spirit for why will ye dye O house of Israel saith also I will put a new spirit within their bowels and I will take the stonie heart out of their bodies and will giue them an heart of flesh And againe Create in me a cleane heart O Lord and renew aright spirit within me The same spirit that saith Wash you make you cleane saith also Purge me with Hyssope and I shall be cleane Wash me and I shall be whiter then Snow And againe I will power cleane water vpon you and a new spirit will I put within you and ye shall be cleane yea from all your filthines and from all your Idols will I cleanse you The same spirit that saith Be ye holy for I am holy saith also the God of peace make you holy And so we must come to that saying of Saint Augustine Da quod iubes iube quod vis Giue vs O Lord that which thou commaundest vs and then commaund vs what thou wilt And therefore they reason like doltish Asses which inferre vpon the exhortations to grace and godlines which be in the Scriptures that there is a power and abilitie in vs to performe those things whereunto God in his word exhorteth vs. Exhortations be Gods instruments and meanes which he vseth to worke his heauenly graces in vs. I would here end this matter but that I must tell you that you write improperly and falsely in charging vs that we say all goodnes proceedeth so farre from grace that it lieth not in mans power neither to haue it nor to refuse it but of necessitie it must haue effect Improperly you write in putting hauing Gods grace in steede of obtaining and getting it We say it is in man to haue it when God doth giue it without which gift it is not in mans power to get it But it is in man to resist it For the grace of God offereth saluation to all but it is resisted and reiected of many in that their hard and stony hearts will not admit it The grace of God is offered to men when his word is preached and they be called to repentance but it is with many and namely you as Zacharie saith They refused to hearken and pulled away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and words which the Lord of hosts sent in his spirit by the ministerie of the former Prophets I know no man that denieth but such men doe resist the grace of God which yet is receiued of them that are written in the booke of life whose wils it reformeth and of euill wils maketh good wils willing and couering those things which be acceptable in Gods sight Finally I thought good for the better satisfying of the reader in this matter to let him vnderstand that wheras Erasmus a man as all men must needs confesse of great learning was had in ielousie of the Papists as too much leaning to Luther and his doctrine he was at the last prouoked and set on by them to write against him who chusing this matter of free will and writing in defence thereof yet afterward he retracted and reuoked his former opinion and writing and was not abashed to confesse the truth as appeareth by these his words Verum vt ingenuè dicam perdidimus liberum arbitrium illic mihi aliud dictabat animus aliud scribebat calamus that is But simply to speake my minde We haue lost our free will in that matter my minde did indite to me one thing and my hand did write another I come now to the second doctrine of ours which you vntruely charge and falsely slander to tend to loosenes of life and carnall libertie that men be iustified by faith alone which you scornefully call a solifidian portion and falsely say but doe not proue that it flatly ouerthroweth true repentance sorrow for sinnes mortification of passions and all other vertues which tend to the perfect reconciliation of the soule with God c. Where first I would exhort you if the same might any thing preuaile with you to take heed that by scorning in this manner at Gods truth you shew not your selfe to be one of them that sit in the seate of the scornefull Salomon saith that iudgements are prepared for the scorners and stripes for the backe of fooles Secondly as this doctrine which you deride is true godly and comfortable confirmed by the word of God and ancient Fathers so doth it not exclude much lesse ouerthrowe repentance or any other good worke but sheweth the true and right vse of them Saint Paul saith We conclude that a man is iustified by faith without the workes of the Law And in the fourth chapter he reasoneth thus from Abraham the father of the faithfull If Abraham were iustified by workes he hath wherein to reioyce or glory But Abraham hath not wherein to reioyce or glorie before God Ergo Abraham was not iustified by workes And after saith To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse We know that a man is not iustified by the workes of the lawe but by the faith of Iesus Christ euen we haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the lawe because that by the workes of the lawe no flesh shall be iustified This doctrine was neither scorned nor denied by the auncient godly Fathers of some of whom I will set downe a few sayings Origene speaking of the theefe that was hanged with Christ saith Pro hac sola fide ait ei Iesus Amen dico tibi Hodie mecum eris in paradiso that is For this his onely faith Iesus said vnto him Verely I say vnto thee this day shalt thou be with me in paradise And of the woman that had the issue of bloud Ex nullo legis opere sed pro sola fide ait ad tam. Remittuntur tibi peccata that is For no worke of the law but for faith onely he said vnto her Thy sinnes be forgiuen thee Hilarie saith Solafides iustificat that is Only faith doth iustifie Ambrose saith Iustificati sunt gratis quia nihil operantes neque vicem reddentes sola fide iustificati sunt dono Dei that is They are iustified freely because working nothing nor rendring any recompence they are iustified by faith onely through the gift of God The like he writeth in Rom. 4. and 10. and vpon the 1. Cor. 1. Praefat. ad Galat. and vpon chap. 3. Saint Hierome saith Conuertentem impium per solam fidem iustificat Deus non opera bona quae non habuit God doth by faith only iustifie the wicked man conuerting not by good workes which he had not Many such other sayings I might alleage out of Hierome
