the authoritie of the holy Fathers DIonysius Areopagita who liued in the daies of the Apostles doth liuely deliuer this truth vnto vs in these expresse words Omnino igitur non audendum est quicquam de summa abstrusaque diuinitate aut dicere aut cogitare praeter ea quae nobis diuinitus scripturae diuinae countiarunt In no wise therfore may we make bold to speake or thinke any thing of the most high and ineffable diuinitie saue that only which holy writ hath reuealed to vs from heauen S. Augustine that glistering beame and strong pillar of Christs church auoucheth plainely that all things necessarie for our saluation are contained in the written word as is alreadie prooued in the former reason and he confirmeth the same doctrine in another place where he hath these expresse words In his enim quae apertè in scriptura posita sunt inueniunter illa omnia quae continent fidem moresque viuendi spem scilicet atque charitatem For in those things which are plainely set downe in the holy Scripture all things are found which containe faith and manners that is to say hope and charitie The same S. Austen in another place hath these expresse words Credo quod etiam hinc diuinorum eloquiorum clarissima authoritas esset si homo sine dispendio promissae salutis illud ignorare non posset I beleeue that euen in this point also we should haue most cleere testimonie of holy writ if a man could not be ignorant thereof without the losse of his saluation S. Irenaeus hath these words Non emim per alios dispositionem salutis nostrae cognouimus quam per eos per quos euangelium peruenit ad nos quod quidem tunc preconiauerunt postea vero per dei voluntatem in scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum For we know the dispensation of our saluation by them onely by whom the Gospell came to our hands which Gospell they first preached but afterward by Gods appointment they deliuered the same vnto vs in writing that it might be the foundation and pillar of our faith Tertullianus an auncient writer who liued aboue 1300 yeeres agoe hath these expresse wordes Adoro scripturae plenitudinem quae mihi factorem manifestat facta An autem ex aliqua subiacenti materia facta sint omnia nusquam adhuc legi Scriptum esse doceat Hermogenis offiicina si non est scriptum timeat vae illud adijcientibus aut detrahentibus destinatum I reuerence the plenitude fulnesse and perfection of the scripture as which sheweth to me both the maker and the things which are made But that all things are made of some subiacent matter I neuer could yet read any where Let Hermogenes his shop shew vs where it is written If it be no where written let him be afraid of that woe which is prouided for them that adde or take away from the Scripture Loe gentle reader these three most auntient fathers doe teach vs many very excellent documents First that we know the dispensation of our saluation by Christs Apostles Secondly that we receiued the Gospell from them Thirdly that they first preached the mysteries of our saluation deliuering the Gospell by word of mouth Fourthly that afterward they committed the same to writing Fiftly that the Scripture was written by Gods owne appointment Sixtly that it was written for this end and purpose That it might be the pillar and foundation of our faith Seuenthly that we may not speake or thinke any thing of God which we find not written in Gods booke Eightly that the holy Scripture is perfect and containeth all things necessarie for vs to know Ninthly that all such as teach or beleeue any doctrine not contained in the Scriptures must drinke of the cup of eternall woe for their paines Let vs proceed and see what other fathers of later times tell vs. S. Cyprian who liued about 249 yeares after Christ viz. aboue 1300 yeares agoe hath these words Vnde ista traditio Vtrumne de dominica euangelica authoritate descendens an de Apostolorum mandatis epistolis veniens Ea enim facienda esse quae scripta sunt deus testatur proponit ad Iesum Nave dicens Non recedet liber legis huius ex ore tuo sed meditaberis in eo die ac nocte vt obserues facere omnia quae scripta sunt in eo Si ergo aut euangelio precipitur aut in Apostolorum epistolis aut astibus continetur obseruetur diuina haec sancta traditio From whence came this tradition Did it descend from the authoritie of our Lord or his Gospell Or came it from the mandates of the Apostles or their epistles For that those things must be done which are written God himselfe doth witnesse and propose to Iesus Naue saying The booke of this law shall not depart from thy mouth but thou shalt meditate therein night and day that thou maiest obserue to doe all things which are written in it If therefore it be either commaunded in the Gospell or be contained in the Epistles or in the Acts of the Apostles let this diuine and holy tradition be obserued Thus writeth S. Cyprian shewing plainely that all traditions ought to be examined by the written word and nothing to be admitted which is not contained in the same or grounded thereupon VVhere I note by the way for the helpe of the reader that though Cornelius then bishop of Rome whom now the papists tearme Pope and his holinesse together with the whole nationall synode of all the bishops of Italie had made a flat decree touching rebaptization and though also Pope Stephanus his holinesse had confirmed the same decree and commaunded it to be obserued and thirdly though our papists of late daies doe obstinately affirme that their Pope cannot erre when he defineth iudicially Yet this notwithstanding S. Cyprian teacheth and telleth vs plainly and roundly that in his time the bishop of Rome had no such authoritie as this day he proudly and antichristianly taketh vpon him for he roundly withstood the decree of Pope Stephanus who then was bishop of Rome and both sharpely reprooued him and contemned his falsely pretended authoritie And for all that S. Cyprian was euer reputed an holy bishop in his life time and a glorious martyr being dead But if the bishop of Rome had beene Christs vicar and so priuiledged as our papists beare the world in hand he is then doubtlesse S. Cyprian must needs haue beene an hereticke and so reputed and esteemed in the Church of God For if any Christian shall this day doe or affirme as S. Cyprian did or publickely denie the Popes falsely pretended prymacie in any place countrey territories or dominions where poperie beareth the sway then without all peraduenture he must be burnt at a stake with fire and faggot for his paines S. Athanasius hath these words Sufficiunt sanctae ac diuinitus inspiratae
falsly supposed ground For it is as vnuoluntarie in the one as it is in the other neither can it bee any more auoided in the one than in the other This is the gordian knot which the papists are neuer able to loose or vntie Bellarmine himselfe is enforced to confesse that Saint Austen acknowledgeth all the motions of concupiscence euen those which be inuoluntarie to be properly sinne and flatly condemned by the tenth commaundement These are his expresse wordes Haec dicta sunt ad mentem S. Augustini qui precepto non concupisces intelligit prohiberi aliquo modo motus omnes concupiscentiae etiam inuoluntarios assensum vero his motibus prohibere docet illo alio precepto post concupiscentias tuas non eas These things are spoken after Saint Austens mind who by this precept Thou shalt not lust vnderstandeth all the motions of concupiscence euen the inuoluntarie to be prohibited in some sort and that the consent to these motions is forbidden by that other precept Follow not thy concupiscence Thus writeth the Iesuiticall Cardinall by whose doctrine it is euident that Saint Austen affirmeth the first motions of concupiscence which preuent reason cannot be auoyded to bee condemned by Saint Paul as sinfull and against the law of God Which doctrine of Saint Austen doth so sting and confound all papists that Bellarmine knoweth not in the world what he shall answere to the same And therefore deceitfully he addeth in his exposition of Saint Austens words the word quodammodo after a sort which word neither is in Saint Austen nor yet agreeable to his meaning For Saint Austen saith plainely simply and