yeeld assent vnto them for thine owne soules sake if they be false declare for my soules sake wherein the falshood lurketh and I will be as ready to recant as thou to refute The Lord of his mercy anoint both our eyes with the eye-salue of his Spirit that we may see the truth and supply them with the oyle of his grace that we may bow and bend vnto it and strengthen vs with his diuine power that wee may constantly professe and perseuere in the same to our liues ends faxit Deus for his only begotten Sonne and our only blessed Sauiour Iesus Christs sake to whom bâ— all honour power maiestie preeminence and dominion for euer and euer AMEN Soli Dâ—â— vnitrinâ— sit laus in sempiternum FINIS To the Reader THus it happeneth 〈…〉 Reader by an ineuitable necessity where the Author cannot be presen 〈…〉 I pray thee these faults escapes and couer 〈…〉 of charity But if malice picke quarrell let it know that there is nothing alledged which in substance shall not bee iustified though per aduenture it may faile in circumstance Farewell ERRATA 〈…〉 twelue 〈…〉 p. 10 l. 33. Torelius r. recâ—lius p. 28. 35. or r. for p. 41. l. 37. them r. 〈…〉 r. conceptions p. 44. l. 17. Scotus r. Sotus p. 48. l. 3. venalia r. 〈…〉 2. 〈…〉 r. 〈…〉 p. 65. l. 7. candâ—labro r. candelabri p. 71. l. 15. Gregory the eleuenth 〈…〉 l. 17. Paul the second r. Sixtus quartus p. 78. l. 2. sound r. found p. 81. l. 3. 〈…〉 p. 88. l. 1â— fabulis r. tabulis p. 90. l. 34. operaturo r. operatur p. 98. l. 2. 〈…〉 l. 16. mâ—â—â—e r. more p. 121. l. 12. third r. fourth p. 148. l. 20 Church r. Iudge 〈…〉 r. guided p. 159. l. 31. scriptuarii r. scripturarii p. 167. l. 20 to be spoken Christ r. to be 〈…〉 Chrâ—st p. 183. l. 21. word r. words p. 192. l. 1. Moses r. noses p. 159. â— â—2 contraction r. contraâ—â—â—â—â— p. â—05 l. 12. Lusianus r. Lâ—cianus p. 207. l. 34. Eunimian r. Eunomian p. 211. l. 24. Paludamus r. 〈…〉 p. 221. l. 17. 18. make a full point after fancies and a comma after wants p. 224. l. 9. exaâ—â—â—â— r. exâ—men p. 225. l. 26. Apostophers r. Apostrophes p. 226. l. 30. Alexander Alensis the r. Alex. Alensis one of the. l. 37. effected r. affected p. â—37 l. 12. Carnians r. Cainians p. 238. l. 26. Paulae r. Pauâ—â— p. 242. l. 12. Marionites r. Marcionites p. 243. l. 9. that is r. that we must c. p. 250. l. 28. pulpate r. 〈◊〉 p. 252. l. 10. waiting r. washing p. 261. l. 2. sacrifizing r. sacrificâ—â— p. â—â—â— l. 12. former r. formaâ— p. â—â—â— â— â—4 first r. fiâ—t â— 282. l. 2. martyro r. martyros p. 294. l. 6. monothebit r. monothelit p. 296. l. â— proposâ—â—â—â— r. praeposition p. 298. l. 5. that first one r. that one p. 302. l. 18. Dominius r. Dominicus p. 314. l. â— yeâ—â— they p. 315. l. 2. â—â—â—lt the r. built vpon the. l. 16. truely r. true p. 319. l. r. primary r. primaciâ— p. 320. â— 9. with r. which p. 335. l. 22. beare r. beere l. 23. sinnes r. sinners p. 353. l. 29. of your r. of the. p. 354. l. 35. 〈◊〉 r. 〈◊〉 p. 373. l. 13. decideth r. diuideth l. 28. CistereÌ„sians r. CisterceÌ„sians p. 377. l. 7. â—â—sâ—â—s r. â—esum p. 380. l. 22. one r. our p. 384. l. 19. but r. or p. 392. l. 12. Mortanus r. Montanus p. 393. l 23 â—â—â—â— r. for p. 409. l. 17. put in r. put it in p. 〈…〉 3â— Enchiriden r. 〈◊〉 p. â—â—â— l. 23. Hobrot r. Holcott p. 422. l. 〈…〉 Guimardine r. 〈◊〉 â—â— p. 427. l. 30. deuices r. decrees p. 434. l. 9. Bargency r. Baugency p. 447. l. â— Elipsia r. Lypsia p. 450. l. 2â—â— Mauclerus â— Nauclerus p. 452. l. 30. Reminia r. Remmia p. 466. l. 12. goods r. good l. 26. some direct â— for direct p. 478. l. 27. defiled r. defyed p. 486. l. 36. Iudices expurgatorii r. Indices expurgatorii Apoc. 9. 3. Virg. Eclog. 3. Ambros lib. 1. de poenit c. 13. Luther Doctorem Barlowum intelligo Archidiaconum Wintoniensem quem etiam honoris causa nomino Bozius lib. 12. de sig Eccles cap 12. Posseâ— lib. 1. Biblioth Iraen cont haeres lib. 4. c. 62. Nazian Apol. pag. 28. 1. Cor. 2. 16. Gal. 5. 15. I. Iraeneus lib. â— cap. 54. Reuel 17. 12. Ierem. 51. 9. 2. Thes 2. 10. 11 2. MAIOR Iames 1. 27. 2. Tim. 3. 1. Tit. 1. 1. Rom. 7. 11. Matt. 10. 34. MINOR I. Med. Christ paraen li. 7. ca. 17. Gratian part 1. pag. 76. Panorm extr de diuort c. fin Felyn de consist cap. statut can 1. Anton. paâ— 3. tit 22. cap. 6. Antonin part Siluest in verbo Papa pag. 279. Bartho fumus in verb. dispensat Angel de Claua in verbo papa Fumus quo supra Caietan in Leui. cap. 18. Nauarr. enchir pag. 515. Nauarr. Enchir pag. 515. Caietan in Leu. cap. 18. Rob. Gag in Ludâ—uic 12. Mich. Ritus l. 2. Decret dist 34. cap. 4. â—el de monach li. 2. ca. 30. Cent. Grauam grau 75. Espens de conti li. 2. cap. 7. in Tit. 1. Pet. Martyr loc com Azor. Instâ—tut mor. l. l. 5. c. 15. Idem li 11. c. 9. Glossa ad Decret li. 2. tit 24. cap. 10. Bonfin Decad. 