or indeliberate actions better vvere it for Caluin to saye as diuines commonly saye that there vvas noe faythe in Christe bicause faythe vvhich is an obscure knovvledge can not stand vvith the cleare vision of God vvhich Christe had and vv ch gaue him a greater assuraunce of Saluation then faithe can do Thus thou seest gentle reader hovve vnlikely it is vvhich Caluin sayethe that Christe doubted and dispaired of saluation vvho vvas the sonne of God blessed in soule from the first moment of his conception and so assured of the blisse and glorie both of soule and bodye But bicause Caluin vvill haue it soe let him still stande to it that Christ vvas arraigned as guiltie at his fathers tribunall and that hee so feared the Iudges sentence that he doubted yea dispaired of saluation But vvhat shall he gaine by this doctrine he shall declare him selfe to be as he is a sacrilegiouse companion vvho robbeth Christ of his glorie in vttering such iniuriouse and opprobriouse speeches and shall deserue to bee hissed out of the Church and schoole of Christe for preaching that doctrine from vvhich Christiane eares abhorre and shall demonstrate him selfe not to bee a sincere Christian vvho speakes so contemptibly of Christ vvhome he professeth to honour and to vvhome he sayeth but hovve truly vvho sees not that he giueth all homage and glorie The eleuenth Chapter shevveth hovve Caluin bringeth Christe to Hell and the torments therof and so makes him a companion of the damned THe sinner vvhen he his once habituated in sinne makes noe scruple or sinne and vvhen he is plunged in the depthe of sinne he contemneth and is so farre from seeking meanes to gett out of this filthy sinke thâ—t hauing once soyled him selfe he cares not to vvallovve him selfe in filthe and to adde filthines to filthines and abomination to abomination vvithout stoppe or stay ende or measure So it happeneth to Ihon Caluin vvho hauing
hovv like vnto this hovvse of God vvhich is the hovvse of prayer our Reformers Sinagogue is In moste places they haue no prayer at all on vvorking dayes and on holy dayes vvhich novv they haue brought to a lesse number bicause they celebrate fevve Saintes dayes they speÌ„d all the tyme that they are in the Church in yelling out a Geneua Psalme to vvhich they adde a Sermon and generally in Ingland novv adayes you shall finde fevve that vse any priuate prayer in their Chambers but as dogges go to their Kennell so theye goe to bedd and so they rise in the morning shaking or stretching them selues but neuer bovving knee noe nor opening mouthe nor harte in prayer In so much that vvheÌ„ one of our Catholike Preests in his Inne in London vvas found by the chamberlaine Kneeling by his bed side to say his deuotions proclamation vvas by and by made that hee vvas a Preeste and a traitour for then in Ingland they vvere all one as if theyr ovvne consciences had accused them that prayer is noe signe of a man of their religion And truly this conteÌ„pte of prayer amongest them is not to be blamed by their preachers bicause it is moste conformable to their doctrine For first they saye that prayer meriteth no revvard at Gods hands Cal. l. â— Inst c. â—0 Melanct. tit de procat Secondly they auouch that it can not make the least satisfactioÌ„ for the least sinne in the vvorld Vvhy then should vve vveare our hose out in the knees vvith praying if prayer nether satisfieth nor meriteth any thing at Gods hands Truly if vvee vveare our hose out in the Knees vve lose more then vve gette See the seueÌ„th booke if this doctrine be true Thirdly Caluine auoucheth that the iustifying faithe is a firme full assuraunce that vve are electe and iuste by Christes iustice seing that faith is a necessarie disposition to prayer for as sainct Paule sayeth hovv shall they pray and call vppon him Râ—m 1â— in vvhom they beleeue not it follovveth that before vve settle our selues to prayer vve must firmely beleeue that vve are iuste that our sinnes are forgiuen Vvhence I gather these conclusions The first is that in vaine the faithfull man prayethe for iustification or remission of sinnes bicause before he prayeth his sinnes are forgiuen and he is iustified or else his full assured faithe is a lying and deceiptfull faithe The second is that noe faithfull man can pray for iustification or remission of sinnes vnlesse he vvill be an infidel and forsake his faithe by praying For he is bouÌ„d by Caluin to beleeue assuredly that his sinnes are forgiuen bicause this is his iustifying faith and if he stagger or doubt he is an infidell bicause he hathe not the right faithe vvhence it follovvethe that in praying for remission of sinnes he loseth faithe bicause in that hee prayeth hee shevvethe that hee hathe not that assuraunce for vvho vvill pray for that vvhich he is assured of allready Or if hee praye it is an argument that ether hee thinkes that hee hathe not the thing for vvhich he prayethe or that he doubteth thereof or that hee fearethe of vv ch euery one is sufficieÌ„t to make a man an infidel in Caluins opinion bicause they despoile him of that assured faithe The third coÌ„clusion is that he caÌ„not pray at all for remissioÌ„ of sinnes vvould he neuer so faine euen vvith losse of his faithe For as if I be in good health assure my selfe of the same I caÌ„ not pray for healthe thoughe I may pray for coÌ„tinuauÌ„ce of it so if before I pray I be assured that my sinnes be forgiuen though I may vvith lippes yet vvith harte I caÌ„ not praye that God vvould forgiue me if I could in vaine should I pray for that vv ch I haue allready The fourth is that no faithfull maÌ„ can praye for eternall blisse in heauen for if before I pray I must haue faithe as saint Paule sayeth that I must and if faithe be a full assuraunce that I ame not only iuste Rom. 1â— but also elected and chosen to be one of the Citizens of heauen I can not vvith harte pray that I may be receiued into heauen Vvell I may praye that speedilie God vvill take me to him and his glorie bicause I ame not sure vvhen shall be the tyme at vvhich he vvill calle me but to praye absolutelie to bee admitted vnto God his glorie and Kingdome I can not possibly bicause by Caluins faithe I ame allready assured of this kingdome glorie Iâ—â— â— But Caluin vvill obiecte against vs that sainct Iames biddes vs to praye in faithe and confidence nothing doubting or staggering I graunt him therfore that vvee must beleeue that God can helpe hope also that hee vvill helpe and so vvee muste not praye doubting but yet vve may and muste praye betvvixte feare and hope For if I hope not but dispayre of obteyning I haue no cause to pray and if I doubte of Gods mercie I doe him iniurie yet if I be cock sure I can not praye and therfore I must feare the vvorste and yer pray for the best â—ee the soueÌ„th booke Moreouer Caluin telleth vs that the iustifying faithe assurethe vs not only of presente but also of future iustice that is acertainethe vs not only that vvee are novve at this present iuste but also that vve shall perseuer vnto the ende vvhence it follovveth that vve can not pray to God for perseueraunce in grace or that hee vvill so assiste vs that noe tentation of the deuill insurrection of the flesh or allurement of the vvorld giue vs the foyle or falle See the same booke bicause by faithe vvee are assured of our staÌ„ding He auoucheth also that sinne hath so vveakened mans nature that he can not vvith all the grace that Christe hathe giuen resiste any tentation Vvhence ensevveth also that he can not pray not to be ledde into tentatioÌ„ that is not to be permitted to yeeld to any tentation bicause he is assured by Caluins doctrine that he caÌ„not but yeeld if he once be teÌ„pted And although these tvvo laste pointes seeme contradictorie bicause the one sayethe that a faithfull maÌ„ can not fall from iustice the other sayeth that he can not but yeeld to sinne and tentation vvhich is the falle of the soule yet Caluin hathe avvay to auoide this contradiction bicause saieth he thoughe a faithfull man yeeld to tentation yet God imputes not it as sinne bicause hee is faithfull and so sayeth hee a faithfull man is assured that he can not fall and then saye I that I ame assured that hee can not praye that hee may stand and not fall by tentation He is also of opinion that the beste vvorkes of a iust maÌ„ are so vncleane that they are mortall sinnes vv ch if it bee true then can vve not pray that Gods name be hallovved and sanctified in vs that is in our vvorkes bicause
nether in vs nor in our actions All these opinions of Caluin see in the seuēth booke is any one iotte of true sanctitie He denyeth also free vvill all voluntarie cooperatiō vvith Gods vvill and grace And so vve can not pray that gods vvill bee doone in vs for such a prayer argueth some dependence of gods vvill on ours vvhich so vvould haue vs to do vvell as it vvill leaue it in our povver to resiste the vvill and grace of God And if Caluin obiecte those vvords of Scripture Rom. 9. vvho resisteth his vvill I vvill ansvvere that noe man can resiste gods vvill vvhen hee vvill absolutelie haue it fulfilled and independently of vs but yet vve may resiste gods vvill vvhen he vvilleth dependently of our vvilles Mat. 2◠else vvould hee not haue sayed hovv often vvould I haue gathered thee as a henne gatherethe her chickins together and thou vvouldest not Novve put all this together and you shall see that the Pater noster or our lords prayer must be cut out of the Catechisme and blotted out of the ghospell for althoughe that Christe taught his Apostles that prayer yet according to Caluins doctrine noe faithfull man that is noe Caluiniste can in conscience recite that prayer And so ether Christe is deceiued or Caluin teacheth false doctrine but Caluin vvill svveare that he teacheth the truthe and that hee is sure that a faithfull man is sure of his iustice remission of sinnes and election and therfore you knovve vvhat follovveth But least you thinke that I doe iniurie to Caluin in affirming that hee taketh a vvay the lords prayer as vnlavvfull and quite repugnaunte to Christian faithe I vvill proue it manifestly and by no other argument then by calling to mynd that vvhich is allready sayed In the first petition of our lordes prayer vve desire that his name be hallovved in vs vvhich is a prayer cleane opposit to Caluins opinion vvhich teacheth that ther is noe sanctitie in vs or our vvorkes and so holding his opinion vve must omit the first petition In the secōd vve pray that his Kingdome may come and that vve may be receued into it vvhich petition vve can not make frō our harte if before vvee praye vvee are assured by faithe that vvee are electe and predestinate to that kingdome The third is that Gods vvill bee doone in earthe as in heauen vvhich petition also according to Caluin is friuolous for if vvee