absolutely without all ands or ifs or other qualifications that such motions are forbidden by this commandement non concupisces And for the consummation of this doctrine which ouerthroweth the best part of poperie I will here adde to Saint Pauls doctrine and the exposition of Saint Austen the flat testimonie of Saint Iohn an other Apostle who singeth the same song with Saint Paul Saint Iohn in his first epistle hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery one that sinneth transgresseth the law And sinne is the transgression of the law These are S. Iohns words truly translated out of the originall Greeke But before we proceed any further in the discourse hereof let vs take a view of that doctrine which our papists of Rhemes haue sent vs. These are their words Iniquitie is not taken here for wickednesse as it is commonly vsed both in Latin and in our language as is plaine by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing else but swaruing or declining from the straight line of the law of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the law but not contrarie that euery such swaruing from the law should be properly a sinne as the heretikes doe vntruly gather to proue that concupiscence remaining after baptisme is a very sinne though we neuer giue our consent vnto it Thus they write Out of whose words I gather two notable documēts the one that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a defect and swaruing from the law but not properly a sinne the other that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be proued to be sinne properly then wil it also follow of necessity by S. Iohns doctrine that concupiscence in the regenerate is properly sinne Let this doctrine be wel marked as which is no lesse apparant then important Now it only remaineth for the victorie truth of this article That I proue against our papists the Rhemists that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie sinne properly behold the proofe A very famous papist and great linguist Ben. Arias Montanus saith plainely in expresse teames that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is transgressio legis the transgression of the law Now that the transgression of Gods law is properly sinne none is so sottish that he doth not vnderstand it none so impious that he will denie it none so peeuish that he will not acknowledge it But I proue the same S. Ambrose hath these words Quid est enim peccatum nisi preuaricatio legis diuine coelestium inobedientia preceptorum For what is sinne but the transgression of Gods law and disobedience to his heauenly precepts Loe sinne saith S. Ambrose is nothing els but the transgression of Gods law that is to say nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Iohn tearmeth it and as Arias Montanus doth interprete it S. Austen hath these words Peccatum est transgressio legis Sinne is a transgression of the law Loe S. Austen concludeth with S. Ambrose and they both agree with S. Iohn The same S. Austen in another place defineth sinne in this manner Peccatum est dictum vel factum vel concupitum aliquid contra legem aternam Sinne is a word deed thought or desire against the eternall law of God And what the eternall law is he sheweth in these words next following in the same place Lex aeterna est ratio diuina vel voluntas Dei ordinem naturalem conseruari iubens perturbari vetans The eternall law is the reason or will of God which commaundeth the naturall order to be obserued and forbiddeth the same to be perturbed Thus writeth this auntient graue and learned father by whose iudgement it is properly sinne whatsoeuer is against the will of God So then Gods will is that law and rule by which euery sinne must be measured and tried And consequently whatsoeuer deflecteth declineth or swarueth from the will of God the same is most properlie sinne The reason hereof is euident because not to be correspondent and agreeable to Gods will is the very intrinsecall reason essence and nature of sinne But so it is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorder and concupiscence in the regenerate is repugnant and disagreeable to the will of God and consequently it must be sinne indeed S. Bede who for his learning and vertue was renowned throughout the whole Christian world and thereupon surnamed venerabilis hath these expresse words Virtus huius sententiae facilius in lingua Graecorum qua edita est epistola comprehenditur Si quidem apud eos iniquitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur quod significat quasi contra legem vel sine lege factum Si quidem lex Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur sequitur sed latinum nomen eidem rationi congruit quod iniquitas quasi aequitati aduersa nuncupatur Quia quicunque peccat contarius nimirum aequitati diuinae legis peccando existit The force and efficacie of this sentence is more easily perceiued in the Greeke tongue in which the epistle was written For iniquitie with them is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth As done against law or without law For the law is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
negligence or of ignorance corrupt the innocencie of the law of Nature which we all receiue in the Protoplast Adam S. Ambrose in another place iumpeth with Bede in these words Non discreuit concupiscentiam hanc à peccato sed miscuit hoc significans quia cum nec suspicio quidem esset istud non licerè apud deum cognoui inquit esse peccatum Sub sua persona quasi generalem agit causam Lexitaque concupiscentiam prohibet quae propterea quod oblectamento est non putabatur esse peccatum He hath not discerned this concupiscence from sinne but hath coupled it with sinne signifying thereby that when there was not so much as any suspition that this thing was not lawfull before God I knew saith he that it is sinne Vnder his own person he pleadeth as it were the generall cause The law therefore forbiddeth concupiscence which because it delighteth seemeth not to be sinne Thus writeth S. Ambrose whose words cannot possibly be vnderstood of any other concupiscence than of that which is inuoluntarie and originall Thirdly that their owne vulgar Latine text which the late councell of Trent preferreth before both the Hebrew and the Greeke and commandeth all papists to vse it as authenticall and none other hath the word iniquitas in both places and doth call as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ininiquitie these are the expresse words omnis iniquitas peccatum est All iniquitie is sinne Loe their owne translation to which all papists are tied as a Beare to a stake doth flatlie confound them all and saith plainelie and expressely That euerie iniquitie is a sinne And yet the papists of Rhemes bluntishly and impudently defend the contrarie crying out with open mouthes That some iniquitie is not sinne The truth is this that they are driuen to a non plus and cannot tell in the world what to say against this doctrine of concupiscence in the regenerate For both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truly and fitly tearmed iniquitas or iniquitie VVhich but that I studie to be briefe I could shew by a thousand testimonies out of S. Austen S. Ambrose and S. Bede Answere therefore ô papist if ye can or if ye dare not because ye cannot then reclaime your selues and yeeld vnto the truth for shame I challenge you and adiure you if your hearts faile you not and if your owne consciences condemne you not to send me an answere to this short challenge which I haue compiled very briefely so once to prouoke you to the open combat which I haue now many years expected at your hands and could neuer yet find so much courage in any of you all VVherefore to seale vp the veritie of this article as an vndoubted truth I will here adde for the complement as amost delicat post-past to satisfie the longing appetites of the Iesuit Parsons the arch priest Blackwell and all the traiterous crew of that Iesuited brotherhood the flat testimonie of their saint Thomas Aquinas whose doctrine they are bound to defend beleeue and approue and may not in any case refuse or denie the same these are his expresse words Dicendū quod illud