ignem aeternum c. Mat. 25. Goe you accursed into euer lasting fire vvhich is praepared for the deuill and his angells This is the honourable title and office of Christ vvhich the ghospellers allso confesse in vvords and professe in their Creed but in their doctrine they deny as I shall euidently demonstrate by their opinions and vvords vvhich take from Christ the three offices of a iudge allready alleaged And first of all to beginne vvith the last acte and office vvhich a Iudge exerciseth â— 2. Inst c. 16. §. 18. to vvit condemnation Caluin sayeth plainly that Christ is our Redeemer and is not to mounte vp into his tribunal seate for the condemnation of a faithfull man Adde to this that place of scripture vvhosoeuer beleeues not is allready iudged Io. 3. And thou shallt see that CaluiÌ„ leaues none for Christ to condemne at the latter day And truly herin Caluin speaketh very conformably to his ovvne doctrine See the fourâ—he booke and fifte chap. for he is of opinioÌ„ that Christ hathe so redeemed vs that no lavve can bynde vs no sinne can be imputed vnto vs vv ch if it bee soe the title of a redeemer a Iudge are repugnaunt so if Christ bee our redeemer after this maÌ„ner he can not be our Iudge For if our redemption importeth a release from all lavves and such a freedom from sinne that noe sinne can bee imputed vnto vs then certes Christe can not for any sinne condemne vs at the latter day Secondly they deny all merit and affirme that all our actions are of them selues mortall sinnes seem they neuer so good Liâ— 2. Inst c. 2. §. 9 â— 3. Inst c. ◠§. 7. Luth. â—de captiu Babâ—e de bap in 〈◊〉 â— ad Gal vvhich is the opinion bothe of Luther and Caluin and is commonly receiued of all their schollers by vvhich doctrine they take avvay the sentence of remuneration For if our actioÌ„s deserue nothing at God his hands then althoughe hee may frankely bestovv vppon his elect vvhat glorie it pleaseth him yet can he not be sayed to remunerate revvard their vvorks for vvher is noe desert there is noe revvard and so thoughe Christ may like a liberall King bestovv glorie on them yet he can not like a Iudge by sentence of remuneration revvard them and so Christ looseth another parte of his office They affirme also that all our sinnes are aequall and they scoffe at that distinction of mortall and venial sinnes Luth. Calv. sup Mel. in locu tit de diserim peâ— mor veâ— and in this also Caluin speaketh according to his grounds for he sayeth that all our actions are vitiouse bicause they proceed from a vitiouse nature corrupted by originall sinne vvhence it follovveth that all our actions are alike defiled bicause they proceed from the same fountaine of corruptioÌ„ Vvhich doctrine if it goe for true then dothe Christ loose the third parte of his office vvhich is is discussion of sinnes and causes For vvhere there is noe distinction betvvixte the crimes and offences there can be noe difference in punishement and vvhere noe difference is in punishmeÌ„t the Iudge must pronounce the same sentence and giue the same iudgement vvithout all discussion ether of the offences or the punishmentes See the seueÌ„th booke and sixtâ— chap. They auouch also that vve haue noe libertie nor free vvill in our actions vvhence it follovveth as I shall demonstrate in the seuenth booke follovving that in our actions is nether vertue nor vice nether merite nor demerit and soe Christ in his iudgement can exercise none of all the three offices vvhich are before mentioned For vvhere is no vertue nor merit there can be no sentence of remuneration and revvard as is all ready proued vvhere is noe vice there can be noe sentence of coÌ„demnation and vvhere is noe vertue nor vice at all there can bee noe difference of vvorkes ether in vertue or vice merit or demerit and vvhere it is noe difference of causes there can bee noe discussion as is also all ready proued And so Christ is noe Iudge at all Epist 46. For as sainct Austine sayeth If free vvill be not hovv can God iudge the vvorld And if vvee haue not free vvill vvhy are not brute beastes called to iudgement as vvell as vve seing that nothing caÌ„ excuse their cruelties but vvant of free vvill See the fifthe booke first chap. Lastly they are not afrayed to auerre that God and consequenly Christe is the authour of all our sinnes that Iudas his treachery and Dauids adulterie vvere as much God his vvorke as sainct Paules conuersion yea Caluin sayeth that God vrgeth vs eggeth vs and enforceth vs to sinne vvhich doctrine if it go for currante Christe can not iustly condemne any bicause as Fulgentius sayeth l. ad Monâ—mum Deus non est autor eius cuius est vltor God is not the autour of that of vvhich he is the reuenger and punisher and consequently can not iustely punishe sinners if he be authour of their sinnes For vvith