cooperate not vvith God by our free vvill in vayne do vvee pray that his vvill bee doone in earthe bicause that argueth some dependence of Gods vvill one ours as is before demonstrated The fourthe is that God vvould giue vs our daylye bread that is all those benefites ether of Nature or Grace vv ch are belonging ether to soule or bodye vvhich petition also can not stād vvith Caluinsfaithe bicause if faithe assurethe me of present and future iustice yea and of glorie also then I can not praye ether for iustification or remission of sinnes or perseueraunce in grace or final glorie bicause noe man can praye for that vvhich hee is assured of as is before declared And so vvee can only praye for healthe ritches fayre vvether or suche like corporall benefites yea if it bee true that all these thinges come by fatall necessitie as Caluin must saye that they do bicause hee affirmeth that Gods foresight and decree imposeth a necessitie vppon all thinges l. 1. Inst c 2◠§. ◠and consequently on these thinges also bicause hee foreseethe and decreethe these thinges no lesse then he dothe mens actions then in vayne also do vvee pray for healthe or vvelthe or fayre vveather bicause these thinges of necessitie shalbe◠or not bee vvhether vve vvill or noe and as vaine it is to praye for healthe or vvelthe as for the sonne rising vvhich of necessitie riseth vvhether vvee pray or noe The fifte petition demaundeth that God vvould forgiue vs our trespasses offences vv ch as is before proued vve can not praye for vvithout losse of our faythe vvhich if it bee right assureth vs vvithout all doubte that thy are allready forgiuen The sixte seuenth are that God vvould not permit vs to fall into temptation and by tentation but rather vvill deliuer vs from all euil especially of sinne vvhich petitiō also is vaine yea impossible if Caluins faithe bee true For if by faith I bee assured of future iustice I can not pray vvith harte that God vvill assiste mee that I fall not from iustice bicause I ame as Caluin sayeth full vvell assured that I shall not falle and so I can no more pray that I may not fall by tentation then that the heauens may not fall vppō mee being as sure of the one as the other And so the Lordes prayer can not stande if Caluins doctrine do goe for currāt and seing that this prayer vvas made by Christe if vvee vvill follovve Caluin vvee must forsake Christe for as much as this prayer conteineth in a breefe somme and methode all thinges vvhich vvee are to prayer for if sinne and other euils befall vs of necessitie as Caluin sayeth they doe in vayne do vvee pray to bee deliuered frō all euil And if by Caluins doctrine vvee can not say this prayer vvhich is a Compendium of all prayers and petitions vvee can not praye at all and so noe prayer can be vsed in Caluins Church according to Caluins doctrine Vvherfore I meruaile not that so litle prayer is practised amongest them I vvonder not that thy build noe nevve churches but pull dovvne the old vvhich vvere builded for prayer rather I meruaile that they sometymes exhorte mē to prayer seing that their doctrine prayer can not stande together And I like better of Luther and of his plaine dealing in this matter for he hauing once pronounced sentēce that faith only iustifieth affirmeth cōsequently that prayer is not necessarie Ser de Dom. 4. Aduent edit an 1525. these a◠his vvordes Euery hart hovv much the more perfect knovvledge he meanethe the knovvledge of faithe it hathe of it selfe so much more ready is the vvay for God vnto it although in the meane tyme a man should drinke nothing but malmesey and vvalke vppon roses and neuer praye one vvorde And so if Caluine vvould deale as plainly as Luther dothe as he aggreeth vvith him in the premises to vvit that only faithe sufficeth so should hee also aggree vvith him in the conclusion vvhich is that prayer is not necessary But it is tyme novv that I also come to my conclusion to vvit that amongest our reformers is noe religion bicause by their doctrine they can haue no prayer vvhich conclusion if the premises be called to mynde dothe follovve easily and euidently Bicause prayer in all lavves vvas euer necessarie to the vpholding of religiō as I haue proued by inductiō and the reason also is bicause it is one of the moste principall actes of religion by vvhich vve acknovvledge Gods soueraintie
can they giue none vnto their Iudges and consequently nether the Prince nor the Iudge hathe authoritie to giue sentence or to punishe any malefactours bicause if they haue no authoritie they are but priuate men For although priuate men may vim vi repellere repelle force by force and stande in their ovvne defence that is vvarde a blovve vvhen it is offered and strike rather then be stricken yea kille rather then be killed bicause this is but to defende them selues and to repelle iniurie yet after that the iniurie is receued and quite paste they can not them selues requite the euill receiued vvith a like euill bicause that vvere not to defende but to reuenge them selues vvhich God hathe reserued to him selfe to them to vvhome hee hathe giuen authoritie and vvill not in any vvise that priuate mē bee their ovvne Iudges and reuengers bicause that vvere to open the gappe to all outrages much lesse vvill hee permit them to punishe them vvhoe haue doone iniuries vnto others vvherfore if Princes haue noe authoritie to commaund as in the last chapter by this nevv doctrine I haue proued that they haue not thē are they priuate men so can nether reuēge their ovvne nor others iniuries and consequently vniustly they condemne malefactours to prison to death and other paines and penalties And truly if it be true vvhich Luther and Caluin and their follovvers also affirme that noe man can bynde vs in cōscience by lavve and commaundement yea if it bee good doctrine vvhich is their doctrine as in the nexte booke shal be related Chap. ◠that by Christ and Christian faythe vvee are freed from all obligation of diuine lavves also then the malefactour hathe great scope giuē him to auoyd the Iudges sentēce although the offence be manifest For suppose the Iudge condemne him for transgression of the Princes lavve he may confesse the faulte and cōtemne the sentence And first he may saye that his sentence can not bynde him in conscience to accepte of it bicause by Christe hee is made a free man subiecte in conscience nether to man nor mans lavve nor sentence Secondly he maye confess that he hathe doone contrarie to the kinges lavve and yet plead not guiltie alleaging that the Princes lavve can not bynde him in conscience bicause hee is exempted by Christe from all humaine lavves and commaundements And then hee maye saye that vvhere noe lavve byndes in consciēce there is noe obligation vvhere noe obligation there is noe sinne and soe hee maye confesse the facte and yet plead not guiltie bicause hee sinned not and he may also refuse the punishement by sentence decred bicause vvhere noe sinne is there noe payne is due Or if the Iudge condemne him for breakinge Gods lavve in stealing murdering or such like hee maye confesse like vvise the facte and yet denye the faulte bicause hee is so free that God his lavve also can not bynde him and seing that vvhere noe obligation is there can bee noe faulte bicause euerye sinne is against some bonde or obligation hee maye claime absolution from the payne by the title of innocencie bicause vvhere no sinne is there no paine can bee devve Yea althoughe hee confesse that hee haue sinned vvhich yet hee neede not in transgressing Gods lavve yet hee may escape the sentence by appeale For hee may saye I confesse the faulte for vvhich I ame condemned but I refuse to stande to your sentence I appeale to God let him punishe mee if hee vvill vvhich I knovve not hovve hee can do iustly if I bee free from his lavves in conscience but of your sentence I vvill not accepte and if you vrge mee vvith conscience and alleage that I ame bounde in conscience to stande to your arbitrement bicause you are appointed to do iustice I chalenge Christian freedom by vvhich I ame so free that in conscience I ame not bound to mans lavve nor sentence And if this vvill not serue to free him from the sentence as I see noe reasou vvhy it should not serue then hee may defende him selfe by other opinions of the nevve reformers Hee maye saye that by Luthers and Caluins opinions vvhich are the Patriarches of the reformed Churche See the next booke chap. 6. hee is taught that hee hathe noe free vvill nor choise in anye action vv ch hee doeth vvhether it be good or badde and that therfore the iudge is vnreasonable cruel and barbarous in condemning him for thefte murder or adoultrie vvhich vvas not in his povver to auoyed And as iustly might he condemne him for not flyinge at the Kinges commaundement as for not absteining from murder vvhen ether by anger or desire of mony hee vvas moued thervnto Hee might alleage also for his defence that God moued him vnto those offences vvhich he committed and so forcibly also that hee could not resiste him In the fifte booke chap. 1. for this is Caluins opinion as before is declared yea hee might saye and haue Caluin also for his authour that God vvas the authour and principall agent of the thefte or murder for vvhich hee is cōdemned and that therfore by good consequence hee can not iustly be condemned for that in vvhich God hathe more patte then he hathe and to vvhich he moued him so forcibly that hee could not resiste Vvhat is this then gentle reader but to condemne all Iudges and tribunall seates to stoppe the Iudges mouthe from pronounncing any sentence and to loose the bridle vnto all malefactours vvho may commit vvhat outrage they vvill bicause there is no tribunall vvhich can iustly condemne them and no sentence can be pronounced against them vvhich they may not avoid by Luthers and Caluins doctrine The third Chapter shevveth hovv the former doctrine bringeth all Princes lavvet in contempte A Kingdome is commonly called a body not naturall but ciuil and political vvhose head is the King vvhose eyes are the Kinges counsaylers vvhose body and members are the people and vvhose soule is the lavve For as the natural body of man so soone as the soule hathe lefte it looseth all vitall operation becommeth gaste vgly and deformed devoide of colour and beautie and subiecte to dissolution of all the members by putrefaction So the body of a Kingdome destitute of lavve hathe noe reasonable action or motion bicause it vvantes the rule of the lavve vvhich squareth out all suche operations it loosethe all beautie bicause it vvanteth lavve to set dovvne an vniforme order vvhich is the beautie of all common vvelthes and it tendeth to a dissolution of all the partes and members bicause it is destitute of lavve vvhich is the soule and sinevve vvhich vniteth and knitteth these diuerse partes together Vvherfore Plato sayed that if men vvete lavvlesse and destitute of lavves l. 9 deleg they vvould litle differ from brute beastes and the reason is bicause as I haue sayed vvithout lavves there vvould bee noe reasonable operations nor order amongest men by vvhich especially a societie of men differeth