but I leaue them Saint Augustine faith Sine bonorum operum meritis per fidem iustific atur impius that is The wicked man is iustified by faith without the merits of good works Againe Quia sola fides in Christum mundat c. that is Because onely faith in Christ doth make cleane they that do not beleeue in Christ be voide of cleanenes He hath also often this fine saying Fides impetrat quod lex imperat that is Faith obtaineth that which the law commaundeth that is to say the law commaundeth a righteousnes of workes faith obtaineth the righteousnes of Christ which onely is able to hide and discharge all our vnrighteousnes This doctrine which this disdainfull man so much disdaineth is acknowledged of the Greeke Fathers Basil saith This is perfect and sound glorying in God when a man doth not boast himselfe for his owne righteousnes but knoweth himselfe to be voide of true righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. And is iustified by only faith in Christ 〈◊〉 Chrysostome saith Nobis pro cunctis sola fides sufficiat that is Onely faith is sufficient to vs for all other things Againe Illud vnum asseuerauerim quò sola fides per se saluum fecerit that is This I may affirme that only faith by it selfe saueth Againe Rursus illi dicebant qui sola fide nititur execrabilis est hic contrà demonstrat qui sola fide nititur eum benedictum esse that is They said he that leaneth only to faith is accursed but Paul on the contrarie part sheweth that he that leaneth to faith onely is blessed Many such other places out of the Latine and Greeke Fathers I might produce but I omit them I hope he will not say that these Fathers which deliuered this doctrine of solifidian faith as he disdainfully termeth it did ouerthrow repentance mortification and all other vertues Nay this true faith which neither falsely nor fantastically but truly and effectually apprehendeth Christs death and pastion and applieth the same as a most soueraigne salue to cure all the sores of our soules is that which grueth life to repentance mortification and all other vertues For as faith without workes is dead as S. Iames saith so workes without faith are dead as Cyril and Chrysostome say And we truly auerre that this true faith in Gods mercifull promises by the which Christ doth dwel in our hearts cannot be seuered from charitie vertues and good workes as he falsely affirmeth but faintly and foolishly prooueth that it may His first reason is taken from experience because few or none of vs haue faith for that few or none of vs haue these workes How many or few of vs haue faith and good workes you are no competent iudge for to determine And therefore wee appeale from your affectionate and erronious iudgement to the true and iust iudgement of God I doubt not but before I haue ended this article to proue that we be not so void of good workes so full of abominable wickednes as your Popes and spitefull spiritualtie hath been Your second proofe you will draw out of the Scripture that all faith yea and the most noble faith which hath force to remoue mountaines may be without charitie I answere that Saint Paul speaketh not there of the faith of Gods elect but of that which is a gift to worke miracles which may be in wicked reprobates such as Iudas was and so doth Oecumenius the Greeke Scholiast expound it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He speaketh not of the common and Catholike faith of the faithfull but of a certaine gift of faith For there was a certaine kinde of gift which by an equiuocation was called faith So that S. Paul as he had before compared charitie with the gift of tongues and with the gift of prophesying so here he compareth it with the gift of doing miracles And as those gifts may be in the wicked seuered from charitie so also may this Some writers also in the former chapter where S. Paul saith To another is giuen faith by the same spirit do expound it of the particular faith of doing miracles As Theophilactus Non fides dogmatum sed miraculorum que montes transfert that is He speaketh not of faith of doctrine but of miracles which moueth mountaines And therefore S. Paul meaneth that if the whole faith which is in doers of miracles were in him separated from charitie as it may be he were nothing But that faith by which Christ dwelleth in the hearts of his elect neither is nor can be separated from charitie but worketh by it And therefore S. Paul in his gratulations in the beginning of his Epistles doth alwaies ioy ne them together as being such graces of Gods spirit which be neuer separated asunder Hearing of the faith which ye haue in the Lord Iesus and loue towards all the Saints To conclude this point that this doctrine doth not tend to loosenes of life we teach that they which doe not follow peace and holines shall neuer see God and that good workes are the waies wherein wee must walke to the kingdome of God and eternall life to the which they that doe not walke in them shall neuer come For without the holy Citie shall be dogs and enchaunters and whoremongers and murtherers and idolaters and whosoeuer loueth or maketh lies And although good fruites make not the tree good yet they be necessarie effects of a good tree so euery tree that bringeth not forth good fruit shall be cut downe and cast into the fire The third doctrine of ours which you vntruly charge to tend to loosenes of life is That faith once had can neuer be lost the which vaine securitie you say openeth the gap to all libertine sensualitie and hereat you make great exclamations Here I will first cleere the doctrine and afterward answere your vaine cauillations and needlesse exclamations Faith is diuers waies taken in the holie Scriptures First it is taken for the doctrine of faith or the Gospell which wee beleeue as By whom wee haue receiued grace and Apostleship to the obedience of faith among all Gentiles that is that all nations might obey the Gospell Also to the Galathians This onely would I know of you Receiued ye the spirit by the workes of the law or by the hearing of faith that is by hearing the Gospell preached So wee call the Christian faith and the Apostolicall faith In this sense faith being taken for the doctrine of the Gospell we confesse that many may know it make profession of it and historically beleeue it and yet afterwards may fall from it as Iudas and many in Asia did Secondly it is taken for that promise which wee make in Baptisme whereby wee binde our selues to professe true religion and to beleeue in God in whose name we be baptized
were indued with it for els he would not haue acknowledged the effectuall faith the diligent loue and patient hope of the Thessalonians and that they were elected of God Which gifts of Gods spirit could not be in them without the grace of God Now by this mans diuinitie what a madnesse was it for him to pray for grace vnto them whom hee did beleeue to bee endued with Gods grace alreadie And where as Saint Iohn saith These things haue I written vnto you that beleeue in the name of the sonne of God that yee may know that yee haue eternall life and that ye may beleeue in the name of the sonne of God By this mans deepe doctrine it might seeme madnesse for Saint Iohn to write vnto them that did beleeue in the name of the sonne of God that they should beleeue in the name of the Sonne of God But it seemed not so to S. Iohn who writeth to them that as they had blessedly begunne to beleeue in the name of the Sonne of God so they might still continue grow and increase in the same faith Moreouer also I would aske of this man and his fellowes whether they praying do beleeue the forgiuenes of their sins if they doe not then are they Infidels and deny the article of the creede I beleeue the forgiuenes of sinnes which before he falsely obiected to vs. If they doe beleeue the forgiuenes of their sinnes why doe they then by this mans doctrine pray for it If he say that he beleeueth that there is in generalitie a forgiuenes of sinnes but particularly he is not assured by faith of the forgiuenes of his owne sinnes then what doth his faith differ from the Diuels faith who beleeueth and trembleth as Saint Iames saith and what is this his doubting but as he himselfe here saith flat infidelitie And no meruaile