3. lib. 6. Aeneas Siluius com in Europ Bell. de monach lib. 2. cap. 36. I â—uita Gicar Francisâ— Vâ—ct d potest pap concil Relect. â— pag. 139. Nichol. Clenang Ioh. Gers tom â— de potest Eccles consid 10. Ioh. Pic. Miran â—rat ad Leon. 10 2. Bel. de Indulgen lib. 1. ca. 2. Aquin. supl in 3. par q. 25. art â— Bonif. apud Plat. in vita Veg li. 13. c. 36. Tapper expl art Louan art 6. Fuâ—men brut ex bul Clem. 6. Antonin part 3. Tit. 22. c. 5. §. 6. Onuph Paâ—viâ— Recitare est refutare â—alaeus in vita Leonis 10. Muscul com loc tit minist Iohan. Monachuâ— Chemnit exam de poeniteat Onus Eccles ca. 15. fol. 26. 3. Coster enchir Rhen. Annot. ad Tertul. de poenit Eras Annot. ad Hieron de obitu Sabiâ—l Chrysost Homil. 22. ad popul Antioch Aluar. pelag Planet eccl lia art 27. De vanit c. 64. Socrat. li. 5. ca. 9. Sozom. li. 7. c. 16. Tripart l. 9. c. 35 Niceph. l. 12. c. 28 Andr. ortâ—o exp Baro. tom 1. art 56. â—u 28. Cost ench p. 387. Chem. exam Tri. de confess Panormitan Peresi Petrus Oxoniâ—n Roffens ep art 5. Maldon in Sum. q. 16. art 1. Suarez tom 4. desp 4. Sect. 4. Tollet lib. 3. de instruct sacr c. 5 Cost enchir de pâ—nit Col. 2. 23. 1. Tim. 4. 8. Câ—ster ench de sacram pâ—nit pag. 400. Suar. tom 4. disp 50. Sect 5. Cost dâ— Ind. c. Aquin. Sâ—plan 3. par q. 25. art 1. Tol t. li. 6. de instruct sac ca. 22.
A RETRACTIVE FROM THE ROMISH RELIGION Contayning THIRTEENE FORCIBLE MOTIVES disswading from communion with the CHVRCH of ROME Wherein is demonstratiuely proued that the now Romish Religion so farre forth as it is Romish is not the true CATHOLIKE Religion of CHRIST but the seduction of ANTICHRIST By THO. BEARD Doctor in Diuinity and Preacher of Gods holy Word in the Towne of HVNTINGTON 2. Thess 2. 10. Because they receiued not the loue of the truth that they might be saued therefore God shall send them strong delusion to beleeue lies LONDON Printed by WILLIAM STANSBY and are to be sold by Henrie Fetherstone 1616. TO THE TRVELY VERTVOVS AND WORTHY KNIGHT SIR OLIVER CROMWEL T. B. wisheth encrease of grace and all happinesse SIR THERE bee many particular respects that mooue me to be bold to set your name in the frontispice of this work As first your sincere loue to true Religion and the Professors thereof Secondly your true detestation of the Romish Synagogue and the malignant influences of those wandring Planets that infect the aire of our Church and seeke by mining poysoning and other deuillish practices to turne our Jerusalem into Babel Thirdly for that your selfe with your religious Lady worthy children and brethren and great family haue beene a long time the principall auditors of my vnworthy ministery wherein many of these points haue been deliuered vpon occasion that you may see them here more fully discoursed and so be the better confirmed in the truth And lastly the particular obligations of loue and duty wherwith I am bound vnto you for many extraordinary fauours and kindnesses receiued These be the motiues that haue moued mee to select your selfe principally aboue all others to dedicate these motiues vnto For the which I desire no more patronage and protection then the truth of the seuerall points contayned therein doe deserue Let them stand vpon their owne legs or fall and perish I know they shall encounter with many bitter oppositions and sharpe aduersaries who will be ready to sift euery sentence and to find a knot in a bull-rush but my shelter is the buckler of truth and the brazen wal of a good conscience with which being armed I hope through Gods aide that I shall be as willing and able to entertayne the re-encounter if any assault be made as I was willing to giue this on-set I confesse that these are not the tithe of the arguments that might be produced against the Romish religion yet I doubt not but that euen these few may serue both to discouer the falshood thereof and to confirme and strengthen those that stagger and are weake in the truth the Lord accompanying these endeuours of his seruant with his blessing as I hope and pray that he would be pleased to do These motiues such as they are I willingly desire may be graced by your name hoping that your name shal no way be disgraced by them accept them therefore as tokens of my sincere loue to your selfe and zeale to the truth for which I desire no other requitall but an augmentation of your zeale to the same truth and a greater detestation of that Religion which already you abhor The Lord of his mercy encrease in you more and more all spirituall graces for your soules health and multiply his blessings temporall vpon your head and crowne you with glory and immortality eternall in the life to come Your worships most affectionate and deuoted THO. BEARD REVERENDIS DILECTISQVE IN CHRISTO FRATRIBVS Pijs ET FIDELIBVS Euangelij Ministris per omnem Britanniam constitutis gratia pax à DEO PATRE DOMINO nostro IESV CHRISTO NOn estis nescij fratres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christo quanta nos Euangelij Ministros tùm verborum maledicentia tùm