good reason might the coÌ„demned parsons make exception against his sentence and stande to it that by noe reason nor iustice God can condemne them for that in vvhich hee had as much parte as they to vvhich he vrged them yea inforced them And so thou seest gentle reader hovv these great bosters vvho bragge that they giue all vnto Christ despoile him and robbe him of his honourable title of of Iudge of the quicke and the deade vvhich they profess in their creed but deny in their doctrine The eight Chapter declareth hovv to noe small iniurie of Christe they make euery Christian and faithfull man as good and as holy as he him self is LVther Caluin and all the packe of their adhaerents as in the seuenth booke shal be related and in parte in the second and third Chapter of this third booke is all ready declared are of opinion that vvee are iustified and sanctified by the selfe-same iustice vvhere vvith Christ him selfe is iuste vvhich is inherent in him and imputed to vs and apprehended by vs vvith the reaching hand of faith and so made our ovvne They are afrayed forsooth to graunt inhaerent iustice least they should giue vs occasion to glorie in our ovvne sanctitie and so to fall into Pelagianisme vvhich affirmeth that Christes grace is not necessary But vvhilest they feare vvhere they needed not they feare not vvhere they should but ronne boldly and desperately into an absurd blasphemie Ex Aug har â—â— ep 9â— 20◠〈◊〉 l de nat grat c. 10. 11. For Pelagius is not condemned for auouching inherent grace but for denying that Christes grace vvas necessarie ether to the obseruing of the lavve or to the meriting of eternall glorie or to the ouercoming of tentations or auoiding of sinne and for affirming that man by his ovvne free vvill vvithout grace might do all these thinges Vvherfore to graunt
mortall sinnes vvhich deserue no better revvard thē eternall damnation vvhich if it be true thence must needs follovve that there is not any vertue in our actions bicause vvhere vice is vertue can not bee and so vertue vvhich proceedeth not but ex integra causa from an intier cause is cleane taken avvay Fiftely they affirme that God is the autour of all our sinnes and seing that his vvill is his power by vvhich he causeth all thinges sinne is according to his vvill yea they affirme that he moueth vs eggeth vs to sinne vvhich is a signe that hee vvill haue vs sinne If sinne then hee according to God his vvill it can not offend him but rather please him bicause the vve are pleased vvhen thinges do fall out according to our vvill and desire and seing that vvhere noe offence is there can bee noe sinne it follovvethe that if God bee the authour of sinne then sinne is noe sinne at all Out of these opinions I gather that nether sinne nor vertue is remaining in mens actions and consequently if this doctrine bee true noe man needeth to feare sinne or to care for vertue bicause this vvord vertue is but a vvorde vvhich hath no thinge ansvvereable vnto it and this name sinne is but a bullibagge or bugbeare deuised and inuented to scarre fooles vvith all bicause according to the nevv religion there is noe more sinne in the actions of men then of brutishe beastes The eleuenthe Chapter shevveth hovv they take avvay all conscience and so also open the gappe to all vice SO carefull is our heauenly father least vve should commit any sinne that he hathe prouided not one or tvvoe but many and sundry meanes to restayne vs from it as being the only thing vvhich displeaseth him and preiudiceth vs. He hath engrauen in our hartes a lavve of nature and reason vvhich dictateth vnto vs vvhat is good and vvhat is euil and cōmaundeth vs to embrace the one and to auoide the other Rom. 2. by reason of vvhich lavv the Gentils as saint Paule sayeth could not plead ignoraunce for an excuse for their sinnes bicause they had a lavve vvritten in their hartes by vvhich they might haue squared their actions and directed their liues according vnto reason and vvith in the boundes of nature To this lavve before Christs cōming he added a vvritten lavv for our better direction in the vvaye of vertue not only naturall but also supernaturall And vvhen the fullnes of tyme that is the tyme of Christe and the nevve lavv vvas come hee gaue vs another lavve more perfecte then the olde vvhich therfore leadeth vs to greater perfection And bicause lavves are mute vv ch can not speake nor interprete them selues and if they bee not put in execution they are easily contemned he hathe appointed interpretours suche as are our Pastours and Doctours to expound this lavve vnto vs and Magistrates also to see it put in exceutiō and to punish the transgressours But least that vvee should take our libertie in sinning vvhen vve can auoide the rigour of the lavve and the eye of the Magistrate he hathe