though these men feele in their harts no assurance of faith for that they ground it not vpon the vnmoueable rocke of Gods promise but vpon the vnsure sand of their owne workes and satisfactions by the which indeede neither can their faith be assured nor their consciences quieted The which false doctrine while they beleeue I would know how they can aske forgiuenes of their sinnes for whosoeuer maketh satisfaction to God for them needeth not to aske forgiuenes of them But the Papists maintaine that they make full satisfaction to God for them as I haue before shewed therefore I may much more iustly say then he doth here that it is madnes to aske forgiuenes of them For what man not being mad owinge a summe of money and paying it will desire the same to be forgiuen him Concerning your scoffing in the proofe of your Minor or second proposition we indeede beleeue that we are iustified by faith without the workes of the law and that Christ dwelleth in our hearts by faith and that by this hand of a true and vnfained faith in Iesus Christ we apply the plaister of his precious bloud shed for our sinnes to cure all the sorances and sores of our soules And take you heede that you trusting in your owne workes and merits in your Masses agnus deis holy water pardons and manifold other such paltries fall not into the ditch of damnation And this shall suffice for this article which is so absurd that it deserueth not so much The Pamphlet The Protestants are bound in conscience to auoyde all good workes 2. Article EVery man is bound vpon paine of eternall damnation to auoyde all deadly sinnes But fasting praying almes deedes and all good workes according to the Protestants religion are deadly sinnes Ergo according to the Protestants religion all men are bound vpon paine of eternall damnation to auoyde fasting praying almes deedes and all good workes The Maior is manifest for the wages of deadly sinne is death Stipendium peccatimors The Minor is euident for according to the Protestants religion and common exposition of this text of Scripture Factisumus vt immundi omnes nos tanquam pannus menstruatae omnes iustitiae nostrae We are made all as vncleane and all our iustices are as stayned cloth That is to say the best workes we can doe are infected with deadly sinne and consequently deserue eternall damnation and therefore to be auoyded Answere AS Hannibal said of Phormio that he had heard many doting fooles but he neuer heard any that so much doted as did Phormio so may I say that I haue heard and read many foolish disputers but any that did so foolishly disoute and reason as this man doth I neuer heard nor read For what man in his wits will reason thus that because the corruptions of men doe creepe into these workes of fasting praying and almes giuing therefore the workes themselues bee deadly sinnes Our doctrine is first that these workes and such other being done by vnfaithfull hypocrites and wicked men be turned into sinne as Dauid saith for they be so corrupted and defiled with their infidelitie and wickednes that they be but splendida peccata that is glittering sinnes before God as Saint Augustine tearmeth them For euen as most pure water flowing through a filthie sinke or priuie is made foule filthie and stinking euen so these workes prayer fasting c. which be good workes commaunded of God flowing from their faithles and wicked hearts and bodies be so defiled that they be but filthie sinnes in the sight of God Salomon saith the sacrifice of the wicked is abomination to the Lord but the prayer of the righteous is acceptable to him God saith by the Prophet Esay Bring no moe oblations in vaine incense is an abomination vnto me I cannot suffer your new moones nor Sabboths nor solemne dayes it is iniquitie nor solemne assemblies My soule hateth your new moones your appoynted feasts c. He that killeth a bullocke is as if he slew a man he that sacrificeth a sheepe as if he cut off a dogges necke c. These sayings shew that euen the sacrifices commaunded in the law of God were wicked and abominable when they were offered of wicked and prophane persons voyde of true faith and repentance So it is in the prophet Haggai Thus saith the Lord of Hostes Aske now the priests concerning the law If one beare holy flesh in the skirt of his garment and with his skirt doe touch the bread or the pottage or the wine or ale or any meate shall it be holy And the priests answered and said no. Then said Haggai if a polluted person touch any of these things shall it be vncleane and the priests answered and said it shall be vncleane Then answered Haggai and said so is this people and so is this nation before me saith the Lord and so are all the workes of their hands and that which they offer here is vncleane Agreeable to this is that which Saint Paul saith Vnto the pure are all things pure but vnto them
simpliciter praesertim cùm habeamus omnem exactissimā trutinam gnomonem ac regulam diuinarum inquam legum assertionem Ideo obsecro oro vos omnes vt relinquatis quidnam huic vel illi videatur deque hijs à scripturis haec omnia inquirite c. i. Let vs not seeke the opinions of many men but let vs search the things themselues for how is it not absurd not to beleeue men concerning mony but that we wil count it for matters of greater waight to follow simply the minde and opinion of others especially seeing we haue the most exact ballance square rule the doctrine of Gods lawes Therfore I request and beseech you all to leaue and forsake what seemeth good to this or that man of these matters search ye al these things by the Scriptures The same Chrysostom hath these words Vides in quantum absurditatē incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia i. Thou seest into how great absurditie they doe fall which follow not the rule of the diuine Scriptures but permit all things to their owne fancies and deuises And againe Satis sufficere credimus quicquid secundum praedictas regulas Apostolica scripta nos docuerunt vt prorsus non opinemur catholicum quod apparuerit praefixis sententijs contrarium that is we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules the writings of the Apostles haue taught vs so that we doe not at all iudge that to be Catholike which shall appeare to be contrarie to the foresaid rules Beda hath an excellent saying hereof which is recorded in Gratians decrees Nobis sacris literis vnica est credendi pariter viuendiregula praescripta that is The onely rule both of faith and also of life is prescribed vnto vs in the holy Scriptures This rule we haue and will you say this is no rule If you haue a better rule let vs know it And whereas you would haue the councels doctors and Church the rule of our faith and life bring such like plaine places out of the Scriptures and doctors for the proofe of it and then we will yeeld vnto you As touching the Apostles creede we acknowledge it to be abriefe abridgment of the especiall and principall points of Christian faith and doctrine yet there be some truthes which are not particularly expressed in the same But whereas you say or rather falsely slaunder that the Protestants denie three articles of our creede and the Puritanes fiue I say that