animorum odio insectentur Cleri Pontificij cohors colluuies vniuersa Sua in nos omnis generâ—â— tela quidem venenata confertim conijciunt famam nostram canino dente studio allatrant atque admordent quin ipsas adeo gulas nostras quidem eas nobis incisuri appâ—tunt si illorum in nos maleuolentiae par ad facinus potest as responderet nomen ipsum ministri perinde atque veteribus Iudaeis Samaritae illis itae putet foetet vt sine nausea indignatione illud ne nominare quidem possunt Huiuscemodi conuitijs contumelijs libricorum passim plaerique omnes referti onustique sunt Cuius si intestini inexplebilis odij rationes libeat perquirere quinque istas quas ordine percensebo praecâ—teris insigniores ex ijs principem hanc reperietis Quod Clerus hic Pontificius Monachorum cum primis fraterculorum locustae illae sunt in Apocalypsi commemoratae quae caudis similiter vt scorpiâ— cuâ—pidatis de infernalis putei fumo prodeuntes terminitam quinque mensium spatio homines excruciandi potestatem accepere Quâ— ex re fit vt vbi possunt quidem valent ibi ferro flammaque in nos grassentur vbi autem hoc illis non licet linguas calamos exacuant atque distringant consimili planè atque ille â—ngenio praediti de quo est apud Poetam Et si non aliquà nocuisset mortuus esset Haereticorum enim vt est scriptum ab Hieronymo hoc semper cacoâ—thes fuit vt conuicti de perfidia ad maledicta se conferant Sequitur hanc causam isthaec altera Quod luci cum tenebris nulla societas nullum commercium intercedat Ac nos quidem lucis Ministri sumus qui adomnes quibus non sponte oculi caecutiunt Euangelij claritatem quaqua versum diffundimus Illi contratenebrarum satellites sunt qui dum scripturarum lectione plarosque arcent prohibent dum fidem quam vocant implicitam nos Carbonariam tanquam apprimè salutarem maximeque necessariam praedicant commendant densissimis sane crassissimisque tenebris hominum animâ—â— circumfundunt Istis porro causis annumeranda est haec tertia quod nullum tam capitale odium solet esse atque quod religionis causa suscipitur tum nos religionis illiâ—â— praecones sumâ—â— quae illorum superstitioni vsque adeo aduersa est nulla vt ratione conuenire nalla conciliari arte inter sepossunt Ex quo id existit quod nec Turcas quidem Iudâ—â—s nec ipsos adeo Ethnicos quamuis Christiani nominis hostes infestissimos pariter vt Protestantes Euangelij Ministros detestentur Cuires indicio est illa quam Hispanicam appellant inquisitio testis etiam locuples Româ— ipsa in qua sub ipsius sane ore Pontificis Turcis Iudaeis tuta consuetudo atque periculo omni libera immunis negotiatio est siquem autem nostrae religionis vel leuissimè suspectum esse contingat â—um vel aperta vi vel occultis insiaijs ad internecionem vsque persequuntur Quid autem causae est quaeso quod tanta in nos solos immanitate furoreque
that it was the Italian fashion to liue by robberie and to trample vnder focte all equity and religion And for the moderne times witnesse the common prouerbe An Englishman Italionate a deuill incarnate Rome is the Popes owne â—eate for it is the spirituall Babylon built vpon seuen hils and yet that is the sincke of Italy witnesse their owne Mantuan I pudor in villas c. Vrbs est iam tot a lupanar Depart honesty into Villages the Citie is wholly become a Stewes and Trauailors report it was neuer so euill as it is at this day witnesse their owne pasquill Roma vale vidi satis est vidisse reuertar Cum leno aut meretrix scurra cynaedus ero Now farewell Rome I haue thee seene it was enough to see I will returne when as I meane Bawde Pander Knaue to bee As if there were none but such at Rome 42. And this the best of them against their wils acknowledge when they confesse Rome to be mysticall Babylon for why is Rome so stiled in the Scripture but because it resembleth the Assyrian Babylon in pride idolatry filthinesse and especially in most cruell persecution of the Church of God and for the same cause it is called spirituall Sodome and Egypt Sodeme for pride and filthines Egypt for Idolatry and cruelty The Popes court is the Popes owne Sanctum Sanctorum if in reuerence to that holy place I may so say yet that is the sincke of the Citie Witnesse Catherina Senensis that holy woman whom Pope Pius the second canonized for a Saint who thus complained that in the Court of Rome where should bee a delicate Paradise of vertues she sound a stincke of hellish vices Concerning the whole state of the Romane Church both Laiâ—ty and Clergy heare what the iudgement of Durand was in his time Desperata est salus Romanae Ecclesiae c. The saluation of the Romane Church is desperate of which is verified the sayings of the Prophet Esay It shall be a bed of Dragons and of Petrus de Alliaco a Cardinall in his time Ad eum statum venit c. The Romane Church is come to that state that it is not worthy to be gouerned but by reprobates And of Platina himselfe the Popes owne