lodged in our bosoms a seuere Iudge and monitour called conscience vvhich keepeth vs in avve and makes vs feare to sinne euen then vvhen secrecie promiseth securitie ◠2. in c. 2. Ro. Vvherfore Origen calleth conscience a correctour and correcting spirit bicause it punisheth and amendeth our faults and disorders yea hee calles it also a Pedagogue and Schoolmaster bicause it instructeth vs and teacheth vs our duties and keepes vs in no lesse avve then dothe the Schoolmaster his Schollers ex Th. ◠p. q. 71.4.18 S. Damascen calles conscience the eye of the soule bicause it layes all our actions open vnto the vevve of the soule ruleth our vvholle life as the eye doth the body This cōscience like a lavve telleth vs vvhat in euery particuler circumstaūce is lavvfull vvhat vnlavvfull like a vvitnesse it accuseth vs and brings in euidence against vs like a Iudge it condemneth vs as guiltie vvhē vve haue cōmitted a faulte and declareth vs innocent of the facte vvhen vve haue not doone it and like an executioner or minister of iustice it tormenteth vs and layeth vppon vs our devv paine and punishment That conscience is a lavve vve easily perceue and daily experience in our selues For vvhen naturall reason and our Synderesis telles vs that vice is to be eschevved that fornication is a vice conscience concludeth ergo thou mayst not commit it and if not vvithstāding cōsciences prohibition vve do commit the same vve do against conscience and transgresse the lavve of consciēce vvhich alvvayes in particuler doth dictate vnto vs vvhat is to bee embraced and vvhat is to be eschevved Vvhen the lasciuious man is moued vnto luste conscience like a lavve forbiddeth him and vvhen the theefe is tempted vnto thefte conscience sayeth he must not comit it bicause he must not do that to another vvhich he vvould not haue doone to him selfe And if a freind leaue a ievvell vvith his freend to vvhich none but they tvvoe are priuie conscience vvill vrge him to restitution and commaund him to restore that to vvhich the Princes lavve can not compelle him bicause it meddles nor vvith secrers And so conscience is a lavve and so rigorous a lavve that it admitteth noe excuse noe cloake nor dispensation It is a vvitnesse also vvhich accuseth vs euen of our secret sinnes and vvorkes of darkenes and proues vs guiltie before the diuine tribunal And vvhether thou be in bedde or at borde at home or abroad in company or alone it still cryeth against thee guiltie And if thou seekest by sylence to put this vvitness to silence or by stopping the eares of thy soule not to giue eare vnto him he vvill allvvayes busse in thy eares that vvhich thou vvouldst not heare and vvill so plainly conuicte thee that thou canst not deny the faulte Gen. 3. Vvhen Adam and Eue had eaten of the forbidden frute before God accused them or tooke notice of the matter their ovvn conscience accused them and so plainly convicted thē that they vvent and hidde their heads in a bushe for shame Gen. 4. Cain also their vntovvard sonne had no soener made oblatiō of his niggardly sacrifice but conscience accused him and brought in such euidence against him that he chaunged contenaunce like a guiltie person and hounge dovvn his head like a sheep-biter And he had noe soener butchered his innocēt brother Abel Gen. 4. but Abells blood cryed vengeaunce against him And thinke you that conscience held his peace noe noe this vvitnesse cryed out so shrilly against him that he cryed peccaui and acknovvledge his faulte to be so great that Gods mercie vvas not able to forgiue it Likevvise the brethern of Ioseph after that they had most traiterously sold him and vvith a bloody coat had couered all the matter and cleared them selues also before their father yet still especially vvhen any aduersitie crossed
from a good tree bicause they are contrarie to the good nature and disposition of the tree Mat. 7. so from so good a nature as God is vvho is summum bonum and goodnes it selfe vve must not looke for so euill frutes as sinnes are in vvhich is no goodnes at all and therfore to saye that hee is the autour of sinne is to make him an euill God and of a malitious nature as Cerdon and Manicheus did and so no God at all for God and good must of necessitie go together Secondly sinne is as opposite to Gods goodnes as falsehood is to his veritie but God can not lye nor authorize a lye bicause he is the first verttie ergo he caÌ„ not be the autour of sinne bicause hee is the cheefest goodnes or if such goodnes can do euill such veritie and truthe maye lye and so the scriptures loose their credit For if God can lye peraduenture in scriptures he hathe lyed and so to say that God can be the autour of sinne is to saye consequently that hee maye be the autour of lyes vv ch is to open the gap to Atheistes and misprisets of