you affirme much and proue little But first you might well enough haue forborne this distinction of protestants puritanes for although some haue differed in some outward matters concerning ceremonies externall orders in the Church yet these all greatly agree and consent in all points of the doctrine of faith and Articles of Christian Religion Neither doe I know any that so well deserue this name of Puritanes as you who glorie that you after baptisme be pure from all sinne and for actuall sinnes after committed can make so full satisfaction to God for them that he can request no more of you as hereafter I will shew and therefore it be you that may well be called Puritanes of whom that saying of Salomon may be well verified There is a generation that are pure in their owne conceit and yet are not washed from their filthines But let vs come to the examination of your proofe of this your absurd and slaunderous assertion The first you say is the Catholike Church Credo Ecclesiam sanctam Catholicam Doe wee denie this Article Why doe wee then not onely print it and rehearse it in our Creede but also expound it in our preachings and Catechising I haue said before that which may seeme sufficient concerning this matter and article yet the better to satisfie the Christian Reader and to stop the mouth of this malicious accuser I say againe that by the holy Catholike Church mentioned in the Creede is meant the companie of all Gods elect and faithfull people whom he calleth iustifieth and sanctifieth to be vessels of his mercie and heires of his kingdome of glorie which is the bodie of Christ and he the head the spouse of Christ and he the bridegrome the house of Christ and he the foundation the flocke of Christ and he the shepheard And this Church wee confesse to be Catholike that is to say vniuersall both in respect of time for that it consisteth of al them that are written in the booke of life which haue been from the beginning of the world and shall be to the end therof and also of place for y t it is not now contained in any one countrie but as S. Peter saith In euery nation he that feareth God and worketh righteousnes is accepted with him and is a true mēber of this Catholike Church That this is the holy Catholike Church which we confesse beleeue whereof the prophane wicked hypocrites and reprobates be no part besides that which I haue said before I will further proue it by the holy Scriptures and ancient Fathers Saint Paul saith Let vs follow the truth in loue and in all things grow vp vnto him which is the head that is Christ by whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the bodie vnto the edifying of it selfe in loue Againe Christ loued the Church and gaue himselfe for it that he might sanctifie it and clense it by the washing of water through the word that he might make it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blame These things belong only to the elect people of God who shall raigne with him in his eternall kingdome of glorie For they only be the bodie of Christ knit together in him sanctified here to be without spot or blemish hereafter The Apostle to the Hebrues saith Whose house we are if we hold fast that confidence and that reioycing of hope vnto the end Where hee sheweth that they belong to the house of God which is the Church of the liuing God the pillar and stay of truth which vnto the end hold fast their confident faith and hope of Gods glorie wherof they reioyce which belongeth onely to the faithfull and chosen children of God This is that Church whereof he speaketh after But ye are come vnto the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the companie of innumerable Angels and to the assemblie and congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men To whom can these things pertaine but only to the Ierusalem which is aboue
so plentifully that God can aske no more of them And in his Latin booke against Luther he hath these words Secundo supponimus quod quanquam nemo sit cui non cumulatius praemium in coelis Deus largiatur quà m hic in terris ipse meruit innumeri tamen sunt qui longè grauiores aerumnas pertulerunt quà m adsuorum suffecissent delictorum expiationem that is Secondly wee make this supposition that although there is none to whom God doth not giue a greater reward in heauen then hee hath merited and deserued yet there be many which haue suffered farre more grieuous griefes and punishments then would haue sufficed to the expiation and purging away of their sinnes This is their doctrine and is this to beleeue the forgiuenes of sinnes or is it not rather to denie the Lord Iesus that hath bought vs For I may say with S. Paul that if righteousnes come by the law or by our satisfaction then Christ died in vaine And with what face can these men accuse vs of denying this article The forgiuenes of sinnes themselues teaching such blasphemous doctrine so manifestly opposite and contrarie vnto it Againe they denie the forgiuenes of the punishment due for sinne saying that Christ hath deliuered vs à culpa from the fault or offence but not à poena from the punishment or at leastwise he hath deliuered vs from eternall punishment but not from temporall which must be sustained in Purgatorie whereby our sinnes or soules must be purged and Gods iustice satisfied And yet the Popes Pardons Masses and Dirges may discharge and deliuer from it Wherein first what doe they but extenuate and greatly diminish the vertue and power of Christs death For if our Sauiour Christ haue not deliuered vs from the punishment due to our sinnes what great good hath hee done vs And if he haue discharged vs from eternall punishment in hell but not from the temporall in Purgatorie then is he not a full and perfect Sauiour but an halfe Sauiour Haue you the testimonie of all Antiquitie for this doctrine Tertullian saith Exempto scilicet reatu eximitur poena that is The guiltines of sinne being taken away the punishment is also taken away And Chrysostome saith Vbi enim gratia ibi venia vbi verò venia illic nulla erit poena that is Where grace is there is forgiuenes where forgiuenes is there shall be no punishment S. Augustine saith Ablato ergo peccato auferetur poena peccati The sin being taken away the punishment of sinne shall also be taken away By this let it be discerned who they be that denie this article of the forgiuenes of sinne Moreouer let the Christian reader consider how they attribute first that to their Purgatorie which is proper to the blood of Christ which as S. Iohn saith clenseth vs from all sinne and secondly more to their Dirges Masses Pardons and such paltries then they doe to the death and passion of Iesus Christ For they may deliuer from the paines of Purgatorie but Christs death doth not O coelum non sudas ô terra non tremes c. But now let vs come to your proofe of this your accusation of our denying of this article Your first reason is that wee acknowledge no such effect in the Sacrament of Baptisme c. We acknowledge that baptisme is a Sacrament of the forgiuenes of our sinnes by the death and passion of our Sauiour Iesus Christ whereby our faith is confirmed and wee assured that as water washeth away the filth of