Secretary Hac nostra aetate sayth he vitia cò crcuerunt c. In this our age vices are so increased that they seeme to haue scarce left vs any place in Gods mercy c. After the Councell of Trent which promised a reformation heare how a Bishop of their owne Espensaeus complaineth All hope saith he of reformation is taken away where vnder the Sunne is there greater licenciousnes clamour impurity I will not say madnesse and impudency then in this Citie such and so great as none can beleeue but he which hath seene it none can deny but he which hath not seene it I could heape vp many like testimonies for the clearing of this poynt but it is needlesse seeing that all that haue either gotten experimentall knowledge by their trauailes or speculatiue by their reading can will iustifie the truth of this position that in no place of the world more impiety atheisme impurity cruelty poysoning trechery all maner of villanie raigneth then in Italy the Popes owne dominions and in Rome vnder his Holinesse nose So that for shame but that the whore of Babylon and her adherents haue brazen foreheads they may cease to lay that imputation of loosnesse and wickednesse of life vpon vs and our Religion and assume the aspersion of it vnto themselues being farre more guilty and their religion directly tending thervnto by these six maine grounds which I haue in this first motiue propounded to the iudgement of euery indifferent Reader The Lord of his mercy open our eyes that we may discerne the truth and our hearts that we may loue it and embrace it MOTIVE II. That religion which maintaines by the grounds thereof things forbidden by all lawes both of God of Nature and of Man cannot be the true religion but such is the religion of the Romane Church Ergo. THe first proposition in this reason is vnquestionable and without controuersie for the law of God is one part of true religion as the Gospell is the other and therfore whatsoeuer contradicts this law is opposite vnto true religion and so cannot be true religion it selfe for truth is not opposite vnto truth but falshood and the lawe of nature is nothing but the law of God engrauen in the hearts of all men by the instinct of nature which Tullie calleth a lawe engendred not imposed borne with vs not laid vpon vs. And the positiue laws of men if they be good are nothing els but extracts out of the law of God characters of the law of nature That religion therefore that crosseth all these lawes by allowance of such things which are by them all condemned cannot in any wise be the true religion but must needs stand guilty of falshoode and errour Now that the Romish religion is such which is the second proposition in the reason that is my taske to proue and I hope I shall by inuincible arguments make good the same 1. And first what can bee more contrary to the lawes of God of Nature of Man then treason and rebellion against Princes for the lawe of God commandeth ciuill obedience to the Magistrate by the first precept of the second Table and our Sauiour in the Gospell biddeth to giue to Caesar those things that belong vnto Caesar and Saint Paul chargeth euery soule to be subiect to the higher powers because all power is of God euen tyrannicall power as our Sauiour confesseth to Pilate Thou hadst no power ouer mee except it was giuen thee from aboue where he acknowledgeth that Pilates power though he was a tyrant was of God and therefore submitteth himselfe vnto it As for the law of nature it requireth as much of all for as in the bodie naturall all the outward members and inward faculties are gouerned by reason residing in the head and in the body oiconomike all the familie is directed by the Father or Master thereof so in the body politique all the members of a Common-wealth must by natures decree be obedient to the King or gouernour whom to resist is to rebell against nature as it is against nature for the member to mutiny against the head or for children and seruants to be disobedient to their Fathers or Masters Neither are the lawes positiue any whit behinde for no offence by lawe is more seuerely punished then crimen laesae Maiestatis that is high treason against the Kings person or State and that not onely in this our Kingdome but in all others as is sufficiently knowen 2. Now that the Romish doctrine and religion is a supporter of treason and an animater of traytors against their Soueraignes I call to witnesse first their owne principles and secondly their