from a heard of beastes And bicause the olde and ancient sages knevv vvell hovv much it imported to haue lavves in a common vvelthe they deuised meanes to moue the people to a great and highe coÌ„ceite of lavves that they might the more vvillingly embrace them and more diligently put them in execution Zoroastes vvho prescribed lavves to the Bactrianes and Persians made Oromasis the autour of them Trismegistus vvho gaue lavves to the Aegiptians sayed that a God enacted them Minos of vvhoÌ„ the people of Crete receiued their lavves tolde them that Iupiter vvas the inuentour of them Charondas to bring the Carthaginians to a reuerent conceit of his lavves auouched that hee vvas taught them by Saturnus Licurgus vvho ruled the Lacedemonians fathered his lavves vvher vvith hee ruled them vppon Appollo Solon vvho deuised lavves for the Athenians affirmed that they proceeded from Mineruas brayne Plato vvho set dovvne lavves for the Sicilians and Magnesians protested that Iupiter and Appollo had inspired him Moyses vvho promulgated the lavv vnto the Ievves told them that God vvas the autour of them as in deed hee vvas and shevved them a table in vvhich an Angells hand had vvritten them And christe Iesus the authour of the nevve lavve protested that he vvas sent by his father and that the lavve and doctrine vvhich hee preaching vvas not his but his fathers vvhoe sent him And truly good reason had they to imprinte in their subiectes myndes a reuerent conceite of lavves bicause nothing is more soueraine nothing more necessarie in a common vvelth then lavve Lavves are certaine conclusions of the aeâ—ernall lavve of God and nature they are like sinnevves vvhich bynde knitte the subiectes together they are the life and soule of this ciuil body they are rules squares of humaine actions they are bridles and curbes of humaine appetites they are dumme Magistrates vv ch looke to good orders they teach the subiectes their dutie keepe them in avve and order maintein peace vphold iustice reuenge iniuries defend the innocent chastice the nocent praeserue good subiectes from receiuing euil and hinder the bad from offering euil vvithout the vv ch noe discipline can be kepte no good order obserued noe peace established no iustice mainteined Novve let vs see vvhat esteeme the reformers make of lavves and vvhat good counsaile their doctrine affordeth vs to excite and stirre vs vp to the obseruation of lavves l. 4 Inst 〈◊〉 §. 5. Caluin pronounceth thus the lavves of men vvhether they be made by the Magistrate or by the Church although they be necessary to be kepte yet therfore doe they not by them selues bynde in conscience §. 2â— And for an example he affirmeth that the Apostles nether did nor could make any lavve in their first Councel Act. 15. but only promulgaâ—ed the libertie that Christe had giuen and added not as a lavve that bynds but as an admonition §. 27. that of charitie to their vveake brethren they should absteyne from thinges offered to Idols from strangled and from blood And after vvards againe hee repeateth that although it be necessary for gouernment to haue lavves humain and Ecclesiasticall in the Church §. â—â— yet they must not be thought to bynde vs in conscience So that Caluin is of opinion that althoughe the lavves of the Church and of Princes and magistrates ought to be kept for order sake or for feare of offence and scandale yet they binde vs not in coÌ„science And hee giues the reason l. 5. c. â—◠〈◊〉 10. bicause sayeth he If vve once graunte that men can bynde our consciences by their vvill and lavv Christe loseth the thaÌ„ke of his so great liberalitie to vvit in redeeming vs from the bondage of the lavve and our consciences their profit The same is Luthers opinion as is related before in the first Chapter of this booke I vvill not stand novve to refute this paradox partely bicause I haue proued all ready in the place last mentioned that vve are bound in conscience to obey all lavvfull superiours and consequently that their lavves do bynde our coÌ„sciences partelye bicause the absurde sequele of this doctrine vvhich by and by shall appeare sufficiently confuteth it nether vvill I repeate vvhich I haue allready declared to vvit that obligation of lavves is nothing repugnant to Christian libertie bicause vvee are not therfore sayed to bee freed from the yoke of the lavve bicause the lavve bindeth vs not but bicause vvee haue receiued grace from Christe to fullfill the lavve and so it can no more tyrannize ouer vs in commaunding more then vvee are able to performe I vvill therfore dravve to vvards my conclusion vvhich is that the alleaged doctrine of Caluin bringeth all lavves in contempte and looseth the bridle to all malefactours And first of all I must tell Ihon Caluin that in denying lavves to bynde in conscience hee taketh a vvay all lavves bicause it is the essence of a lavv to be able to bynde the subiecte and in this only it differeth from counsale exhortation and admonition Secondly Caluin by this doctrine abrogateth all promises and contractes euen of matrimonie vvhich are particuler lavves And therfore if to saye that lavves bynde in conscience bee to despoile Christe of the honour of a redeemer and man of Christian libertie then is it also iniurious to Christe and mans libertie to be bound in conscience to keepe promises and to obserue contractes euen vvith vviues Thirdly the commauÌ„dement also of parentes and maisters are particuler lavves and consequently vvee are not bound in conscience to obey our masters or pareÌ„tos and so one of the tenne commaundementes must bee blotted out bicause if vvee bee not bound to obeye our parentes vvhich is one of the cheefeste honours vvhich vve can giue them vvee are not bound to honour our parentes Yea by this doctrine it follovveth that the tenne commaundementes bynde vs not in conscience vvhich thoughe our aduersaries vvill not sticke to graunte as vvee shall see in the nexte booke yet vvhoe seethe not vvith vvhat absurditie Lastly at the least vvhich yet is not the least absurditie this doctrine bringeth all lavves in contempte for as the vvilde and vnbroken colte litle careth if you should tye him vvith heares or threedes bicause hee knovveth that suche baÌ„des are not of force to hold him so vvhen men are once persuaded that lavves of Princes bynde them not in conscience they vvill make litle scrouple to traÌ„sgresse them and so lavves are brought into contempte And although feare of the penaltie or punishement vvhich the lavv layeth on them may make them sometymes to keepe them for feare of punishement Yet vvhen they can escape the ministers of iustice eyes or handes or auoid by subtile shifte or open force the payne of the lavve they vvill make noe scruple of transgressing the lavve for vvhy should they make conscience of that vvhich toucheth not conscience But Caluin vvill saye that they ought not vvithstanding to keepe lavves for order sake and
iustice is the iustice of all men and that if all men bee not iuste by it the reason is bicause by faithe they doe not apprehend it if then the greatest sinner in the vvorld do vppon a sodaine apprehend that Christes iustice is his then is hee iustified vvithout any other paenaunce from all his former sinnes and if hee holde faste this apprehension hee need not care for amendement of life but hee may launce into a Sea of sinne and iniquitie and neuer feare drovvning bicause vvhilest he apprehendeth Christes iustice to bee his he is iuste in the sight of God euen then vvhen hee is in the acte of sinne Comment 2. 〈◊〉 c. 2. Gal. and so as Luther sayeth he neede not respecte vvhat hee him selfe hathe doone or dothe but vvhat Christe hathe doone bicause sayeth Luther faithe respecteth not vvhat I haue done vvhat I haue sinned vvhat I haue deserued but vvhat Christe hath doone and deserued vvâ— h is to loose the bridle to all vice Bicause if vvee respecte only vvhat Christe hathe doone vvee need not care vvhat vvee our selues doe Wherfore althoughe Luther some tymes for very shame of the vvorld affirmeth that good vvorkes are necessarie and that true faithe can not be vvithout them yet bicause he seethe that in thus saying hee speaketh vvith noe consequence sometymes he graunteth in plaine vvordes the conclusion vvhich I haue inferred to vvit that if faithe only iustifieth good vvorkes are not necessarie and euill vvorkes are not to be feared in c. 2. Cal. These are his vvords vvhich shal be my conclusion Sola fides Christi necessaria est ad salutem cetera omnia liberrima neque praecepta amplius neque prohibita Only the faith of Christe to vvit that Christs iustice is ours is necessarie vnto saluation all other thinges are moste free nether commaunded any more nor prohibited So that if a man beleeue that Christs iustice is his he needeth not to care for fulfilling the commaundements bicause nothing is commaunded nether need he to feare fornications adulteries murders and such like treacheries for none of all these villanies are forbidden him But let the indifferent reader be iudge vvether this doctrine be of God or the deuill vvhich so fauourethe sinne vvhich God forbiddeth and the deuil allovveth and vvhether that this faithe of theirs be like to be our iustification vvhich loseth the bridle to all licentiouse liuing The third Chapter shevveth hovv Caluin and Luther in assuring men by an assured faith of election remission of sinnes iustice and perueraunce in the same loose the bridle vnto all iniquitie ALl is not gold that glisters as the coÌ„mon prouerb vvill vvitnesse and all is not true that seemeth true as the Philosopher dothe tell vs bicause sayeth hee many falsities many tymes are more plausible and probable then truthes and verities And not to goe farre for an example to saye vvith Luther and Caluin that by faithe vvee are assured of our SaluatioÌ„ acertained that Christes iustice is ours and that consequently vvhat soeuer our ovvn life bee vve may boldly relye on him as Children on their father crying Abba Pater bicause by his iustice and not by our ovvn vve must looke for saluatioÌ„ hathe a goodly shevv and lustre and seemeth a doctrine moste piouse and plausible but vvho soe vvel examineth the same shall finde that this is the doctrine especially vvhich lulleth men a sleep in all impietie and like poppie-seed or cold poison casteth them into such a deepe and dead Lethargie that they heare noe clamours and feele noe remorses of conscience Martin Luther in a certain booke vvhich he made of the