quod homo facit sine deliberatione rationisnon perfectè ipse facit quia nihil operatur ibi id quod est principale in homine vnde non est perfectè actus humanus per consequens non potest esse perfectè actus virtutis vel peccati sed aliquid imperfectum ingenere horum Vnde talis motus sensualitatis rationem perueniens est peccatum veniale quod est quiddam imperfectum in genere peccati VVe must answere that that which man doth without the deliberation of reason he doth it not perfectly because that which is the chiefest in man worketh nothing there wherefore it is not perfectly mans act and consequently it cannot be perfectly the act of vertue or of sinne but some vnperfect thing in this kind VVhereupon it commeth that such a motion of sensualitie preuenting reason is a veniall sinne which is a certaine imperfect thing in the nature of sinne Thus writeth Aquinas out of whose words I note these important obseruations First that this Aquinas is a popish canonized saint Secondly that for his great learning he was surnamed Doctor Angelicus The Angelicall Doctor Thirdly that Pope Vrbanus the fourth and Pope Innocentius the fift did so admire and reuerence the excellent learning of this famous schoole-doctor who was a learned clarke indeed that they confirmed his doctrine for authenticall and gaue it the first place after the canonicall Scripture Fourthly that this great doctor so highly renowned in the Romish church that no papist may denie or gainesay that which he hath written graunteeth freely teacheth plainely and auoucheth constantly that the inordinate motion of sensualitie which goeth before reason is properly a sinne though but a veniall sinne as he tearmeth it For it is one thing to be a sinne perfectly another thing to be a sinne properly A veniall and little sinne is as well and as truly a sinne as a mortall and great sinne as the papists tearme them For he is as truly and properly a theefe that stealeth a lambe or a goose as he that stealeth an oxe or a horse though not a theefe in so high degree For mortall and veniall sinnes as the papists tearm them doe onely differ Secundum magis minus according to more and lesse But in truth euery sinne is mortall as I haue alreadie proued in my booke of Motiues Answer ô papists if ye can if not repent for shame The fift Article Of the condigne so supposed merite of workes THe papists either of ignorance or of malice doe most vnchristianlie slander the professors of Christs Gospell as though they were enemies to good workes when in deed they both thinke preach and write more Christianly more religiously and more sincerely than the papists doe of and concerning godlie actions and good workes In regard hereof before I come to the maine point of that which I purpose to oppugne in this article I graunt first of all that though good workes neither doe nor can goe before iustification yet they euer follow as the fruits follow the tree the persons that are freely iustified by Gods mercie in Christ Iesus for his merits and condigne deserts I graunt secondly that though good workes goe not before iustification yet doe they so necessarilie goe before saluation that no man without them can attaine eternall life when possibilitie is graunted to doe them I graunt thirdly that good workes are the true effects of predestination by which the children of God make their saluation sure vnto themselues and manifest vnto the world Yet this notwithstanding I hold constantlie beleeue stedfastly and affirme Christianlie that albeit good workes are the effects of predestination and necessarie fruits of faith and iustification yet neither are they the cause of predestination nor of iustification neither
reason thereof none liuing can be iustified in Gods sight Fiftly that by reason thereof whosoeuer saith he hath no sinne is a flat lier Sixtly that how vertuously soeuer we liue yet must we desire God to forgiue vs our sinnes by reason of this inherent vice Seauenthly that we must thus pray euen after all sinnes be forgiuen vs in our baptisme Againe the same Saint Austen in another place hath these wordes Iustitia modo nostra ex fide iustitia perfecta non est nisi in angelis vixin angelis si Deo comparentur tamen si qua perfecta iustitia anim arum spirituum est quos Deus creauit in angelis sanctis iustis bonis nullo lapsu auersis nulla superbia cadentibus sed manentibus semper in contemplatione verbi Dei nihil aliud dulce habentibus nisi à quo creati sunt in ipsis perfecta iustitia est in nobis autem ex fide coepit esse secundum spiritum Our iustice is now of faith there is no perfect iustice but in the angels and scarce in the angels if they be compared to God Yet if there be any perfect iustice of soules and spispirits which God hath created in the holy Angels iust good by no lapse auerted by no pride falling but euer abiding in the contemplation of the word of God and thinking nothing sweet but him onely which created them in them iustice is perfect but in vs it is not perfect it is onely begun of faith according to the spirit Thus saith Saint Austen telling vs very plainely that there is no perfect iustice in man but doubtlesse where no perfect iustice is there can be no condigne merite of eternall life S. Ambrose is consonant to S. Austen who writeth in this manner Caro contra spiritum contra carnem spiritus concupiscit nec inuenitur in vllo hominum tant a concordia vt legi mentis lex quae membris est insita non repugnet Propter quod ex omnium sanctorum persona accipitur quod Ioannes Apostolus ait si dixerimus quoniam peccatum non habemus nos ipsos seducimus verit as in nobis non est The flesh saith S. Ambrose coueteth against the spirit and the spirit against the flesh neither can there be found in any man such concord or agreement that the law which is ingrafted in the members fighteth not against the law of the mind And for that cause Saint Iohns words are taken as spoken in the person of all Saints If we say we haue no sinne we deceiue our selues and there is no truth in vs. Thus writeth S. Ambrose out of whose words I note first that concupiscence mooueth rebellion against the spirit in the holiest man vpon earth Secondly that this rebellion is sinne in euery one for S. Iohn speaketh of sinne indeed Thirdly that no man liuing is free from sinne and consequently that none liuing in this pilgrimage of mortalitie can condignely merite eternall life S. Chrysostome is consonant to S. Ambrose and S. Austen these are his words Etsi millies moriamur etsi omnes virtutes animi expleamus nibil dignum gerimus adea quae ipsi percepimus à deo Though we die a thousand times and though we accomplish all vertues of the mind yet doe we nothing worthie of those things which we receiue of God Theophilact saith in this manner Seruauit nos aeternum non ex operibus quae fecimus hoc est neque secimus opera iustitiae neque per haec conseruati sumus sed vniuersam salutem bonit as ipsius atque elementia operata est He hath saued vs eternally not of the works which we haue done that is neither haue we done the workes of iustice neither are we saued by them but his goodnesse and his clemencie hath wrought our saluation wholly Now to knit vp this reason with all consents in one I will here set downe the flat and plaine report of a famous Frier and popish bishop in that booke which he dedicated to Pope Sixtus the fift Post humillim am sanctorum pedum deosculationem These are the words Eodem etiam modo considerantes omnes alij doctores sancti naturalem solum modo bonorum operum valorem illum à valore iusta vitae aeterae aestimatione longissimè distare perpendentes prudenter dixerunt opera nostra non esse meritoria aut digna vita aeterna Ex lege tamen siue conuentione siue promissione facta nobiscum opera bona hominis cum adiutorio gratiae dei fiunt aeternae vitae digna illi aequalia quae seclusa illa dei promissione quae passim in sacris literis reperitur fuissent tanto premio prorsus indigna All other holy doctors also considering after the same manner the naturall value onely of good workes and perceiuing that it is exceeding farre distant from the value and iust estimation of eternall life said wisely That our works are not meritorious nor