Christs merits and so they attribute asmuch or more to grace and Christs merites then wee doe To which I answere two things first if they held that these workes were merely from grace they said something to the purpose but affirming as they doe that they are partly from grace and partly from the power of free-will as two ioynt causes this their something is nothing but a vizard to couer the vgly face of their errour Secondly let this be granted that their doctrine is that they proceede onely from grace neuerthelesse being wrought in man and acted by man they must needes bee called and be indeede in part mans workes because man doth cooperate with grace and therefore to make them meritorious absolutely of grace must needes tend in part to the exalting of mans dignitie and consequently in part to the impeachment of Gods For let an answere bee giuen to this question by what meanes doth a man continue in iustice and encrease in holinesse Wee answere with Saint Paul By the grace of God onely who as hee hath begun that good worke in vs so will performe it vntill the day of Iesus Christ but the Romanists will answere that this is done by the merit of our owne workes which workes howsoeuer they may colour the matter by saying they are works of grace and receiue power froÌ„ Christs merits yet being the works of man also by the power of his free-will who seeth not but that Gods glory is greatly blemished hereby and mans worth extolled 21. Thirdly touching the forme of iustification which of vs doth most honour to God they which teach that it is an inherent righteousnesse habituated in vs or wee that say that it is Christs righteousnesse imputed vnto vs wee attribute all vnto Christ and nothing to our selues they share the matter betwixt Christ and our selues for this inherent righteousnesse though it proceede from Gods spirit as they say and is a worke of grace yet in three respects it may bee called our righteousnesse by their doctrine first in respect of the roote and spring of it which is as they affirme partly grace and partly nature Secondly in respect of the subiect which is the soule of man which may bee also called the instrument by which it is effected and that not a dead subiect or liuelesse instrument as we say mans nature is till it be liued and quickned by Gods spirit but of it selfe liuing and quicke and fit for so great a worke Thirdly In respect of the medium or meane by which it is attained which they hold is the merit of our owne workes as I haue sufficiently discouered out of their owne bookes Now then if this inherent righteousnesse bee in part our owne and not wholy Christs but the righteousnesse imputed be wholy and entirely Christs and not in any respect ours saue that it is giuen vnto vs and made ours by imputation who can doubt but that this our doctrine is farre more auaileable for the aduancement of Christs glory and debasing of mans excellencie then theirs is Adde herevnto that it must needes be a dishonour to God to say that an vnperfect a polluted and a stayned righteousnesse such as the best of ours is can satisfie the absolute and most exact iustice of God but it is an extolling glory to Gods iustice to say that it cannot be answered but by the most perfect and absolute righteousnesse that euer was in the world such as the righteousnesse of the Sonne of God is who taking our flesh vpon him performed in the same all righteousnesse that the strictest iustice of God required for our sakes 22. All which things layd together and diligently weighed we may see what caused all the Saints of God when they came to plâ—ad their causes before the tribunal of Gods iudgement to disclaime all their owne righteousnesse and to lay fast hold vpon the righteousnes of Christ the Mediatour and the mercies of God in him who is the fountaine of all mercy euen this because they perceiued that by this deiecting and despoyling of themselues of all worthinesse Gods glory was greatly magnified as also when they examined their best workes by the rule of the law their owne consciences told them that they were not able to abide the trial if they should bee weighed in the ballance of iustice and not of mercy Therefore this is the common voyce of all Gods Saints Enter not into iudgement with thy seruant O Lord for in thy sight shall none that liueth be iustified to which in a sweet harmony accord all the Fathers Who will glory concerning his righteousnesse saith Origen seeing he heareth God saying by his Prophet All your righteousnesse is as a cloth of a menstruous woman our perfection it selfe is not voyd of fault saith Gregory vnlesse the seuere Iudge doe weigh it mercifully in the subtill scales of his iustice Who so liueth here howsoeuer iustly he liue yet woe vnto him saith S. Augustine if God enter into iudgement with him if our iustice be strictly iudged saith S. Bernard it will bee found vniust and scant And this infallible truth wrâ—ng out of Bellarmine himselfe though vnawares this plaine confession Tutissimum est in sola Dei misericordia conquiescere c. that is it is the safest course to repose our confidence what in our owne righteousnesse no in the sole mercy of God Is it the safest course for mans saluation so is it for the aduancement of Gods glory for the one is subordinate to the other who then that