vvorkes of the first commaundement preferreth faith as the principall vvorship of God and defineth it to be an assured confidence and confident assuraunce by vvhich vve are assured that vve are iuste And in another place thus he pronounceth Comment in c. 2. Gal. Crede eum tibi fore salutem misericordiam ita erit sine dubio â—eleeue that Christe vvilbe thy saluation and mercie and so it shal be vndoubtedly See vvhat a compendious and neere vvay to heauen Luther hathe found out If you be clogged vvith all the sinnes in the vvorld beâ—eeue that you are iuste vvhich is easie to doe and that you shal be saued and then vndoubtely Luthers soule for yours you shal be saued and bicause so longe as you beleeue that you are iuste you are in deed iuste you can not bee damned so longe as you can beleeue hovv ill soeuer you liue in the meaÌ„ tyme. l. de captiuit Babil Vvherfore the same Luther auoucheth that a Christian man is so ritche and on so sure a ground that hee can not damne him selfe thoughe hee vvould vnless hee vvill not beleeue and vvhat must he beleeue that hee is iuste or that he shall bee saued These are his vvordes Tam diues est homo Christianus vt sâ— damnare non poterit quantumuis velit nisi sola incredulita te So rithe is a Christian man that he can not damne him selfe thoughe he vvould but only by incredulitie And vvhat is the incredulitie vvhich only damneth him Not incredulitie of the Incarnation Trinitie Passion or Resurrection but of his ovvne Saluation So that liue he hovv ill soeuer he vvill and be hee neuer so incredulous in the articles of his beleefe yet if hee beleeue that hee shal be saued it shal be soe And beleeue hee the mysteries of our faithe neuer so firmely liue hee neuer so regularly yet if hee feare his ovvne Saluation hee shal be damned bicause only this assured faithe of saluation saueth and only vvante of this faythe damneth if Luther may bee beleeued Caluin in this doctrine subscribeth to Luther and shaketh hands very freindly these are his vvords Vve shall haue a perfecte definition of faither vve saye that it is a stedfaste and assured knovvledg of Gods vvill tovvards vs. l. 3. Inst c. 2. §. 7. And this only assured knovvledge of SaluatioÌ„ and gods good vvill tovvards vs he calleth the iâ—stifying faithe §. 9. for saieth he the vngodly may beleeue that ther is a God and thâ—â— the Historie of the ghospel or other partes of Scripture are true §. 10. But this is but an image or shadovv of faithe not vvorthy the name of faith §. 16. but ther is none truly faithfull but he that being persuaded vvith a sound assurednes that God is his mercifull and louing father dothe promise him selfe all thinges vppon trust of Gods goodnes §. 1â— And althoughe sayeth Caluin vve see Gods good vvill tovvardes vs a farre of yet vvith so sure light that vvee knovve vvee are not deceiued At lenghte to make the matter yet more sure he concludeth that vve are not only sure of presente iustice and fauoure but also of future and so are sure that vvee shall not be damned These are his vvords Ibidem It is against order to limit the assurednes of faith to a
moment of tyme vvhose propertie is to passe beyond the spaces of this life and to extend farther to immortalitie to come So that according to Caluin beleeue you the Trinitie Incarnation Passion deathe and ResurrectioÌ„ of Christe neuer so firmely yet if you beleeue not vndoubtedly that you are iuste and shall remaine iuste to the end that God not only for the present tyme fauoureth you but also vvill fauour you to the end you can not be saued and if you beleeue only that you are iuste and shall remayne iuste at lengthe shal be also vndoubtedly saued Caluins soule for yours you can not be damned And hovv can Caluin assure him selfe or vs that vvee are iuste and shal be iuste hathe hee had any speciall reuelation noe but sayth hee I ame vvarranted out of Scripture that Christes iustice is ours and so if I vvill beleeue vndoubtedly that it is myne vvilbe myne â— â—r then ame I sure that I ame iuste and shal bee iuste and can not fall so longe as I kepe this standing Against this phantasticall faith of theirs I might bring many argumentes but that as in other matters so in this I couet to bee shorte First if this faith of theirs be so necessarie hovv commeth it to passe that Christe neuer exacted it of them vvhom he cured For it is an opinion of some fathers and diuines that vvhom soeuer Christ cured in body he healed also and iustified in soule Vvhen heâ— cured the blind men that came vnto him Mat. 9. hee exacted faithe of them and asked them vvhether they beleeued vvhat not vvhether they beleeued that they vvere iuste or elect but vvhether they beleeued that hee could restore theÌ„ to sight If this stedfest faithe and assuredness of our ovvne saluation be so necessarie hovve came the publicane to be a iuste man vvho vvas so farre from assuring him selfe of Gods fauour Luâ— 1â— and his ovvn iustice that he durst not looke vp to heauen And yet he retourned home iuste and the pharisee vvho gloried like a Thrasonicall Caluinist in his ovvne iustice assured him selfe that he vvas not a sinner as the Publicane and other men are vvas condemned and reiected If this vndoubted faith of our ovvne saluation be so necessarie to saluation surely the Apostles vvere much ouer seen vvho inculcated so often the faithe of the Incarnation Resurrection Act. 1.2.3 â— 8.10.13.17 and such other mysteries vvhich is but an image and shadovve as Caluin sayeth of the true faithe and make no mention of that vvhich is the only iustifying faith and all in all neuer exacting of their auditours to beleeue that they are iuste and electe but only to beleeue that Christe is God man that hee dyed that hee rose again suche like Truly ether this faithe is not necessarie or they vvere very negligent incircumspecte vvho neuer mentioned the same yet so often inculcate the faithe of the mysteries of our faithe vvhich is but a shadovve of the true faithe and is not sufficieÌ„t to saluation vvithout Caluins assured faithe Like vvise vvhen they made a Creed as a breefe abridgement of all vvhich vvas necessarie to bee beleeued vvhere vvas their mynde and memorie vvhoe omitted Caluins article of assuredness of our saluation and election vvhich is so necessarie to bee beleeued that the faithe of other articles is but a shadovve in comparison of this If Caluin saye that this his article is included in the article of remission of sinnes hee is much deceiued bicause in that article vvee only beleeue that in the Churche is remissioÌ„ of sinnes but that Caluins sinnes or any of our sinnes in particuler are forgiueÌ„ is not there expressed Novv if scriptures and the Apostles had only omitted this assured faithe vvhich Caluin sayeth is so necessarie it vvere sufficient to make vs not so assured of Caluins doctrine for if it vvere necessarie it is not like that the Apostles vvhose preachings trauelles life and death vvere ordained to the saluation of others vvould haue omitted that vvhich only saueth and vvithout vvhich noe other faithe or vvorkes can possibly saue vs. But scripture not only omitteth assured faith of our ovvne iustice and saluation but also condemneth it and exhortes vs to feare of our ovvne state and saluation therfore assureth vs as much that this faithe of Caluin is false as Caluin assureth it to bee necessarie Caluin sayth that by faith vve are assured of Gods good vvill tovvardsvs Scripture faithe that a man can not tell vvhether hee be vvorthy hatred or loue Caluin sayetht hat a iuste man is sure that hee is iuste Iob â— Iob sayeth although I be simple that is iuste yet this my soule shall not knovve S. Paule sayeth that although his coÌ„science accuse him not of any sinne yet in that he is not iustified to vvit before his ovvne eyes Psal 1â— bicause hee knevve he might haue secret sinnes from vvhich Dauid desired to be clensed Caluin sayeth that a man may besure and consequently secure of the forgiuenes of his sinnes Eccl. â— and yet Scripture bidds vs not to be vvithout feare of our sinnes forgiuen or as the Greeke text hathe of the forgiuenes or propitiation of our sinnes Caluin saith that a man may bee assured not only of present but also of future fauour iustice Eccl. â— and yet scripture sayeth that a man knovves not vvhat vvilbe his end bicause all are reserued as vncertain for the tyme to come Caluin sayth that a faithfull man must not feare to fall but rather assure him selfe that he shall keep his ground and standing Rom. 11. and yet saint Paule speaking to a faithfull man sayeth thou standest by faithe thinke not highly but feare Philipp 2. and thou that standest sayeth hee take heed least thou fall And againe hee bidds vs vvorke our saluation vvith feare and trembling So that ether vvee must leaue Caluin or renounce scripture bicause they are coÌ„trarie and staÌ„de in plain termes one against another Nether is this doctrine opposite only to scripture but also to reason For first there are many corners in a mans conscience vvhich vve seeldom or neuer looke into For as Hieremie sayeth C. 17. the harte of man is vnsearchable and lyeth open only to God hovve then can Caluin by faith be assured that his sinnes are forgiuen that hee is iuste and elect or if hee knovv god only is not the searcher of harts And if ther be many corners in mans harte to vvhich the harte it selfe is not priuie peraduenture after all our seeking some sinne may lurke in a corner vv ch vve knovv not of Secondly by Caluins ovvn confession vve must beleeue nothing but vvhat vvee finde in scripture and vvhere fyndes he that Caluin is iuste or that his sinnes are forgiuen If hee finde it not hee rashly beleeueth it If hee sayeth that Christe is our redemption and propitiation I ansvvere that so hee is the redemption and