the bodie so all the filth and guiltines of our sinnes is so purged in the blood of Christ that wee be accepted for iust and righteous before God But we do not acknowledge that Baptisme or any other Sacrament do conferre grace of themselues or haue grace included in them as in a vessell but wee affirme that they be seales of Gods promises and instruments whereby God worketh in his elect and chosen people those graces which he hath in his word promised and Iesus Christ hath purchased for them But all that be outwardly baptized be not inwardly clensed as Simon Magus who being baptized was yet still in the gall of bitternes and in the bond of iniquitie For the spirit of God worketh by them in whom when and how much it pleaseth him Neither doe we beleeue that Baptisme serueth onely for the remission of sinnes committed before it as you say here but that the vse and benefit of it pertaineth to our whole life continually to assure vs and confirme our faith in the forgiuenes of al our sinnes by Iesus Christ And whereas you say that this our doctrine is contrarie to the expresse word of God which calleth this Sacrament the lauer of regeneration for that in it the soule dead by sinne is newly regenerate by grace I answere that Baptisme is so farre from being in this place of S. Paul expressed that it is not mentioned neither necessarily to be vnderstanded Saint Pauls sweet words be these When the bountifulnes and loue of God our Sauiour towards man appeared not by the workes of righteousnes which wee had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour Where is baptisme here mentioned or expressed to be the lauer of regeneration Saint Paul doth here attribute this washing whereby wee be regenerate and renewed to the holie Ghost alluding as it were to the words of God by the Prophet Ezechiel Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthines and from all your Idols will I clense you By this cleane water is vnderstood the spirit of God as it is expounded in the two next verses following I confesse that Baptisme is a Sacrament and pledge vnto vs of this washing and clensing of the holie Ghost to whom this washing is to be attributed and not to baptisme as though it were included in it or affixed to it for as I said many be outwardly baptized which be not inwardly clensed but only the faithfull children of God in whom Gods spirit inwardly worketh that which by the word of God is promised and in baptisme sealed and confirmed And therefore this lauer is the spirit of God by whom we be regenerated and renewed Saint Augustine saith well Ea demum miserabilis est seruitus signa prorebus accipere supra creaturam corpoream oculum mentis ad hauriendum aeternū lumen leuare non posse that is This is miserable seruitude to take the signes for the things signified and not to be able to lift vp the eye of the minde aboue the corporeall creature to receiue eternall light Your second proofe is that we allow not the sacrament Penance wherin all actuall sins committed after Baptisme are cancelled Your popish
your selues to be of them whom Christ came not to call who saith I am not come to call the righteous that is to say them that be puffed vp with a vaine and false perswasion of their owne righteousnesse but sinners to repentance And that they whom you disdaine and despise as Publicanes and harlots goe not before you into the kingdome of God We take vpon vs the person of the Publican in acknowledging our owne vilenes and vnworthines and in respect thereof are abashed to lift vp our eyes to heauen but flee in all our workes to Gods mercie and are content that you with the Pharisce glory of your owne workes merits and righteousnes Salomon saith as I haue before alleaged There is a generation that are pure in their owne conceite and yet are not washed from their filthines Now briefly to answere your syllogisme I reason thus No good workes are to be auoyded but fasting prayer and almes deedes being commanded of God and proceeding from faithfull hearts are by our doctrine good works Ergo they are not to be auoyded but diligently in the feare of God to be vsed of vs but the corruptions of our sinfull nature which creepe into them are to be auoided and resisted and we are to pray vnto God in mercy to pardon them And so we may be assured that as in mercy through Christ he hath accepted of vs so he will in like mercie accept our workes as pure and perfit in Christ Iesus Now I will retort your reason vpon your owne head in this sort Euery man is bound vpon paine of eternall damnation to auoide all sinne but fasting praying and almes deedes as they be vsed by Papists to make satisfaction to God for their sinnes and to merite and purchase heauen be sinnes Ergo fasting prayer and almes deedes done in such sort are to be auoided The Minor or second proposition I proue thus He that attributeth that to his workes which is proper and peculiar to Iesus Christ sinneth grieuously but to make satisfaction for our sinnes appertaineth onely to Iesus Christ Ergo he that attributeth the same to his workes grieuously sinneth But I shall haue occasion hereafter more largely to handle this matter therefore now I omit it and so I will also the quotations of Luther Caluine and Melanchthon set in the margent for that they deliuer no other doctrine but that which I haue before declared the which I nothing doubt but it is so sound that it will indure and abide this mans hammer The Pamphlet The Protestants either haue no faith at all or ly most damnably in denying that a man assisted by Gods grace can keepe the commaundements 3. Article WHosoeuer knoweth God keepeth his commaundements But all true Protestants know God Ergo all true Protestants keepe his commaundements The Maior is expresse Scripture qui dicit se nosse deum mandata eius non custodit mendax est in eo veritas non est He that saith he knoweth God and keepeth not his commaundements is a lyer and truth is not in him The Minor no Protestant doubteth of for this knowledge of God is nothing else but a liuely faith wherewith all zealous Protestants as they say are indewed Hence from manifestly it followeth that either the most zealous Protestants lacke a liuely faith and so are Infidels or if they haue a liuely faith and deny that they keepe or can keepe Gods commaundements they are damnable lyars if they chuse the first they are Pagans Heretikes or Iewes if they take the second they are damnable seducers and impostors in religion and consequently their faith is false Answere THis syllogisme according to Saint Iohns meaning is wholy true The Apostles purpose is to shew that the knowledge of God in the faithfull ought not to be idle but effectuall and fruitfull in godlinesse and holy obedience working a care and conscience in them to keepe Gods holy commaundements by diligent endeuouring both to auoyd all wickednesse which he forbiddeth and to yeelde that holy obedience which he requireth The which they that doe not but liue prophanely wallowing in wickednesse and committing vngodlinesse with greedinesse and yet make a profession of the knowledge of God as too many do their profession and knowledge is in vaine For as Saint Iames saith if any