worthie of eternall life Yet for the couenant and promise made vnto vs the good workes of man with the helpe of Gods grace are worthy of eternall life and equall with it which for all that that promise of God which is frequent in the Scripture set aside were altogether vnworthie of so great reward Thus saith our popish bishop our holy Frier euen to the Pope himselfe after the humble kissing of his most holy feet VVho though he bestirre himselfe more than a little to establish the condigne merite of mans workes yet doth he in his owne kind of dispute and reasoning vtterly confute and confound himselfe For first he graunteth that not onely S. Chrysostome but all the rest of the holy fathers with him marke well gentle reader affirme constantly and vniformely with one voice and assent a testimonie almost incredible to proceed from the mouth of a papist so deere to the Pope That good workes neither are meritorious nor worthie of eternall life Secondly he graunteth freely that the best workes considered in their owne nature and kind are vnworthy of eternall life Thirdly he graunteth willingly and telleth the Pope roundly post deosculationem pedum but after the kissing of his feet that good workes euen as they proceed of grace and assistance of the holyghost are for all that altogether vnworthie of eternall life if Gods promise and free acceptation be set apart VVhich three points doubtlesse are all that we desire to be graunted concerning the doctrine of good workes And consequently though the papists neuer cease to impeach accuse slaunder and condemne vs in this behalfe yet doe we defend nothing herein as is euident to the indifferent reader but euen that which their owne best doctors in their printed bookes doe teach vs yea in those very bookes which are dedicate to the Pope himselfe and that with the solemne and religious deosculation of his holy feet The conceits which bishop Frier Ioseph alledgeth to make good his imagined
vs expresly that the two tables written with the finger of God contained all the wordes which the Lord spake to them in the mount out of the midst of the fire in the day of the assembly Fiftly God commanded that the king of the Israelies so soone as he should be established in his throne should write out the Deutronomie or law repeated in a book according to the example which the priests of the Leuiticall tribe should giue him that he might meditate therein all the dayes of his life Sixtly Iosue made a couenant with the people and gaue them a law in Sichem and wrote all the wordes in the booke of the law VVhich words were nothing else but a repetition of the couenant written by Moses which couenant Iosue was commanded to obserue so strictly that he might neither decline to the right hand nor to the left And the same law contained all those precepts ceremonies and iudgements which God commanded Moses to teach the people of Israel Locus secundus Ne addas quicquam verbis eius Dei ne forte arguat te inueniaris mendax Thou must ad nothing to Gods words lest he reprooue thee and thou be found a lier This text Saint Hierome vnderstandeth of the holy scriptures to which no man may ad any thing bee it more be it lesse The scriptures therefore are most perfect and absoute and containe euery doctrine needfull for vs to know Locus tertius Ad legem magis ad testimonium Quod si non dixerint iuxta verbum hoc non erit eis matutina lux To the law and to the testimonie If they speake not according to this word there is no matutine or true light in them Loe they that refuse to be taught of Gods prophet who is the mouth of God and seeke helpe at the dead which is the illusion of Satan are here reprooued as men void of knowledge and as blind leaders of the blind And withall they are charged to seeke remedie in the word of God where his will is declared They and wee must euer in all doubts and difficulties haue continuall recourse to the law of God which law is here tearmed the testimonie because it is the testification of Gods will toward man because there is set downe what God requireth of vs because we may find in it whatsoeuer is necessarie for vs to know For the Prophet ioyneth the testimonie with the law not as a thing distinct from it but as an explication of the same As if he had said yee must in all doubts haue recourse to the law of God because it is the testimonie of his holy will Saint Hierome yeeldeth the like sense and interpretation of this place these are his wordes Si vultis nosse quae dubia sunt magis vae legi testimonijs tradite scripturarum Quia si noluerit vestra congregatio verbum domini quoerere non habebit lucē veritatis sed versabitur in erroris tenebris If ye will know the things that are doubtfull ye must haue recourse to the law and to the testimonies of the scriptures For if your people will not seeke Gods word they cannot attaine the light of truth but shall walke in the darknesse of errour Locus quartus Mementote legis Mosis serui mei quam mandaui ei in Horeb ad omnem Israel Remember the law of Moses my seruant which I commanded to him in Horeb to all Israel Marke these wordes seriously because they proue euidently the question now in hand For this Malachias being the last of Gods Prophets and foreseeing by the spirit of God that the Israelites should bee without Prophets a long time euen till the comming of Christ doth here exhort them diligently to be mindfull of the law of Moses As if he should say the time is at hand when ye shall be destitute of Prophets and therefore yee must marke well what the law saith and doe according to the prescript rule thereof But what is the reason why hee maketh no mention of the Prophets doubtlesse because all things as you haue already heard are fully comprised in the written word of the law For although the law and the Prophets were vntill Iohn the one foretelling Christs comming by word the other by tipes and figures yet was the doctrine of the Prophets nothing else in deede but an explication of the law and consequently Malachie willing the Israelites to remember the law of Moses doth thereby sufficiently insinuat the doctrine of the Prophets as who are nothing else but the interpreters of Moses For from the law they might neither turne to the right hand nor to the left That the law containeth the whole Christian doctrine necessarie vnto saluation two famous popish doctors Lyra and Dionisius Carthusianus doe testifie whose wordes shall be alledged expresly when I come to the places of the new testament Ex nouo Testamento Locus primus Haec scripta sunt c. These are written that you may beleeue that Iesus is Christ the sonne of God and that in beleeuing yee might haue life through his name Here the reader must obserue seriously with me that this Gospell was written after all other scriptures of the old and new testament euen when the canon of the scriptures was complet perfect and fully accomplished viz. almost an hundred yeeres after Christ ascention into heauen about the fourteenth yeere of the raigne of Domitianus then emperour VVhich obseruation being well marked all the sottish cauils of the papists will easilie be auoided Now let vs see how the auntient fathers doe vnderstand this place of scripture Saint Cyrill hath these wordes Non omnia quae Dominus fecit conscripta sunt sed quae scribentes tam ad mores quam ad dogmata sufficere putarunt vt recta fide operibus ad regnum coelorum perueniamus All things which our Lord did are not written but those things onely which the writers deemed sufficient as well for manners as for doctrine that by a right faith and good life we may attaine the kingdome of heauen Saint Austen hath these wordes Cum multa fecisset dominus non omnia scripta sunt electa sunt antem quae scriberentur que saluti credentium sufficere videbantur VVhen our Lord had done many things all were not written but so much was chosen out to be written as was thought to be sufficient for the saluation of the faithfull Loe gentle reader so much is comprised in the holy scriptures as is necessarie for our saluation as well in those things which concerne our life and manners as in things concerning faith and doctrine VVhich if the papists will graunt vs they may keepe their vnwritten traditions vntill Gods people haue need thereof For I see not why they should enforce vs to admit them except they were necessarie either for faith or at the least for good maners both which notwithstanding