mortall sinnes vvhich deserue no better revvard thē eternall damnation vvhich if it be true thence must needs follovve that there is not any vertue in our actions bicause vvhere vice is vertue can not bee and so vertue vvhich proceedeth not but ex integra causa from an intier cause is cleane taken avvay Fiftely they affirme that God is the autour of all our sinnes and seing that his vvill is his power by vvhich he causeth all thinges sinne is according to his vvill yea they affirme that he moueth vs eggeth vs to sinne vvhich is a signe that hee vvill haue vs sinne If sinne then hee according to God his vvill it can not offend him but rather please him bicause the vve are pleased vvhen thinges do fall out according to our vvill and desire and seing that vvhere noe offence is there can bee noe sinne it follovvethe that if God bee the authour of sinne then sinne is noe sinne at all Out of these opinions I gather that nether sinne nor vertue is remaining in mens actions and consequently if this doctrine bee true noe man needeth to feare sinne or to care for vertue bicause this vvord vertue is but a vvorde vvhich hath no thinge ansvvereable vnto it and this name sinne is but a bullibagge or bugbeare deuised and inuented to scarre fooles vvith all bicause according to the nevv religion there is noe more sinne in the actions of men then of brutishe beastes The eleuenthe Chapter shevveth hovv they take avvay all conscience and so also open the gappe to all vice SO carefull is our heauenly father least vve should commit any sinne that he hathe prouided not one or tvvoe but many and sundry meanes to restayne vs from it as being the only thing vvhich displeaseth him and preiudiceth vs. He hath engrauen in our hartes a lavve of nature and reason vvhich dictateth vnto vs vvhat is good and vvhat is euil and cōmaundeth vs to embrace the one and to auoide the other Rom. 2. by reason of vvhich lavv the Gentils as saint Paule sayeth could not plead ignoraunce for an excuse for their sinnes bicause they had a lavve vvritten in their hartes by vvhich they might haue squared their actions and directed their liues according vnto reason and vvith in the boundes of nature To this lavve before Christs cōming he added a vvritten lavv for our better direction in the vvaye of vertue not only naturall but also supernaturall And vvhen the fullnes of tyme that is the tyme of Christe and the nevve lavv vvas come hee gaue vs another lavve more perfecte then the olde vvhich therfore leadeth vs to greater perfection And bicause lavves are mute vv ch can not speake nor interprete them selues and if they bee not put in execution they are easily contemned he hathe appointed interpretours suche as are our Pastours and Doctours to expound this lavve vnto vs and Magistrates also to see it put in exceutiō and to punish the transgressours But least that vvee should take our libertie in sinning vvhen vve can auoide the rigour of the lavve and the eye of the Magistrate he hathe lodged in our bosoms a seuere Iudge and monitour called conscience vvhich keepeth vs in avve and makes vs feare to sinne euen then vvhen secrecie promiseth securitie ◠2. in c. 2. Ro. Vvherfore Origen calleth conscience a correctour and correcting spirit bicause it punisheth and amendeth our faults and disorders yea hee calles it also a Pedagogue and Schoolmaster bicause it instructeth vs and teacheth vs our duties and keepes vs in no lesse avve then dothe the Schoolmaster his Schollers ex Th. ◠p. q. 71.4.18 S. Damascen calles conscience the eye of the soule bicause it layes all our actions open vnto the vevve of the soule ruleth our vvholle life as the eye doth the body This cōscience like a lavve telleth vs vvhat in euery particuler circumstaūce is lavvfull vvhat vnlavvfull like a vvitnesse it accuseth vs and brings in euidence against vs like a Iudge it condemneth vs as guiltie vvhē vve haue cōmitted a faulte and declareth vs innocent of the facte vvhen vve haue not doone it and like an executioner or minister of iustice it tormenteth vs and layeth vppon vs our devv paine and punishment That conscience is a lavve vve easily perceue and daily experience in our selues For vvhen naturall reason and our Synderesis telles vs that vice is to be eschevved that fornication is a vice conscience concludeth ergo thou mayst not commit it and if not vvithstāding cōsciences prohibition vve do commit the same vve do against conscience and transgresse the lavve of consciēce vvhich alvvayes in particuler doth dictate vnto vs vvhat is to bee embraced and vvhat is to be eschevved Vvhen the lasciuious man is moued vnto luste conscience like a lavve forbiddeth him and vvhen the theefe is tempted vnto thefte conscience sayeth he must not comit it bicause he must not do that to another vvhich he vvould not haue doone to him selfe And if a freind leaue a ievvell vvith his freend to vvhich none but they tvvoe are priuie conscience vvill vrge him to restitution and commaund him to restore that to vvhich the Princes lavve can not compelle him bicause it meddles nor vvith secrers And so conscience is a lavve and so rigorous a lavve that it admitteth noe excuse noe cloake nor dispensation It is a vvitnesse also vvhich accuseth vs euen of our secret sinnes and vvorkes of darkenes and proues vs guiltie before the diuine tribunal And vvhether thou be in bedde or at borde at home or abroad in company or alone it still cryeth against thee guiltie And if thou seekest by sylence to put this vvitness to silence or by stopping the eares of thy soule not to giue eare vnto him he vvill allvvayes busse in thy eares that vvhich thou vvouldst not heare and vvill so plainly conuicte thee that thou canst not deny the faulte Gen. 3. Vvhen Adam and Eue had eaten of the forbidden frute before God accused them or tooke notice of the matter their ovvn conscience accused them and so plainly convicted thē that they vvent and hidde their heads in a bushe for shame Gen. 4. Cain also their vntovvard sonne had no soener made oblatiō of his niggardly sacrifice but conscience accused him and brought in such euidence against him that he chaunged contenaunce like a guiltie person and hounge dovvn his head like a sheep-biter And he had noe soener butchered his innocēt brother Abel Gen. 4. but Abells blood cryed vengeaunce against him And thinke you that conscience held his peace noe noe this vvitnesse cryed out so shrilly against him that he cryed peccaui and acknovvledge his faulte to be so great that Gods mercie vvas not able to forgiue it Likevvise the brethern of Ioseph after that they had most traiterously sold him and vvith a bloody coat had couered all the matter and cleared them selues also before their father yet still especially vvhen any aduersitie crossed
demonstrated See the third booke They assure their Schollers also that the iustifying faith is a full assuraâ—nce of iustice saluation and election as may appear by their ovvn vvords vvhich I haue in this seuenth booke allready set dovvn vvhich also giues great occasion of an insolent pride For if vvhen vve persuade our selues as Catholikes doe that vvee are nether sure vvhat novv vve are before God nor vvhat shall become of vs hereafter vve haue occasion to humiliate our selues Phil. 2. and to vvorke our saluation in feare then certes he that persuadethe him selfe that hee is cocke-sure of his saluation hathe great occasion to become carelesse arrogaunte hautie and high-mynded Greg l. 6. Reg c. 186. Vve haue an example of a noble vvoeman called Gregoria mayd of honour to the Emperess vvâ—oe hauing conceiued highly of saint Gregories sanctitie vvrote vnto him to imparte vnto her a secret to vvit vvhether her sinnes vvere forgiuen or noe but sainct Gregorie ansvvered her that she demaunded of him a harde and vnprofitable questioÌ„ harde bicause his sanct tie vvas not such as to deserue a reuelation from God of so secret a matter vnprofitable bicause sayeth he such a reuelation vnto you vvere not expedient better it is that you should be ignoraunte of that till the laste daye vvhich must allvvayes be feared suspected that in the meane tyme you may vvash avvay your sinnes by teares of contrition See the first booke â—hap â— They affirme also that euery man hath a priuate spirite by vvhich hee is sure vvhich is true scripture and vvhat is the true meaning therof vvho therfore bee hee man or vvoman clarke or cobler is supreme Iudge of religion and is to rely nether on Pope nor Churche nor Councell for faithe and religion Vvhich doctrine hovve highe it is able to enhaunce the spirites of men that are so persuaded a blinde man may see and this is the very cause vvhy Luther vvill iudge both of Churches and Councells and preferre his ovvn iudgemeÌ„t before them all See the first booke chap. 3. For althoughe hee sayeth only that by scripture hee vvill iudge Fathers Churches Apostles Angelles also yet seing that the controuersie is not vvhether fathers or scriptures are to beleeued bicause they vvere neuer contrarie but rather vvhether Luther or they better vnderstood the scriptures hee maketh him selfe in effecte Iudge of Churche Pope Councelles Fathers and Angells vvherin hovv brauely he playeth the parte of Lucifer it is as euident as that Luther and Lucifer begin vvith a letter The thirteenth Chapter shevveth hovv theyr doctrine induceth men to idlenes yea hovv idlenes according their doctrine is the perfection of a Christian life ALl creaturs are created to vvorke labour and so they must attaine vnto their ende and perfection bicause God and nature hathe so ordained it The angelicall spirits like byrds in the spring-tyme for heauen is a continuall spring-tyde sing prayses vnto their Creatour and attend continually vppon the diuine maiestie on highe yet so that they haue also an eye vnto our affayres and necessities in this lovver vvorld For the suprem Angells receue illuminations from God vvhich they imparte vnto the inferiour vvhich are allvvayes occupied in garding and defending vs and menaging our affaires and so ether mediately or immediately they are administratorij Spiritus Heb. â— administring spirits The heauens moue continually for the better and more equal bestovving of their light and influences vppon this inferiour vvorld The Sonne leaues our hemisphere at night not to sleep or to rest him selfe but to ronne another course in the other Hemisphere for the illuminating of those that are Antipodes vnto vs vvhich course being ronne he retournes to vs in the morning so is neuer idle The moone euery monethe endes her course euery starre and planet hathe his taske appointed him vvhich in a certain tyme he must accomplish The earthe vvheÌ„ he is out of his place moueth dovvn vvard to the Center and vvhen by force hee is deteined hee shevveth by his vvaite vvhat an inclination hee hathe vnto his proper motion The fier mounteth aboue all tovvardes the Concauitie of the Moone vvhich is his naturall place the vvater and ayre take vp the middle roomes vvhere and vvhether they moue continually Trees plantes and hearbes seeme in vvinter to take their rest after theyr former labours and in the spring tyme they fall to vvorke again and first they bringe forthe leaues then bloomes and blossomes and lastly the svveete frutes of their labours Brute beastes besides the labours to vvhich by man they are appointed haue their ovvn proper exercises in vvhich they occupie them selues The bee is not soe bigge in body as busie in operation in so much that vvhen vve vvill describe a laborious maÌ„ vvee say that he is as busie as a bee These litle creaturs vvhat paynes take they in gathering their hony in making their combes in disposing and vvorking their hony and vvhilest some are vvorking abroad to bringe home the matter of hony some staye at home to order it some vvatche for the securitie of them that labour