scriptures For as vvel may be moue the vvriters of Scriptures to vvrite lyes as he may moue them to sinne and vvickednes Thirdly if God be autour of sinne Psal 11â— then by his vvill vvhich is the cause of all thinges he vvorketh sinne vvhich if it be so then sinne is according to gods vvill so noe sinne bicause that vvhich is according to the Princes vvill can nether displease his vvill nor impeach his commaundement and consequently is nether offence nor preuarication fourthly euerie errour is a svveruing froÌ„ the rule vvhich is prescribed and therfore the artificer banguereth vvhen hee vvorketh not according to his platforme or idea and the singer erreth vvhen he singeth not according to his Gammot and the vvriter scribleth vvhen he follovves not his example and the subiecte transgresseth vvhen hee liues not according to the Princes lavve and the morall man offendeth vvheÌ„ hee follovveth not reason vvhich is the lore rule and square of all his actions And bicause all these vvorkers are distincte froÌ„ their rule they may svverue from the same and so commit a faulte in their arte but God sayeth sainct Thomas is to him selfe a rule Th. 1. p. q. 63. â—â— 1. in Cor. and follovveth noe other lavve or rule then his aeternall reason and lavve vvhich is him selfe and so can noe more sinne vvhich is to svverue from his reason theÌ„ hee can denye him selfe or goe from him selfe Lastly sinne is an auersion from God and an offence vvhich highly displeaseth him and so by consequence if god could sinne hee should as it vvere turne him selfe from him selfe and be auerted from him selfe and displeased vvith him selfe and so he should be so farre froÌ„ endevving others vvith felicitie that he should vvante it him selfe and liue in a continuall miserie as hee must needs doe vvho hath an auersion from him selfe and is displeased vvith him selfe But Caluin sayeth that althoughe God be the autour of sinne yet hee is noe sinner bicause hee vvorketh it for a good ende l. 2. s. 4. sect 2 As for example sayeth he of the same sinne vvhich the Chaldees committed in vniustly afflicting Iob God vvas the autour Sathan vvas the autour and the vvill of man vvas the authour but bicause God vvas the autour of it for 2 good end to vvit for the exercising of Iobs patience he sinned not in that actioÌ„ but did vvell and iustly in the same action in vvhich they sinned and transgressed But this vvill not serue for an ansvvere for first if god may bee the autour of sinne to exercise the patience of the iuste or to chastice the vvicked he may also be the autour of a lye for the punishment of sinners and so Scriptures must lose their credit bicause peraduenture they are lyes vvhich God hathe put in the toungue and penne of MoÌ„yses the Prophets and the EuaÌ„gelists for a good end that is to shevv his iustice in the Ievves geÌ„tils vvhome for a iuste punishement he hathe seduced and deceiued vvith a false vvritten lavv bicause they vvould not follovve the lavv of nature vvhich he had grauen in their hartes SecoÌ„dly to make a sinner it is sufficient if he be the autour of sinne and good ende or intention vvill not excuse vvhen the meanes and electioÌ„ are naught Vvherfore if God be the autour of sinne hee sinneth vvhatsoeuer his intentioÌ„ bee and if a good inteÌ„tion may excuse it may also excuse vs and so a man may steale to helpe his pareÌ„tes or to offer Sacrifice and oblations of his theftes vnto God and yet god condemneth such offrings and sainct Paule sayeth plainly that euill things are not to be doone that good therby may happen Rom. â— But novv it is more then tyme to dravve necro our conclusion and therfore out of Caluins blasphemies I vvill deduce these illations The first is that such men if they had liued in Platoes tyme vvho by lavv banished those that vvould father their sinnes vppon God they should not haue beene permitted to haue liued in any citie or common vvelthe l. 2. de Repub. and if that learned Ievv Philo had been appointed their iudge l. de Agricult he vvould haue adiudged them to be stoned to death SecoÌ„dly I gather herby that these men are not led by the Spirit of God and that their doctrine can not be of God bicause it is vnlikely yea impossible that the spirit of god should dictate such doctrine vvhich is so iniurious to God and so opposite to his goodnesse rather this doctrine is like to proceed froÌ„ him vvho sayed that he vvould be a lyiÌ„g spirit in the mouthes of all false Prophets 1 Reg 22. 2. Para. 1â— Thirdly I gather vvhat litle credit is to be giuen vnto them in other matters vvho banger so grossely in this opinion vvhich the light of reason argueth of falsitie and is as euidently false as is is euident that there is a God The second Chapter shevveth hovv their doctrine maketh God not only a sinner but also the only sinner IT is the opinion of Ihon Caluin and of the Caluinists also l 3. Inst c. 21. §. 4. that God is not only the authour of sinne but that his vvill and povver also dothe so domineere ouer the vvill of a sinner that he can not resiste Gods motion vvhich eggeth and vrgeth him to sinne but must of necessitie sinne Yea Sect. 〈◊〉 I saieth Caluin vvill not doubt to confesse simply vvith Austine he vvould haue sayed vvithout Austine bicause he hathe no such thing in the place l de Gen. ad lit c. 15. vvhich he alleageth that the vvill of God is a necessitie of things and that vvhat he vvilleth must of necessitie come to passe Sithence then God vvilleth all our sinnes as Caluin hathe in the former