seeme religious and refraineth not his tongue but deceiueth his owne hart that mans religion is in vaine So if any seeme to haue the knowledge of God and liueth loosely and wickedly hauing no care to frame his life to the obedience of Gods commandements his religion profession and knowledge is in vaine For not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers will which is in heauen But your meaning is that by keeping of Gods commandements is vnderstood an absolute and perfit fulfilling of them in yeelding without any transgression at all that full and perfect righteousnes which God commaundeth The which neuer did any man yeeld but only the man Iesus Christ who neuer did sinne and in whose mouth was neuer guile This your doctrine of the perfect fulfilling of Gods law in this life is false and you in maintaining of it shew your selues to be blind and proud Pharisies not knowing either the perfect righteousnes of God nor the corruption of our nature against the which I reason thus Whosoeuer sinneth transgresseth and breaketh Gods law and commaundements but all men doe sinne therefore all men transgresse and breake Gods lawes and commaundements The first proposition is manifest for S. Iohn saith Sinne is the transgression of the law The second proposition cannot with any face be denied Salomon saith There is no man that sinneth not Saint Paul saith All haue sinned and are depriued of the glorie of God Saint Iames saith In many things we sinne all Saint Iohn saith If we say that we haue no sinne we deceiue our selues and the truth is not in vs. Moreouer S. Paul saith As many as are of the workes of the law are vnder the curse for it is written Cursed is euery one that continueth not in all things which are written in the booke of the law to doc them Where Saint Paul doth reason after this sort Whosoeuer doth not continue to doe all that is written in the booke of the law are vnder the curse but there is none that continueth to doe all that is written in the booke of the law Ergo there is none but is vnder the curse The first proposition Saint Paul proueth by a place of the law Deut. 27. The second Saint Paul taketh as a thing graunted and not to be denied that there is no man which continueth to doe all that is written in the booke of the law to doe it the which if it be not graunted Saint Paules argument is nothing worth for it might be said that some doe fulfill the law of
God and therefore are not vnder the curse So that which seemed to Saint Paul absurd to be denied is now denied by these absurd and blind Pharisies Furthermore Saint Paul saith That which was impossible to the law in as much as it was made weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sinne hath condemned sinne in the flesh Doth not S. Paul here shew that whereas wee could not be saued by the law God hath sent his sonne in the flesh to saue vs And he declareth why wee could not be saued by the law because the weakenes of our sinfull flesh is not able to yeeld that perfect righteousnes which the law of God requireth the which if we could doe wee should liue thereby For God saith which if a man do he shall liue in them And that euen they that are regenerate with Gods spirit doe not perfectly fulfill the law and keepe Gods commaundements it is most euident by Saint Pauls confession of himselfe I am carnall sold vnder sinne I allow not that which I doe for that I would I doe not but what I hate that I doe It is no more I that doe it but sinne that dwelleth in me For I know that in me that is in my flesh dwelleth no good thing for to will is present with me But I finde no meanes to performe that which is good For I doe not the good thing which I would but the euill which I would not that doe I I finde that when I would doe good euill is present with me I see another law in my members rebelling against the law of my minde leading me captiue to the law of sinne which is in my members O wretched man that I am who shall deliuer me from this bodie of death If S. Paul that elect vessell of God which was taken vp into the third heauen and into paradise and heard words which cannot be spoken did not fulfill the law and fully without transgression keep Gods commandements who but a blind hypocrite and proud Pharisie will arrogate to himselfe the same Bernard saith well Aut te ergo si audes praefer Apostolo nempe ipsius ista vox est aut fatere cum illo te quoque vitijs non carere that is Either if thou darest preferre thy selfe before the Apostle whose saying this is or els confesse with him that thou also art not void of vices I will adde hereunto a few testimonies out of the auncient Fathers to prooue that none in this life is assisted so fully with Gods grace that he perfectly fulfilleth the law and keepeth Gods commaundements without any transgression or breach of them Iustinus Martyr saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that none hath exactly done all things you your selues dare not denie but there be which haue kept the things commaunded some more and some lesse then others S. Hierome saith Facilia dicis esse Dei mandata tamen nullum proferre potes qui vniuersa compleuerit Responde mihi facilia sunt an difficilia Si facilia profer quis ea impleuerit Thou saist Gods commaundements be easie and yet thou canst not bring forth any that hath fulfilled all Answere me be they easie or hard If they be easie shew any that hath fulfilled them Again Haec hominibus sola perfectio si imperfectos se esse nouerint that is This is the onely perfection of men to acknowledge themselues to be imperfect Againe Tunc ergo iusti sumus quando nos esse peccatores fatemur iustitia nostra non ex proprio merito sed ex Dei consistit misericordia that is Then wee be iust when wee confesse our selues to be sinners and our iustice consisteth not in our owne merits but in Gods mercie Saint Augustine saith Ipsa iustitia nostra tanta est in hac vita vt petius peccatorum remissione constet quam perfectione virtuium that is Our iustice is so great in this life that it consisteth rather in the remission of our sinnes then in the perfection of our vertues And againe Omnia mandata facta deput antur quando quicquid non fit ignoscitur that is All the commaundements are then reputed to be done when whatsoeuer is not done is pardoned Againe Gratia Dei tribuit in hac vita studium praecepta seruandi eadem si quid etiam in illis praeceptis minus seruatur ignoscit that is The grace of God doth giue in this life a desire to keepe his commaundements and the same grace if any thing in them be not obserued forgiueth it The like I might alleage out of many other places of his workes As De natura gratia cap. 36. Contra Iulianum lib. 4. cap. 3. De libero Arbitrio cap. 16. and such others but for shortnes sake I omit them Chrysostome saith Neque enim alios licet in lege iustificari nisi eum qui cuncta adimpleuerit Id verò nemini dum possibile factum est that is None can be iustified by the law but he that hath fulfilled all And that hath beene as yet possible to no man Bernard saith Quomodo ergo iubenda fuit quae implenda nullo modo erat c. How was the law to be commaunded which can by no meanes be fulfilled or if thou