and all are incensed against the idle drones and do not only expelle them out of theyr company but punishe them also seuerly euen vnto death it selfe Prou 6. The Ante also of vvhome the scripture biddeth the idle parson to learne his lesson laboureth in the sommer to make prouision for that on vvhich he is to liue in vvinter So laborious are these litle creaturs that many tymes they cary burdens bigger then them selues Plin l. â—â— c. 1. Horat. l. 1. Satyr 1. and that vvith such diligence that vvith passing often times one vvay their litle feete doe make a pathe to appeare euen in the flinte And vvhen amongest other prouision they haue brought home their corne to their barnes they are not idle after haruest is doone but sometymes they are occupied in nibling vppon the endes of the corne and graines least they should grovve a freshe and least that the moysture of the earthe corrupte their corne they bring it forthe in a sonnie daye to drying and aftervvardes they cary it againe into their granaries Byrdes builde their ovvne nestes and flye farre and often for the tymber and morter vvhich is belonging vnto the making of such a pallace Conyes vvorke their burrovves out of the grouÌ„d and there is noe creature vvhich is not deputed to vvorke in one kind or other And shall vve thinke that mans felicitie consisteth in idlenes Noe noe as the birde is bread to flye so man is borne to vvorke and labour Iob. â— in so much that God appointed Adam his taske in Paradise vvhich vvas to labour till the grounde vvhich labour notvvithstanding should haue been noe paine but rather a pleasure and recreatioÌ„ vnto him For if Cirus king of the Persians tooke such delight in gardening in so much that he caste the beddes and knottes of his ovvne gardeÌ„s sette his
ovvne hearbes and planted and pruned also his trees vvith his ovvne hands if the Romaine dictatours taken from tillage and husbandry retourned againe to the same exercise after the tyme of beariÌ„g office vvas expired much more might Adame in the state of innocencie and the garden of pleasure haue laboured Perier l. 4. in Gin. and vvorked for his recreation and pleasure thâ—â— God delte vvith Adam to signifie by this corporall exercise vvhich hee appointed him the taske and labour vvhich is necessarie for the soule in the exercise of morall and supernaturall vertue vvhose operations are called vvorkes And truly vvho soe considereth the end of man and his felicity Th. c. 2. q. 3 a. 2. 4. vvhich consisteth in the perpetuall vision and contemplation of God vvhich is the most noble operatioÌ„ vvhich man hath vvil not meruail that the meanes to attaine to this ende should be good vvorkes and operations Vvherfore scripture all most in euery place exhorteth vs to the obseruation of the coÌ„maundementes to vvorkes of charitie iustice mercie temperaunce fortitude patience and such other vvorkes of vertue And for this cause our life is some tymes compared to a vvarfare in vvhich vve must allvvayes be fighting or arming or fortifying our selues or obseruing the enemie as souldiours doe somety mes vve are compared to labourers in the vinyard vvhoe vvorke for vvages some tymes to runners vvrastlers vvho ronne and striue for a gole crovvne or revvard So that our persection also consisteth in action labour and operation And truly vvhoe considereth hovve vnvvorthy a man idlenes is vvill neuer dreame that in it should consiste a Christians perfection For idlenes is the mother of all vice the very bane of vertue and no lesse pernicious to mans soule and body also then it is to the grounde of the gardener or husband man For as the earth not tilled nor laboured bringes forthe nothing but vveedes as the tree not pruned beares nought but leaues and at the length not so much as leaues so if by continuall exercise of vertue and good vvorkes the seed-plotte of our soule bee not continually manured and tilled the seede of Gods inspirations inclinations to vertue vvhich are neuer vvanting in our soule bring for the noe frute of good vvorkes and vertuouse actions but only the breres brambles and vveedes of vices do ouergrovv the soule And as the poole that standeth and moueth vvith noe streame stinketh and engendrethe nothing else but frogges snakes serpents so the soule of man vvhich is allvvayes idle and vnoccupied and neuer moued vvith the exercise of vertue putrifieth in her ovvn corruption and bringeth forthe nothing but monstrouse vices Truly vvhen man is idle he is vnarmed and exposed to all danger Then the deuil takers his tyme the fleshe aslaultes him the vvorld molestes him and he becomes slaue captiue to them all bicause by operatioÌ„ he makes no resistaunce And vvhereas much hurte hath proceeded from idlenesse neuer yet any exploit or entreprise vvorthy a man Hence proceed fornications adulteries robberies for vvhen the mynde is not occupied in good cogitations it is occupied in euil bicause it can not be altogether idle but ether it is vvell or ill occupied Vvherfore the Poet demaundethe vvhy Aegistus became an adulterer he ansvvereth thus In promptu causa est desidiosus erat The cause is easily to bee tolde hee vvas an idle person Vvhen a man is idle and not exercised in vertuouse actions vvhich produce good habits by vvhich our sensualitie is boidled and our passions are moderated then the flesh vvaxeth vvanton sensualitie becomes effeminate the passions are vnruly and the man impotent to all vertue Vvherfore Scipio in one thing vvas vviser theÌ„ Cato bicause Cato vvould haue had Carthage destroyed that Rome might enioy a freer peace and libertie but Scipio counted it more profitable for Rome to haue Cathage stand that Rome might haue an enemie to exercise her vvhich opinion of Scipio tyme proued truest for vvheÌ„ Carthage vvas aftervvards ruined Rome thinking her selfe secure became careles and idle and the Romaines by idlenes lost their former force provves and became altogether effeminate and impotent slaues to sensualitie vvho before hand beene Lords of the vvorld And yet according to our nevv reformers doctrine idlenes is the accomplishment and perfection of morall and Christian life For they first of all vvill make vs to beleeue that a naked farthe by vvhich vvee appreheÌ„d Christes iustice to bee ours is that vvhich iustifieth and vvhich is sufficient to saluation vvithout good vvorkes or obseruatioÌ„ of the lavve Vvhich if it be true Christian perfection shall consiste in an abstracted and idle apprehension of Christes iustice but in no practise nor exercise of vertue in noe labour or good vvorke at all and so vvheras all other creaturs attain to their end by action motion and labour man only by idlenes that is by apprehending only and doing nothing shall purchase his felicitie The artificer shall come to perfection in his arte by labour exercise and operation not of one or tvvoe but many dayes yea of his vvholle life bicause by coÌ„tinuall practise he augmenteth his skill but the arte of a Christian shall require no practice at all no labour no vvorking bicause according to this opinion on only acte of faith before a man dyeth is sufficient to iustifie him from all his former sinnes and to make him as iuste as holy as Christe him selfe vvho is the holy of holyes and so eternal felicitie vvhich is an operation by vvhich vvee see God face to face enioie our summum bonum shall be gotten vvithout operation and vvee shall vvinne our gole vvithout running atcheue our victorie vvithout fighting and gaine our vvages vvithout vvorking that is by an idle faythe vvhich apprehendeth only but doeth nothing They teach vs also that since Adames fall our nature is so corrupte that all our actions euen those that go for best are mortall and daÌ„nable sinnes in so much that you may as vvell and as soone get oyle out of a marble stone as vvring one good vvorke froÌ„ the nature of man vvhich if it be true then certes sleeping and idlenesse is our greatest perfection For if in euery acte vvee sinne mortally better vvere it to sleepe then to vvatche and praye better to sitte idle to do nothing then something bicause in doing nothing vve doe no harme in doing some thing vvhatsoeuer it bee bee it prayer and almes deeds vvee sinne mortally so idlenesse is our perfectioÌ„ bicause better it is to be idle theÌ„ ill occupied Vvhence follovveth my intended coÌ„clusion to vvit that according to the reformers doctrine idlenesse is the perfection of a Christian mans life and the best and surest meanes to attaine vnto his felicitie and to purchasse his SaluatioÌ„ The fourtenth Chapter shevveth vvhat an enemie the reformers doctrine is to Chastitic euen that vvhich is required betvvixt man and vvife CHastitie is a vertue
if vvee haue noe force nor freevvill to resiste our ovvne fleshes temptations it follovveth that vvee and our daugthers are all Queanes and our husbandes cuckoldes and not only cuckoldes but horemasters For if the fleshe assault vs sayeth shee vvhen our husbandes are abroad or if vvhen they are at home vve take a greater liking of another man ether vvee can resiste the temptation or vve can not If vvee can then haue vvee force and freevvill vvhich is contrarie to that vvhich Luther and Caluin teache vs if vvee can not resiste then are vvee all Queanes and our husbandes cuckoldes vvhich is the greatest disgrace to our sexe that can bee Vvherfore shee demaūdeth that this doctrine may bee chaūged else the vvomanis he sex is defamed For ether the vvoman to shevve her selfe a Caluiniste or Lutherane must yeeld to the temptation acknovvledgīg her vveaknesse or if shee resiste shee dothe not like a Caluinist and so ether shee must deny her selfe to bee a Caluiniste or confesse her selfe a Queane But I ame ashamed to deduce any moe of these beastly consequēces out of these fovvle premises of Lutheranisme and Caluinisme peraduenture I haue offended the reader in raking in these dunghilles and haue iniured my pen and paper in fovvling that and blurring this vvith so filthie ordures yet as it is good to set forthe vertue to allure men vnto it so is it not amisse to lay open the filthe of vice and heresie to make men detest it This I ame sure vvas my intention and proiecte and I hope yea I persvvade my selfe that I haue brought to passe my intended purpose For vvhat man of a chast and honest mynde can herarter allovve of this doctrine as the pure immaculate and chaste vvorde of God from vvhich proceede and follovve so beastly cōsequences or vvhoe can thinke the tree good that beares so bad frutes Yea vvhat vvise man can be persuaded that the autours of this doctrine vvere mē of God indevved vvith his spirite that haue noe taste of things belōging to the spirit such as Chastitie virginitie are in vvhich vvee folovve the spirit not the fleshe and resēble Angells not carnall men But applye them selues vvholly to