hath but common sense will not chuse rather to repose the hope of his saluation on Gods mercy then on his owne righteousnesse at least-wise if hee regard either Gods glory which all should and that aboue all or his owne soules health which should be next to the other in our desires 23. By this it may appeare what a vaine bragge that is of some of them who boast that they doe much more magnifie Christ and his merits then we doe because wee make them say they so meane as that they serue the turne onely to couer and hide sinne whereas they contrariwise do so highly esteeme them that they hold them able both to purchase at Gods hand an inherent righteousâ—esse and to giue it such force and value that it can make a man iust before God and worthy of the kingdome of heauen In which braue vaunt there lye lurking no lâ—sse then three grosse absurdities First they lay a false â—mputaâ—ion vpon our doctrine that wee should hold Christs merits to be so meane as to serue onely to couer and hide sinne whereas wee expresly teach and that with one consent that for the merits of Christ not onely our sinnes are pardoned but also that grace is inspired into our soules and sanctification and new obedience and Christ is made vnto vs of God wisedome righteousnesse sanctification and redemption by which it appeareth that we ascribe euen as much in this
to the ground And this indeed is the very ground of this blasphemous doctrine 66. Doctour Bishop misliking this distinction as it seemeth flyeth to another In sinne sayth hee there are two things the one is the turning away from God whom wee offend The other is the turning to the thing for the loue of which wee offend Now the turning away from GOD both the sinne and the eternall paine due vnto it are freely through Christ pardoned but for the pleasure we tooke in sinne wee our selues are to satisfie and according to the greatnesse thereof to doe penance Thus dreameth Doctor Bishop but let his owne fellow Doctor waken him and he of greater credit then himselfe Aquinas it is who reiecteth this distinction as nothing worth and giueth this reason of his reiecting because satisfaction answereth not to sinne but according as it is an offence to God which it hath not of conuerting to other things but of auerting and turning from God And surely his reason is passing good for to vâ—â— the Creatures and to loue the Creatures is not sinne but to vse them disorderly and to loue them immoderately which disordered vse immoderate loue is the very turning and auersion from God and therefore to say that wee satisfy not for our auersion from God but for our conuersion to the creatures is to say either that wee satisfy for that which is no sinne or els that some part of sinne is not an auersion from God both which are equally absurd and Doctor Bishop cannot giue a third and therefore his distinction is a meere foppish dreame without head or foote 67. The Gospell teacheth that there is giuen no other name vnder Heauen whereby wee must bee saued but the name Iesus But the Church of Rome propoundeth vnto vs other names to bee saued by as the Virgin Mary the Saints and Martyrs yea Francis and Dominick c. For they make them Mediatours of intercession to God for vs which office belongeth only vnto Christ as hath been shewed and they teach that we are saued by their merits aswell as by the merits of Christ and that as there are diuers mansions in Heauen so among the Saints there are diuers offices some haue power ouer one thing some ouer another as Saint Peter against infidelity Saint Agnes for Chastity Saint Leonard for Horses Saint Nicholas against ship-wracke Saint Iames for Spaine Saint Denis for France Saint Marke for Venice c. Yea they would make men beleeue if a man being otherwise a vyler sinner dye in the habit of Saint Francis or Saint Dominick c. must needes goe straight to heauen without any more adoe and that as it may seeme though he hath neyther faith nor repentance 68. Lastly they are not ashamed to say that the death and passion of Christ and of the holy Virgine together was for the redemption of mankinde and as Adam and Eue sold the world for one Apple so Mary and her Sonne redeemed the world with one heart and therefore as they called him Sauiour so her Sauiouresse as him Mediator so her Mediatresse as him the King of the Church so her the Queene If this be not to repose the confidence of our saluation vpon other names besides the Name of Iesus let the world be iudge 69. Yet for all this they thinke to couer this their filthinesse by a distinction for they say that they doe not flye to the Saints as authors and giuers of good things but as Impetrators and Intercessors To which I answere that to omit their doctrine which hath at large beene discouered before the very forme of their prayers doth extinguish this distinction for when they cry and say O Saint Peter haue