not the scriptures onely but the fathers also doe denie Locus secundus Non enim subterfugi quo minus annuntiarum vobis omne consilium Dei For I haue not spared to shew vnto you the whole counsell of God This portion of scripture is vnderstood of things pertaining to our saluation as two famous popish writers Nicholaus Lyranus and Dyonisius Carthusianus doe contest with me Carthusiauus hath these wordes Sed cum alibi scriptum sit quis consiliarius eius fuit sapiens quoque dixerit quis homini poterit scire consilium Dei quomodo potuit Paulus omne consilium Dei annuntiare hominibus respondendum quod non simpliciter de omni consiliâ—â— Dei intendit sed de omni consilio Dei quantum ad humanam spectai salutem Quemadmodum etiam ait saluator omnia audiui à patre meo nota feci vobis But seeing it is written else where who hath beene his counseller and seeing the wise man also saith what man can know the counsell of God how could Paul shew vnto men all the counsell of God answere must bee made that he meaneth not simply of all the counsell of God but of all the counsell of God so farre foorth as appertaineth to mans saluation As our sauiour also saith all things which I heard my father I haue notified vnto you Lyra teacheth the very same doctrine I omit his words for the regard I haue to breuitie By whose iudgement it is most euident that the whole counsell of God touching our saluation is contained in the holy Scriptures And it will not helpe the papists to answere or say that all the counsell of God was preached but not written For first the Apostle saith he was called to be an Apostle seuered into the Gospell of God which he had promised afore by his prophets in the holy Scriptures Secondly he auoucheth plainely that he taught none other things than those which the prophets and Moses did say should come to passe Thirdly Lyranus and Carthusianus two renowmed papists tell vs that all necessarie doctrine is contained in the precepts of loue Carthusianus hath these words Omnia precepta documenta hortamenta legis ac prophetarum ordinantur ad horum obseruantiam mandatorum virtualiter continentur in cis sicut conclusiones in primis principijs All precepts documents and exhortations of the law and the prophets are ordained to the keeping of these coÌ„mandements and are virtually contained in them as conclusions in the first principles Lyranus hath these words Propter hoc omnia mandata legis monitiones non sunt nisi quaedam explicationes istorum duorum mandatoruÌ„ Quia omnia ordinantur ad dilectionem dei proximi similiter doctrina prophetarum ad hoc ordinatur For this cause all the commandements of the law and all admonitions are nothing els but certaine explications of these two commaundements Because all things are ordained to the loue of God and of our neighbour and in like manner the doctrine of the prophets is referred to the same end Fourthly the Iesuit Bellarmine telleth vs that the books of the prophets and Apostles are the infallible rule of faith These are his expresse words Illud in primis statuendum erit Propheticos Apostolicos libros iuxta mentem ecclesiae Cath. olim in Conc. 3. Carthag nuper in Conc. Trid. explicatam verum esse verbum dei certam ac stabilem regulam fidei This must be set downe for a ground and sure foundation that the bookes of the prophets and Apostles according to the mind of the Catholike Church declared aforetime in the third counsell of Carthage and of late in the counsell of Trent is the true word of God and the sure and stable rule of our faith The same Iesuit in another place hath yet more manifast and cleere words which are these Quare cum sacra scriptura regula credendi certissima tutissimaque sit sanus profecto non erit qui ea neglecta spiritus interniâ—soepe fallacis semper incerti iudicio se commiserit VVherefore seeing the holy Scripture is the most certaine and most secure rule of faith he is not well in his wits doubtlesse who hauing neglected the same shall commit himselfe to the iudgement of the internall spirit which often deceiueth and neuer is sure or found These words of our Iesuiticall Cardinall if they be well marked will not onely confound himselfe who elswhere teacheth the contrarie doctrine but also euidently proue the controuersie now in hand For first he saith that the bookes of the Apostles and Prophets rightly expounded are the infallible rule of faith Secondly that the holy Scripture is the most safe and most secure rule how to beleeue Thirdly that he is mad whosoeuer will giue credit to the inward spirit and not stay himselfe vpon the written word All which doubtlesse confound him and his Iesuiticall broode as who will not relie vpon the written testimonies of Gods truth but seeke after vnwritten falshoods and vanities and ground their faith vpon the same Fiftly S. Austen teacheth the selfesame truth when he telleth vs flatly that nothing is contained in the Gospell and epistles of the Apostles which is not also comprised in the law and the Prophets These are his expresse words In eo tanta praedicatio prenuntiatio noui testamenti est vt nulla in euangelica atque Apostolica disciplina reperiantur quaâ—uis ardua diuina proecepta promissa quae illis etiam libris veteribus desint In the old testament the new testament is so largely preached and foreshewed that nothing can be found in the discipline or doctrine of the Gospell and of the Apostles although they be hard and diuine precepts and promises which are wanting in those old bookes This being so it followeth of necessitie that all things needfull to saluation are contained in the Scriptures For S. Paule preached all the counsell of God S. Paules preachings are contained in the doctrine of the prophets the doctrine of the prophets is contained in the law the law was written with the finger of God Ergo à primo ad vltimum all things necessarie for our saluation are contained in the written word of God Locus tertius Because from thine infancie thou hast knowne the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich are able to make thee wise vnto saluatioÌ„ throgh faith which is in Christ Iesus Thus saith S. Paul But doubtlesse if so much be written as is able to make vs wise to saluation we stand in need of no more it is ynough Let the papists keepe their vnwritten traditions to themselues let vs relie vpon the written truth Let vs be wise vnto saluation contenting our selues with that which it pleased God to reueale in his written word and let them be presumptuous and curious to follow mans inuentions and to beleeue vnwritten vanities The second reason drawne from
lex ipsa omnipotenti deo minime concordat ecce per suggestionis meae paginam serenissimis dominis nunciaui vtrobique ergo quae debui exolui qui imperatori obedientiam praebui pro deo quod sensi minimè tacui I being your subiect and at your commaund haue caused the same law to be sent through diuerse parts of the land and because the law it selfe doth not accord to Gods will behold I haue signified so much vnto your maiesties by my epistle and so I haue discharged my dutie in both respects as who haue rendered mine obedience to the emperour and haue not concealed what I thought in Gods behalfe These are the words of Gregorius who was himselfe bishop of Rome anno 603. and liued aboue six hundred yeares after Christ for which time the Popes liued in dutifull obedience vnder the emperours as is euident by his expresse words alreadie alleaged For first Pope Gregorie freely and willingly acknowledgeth the emperour to be his soueraigne lord Secondly he confesseth himselfe to be the emperours subiect Thirdly he graunteth that he oweth loyall obedience to the emperour and for that respect he thought himselfe bound in conscience to publish the emperours law though in some part it seemed to disagree with Gods will and that forsooth least he should be found guiltie of disloyaltie toward his prince Fourthly this alleageance he acknowledged to the emperour Mauritius