rather thinke that the commaundement was giuen for the ruling of our affections I will not hereupon striue so that thou also doe yeeld vnto me that in this life it neither can or euer could be fulfilled of any man For who dare arrogate that to himselfe which Paul himselfe confesseth that he had not comprehended Neither was the commaunder ignorant that the weight of the commandement exceeded mans strength but he iudged it to be profitable that thereby they might be put in mind of their owne insufficiencie and so might know that they ought according to their power labour to the end of righteousnes Therefore by commaunding things impossible he made men not transgressors but humble that euery mouth might be stopped and all the world made subiect vnto God because that by the workes of the law no flesh shall be iustified before him for wee receiuing the commaundement and feeling our owne want will crie vnto heauen and God will haue mercie vpon vs. Again Quantumlibet in hoc corpore manens profeceris erras vitia si putas emortuae non magis suppressa velis nolis intra fines tuos habitat Iebusaeus subiugari potest sed non exterminari scio inquit quod non habitat in me bonum that is How much soeuer thou doest profit whilest thou abidest in this bodie thou art deceiued if thou thinke vices to be dead in thee and not rather suppressed whether thou wilt or no the Iebusite will dwell within thy coasts he may be subdued but not vtterly banished I know saith Paul that no goodnes dwelleth in me This
deposed from his benefice and the reason is because Pauci sine illo vitio inueniuntur i. Few are found without that vice Robert Holket an English man a Dominike Frier who liued about the yeere of our Lord 1340. writeth of the Priests in his tune in these words Sed proâ—â—â—olor his diebus verificatur nim is illud Iob. cap. 3. Eoce qui seruiunt ei id est Domino non sunt stabiles in Angelis suis raperit prauitatem Sunt enim quidaÌ„ de modernis sacerdotibus Angeli Sat anae per discordiam quidaÌ„ Angeli Apostatici per superbiam quidaÌ„ incubi per laxuriam quidam Angeli abyssiper auaritiam i. But alas in these daies that saying of Iob cap. 3. is too true Behold they that serne the Lord are not stable or constant and in his Angels he hath found naughtines For of the Priests of these dayes some be Angels of Satan by discord and contention some Apostaticall Angels by pride some be filthy spirits by riotousnes and vncleannes and some the Angels of the bottomles pit by couetousnes Againe Hunc vilissimum deum Priapum excolunt non pauci Idem ibidem sacerdotes moderni discipuli illius magni Angeli de quo loquitur Paulus 2. Cor. 12. Datus est mihi Angelus Satanae c. This most vile and filthy god Priapus not a few Priests of these dayes doe serue being the disciples of that great Angell of whom Paul speaketh 2. Cor. 12. The Angell of Satan was giuen vnto me c. Auentinus writing of Pope Hildebrand called Gregorie the seuenth who earnestly forbad Priests mariage saith Maxima pars sub honesto nomine castimoniae stupra incestus adulteria passim impunè committunt that is A great number of Priests vnder the honest name of chastitie committed euery where and without punishment Whoredome Inecst and adulteries Yea what other great mischiefes were committed he there declareth There is a treatise in the second tome of the Councels intituled Opusculum Tripartitum in the second part whereof are these words Tanta immunditia luxuriae notoria est in multis partibus mundi non solum in Clericis sed etiam in Sacerdotibus imo quod horribile est audire in praelatis maloribus that is So great vncleanenes is notorious in many parts of the world not onely in Clearks but also in Priests and that which is horrible to heare in great Prelates Panormitane who liued anno 1431. and was a great dooer in the Councell of Basile hauing shewed that the vow of continencie is not of the order of Priesthood nor holdeth by the lawe of God but is a constitution of the Church addeth these words Credo quod pro bono salute animarum c. I beleeue that it were a holesome ordinance for the good and saluation of soules to leaue it to their owne wils that would liue continently and merite more and that they which could not conteine might marrie because that experience doth teach that a cleane contrarie effect doth follow of that law of continencie for that now adaies they doe not liue spiritually nor be cleane but be defiled by vnlawfull copulation to their most grieuous sinne whereas they might liue chastly with their own wife as the Nicene Councell said Iohn Gerson in his time complained that some Cloysters of Nunnes were become stewes of strumpets and whores his words be these Rursus oculos aperite inquirite Si quae â—â—die Claustra monialium facta sunt quasi prostibula moretricum Mantuan the Carmelite Italian Frier who was an excellent learned man and liued an hundred yeeres past writing of this vow and the fruites thereof saith thus Propterea leges quae sunt connubia contra Esse malas quidam perhibent prudentia patrum Non satis aduertit dicunt quid ferre recuset Quid valeat natura pati ceruicibus aiunt Hoc insuaue iugum nostris imponere Christus Noluit istud onus quod adhuc quà m plurima monstra Fecit ab audaci dicunt pietate repertum Tutius esse volunt qua lexdiuina sinebat Isse via veterumque sequi vestigia patrum Quorum vita fuit melior cum conings quam nunc Nostra sit exclusis thalamis coniugis vsu Mantuan here sheweth first that many in those dayes misliked that law of vowing single life Secondly that it had bred many monsters that is to say such as for their wickednes did leade a monstrous life Thirdly that the life of the auncient Fathers that liued in mariage was better then of these which vowed chastitie Polidorus Virgilius an Italian and gatherer of the Popes Peter pense here in England writeth thus Illud tamen dixerim tantum abfuisso vt ista coacta castit as illam coniugalem vicerit c. Yet this I will say that this enforced chastitie is so farre from excelling that chastitie of mariage that no crime and sinne hath brought more shame to the order of Priesthood more euill to religion nor more griefe to all good men than that blot of the filthines of Priests Wherefore peraduenture it were expedient both for the Christian common wealth and the estate of that order of Priesthood that at the last the right of publike mariage were restored vnto Priests which they might holily vse without infamie rather then most filthily defile themselues with such a naturall vice Such a loosenes and filthines of life this doctrine of vowing chastitie and forsaking matrimonie hath brought forth whereof much more might be alleaged but this shall suffice Yet hereunto I will adde not onely their practise but also their doctrine of hauing Lupanaria stewes where whoredome is publikely permitted for the restoring of which Frier Perine preached at Paules Crosse in Queene Marier daies and D. Harding calleth them necessarie euils And if it were not the doctrine of the Church of Rome to allow them neither would they haue so long permitted them nor Sixtus the fourth would haue built Nobile Lupanar a noble Brothell house in Rome as before I alleaged out of Cornelius Agrippa In these places what filthines and incest and what murders were committed God knoweth and auncient men may somewhat remember God saith There shall be do whore of the daughters of Israel nor whore keeper of the sonnes of Israel Another doctrine of theirs tending to loosenesse and wickednesse of life is their doctrine of Popes pardons whereby they falsely faine that the Pope hauing the merites of Martyrs which they cal the treasure of the Church to dispense and bestow at his pleasure hee can pardon whatsoeuer sinne men haue committed and acquit and discharge them both à poena culpa that is from the sinne and punishment which is more by their doctrine then the death and passion of Christ can doe What miserable mischiefe hath flowed from these pelting pardons of Popes from which the ruine of their kingdome hath iustly proceeded I will