the fleshes desires and therfore haue taken a vvaye all impediments vvhervvith the Church in fauour of virginitie and for the decencie of matrimonie had crossed the vvaye of sensualitie and haue giuen libertie to haue many vviues at once and to take a nevve as aften as the olde displeaseth or is not presēt and vvhen a vvife can not bee gotten by their doctrine they permit euery one that vvill to take a Quean Vvherfore I meruaile not that their clergie is so dissolute that vviuing and revviuing and chopping and chaunging of vviues is so rife amongest them nether is it staung vnto mee vvhere as amongest Catholikes vvee haue euer seen many thousaundes of societies that haue professed virginitie that amōgest the reformers you shall finde noe such but in lieu of them Colleges of maryed ministers filled vvith their brattes bicause such flovvers as virginitie and Chastitie are grovv not vppō suche dunghilles and such pretious margarites are not to bee cast before such filthy hogges The fifteenth Chapter proueth that the reformers doctrine holdeth a sinner so faste in sinne that after that he is once fallen he can not rise again VVee haue seē in the former Chapters of this booke hovve easily the reformers doctrine leadeth vnto all vice in generall and diuers also in particuler novve if it did shevv as easie a vvay vnto penaunce and iustificatiō as vnto sinne and iniquitie and did as speedilye helpe vs out of the myre as it thrustes vs in it should make some recompence but I intend to proue that as their doctrine tumblethe men headlong into the depth of sinne so it holdes them captiues vvith an impossibilitie of rising vp again and so is vvorthy double detestation And hovve shall I proue this conclusion vvhich seemeth such a paradox Trulie very easily and that vvithout rūning farre for an argument If you remember they are of opinion that the only vvay for a sinner to arise vp again after he is fallen by sinne is to beleeue assuredly vvithout all doubte or staggering that hee is iust elect and that Christes iustice is his vv ch if I ptoue to bee impossible for a sinner to beleeue shall proue also that by their doctrine it is impossible for a sinner to bee iustified or to arise from the lovve fall of sinne to the highe and eminent state of grace To proue this I vvill only suppose one principle and Maxime of Philosophie to vvit that truthe and veritie or at least some probable apparaūce therof is the obiecte at vv ch our vnderstanding aymeth that therfore as the vvill can not imbrace any obiecte vnlesse it bee good or at least haue some apparaunce of good for noe man can like of euil as euil so the vnderstanding can not yeeld her assent to any thing vnlesse it bee a veritie or haue at least some probable shevv◠of veritie And this is the cause vvhy vve can not beleeue saye vvith harte that blacke is vvhite or that a knovvn falsitie is a veritie as I haue declared in my Epistle to the reader more at large Out of these premisses I gather this conclusion that it is impossible for a sinner to frame on a sodayne this assent that hee is iust and consequently if this bee the only vvaye for a sinner to rise vnto iustification it is impossible for him after hee is fallen by sinne to rise againe by iustification and so vvhere the tree falleth there it must lye For as it is impossible for a sicke manne if hee bee in his vvittes to beleeue veryly that hee is vvholle vnlesse hee see some alteration in him selfe and finde some ease of his disease so is it as impossible for a sinner vvho is spirituallie sicke yea dead vppon a sodaine to beleeue especially so assuredly as Caluin vvill haue him that hee is iuste vvhole and sounde and fully recouered of his spiritual disease vnlesse hee see some alteratiō in him selfe before hee frame so firme an assent For I vvill aske of Caluin vvhē hee commethe freshe from this vilanie vvhat moueth him to this assent and beleefe that hee is iust and elect hathe he a reuelation or haue euerie one of his follovvers vvhom he vvill haue to beleeue the same any illumination from God by vvhich they are acertained hee must needs say noe bicause they experience in them selues that they haue no suche euidence finde they any contrition or loue of God or haue they any inherent grace in them vvhich hathe altered them and made them of sinners iuste and holy They vvill say noe for then faithe should not iustifie but that vvhich goeth before this faithe And this they must needes say bicause faithe is the first goodnes in vs and vvith them it is the first and only thinge vvhich iustifieth yea in their
the same vvith some kinde of religion For men easilie perceiued that to maiestie povver and excellencie honour vvas a devve tribute and by good consequence that to supreme maiestie povver and excellencie vvas devve also supreme homage and religion Vvhich is the cause as Liuie reporteth l. 〈◊〉 that Rome vvas no sooner builte but a religion also vvas established and temples dedicated vnto the Gods l. 1. c. 1. For vvhich deuotion Valerius Maximus commendeth the Romaines saying that they thought nothing vvas to bee preferred before religion but that rather as the Gods vvere esteemed aboue their Senatours Dictatours and Emperours so religiō should take place before their ciuil lavves customes Of vvhich opinion Plato also shevveth him selfe to haue been vvho in his vvorke vvhich hee made of lavves decreed some for gouernment and pollicie l. 4 others for religion and these he counted the principal and fundamental lavves vvel knovving that to bee true l. 1. de natur◠deorum vvhich Cicero after him obserued that if once pietie and religion to vvards God be taken a vvay fidelitie and iustice amongest men can not longe continevv And Plutarch affirmeth that you shall sooner find a citie vvithout coyne vvalles lavves learnīg thē vvithout temples and vvorship of Gods And although this religion of the paganes vvas no religion but superstitiō yet this superstition proceeded by abuse from a naturall inclinatiō vvhich man hathe to vvorship and honour a God Bicause superstition and religion do only differ in this that superstition ether vvorshippeth a false God or at least giues not a right honour vnto the true God but religion vvorshippethe the true God and not vvith a vaine and phantasticall but vvith a true sincere and reasonable vvorship So that man by natur is inclined to religion only he faileth ether in the thing vvhich is to bee vvorshipped or in the māner of vvorship and therfore if a man be of any discourse able to knovv that ther is a God you shall not need to persuade him that God is to be vvorshipped only in this he shall need your help vvhat is this God and vvith vvhat vvorship and religiō he is to be serued And herin consisteth the principall pointe of the controuersie vvhich to this day euen frō the beginning hathe troubled the vvorlde the greatest vvittes of the vvorlde to vvit vvith vhat vvorship and religiō God is to bee serued for althoughe all allmoste aggree in this that God is religiously to bee honoured and respected as the diuersitie of religions vvhich possesse the vvorld vvill testifie yet in the other point to vvit vvith vvhat religion he is to bee reuerenced men are as diuerse as ther are diuers religions in the vvorld Vvherfore here might I take occasion to refure the religion of the Ievves paganes and heretiques by many argumentes and by as many argumentes I could demonstrate the Catholique and Romaine faithe and vvorship of God to bee the only true religion vvhich I haue done in my commentaries vppon Secunda Secundae but this vvere a thinge to longe and beside my purpose vvhich vvas onlye to make general a suruey and examination of the nevve religion vvherfore that I leaue to others and peraduēture to some other booke vvhich if this bee vvell accepted I may herafter set forthe onlye here in a vvord or tvvoe I vvill direct the reader to certaine places of this Suruey in vv ch vppon occasion I haue disproued the nevve religion and established the olde by pregnaunte reason For first of all my first booke demonstrateth that vvee can not admit nether them nor their religion for good and lavvfull vnlesse vvee bynde our selues by the same reason to receue all heretikes and heresies that euer vvere hertofore or shal bee herafter yea in the fifte chapter of the sayed booke I haue proued the Catholike religion to bee the only religion bicause it is conformable to that vvhich vvas so straungely planted by the Apostles and in the same place I haue proued manifestly that the reformers haue noe probable meanes or motiues to induce a reasonable man to bee of their profession In the second booke I haue declared hovve the markes of heretikes aggree vnto them and that therfore they must be taken for heretikes their doctrine for heresie if Arianisme or any other suche like doctrine bee iustly so to be censured In the third booke I declare hovve their doctrine disgracethe Christe and so can not bee Christiane religiō in the bookes follovvīg I shevve hovve it repugneth to ciuile state and pollicie hovve iniuriouse it is to God hovve it openeth the gap vnto all vice and Atheisme and so can not bee of God Yea in the fourth booke I proue that they haue no religion bicause they haue noe preestes nor sacrifices nor prayer scarsely any sacramentes notvvithstanding that these thinges and religiō euer vvent together Secondly in the alleaged fifte chapter I haue compared our ancient pastours of vvhom vve receued our religiō vvith their nevve ministers of vvhom they receiued theirs and I haue proued that our pastours in all pointes are to be preferred and consequently our religion Thirdly in the second booke and fifte Chapter I proue that once Christian religion vvas planted in the vvorld and Pastours vvere appointed I haue proued also that this religiō and these Pastours are neuer to bee chaunged and that consequently that novv is the true Churche religion vvhich can deriue it selfe by a cōtinuall succession from the first pastours and the first faith that vvas planted and practised I haue proued also that the reformers haue not this succession and that Catholikes haue vvhence it follovveth euidently that their religion is not the true Christian religiō and that ours is the true and only religion In the Sixte Chapter I proue that in Christes Church religion is peace and vnitie in faith and doctrine vvhich Christe at his departure bequeathed to his Church I haue demōstrated that this peace and vnitie is not to be found amongest the reformers but only amongest Catholikes and cōsequently that the Catholike religion is the only Christian religion In the Seuenthe chapter I proue that the religion of true Christianes is noe particuler sect but catholike and vniuersall and one and the same in all countries and ages and seing that only the Catholike religion hathe this propertie it follovveth that that is the true Christian religiō So that I shall not need to vse any other argumēt to proue that the Catholike religion only is the true religion and vvorship of God It remaineth therfore only that I novve declare hovve the reformers open the gappe to a certaine kinde of Atheisme vvhich is irreligiositie and cōtempte of all religion and bicause this conclusion is often tymes to be inferred out of other pointes of their doctrine in the Chapters follovvinge I content my selfe in this Chapter vvith their doctrine alleaged in the former Chapter and out of that only I vvill deduce my