mercy on me Saue mee Open mee the gate of heauen Giue mee patience Giue mee fortitude c. And to the blessed Virgine O Mediatrix of God and men ô Fountaine of mercy Mother of grace Hope of the desolate Comforter of the desperate c. receiue this my humble petition and giue me life euerlasting And to Saint Paul Vouchsafe to bring vs whom thou hast caused to know the light of truth after the end of this mortality thither where thou thy selfe art Doe they not make them authors and giuers of these things Yes in word saith Bellarmine but not in sense for the meaning of these petitions is that by their prayers and merites they would obtaine of God these good things But alas how should the common people vnderstand their meaning seeing the sound of their words are so playne to the contrary Againe why doe they not propound their sense in playner termes but leaue it thus inuolued vnder darke riddles to the great offence of thousands And lastly how harsh an interpretation must this needs be in the eares of all men Giue me euerlasting life that is Pray to God that he would giue mee it If a man should speake so in his common talke no man would vnderstand him otherwise then his words sound how much lesse can these spirituall matters be otherwise vnderstood then they are spoken Surely this shift is so filly that if it might stand good what might not a man speake and yet excuse it sufficiently after this manner And though the Councill of Trent seeme to graunt to the Saints the power onely of intercession as Bellarmine also doth yet the Romane Catechisme set foorth by the commandement of the Pope and decree of the same Councill doth cleerely and expressely attribute vnto the Saints the power of Mercy Grace and Donation of benefits Whereby it appeareth that this is not the opinion of some priuate men but the receiued and approoued doctrine of the Church And thus this distinction vanisheth before the truth as snow against the Sunne 70. The Gospell teacheth that euery soule bee subiect to the higher powers and that we submit our selues vnto all maner of ordinance for the Lords sake whether vnto King or vnto Gouernours c. And our Sauiour himselfe confesseth that Pilate had power euer him from God when he faith Thou couldest haue no power at all against me except it were giuen thee from aboue But the Church of Rome teacheth that neyther the Pope himselfe nor any of his Clergie are subiect to the temporall power of Princes eyther to be iudged of them or punished by them no not in cases of fact when they are guilty of haynous crimes as of Treason Murther Theft c. 71. This doctrine though it bee contradicted by many learned Doctors of their owne side as Occham Marsilius Pataninus Barclay a late French Lawyer and others yet is maintayned by their Popes and Cardinalls Iesuites and Canon Lawes which are the very synewes of Popery as not onely true but necessary to saluation and therefore we may well call it The doctrine of their Church For Popes Iohn the two and twentieth commaunded Augustinus Triumphus of Ancona to write a Booke wherein he maintaineth this position
in it selfe doth not deserue a iust reproofe 64. In the other place obiected hee writeth thus Qui seriò tanquam sub conspectu Dei c. i. They which shall earnestly as in the sight of God seeke the true rule of iustice shall finde for certainty all the words of men if they be censured by their owne dignity to be nothing but pollution and filthines and that which is commonly called righteousnesse to be before God meere iniquity that which is counted integrity to be impurity and that which is esteemed glory to be ignominie Let the Reader now iudge what notorious lyars these bee to fasten this opinion vpon Caluin whose wordes I haue sincerely and fully set downe that euery one may see their false dealing for in what one place nameth hee mortall sinne or what one word tendeth to that end The worse termes he◠giueth to good workes in the first place are these That they are sprinkled with imperfection mixed with the dregs of the slesh stained with corruption and in the second that they are filthines iniquity pollution and ignominy but how first if they bee examined by the strict rule of Gods iustice secondly if they bee compared to Gods righteousnesse and thirdly if they bee considered in their owne merite and worth without the merite of Christ whereby both their staines and imperfections are couered and an excellent dignity giuen vnto them 65. And indeed what I pray you doth Caluine say herein but that which the Fathers said before I will propound two or three vnto you in stead of al the rest Woe be to our righteousnesse sayth Saint Augustine if God remouing his mercy should search into it and againe All our righteousnes standeth rather in the remission of our sinnes then in any perfection of iustice Our best righteousnes sayth Saint Bernard if it be any is right