belong not to the kingdome of Heauen because they haue no merits of strife whereby to ouercome vices How neere you iumpe with these old Heretikes as you doe in many matters with many others let the Christian reader indifferently iudge Secondly I say that we are enemies neither to those true merits of Gods mercies and Christs sufferings before mentioned nor to mans good workes but to the merit of them and vaine confidence put in them We say with Saint Augustine Si vis alienus esse à gratia iacta meritatua i. If thou wilt be voyde of grace boast thine owne merits Thirdly wee beleeue that the kingdome of Heauen commeth to vs by inheritance and not by the purchase of our workes and merits Christ saith Come ye blessed of my father take the inheritance of the kingdom prepared for you from the foundation of the world Saint Paul saith If we be children we are also heires euen the heires of God and heires annexed with Christ Thus the kingdome of Heauen is ours in that we be coheires with Christ By whose bloudie and blessed merits it is purchased to vs and not by the workes and deserts of vs vnprofitable seruants and prodigall children who haue alwayes neede to pray and say Enter not into iudgement with thy seruant for in thy sight shall no man that liueth be iustified and if thou O Lord straightly markest iniquitie O Lord who shall be able to stand To conclude you that so seuerely censure vs looke to your selues and take heed you be not like that proud Pharisee who gloried of his workes and disdained the sinfull Publicane and that you be not like the Angell of the Church of Laodicea who said that he was rich increased with goods and had need of nothing and did not know that he was wretched miserable poore blind and naked And that you be not like that mad man of Athens called Thraselaus who comming in his madnes to the hauen named Pyreum did vainely imagine that all the shippes and riches there were his owne but being cured and brought to good vnderstanding he saw his pouertie and perceiued that he scarce had a penny in his purse Euen so if you were throughly cured of this phrensie of Poperie you would acknowledge your owne miserie and hunger for Gods mercie confesse your owne pouertie that Christ may inrich you your owne nakednes that he may with the robe of his righteousnesse couer you your owne guiltines that he may acquite and iustifie you and finally humble your selfe that hee may exhalt you For it is hee that filleth the hungrie with good things and sendeth the rich emptie away I would you would ioyne with your owne Cardinall Poole in this poynt who misliking of Osorius booke de iustitia dedicated to him for attributing too much to mans iustice and righteousnesse did adde this worthie saying and worthie by al meanes to be receiued That we can neuer attribute too much to the mercie and righteousnesse of God nor too much take from the righteousnesse of man This is written not only by Doctor Haddon in his booke against Osorius but also by Pruilus his Secretarie in his life as that excellent Antiquarie and learned man my good friend Master Camden did tell me To conclude bee not like the froward Iewes who hauing a zeale towards God but not according to knowledge being ignorant of the righteousnesse of God and going about to establish their owne righteousnesse haue not submitted themselues to the righteousnesse of God For Christ is the end of the lawe for righteousnesse vnto euery one that beleeueth but obey the counsell and calling of God Ho euery one that thirsteth come yee to the waters and yee that haue no siluer come buye and eate Come I say buye wine and milke without siluer and without money Wherefore doe yee lay out siluer and not for bread and your labour without being satisfied Hearken diligently vnto me and eate that which is good and let your soule delight in fatnes Encline your eares and come vnto me heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid The which sweete and hid Manna of Gods mercies they that refuse to eate but had rather feede on the draffe of their owne muddie merits shall neuer inherit heauen but shall be cast into the lake of fire and brimstone where the beast and false prophet are and shall be tormented day and night for euermore FINIS Faults escaped Pag. 5. lin 34. reade merita p. 6. l. 16. quote Rom. 1. 2. p. 33. l. 9. r. scribitur Ibid. l. 24. r. accommodant p. 36. l. 14. in marg r. Theophil in Ioan. 14. p 43. l. 23. r. Hiueum p. 45. l. 5. r. Sanctes p. 48. l. 1. r. Guiues p. 50. l. 32. r. omnium p. 63. l. 31. r. they p. 70. l. 19. r. one Pope p. 100. l. 30. r. are waies p. 120. l. 3. r. after this matter a full point p. 126. l. 22. put out that is 2. King 23. Sopho. 1. 5. 6. 8. 9. 12. Chap. 3. 1. 2. Genes 19. Numb 14. Zach. 7. 11. Lactant. lib. 5. cap. 1. Idem ibidem Ibidem Act. 28. 27. 2. Thess 2. Psal 119. 105. Commenta de dictis factis Alphonsi Reg. lib. 2. 17. Tom. 1. Serm. coram Alexand. Papa in die Ascensionis Nicol Clemang de corrupto Ecclesiae statu fol. 5. b. Ibidem fol. 10. b Ibidem fâ—l 13. Dist 38. ex conc Tole Contra Maâ—ichâ—â—s Haeris 66. Hier. in Esaiam dist â—8 si iâ—â—â—a Prou. 2. 4. In the conference at Westminster in the beginning of her Maiesties raigne See the beginning of the Prâ—face of the New TestameÌ„t set out by them 1582. Psal 119. 2. Timoth. 2. 7. Iohn 9. 41. Genes 3. 16. Genes 22. 18. Act. 10. 43. In the popish Primer printed 1557. In the same Primer Lib. 1. Caeremo titul 7. Psal 115. 135. Cicero de Natura deorum lib. 2. Inter sermones discipuli Serm. de S. Katherinae In promptu discipuli Supplementuns Chronicorunt Bergomens lib. 13. fol. 205. Erasmus in Colloquio peregri ergo Blondus de Rema instaurata lib. 3. propefinem Holingshead in Henry 8. p. 946. Caluinus admonitione de reliquijs Gregor Turonens lib. 9. ca. 6. 2. Timoth. 4. 4. 2. Thessal 2. 9. Preface to the defence of the Apologie edition 2. Iohn 1. 5. 1. Cor. 2. 14. a Isa 60. 11. b Matth. 16. 18. c cap. 28. 20. Iam. 2. 19. 1. Cor. 13. 7. Faith Hope Charitie 1. Iohn 3. 14. Repentance Marke 1. 16. Acts 20. 21. Iustification Luke 17. 10. 15. 21. Iohn 3. 36. Rom. 3. 25. 4. 5. Ephes 2. 8. Ephes 3. 17. Church Galath 4. 26. Matth. 8. 11. Altas 1. Cor. 10. 21. Sacrifice Heber 9. 14. Priests Religion Rom. 3. Christ 1. Tim. 1. 15. Ioh. 1. 29. Matth. 17. 5. 1. Cor. 4. 3. Epipha in Ancorato Rom. 3. 22.