who liued more than six hundred yeares after Christs sacred incarnation During which tearme of years the bishops of Rome now called Popes liued in subiection to the emperours of Rome as other bishops doe this day to their lawfull kings S. Ambrose freeth kings from all lawes made by man these are his expresse words Rex vtique erat nullis ipse legibus tenebatur humanis Neque enim reges vllis ad poenam vocantur legibus tuti imperij potestate Homini ergo non peccauit cui non tenebatur obnoxius He was indeed a king he was subiect to no law of man for kings being freed by royall prerogatiues of imperiall power are not punishable by the lawes of man He therefore sinned not to man to whom he was not subiect S. Hierome teacheth the same doctrine if his words be well marked Enthimius hath these words Cum sim vex te solum commissorum à me scelerum iudicem habeam tibi soli peccasse videor hoc est tibi soli iudici subijcior Coeterorum enim omnium ego dominus sum ob potentiam meam licere mihi videntur quaecunque libuerint Seeing I am a king and haue thee only my iudge ouer my sinnes I seeme to sinne onely to thee that is I am subject onely to thee as to my iudge For I am lord ouer all others and in regard of my power and maiestie whatsoeuer pleaseth me seemeth to be lawfull for me The Popish ordinarie glosse singeth the same song these are the expresse words Rex omnibus superior tantum à deo puniendus est The king is aboue all and he can be punished of none but of God alone Nicolaus Lyranus a man of great reckoning with the papists teacheth the same doctrine with the rest These are his expresse words Tibi soli peccaui scilicet tanquam iudici punire potenti Peccauerat enim contra Vriam alios occasione huius interfectos Tamen quia erat rex non habebat iudicem superiorem qui posset eum punire nisi deum To thee onely haue I sinned that is to say to thee only as to my iudge and to him that can punish me For he had now sinned against Vrias and others whom he caused to be murthered by that occasion yet because he was a king he had no superior iudge that could punish or controule him saue God alone Thomas Aquinas being as it were halfe a god with the Papists teacheth the selfesame doctrine with Lyra and the rest But I hasten to the verdict of a Cardinall of Rome Hugo Cardinalis hath these expresse words Tibi soli quia non est super me alius quam tu qui possit punire Ego enim sum rex non est aliquis praeter te super me To thee onely saith Cardinall Hugo because there is not any aboue me but thy selfe alone that hath power to punish me for I am a king and so besides thee there is none aboue me Thus gentle reader it is cleere and euident as well by the flat testimonie of the auntient fathers as also of most famous and renowned Popish writers that the Pope or Bishop of Rome is so farre from hauing power to depose kings and emperours that he himselfe ought to be subiect to them and hath no authoritie at all to punish them VVhat can be more plainely spoken what testimonies can be more manifest what doctrine can be clearer for if none but God be superior to the king if none but God can iudge the king if none but God can punish the king all which both auntient fathers and the Popes owne deare doctors affirme then doubtlesse cannot the Pope depose the king then can he not absolue his subiects from their alleageance then can he not translate empires and kingdomes and bestow the same at his owne pleasure The good kings Iosue Dauid Salomon Iosaphat Ezechias and Iosias knew right well that they had authoritie aboue all the priests and therefore tooke vpon them not onely to commaund and controll them but also to depose and thrust them from their places and functions yea euen the high priests themselues when their deserts did so require VVhich thing is prooued at large in my golden ballance of triall Yet here for better satisfaction of the vulgar people I will propound a common obiection that much troubleth many of them and that done frame a plaine and sincere solution to the same The Obiection The empire was translated by the Popes authoritie and the emperours after their election are this day confirmed by the Pope yea many emperors haue acknowledged the Popes soueraignetie ouer them in so much as they haue fallen downe prostrate and kissed his holy feet The Answere I answere that many absurd things haue beene affirmed by Popish parasites for the aduancement of the primacie as Franciscus à Victoria a famous Popish schoole doctor and Spanish frier sometime professour of Theologie in the Vniuersitie of Salmantica doth testifie in these words Sed gloss atores iuris hoc dominium dederunt papae cum ipsi essent pauperes rebus doctrina But the glossers of the Popes law saith this great doctor and zealous papist for the truth it selfe enforced him to vtter the truth gaue this dominion and these lordly titles vnto the Pope when themselues were blind bayards and beggerly fellowes Thus writeth their owne Popish Frier affirming that ignorance and pouertie were the beginning of all lordly poperie and no maruell for by reason of their pouertie they flattered and sought to
so I conclude that mortall and veniall sinnes as they be such are not distinguished intrinse cally and essentially but onely in respect of Gods grace which assigneth one sinne to the paine or torture of death and not another Thus writeth this famous popish bishop who was a man of high esteeme in the counsell of Constance Whose onely testimonie if his words be well marked is able to confound the papists and to strike them dead For first he telleth them plainely that euery sinne is mortall of it owne nature Secondly that no sinne is veniall saue only in respect of Gods mercie Thirdly that God may most iustly iustissimè condeme vs for the least sinne we do Note seriously gentle reader the word iustissimè Fourthly that mortall and veniall sinnes are the same intrinse cally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantitie but not in qualitie in mercy but not in deformitie in the subiect but not in the obiect in imputation but not in enormitie saue onely that the one is a greater mortall sinne than is the other For as Gerson auoucheth we may iustly be damned for the least sinne of all howsoeuer other papists doe flatter themselues in their cursed deformed venials Seuenthly because sinne in generall is the transgression of Gods law as S. Ambrose defineth it yea euery word deed or desire against Gods law as S. Austen describeth it Their words are set downe in the fourth article of this discourse Eightly because the Iesuit Bellarmine vnawares confesseth the same against himselfe These are his owne words Respondeo omne peccatum esse contra legem dei non positiuam sed aternam vt Aug. rectè docet Omnis enim iusta lex siue à deo siue ab bomine detur ab aterna dei lege deriuatur Est enim aterna lex vt malum sit viol are regulam I answere that euery sinne is against the law of God not positiue but eternall as Austen teacheth rightly For euery iust law whether it be given of God or of man is deriued from the eternal law of God For the eternall law is that it is euill to offend against the rule These are our Iesuits owne words which as euery child can easily discerne doe euidently confute himselfe and his Romish doctrine For first vnder euery sinne must needs be contained their veniall sinnes or els some sinnes shall be no sinnes which implieth flat contradiction Secondly he telâ—eth vs that euery sinne and consequently veniall sinnes are against the eternall law of God Thirdly he graunteth that they are not onely besides the law sed contra legem but euen against the law Fourthly hence it is cleere and euident that the law eternall is the chiefe and principall law of all other laws seeing from it all other lawes are deriued Ninthly because the papists cannot possibly yeeld any sound reason why in the sinnes of theft one shall be mortall and another veniall For example sake let vs suppose one at one time to steale so many egs as will make a mortall sinne by Romish doctrine another at another time to steale so many as will make a venial sinne by the same doctrine then I demaund of our papists Why God cannot iustly condemne