perhaps but not pure vnlesse happily we thinke our selues better then our Fathers who no lesse truely then humbly said All our righteousnes is as a defiled cloth The holy man Iob sayth Saint Gregory because he saw all the merite of our vertue to be in vice if it be strictly iudged by the eternall Iudge did rightly adde in If I will contend with him I shall not be able to answere him one of a thousand Lastly all beauty sayth Arnobius in Gods presence is but deformity all righteousnes is but vnrighteousness all strength but weakenes all riches but beggery These Fathers with all the rest say no lesse then Caluine nor Caluine no more then they and therefore they must either bee condemned with him or bee iustified with them Now if any man should say that they affirmed that our best works were deadly sinnes all men would condemne him for a liar so may we iustly say of our malicious aduersaries in imputing that opinion to Caluine which hee neuer meant nor yet the words will beare and also which in all his writings hee directly crosseth 66. That which hath beene spoken concerning Caluine may bee applyed to the iustification of Luther and Melancthon who are so farre from esteeming good workes to bee mortall sinnes that they extoll them hyperbolically as hath beene already manifested Luther indeed sayth thus That a good worke done after the best manner that can be yet is a veniall sinne according to the mercy of God and a mortall sinne according to the iustice of God but what of this doth he therefore say that it is a mortall sinne simply as they would haue him no in no case for first hee calleth it a good worke which hee would neuer haue done if hee had iudged it no better then a sinne secondly hee sayth that it is mortall according to the iustice of God and veniall by the mercy of God which is the very same that all the Fathers affirmed before intending by mortall not that which is a high degree of sinne but that which in it owne nature deserueth death Thirdly Luther himselfe sheweth what his intendment is in the article going before where he sayth that not the good worke it selfe but the defect in the worke is truely sinne because it is an omission of that precept Thou shalt loue the Lord thy God with all thy heart By all which it is cleare that Luther doth not condemne a good worke but the euil in the worke and that though God doth in mercy pardon the euill for the goods sake being a fruit of faith so he might iustly condemne the good for the euill sake that cleaueth vnto it being a fruit of originall sinne so that Luther standeth cleare and innocent from this crime layd to his charge in all true iudgement and they stand guilty of a most foule slander imputed vnto him by their malice 67. Thirdly they slaunder vs that we slaunder God by making him the author of sinne This accusation Bellarmine Campion Stapleton Vasques Feuardentius and all the Iesuiticall rabble lay to our charge And they accuse Caluine Luther Peter Martir and all other Protestant-writers as guilty thereof but vpon what ground and with what shew of reason let them declare vnto vs for it passeth the reach of our capacities to finde out any such doctrine either direct in plaine words or indirect by logicall consequence in any of them direct doctrine I am sure Caluine thus writeth The cause of sinne is not to be sought out of mans will out of which the roote of euill ariseth and in the which sinne resideth And in his Comment vpon the Epistle of Saint Iames more plainely he affirmeth that God is not the author of sinne and that euils doe not proceed from any other roote but from the euill concupiscence of euery mans owne heart And this doctrine he iterateth againe and againe many score of times in his bookes Peter Martyr in like maner is most direct against this blasphemous doctrine for thus he saith That opinion of the Libertines which maketh God the author of sinne is a most detestable opinion then which nothing can be imagined more wicked nor a more compendious way to hell And in the same place he concludeth that though nothing in the world no not sinnes themselues come to passe besides Gods will and prouidence yet he is not truly to be called the cause of sinne but all that can be sayd is that he is such a cause which is tearmed by the Logicians the remoouing or hindering cause that is not efficient but deficient rather which in truth is no cause at all Luther is as direct for he auoucheth this proposition in many places God is not the author of sinne And this same is the constant affirmation of all our Diuines What a shamelesse forehead then haue our malicious aduersaries that dare lay vnto our charge this blasphemy which we all detest and abhorre 68. I but say they though in word you say so yet by consequence from your doctrine it may be necessarily gathered that you hold the contrary for you all teach that God concurreth with