Church for defect of a visible heade 151. 156. Three great inconueniences if Christ shoulde haue suffered the paynes of hell as Caluin diabolically contendeth that hee did 337. The institution of Preesthoode and Preestly function 366. Certaine interpretations of places impiouslie alleaged of heretikes to proue Christ ignoraut 313. That there is no sufficient Iudge of controuersies in religion in Englande or any other Church of the reformers 145. vsq ad 148. The large and supreme iurisdiction of the Popes of Rome accordinge to the vvhich they haue allvvayes practised 142. Imputed Iustice dothe not really heale the soule or sanctifie it 274. The heretikes imputed Iustice admitteth no augmentation or increase 305. it makethe euery man as iust as Christ himselfe K Christes Knovvledge 309. Adams Knovvledge 308. Salomons Knovvledge 308. L Hovv agreable labour is vnto man 603. The succession of gouernement in the Church euen in the lavve of nature 138. Recourse had to the highe Preist concerning all difficulties in religioÌ„ in the lavve vvritten 139. The lavve of grace requireth a visible heade 140 the excellencie therof aloue all others 275. it consisteth in beleeuing and obseruinge 276. To say that the lavves and coÌ„maundements of God bee impossible giueth occasion to all impie-570 the like dothe to saye that Christ hathe freed vs from all lavves 572. The libertie that Luther and Caluin giue all faythefull men to sinne 547. that they giue all men leaue to sinne in sayinge that all our actions are mortall sinnes 549. By vvhat Likelyhoode sentence vvould passe of the Catholicke parte if the matter vvere put to the hearinge of any indifferent person 130. Luthers presuÌ„pâ—ions proude vvordes against all fathers vvith his raylinge tearmes against king Henrie 8.24.86 his attempte vvith the success in dispossessinge of a deuill 25. Hee accusethe the councell holden at Hierusalem of eâ—rour 297. his reprochefull vvordes against the councell of Nice 198. against saint Iames his Epistles ibid. His litle flocke and inuisible Churche disproued 202. hee despoilethe Christ of the title of a lavv maker 280. hee reiecteth prayer 446. the opposition that is betvvixte his doctrine and S. Paules 623. betvvixt his and our sauiours 635. Luther admitterhe a pluralitie of vviues at once 624. his foure cases vvherein as hee sayethe it is lavvfull for a man to leaue his old vvife and 〈◊〉 take a nevve 625. his notorious infamous lyse 〈◊〉 deathe 122. his opinion of sacraments 408. of Baptisme vvherin he thinketh no forme of vvordes necessary 4.6 the reason vvhy a man is more ashamed of his lustes then other vices and Passions 61â— Hee thinketh no forme of vvordes necessary 41 M Tvvo maner of missions coÌ„cerning preachers 7. Extraordinarie mission require the extraordinarie signes and confirmations 20. tvvo vvayes Christ proued his mission 106. Marcious heresie concerning the creation of the vvorlde 30. Markâ—s of heretiks to make a breaehe out of the Churche 159. noueltie 166. a particuler name from their sectmaster 172. a renouation allmost of all olde heresies 179. vvant of succession 188. dissention in doctrine 208. to bee of a particulet sect 228. to bee coÌ„demned for an heretike by the Cath. Churche 236. many others 241. all vvith in their seuerall places aboue noted are seuereally proued to agree to the reformers of this tyme. Mennes to induce men to religion 115. a meane to distinguishe the true Churche from a bastarde and hereticall synagogue 191. The maner of refuting heresies before the tyme that generall councells could bee called 237. The different maner of prayer to Christ and to his Sainctes 354. Melancthon couertlie detracteth from Christ 247. Mans miserie and seruitude after sinne 254. Caluin could vvorke no miracles p. 25. N The nature of goodnes 229. The Nestorian heresie 32. The generall and ancient name of Christians and Catholikes argueth the trevve Catholike religion 177. Noueltie a marke of heretikes 166. Vvhat the name Catholike importeth 231. The number of prelates present at the councell of Trent 240. The necessitie of a visible heade ouer the Churche here in earthe 365. The rayling speaches and odious names that heretikes especially Caluin vvith greate contempt vse against all Saints 346. their reproche-full vsage of reliques and Saincts pictures 347. O The order that vvas taken to reclaime Luther 240. the maner of proceeding against his obstinacie ibid. his heresie condemned by the councell of Trent 240. The Catholike opinion of iustification vvith vvhat reason it is affirmed 261. The iust occasion vvee haue to suspect the reformers sincerity tovvards Christ 355. The distinction of holy orders and the maner of giuinge them proued out of the scriptures 367 The auncient opinion for the number of seuen sacraments 399. The diuersities of opinions amongest the reformers them selues for the number of the Sacraments 408. their erronious opinion for the forme of vvordes vsed in sacraments 427. The Epicures vvitles opinion concerninge the origin of the vvorlde 654. An obiection of our voluptuous heretikes against chastitie 619. the same ansvvered ibid. the obiect of religion 661. P Intolerable pryde in heretikes 73. 66. The probabilitie of the Catholike religion 102. Sainct Peters commission and preeminence aboue the rest 142. Pelagius his heresie 182. A propertie of heretikes vvhich sainct Austine obseruethe 199. The different maner of prayer to Christ and to his Saincts 354. The peace and agreement that is in the Catholike Churche 214. 228. that the same must needs proceede of God 218. The superabundant price of our redeÌ„ption 156. Christs passions or rather propassions 327. The chaunge of preesthood vvith the chaunge of the lavv 364. The coniunction or inseparabilitie of preisthood and religion 363. 369. Plaine proofes bothe by scripture and reason for the sacrifice of the mass 384. 389. Predestination 420. The excellencie of prayer 430. the continuall practise of it in the Churche 437. the contempt of it conformable to the reformers doctrine 438. prayer to Saincts 355. Vvhy the Pope can not erre in defining scriptures and their exposition 155. 677. Precepts of good life reduced to tvvoe heads 277. Parricide aggreing to heretikes 81. R The truthe and euidence of the Catholique Religion 105. The reason vvhy the Churche relyethe vpon the Popes sentence as infallible 155. that a visible heade in the Churche is necessarie 144. the reason of the dayly sacrifice in the Church 288. vvhy Christ is sayed to bee a preist after the order of Melchisedech 289. the reason that vvee maye suspect heretikes for false Prophetes 25 vvhy vvee giue a religious honour to sainctes and their reliques 341. vvhy vvee make intercession 353. The libertye of rebellion that Luther and Caluin giue to all their follovvers 485. Recourse had to the highe Preist about all difficulties of religion in the lavve vvritten 139. The certaintie that the reformers are heretikes 172. nothinge can excuse them from heresie but Apostasie 187. theire absurde doctrine of â—usâ—â—â—cation vvith their pernitious coÌ„sequences vvhich they inferre vpon the same 258. their doctrine hovv iniurious it is to Christ and Christian religion 633. 260. vsq ad 267. 318. to all ciuill gouernement 490. vsq ad 534. hovv it openethe the gapp to all vice and sensualitie 547. vsq ad 598. 621. vsq ad 727. it take the 579. avvaye all speculatiue sciences and morall vertues 550. all conscience 594. it directlye tendeth to atheisme 666. it bringethe into contempte all scriptures and religion 674. 689. vsq ad 696. The proude conceipts that the reformers haue of their sanctirie 206. they affirme that all our actions good and bad are mortall sinnes 300. that all sinnes are equall 301. that vvee haue no libertie nor freevvill in our actions ibid. that God is the autour of all sinnes 302. The libertie of rebellion that Luther and Caluin giue to all theire follovves 485. The reformers vppon necessitie beleeue in some thinges the Pope and Romaine Churche 679 they take avvay in effect all sacrameÌ„ts 12. 16. Examples out of scriptures for religious respect to reliques and images 356. S The custome of offringe sacrifice euen by the Apostles them selues 367. The necessitie of a dailie sacrifice in the nevv lavve for the vpholding of true religion 379. of a visible sacrifice heare in earthe 360. of a proper sacrifice not metaphoricall 383 ExaÌ„ples of selfloue and pryde in heretikes 66. The conuenience or rather necessitie of corporall and sensible Sacraments 391. the proofe of them seuerallye out of scripture 398. 402. the reformers haue no Sacraments at all 416. The only seruice of our heretikes a sermon 447. that also absurde according to their doctrine ibid. The difficultie of vnderstaÌ„dig scriptures 49.57 the bare letter vvithout the true sence no scripture 40. the reason thereof 45. hovv the scripture is sayed to be dependent of the Chut-che 44. 676. Arguments against the priuate Spirit 53. 65. Selffeloue a common disease to all heretikes 65. Thet insufficiency of resoluing all by a priuate Spirit in matters of religion 75. vsq 80. The force of Succession in Preisthoode 193. tvvo shiftes of heretikes disproued touching Succession 196. The Lords Supper according to Luther can not bee eaten 422. Caluins doctrine makes it a niggardlie Super. 424. T Tertullian complayneth of heretikes in his tyme 374. The reason that God can not giue testimonie of an vâ—â—truthe by miracles 106. Proofes of the blessed Trinitie 700. V Valentinus his heresie 30. The Lutherane vbiquetaries take avvaye Christes diuinitie 248. The commendation of virginitie 614. The right vnderstaÌ„ding of certaine places of the scripture vvhich seeme to impeach the freedome of the vvill 167. W Vvilliam Rodings foolishe fiction vvhich hee inuented to derogate froÌ„ the blessed virgin 347. A vvoemans complaint of Caluins doctrine as derogating to their sexe 690. The foure vvoundes vvhich vvee receiued in our soule by sinne 269. Z Zuinglius reiecteth fathers 87. His opinion of the number of Sacraments 408. Excuse this Table I vvas enforced to comit the making of it to a freinde vvho also had not leisure to make it exactely