the theefe to hell that stealeth but so many egs and for all that can iustly condemne him to eternall torment that stealeth but one only egge aboue the said number For this must they doe and a good reason here of must they yeeld which I am well assured they can neuer do or els confesse euery sinne to be mortall and so against their wils to subscribe to mine opinion Answere ô papists if ye can if ye cannot then repent for shame and yeeld vnto the truth The seuenth Article Of popish vnwritten traditions THe papists beare the world in hand that many things necessarie for mans saluation are not conteined in the holy scriptures of the old and new testament and consequently that none can be saued but such as beleeue their vnwritten traditions and what their Pope telleth them For the exact knowledge whereof I put downe these propositions The first Proposition with the first reason THe written word or holy scripture containeth in it selfe euery doctrine necessarie for mans saluation I prooue it by the manifold texts both of the old and new testament by the authoritie of the holy fathers and by the the testimonie of renowned and best approoued popish writers Ex testamente veteri Locus primus Ye shall not add to the word which I speak vnto you neither shall ye take any thing away from it Againe thus That which I command that only doe thou to the Lord. Neither add any thing nor take any thing away Againe thus Only be thou strong and of a valiant courage that thou mayest obserue and doe according to all the law which Moses my seruant hath coÌ„manded thee Thou shalt not turne away from it neither to the right hand nor to the left Bee carefull that ye keepe all things which are written in the booke of the law of Moses that ye decline not from them neither to the right hand nor to the left By these manifold texts we may see euidently that the holy scriptures are most perfect and that nothing may bee taken from them neither any thing added to them But doubtlesse if all doctrine necessarie for mans saluation were not sufficiently conteined in them then of necessitie many things should be added to them Bellarmine the mouth of all papists answereth to these and the like places that they are not spoken of the written word precisely but of Gods word generally which is partly written and partly vnwritten Non ait inquit ille ad verbum quod scripsi sed quod ego precipio He saith not quoth our Iesuite to the word which I haue written but which I command But doublesse this is a miserable shift and a very childish answere For first God himselfe wrote his owne wordes in two tables of stone and then deliuered them to Moses Yea after Moses had broken the said tables in his vehement zeale against Idolatrie God commanded Moses to hew two other tables of stone like to the first in which he writ againe the wordes that were in the first tables and commanded Moses to put them vp in an arke of wood Secondly Moses expounded the law of God to the Israelites at large VVhich large explication of the law God himselfe commanded him to write and to giue the same to the Israelites that they might put it in the side of the arke of the couenant and there keepe it for a witnesse against them Thirdly God commanded Iosue to keepe and obserue all things which were written in the booke of the law which Moses had deliuered to the Leuites charging him to meditate therein day and night that he might doe according to the same Fourthly Moses telleth
Athanasius that albeit the words be not expressed in the scriptures yet haue they that meaning which holy writ approoueth Answere ô papists if ye can if not repent for shame and yeeld vnto the truth The eight Article Of the impossibilitie of keeping Gods commandements in popish sense TOuching this article the reader must seriously obserue with me this adiunct in popish sense because it is both emphaticall and of great moment For I will not affirme simply and absolutely that Gods children can not keepe his commandements in a godlie sense and Christian meaning but this I constantly denie and at this presēt intend in God to proue the same effectually against all Iesuits and Iesuited papists That none haue kept do keepe or can keepe Gods commaundements in popish sense and meaning viz. that none are so pure holy and free from sinne that they can stand with God in iudgment and challenge eternall life as of debt due vnto them for their holy life Marke well gentle reader my discourse for I hope in God to hit the naile on the head and to set downe that which will be as heauie to the papists heart as a piece of lead The Apostle telleth vs in plaine and very expresse words That the best liuers vpon earth are sinners In multis enim offendimus omnes For we all offend in manie things But certes if it be true as it is most true indeed for S. Iames being inspired with the holy Ghost cannot lie That the holy Apostles committed many sinnes then doubtlesse it is not in euerie ones power to keepe Gods commandements neither will it helpe the papists to distinguish after their wonted manner of mortall and veniall sinnes For besides that I haue proued alreadie in the sixt Article that euery sinne is mortall in it owne proper nature both the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the transgression of the law and also the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a declining from the right way doe euidentlie conuince the same For it can neuer be trulie said that hee performeth and keepeth the law which transgresseth the law or swarueth from the same It is the truth which S. Paul alledgeth out of the law Cursed is euerie one that abideth not in all things which are written in the book of the law to doe them It is also the truth which S. Iames saith That whosoeuer keepeth the whole law and yet faileth in one point is become guiltie of all To which may be added innumerable texts both of the old and new testament that the best liuers vpon earth doe sinne and transgresse Gods commaundements Holy Moses telleth vs in the first booke of his Pentatench That when God saw that the wickednes of man was great on the earth that all the imaginations of the thoughts of his heart were only euill continually then it repented God that he had made mā on the earth Iob telleth vs That God found no stedfastnes in his Saints yea he saith farther That the heauens are not cleane in his sight And he addeth these wordes How much more is man abhominable and filthie which drinketh iniquitie like water The kingly Prophet saith that in Gods sight none that liueth can be iustified VVise Salomon saith that no man living is able truely to say he is cleane from sinne The same wise man saith in like maner that the iust man sinneth many times Esay saith that all our righteousnes is as filthie clouts Esdras saith he was ashamed for his own sinnes and for the sinnes of the people because their trespasse was growne vp vnto heauen Saint Paul sheweth at large that all men are sinners and that no man is able to be iustified by his workes All saith hee both Iewes and Gentiles are vnder sinne There is none righteous no not one they haue all gone out of the way they haue all beene made altogether vnprofitable there is none that doth good no not one Now we know that whatsoeuer the law saith it saith to them which are vnder the law that euery mouth may be stopped and all the world be subiect to the iudgement of God There is no difference for all hane sinned and are depriued of the glory of God and are iustified freely by his grace through the redemption that is in Christ Iesus Againe in another place he hath these words For they being ignorant of the righteousnesse of God going about to stablish their owne righteousnesse haue not submitted themselues to the rightenesse of God the case is cleere and euident For as the Prophet saith If God should marke our iniquities and reward vs after our deeds none of vs were able to endure it Now let vs heare S. Austens graue sentence concerning this controuersie Diliges inquit proximum tuum sicut teipsum Deum vero ex toto corde ex tota anima ex tota mente vt omnes cogitationes tuas omnem vitam omnem intellectū in illū conferas à quo habes ea ipsa quae confers Cum autē ait toto corde tota anima tota mente nullam vitae nostrae partem reliquit quae vacare debeat quasi locum dare vt alia ve velit frui Thou shalt loue thy neighbour saith he as thy selfe but God with thy whole heart with thy whole soule and with thy whole mind that thou maist cōferre vpon him all thy thoughts and all thy life all thine vnderstanding of whom thou hast receiued the selfe same which thou doest conferre or giue But when he saith with all thy heart with all thy soule with all thy mind he hath left no part of our life which may be vacant and as it were giue place to haue fruition of any other thing The same Saint Austen saith againe in another place That this commaundement of louing God with all our heart cannot be perfecty fulfilled of any man in this life These are his wordes In quae plenitudinc charitatis praeceptum illud implebitur Diliges dominū Deum tuū ex toto corde tuo ex tota anima tua ex tota mente tua Nam cum est adhuc aliquid carnalis concupiscentiae quod vel continendo froenetur non omnimodo ex tota anima diligitur Deus Non enim caro sine anima concupiscit quamuis caro concupiscere dicatur quia carn aliter anima concupiscit Tunc erit iustus sine vllo omnino peccato quia nulla lex erit in mēbris eius repugnans legi mentis eius sed prorsus toto corde tota anima tota mente diligit Deum quod est primum summumque praeceptum Cur ergo non praeciperetur homini ista perfectio quamuis cam in hac vita nemo habeat Non enim rectè curritur si quo currendum est nesciatur In which fulnesse of charitie that commaundement shall bee fulfilled Thou shalt loue thy Lord thy
God knew right wel that it is not in our power to keepe his lawes Thirdly that God commanded to vs impossible things that we might therby acknowledge our owne insufficiency wholy rely vpon his fauor help mercy Fourthly that we might hereby know that our saluation proceedeth of mercie and not of the workes of righteousnesse which we haue done and wherein the papists seeke merit and iustification So then the doctrine which I now teach is not my doctrine onely but the flat doctrnie of Saint Austen yea and the selfe same doctrine which the best learned papists haue taught before me That it is not possible for man to keepe Gods commaundements perfectly in this life no other proofe is needfull saue onely the Lords Prayer For in it the best liuer vpon earth is taught to aske forgiuenesse and pardon for his sinnes and doubtles where pardon must be demaunded there the law is not exactly obserued The vsuall practise of all papists is consectarie hereunto For in their ordinarie and daiely masses as also in their quotidian auricular confessions they confesse three seuerall times their most grieuous sinnes in these wordes Mea culpa mea culpa me a maxima culpa In which publique daily confession they must eitheir confesse that they deale hypocritically dissemble damnably and mocke God most irreligiously or els doubtles that they cannot keepe Gods commaundements as they beare the world in hand they do Now it remaineth that I answere to some popish obiections which the papists deeme and repute insoluble The first Obiection The young man told Christ that he had kept all the commaundements from his youth vp VVhom Christ reprooued not as though he had not kept them indeed but exhorted him to perfection in selling all his possessions The Answere I Answere both with Saint Austen and Saint Hierome That the young man answered vntrulie when hee said hee had kept all the commaundements Saint Austen hath these words Ille quidem tristis abscessit qui viderit quemadmodum illa legis mandata seruauerat Puto enim quod se arrogantius quam verius seruasse responderat He went away sorrowfull who knew how hee had kept the commaundements of the low For I thinke he answered more arrogantlie then trulie that he had kept them Sant Hierome saith plainlie and roundlie Mentitur He lieth And the circumstance of the texts going afore and following doe purport no lesse vnto vs. The second Obiection Saint Paul saith For note the hearers of the law are iust with God but the doers of the law shall be iustified The Answere Saint Paul meaneth nothing lesse in these words than that a man in Gods sight can be iustified his workes But he goeth about to conclude all vnder sinne and so to haue neede of the glorie of God because none is able to performe and keepe the law For his whole scope and intent is this to proue that the Iewes did in vaine boast against the Gentiles that they had the law seeing they did not keepe the same As if he had said if ye will be iustified by the law ye must performe and keepe the law which ye doe not for not the hearers of the law but the doers are iust in Gods sight I willinglie graunt and will it not denie that if any of you papists can perfectly obserue and keepe the law the same papist shall be iustified by the merit of his workes but if any such papist could be found which I am sure is impossible yet should that papist heare what Saint Paul saith of holy Abraham For saith he if Abraham were iustified by works he hath glorie or whererein to boast but not before God The third Obiection If thou wilt enter into life keepe the commaundements The answere Our Sauiour Christ doth not shew in this place how men doe attaine vnto eternall life but hee sheweth what perfect obseruation of Gods law is required of them who looke to bee iustified by the workes of the law This my answere is cleered by the question proposed vnto Christ which was this VVhat good thing shall I doe that I may haue eternall life Christ answered If thou wilt haue eternall life by doing good workes then must thou keepe Gods commaundements But this is impossible as is alreadie prooued The fourth Obiection Christ saith My yoke is easie and my burden is light And Saint Iohn saith his commaundements are not heauie The Answere The law of God is impossible to be kept in such perfection as the same requireth at our hands as I haue alreadie proued Neuerthelesse the yoke of Christ is sweete and his burden light to all them which beleeue in him For as Saint Peter saith The yoke of the law is such a burden as neither we nor our fathers were able to beare but we belleeue to be saued by the grace of our Lord Iesus Christ hath taken away the curse of the law Christ hath satisfied for our transgressions of the law Christ sent by God in the similitude of sinfull flesh blotted out the hand writing that was against vs and nailed it vpon the crosse There is no condemnation to them which are in Christ Iesus Christ is our iustification our sanctification and our redemption By faith in Christ wee doe ouercome the world Christ is so mercifull that hee refresheth all those which come vnto him This being so wee may trulie say that in Christ wee fulfill the law because he is our righteousnesse our sanctification and our redemption because hee hath ouercome death because hee hath clothed vs with his righteousnesse because hee hath couered our nakednesse with his garments because in him wee haue gotten the victorie ouer hell death and damnation This is it that Saint Austen saith in these golden wordes Omnia ergo mandata tunc facta deputantur quando quicquid non fit ignoseitur All the commaundements are then reputed as done when whatsoeuer is not done is of mercie forgiuen The first Obiection Saint Hierome saith He is to be detested as a blasphemer that affirmeth God to haue commaunded any impossible thing And Saint Austen saith God can neither commaund things impossible because he is iust neither condemne a man for that which he could not auoyd because he is mercifull The Answere I answere first that hee is to bee detested as a blasphemer that affirmeth God to haue commaunded any thing vnto man which was either impossible in it selfe to be done or to be done of man as man I say impossible in it selfe because otherwise Christ himselfe could not haue fulfilled the law which to hold is flat blasphemie against the Sonne of God I say impossible to bee done of man as man because otherwise the Protoplast Adam could not haue kept the law which to hold is most absurd and against all learning and learned men Secondly that he is to be detested as a blasphemer