by one that knovveth Brute beastes as soone as they are able to nibble vppon the grasse can chuse the hearbes vvhich are most conuenieÌ„t for them as though they vvere cunning herbistes and you shall seeldome or neuer see them dye of surfitting or mistaking one hearbe for another not that they knovve the vertues of Simples but bicause God hath giuen them an Instincte of Nature to take that vvhich is aggreable to nature The byrdes of the ayre Keepe a certaine and a most conuenient tyme for breeding and building and their nestes they build as artificially as if they vvere Carpenters by occupation and their youngones they feed vvith that discretion as if they vvere experte Nurces The spider vvill not yeeld to the Fisher vvho as coningly vveaueth his vvebbe placeth it as craftilie to take the flye as he doth his netteto take the heedles fishes The Bee vvhen the vvinde riseth taketh claye in his mouth leaste the vvind haue to great force ouer his litle body I vvill say nothing of the so vvell ordered common vvelthes of Bees and Antes nor of the staunge operations of other liuing creatures bicause of them I ame to treat in diuers places of my booke Plantes and trees seeldome or neuer deceiue the husband man but after the dead of vvinter all vvhich tyme they also seemed dead they send forthe first theyr leaues and aftervvardes their bloomes as messengers to fortell the fruites vvhich for his labour in pruning them they meane to bestovve vppon him And neuer shall you see them budd in the middest of vvinter but in the spring only vvhen the ayre is so vvarme that their yonug ones can take no harme not that they knovve the moste conuenient tyme but bicause God vvho Knovves it hath engrauen such an inclination in them But more bountifully hath the Allmightie dealte vvith man then vvith any other corporall creatures bicause he is more noble then them all and is an abridgement of all for to him he hath giuen vnderstanding to knovve his God his Good his Ende and Felicitie and a vvill also to desire and pursue the same And least his vnderstanding should banger in approuing falshood for truth and veritie he hath engrauen in it a naturall propeÌ„sioÌ„ to veritie and least his vvill should embrace euil and badde for good she also hath the like inclination to good In so much that as the eye seeth nothing but light or colours and the eare heareth nothing but sounde so the vnderstanding aymeth only at truthe and the vvill desireth nothing else but good and as the eye can not perceue sound nor the eare colours so the vnderstanding can not giue his assent to a knovven vntruthe and the vvill can not affecte euil as euil Hence it is that vve can not vvith harte thinke that the crovve is vvhite or the svvanne blacke bicause this is a knovven vntruth and vvhere nether the truth nor falsehood is apparaunt there vve doubt and suspend our Iudgement vvhich is the cause vvhy vve nether iudge the sandes of the Sea nor the starres of the skye to bee eueÌ„ or odde in number bicause vvee haue no more reason to thinke the one then the other The vvill in like manner can not affect a knovvn euil as euil bicause her obiecte is Good lib. de diuinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. â— and therfore Dionisius Areopagita sayed that no man intendeth euil as euil but euen then vvhen he embraceth vice vvhich is the greatest euil he aymeth at some apparaunt good of pleasure or profit vvhich he imagineth in that euill Vvherfore all knovven Goodes such as knovvledge vertue Faelicitie are euery man desireth and loueth euen in his enemie vvhom he hateth though he like not of the difficulties vvhich are to bee deuoured before he attaine vnto them Vvho novve vvould thinke that man ether should or could approue errours and heresies for true doctrine and falle in loue vvith vice in vvhich is no true goodnes to be liked But nothing is so good vvhich may not bee abused God hath giuen man freevvill not to sinne but to merit vv ch if hee had not his vvel-doing vvould deserue no God a mercie and his euil deeds should be vvorthy no blame bicause they vvho of necessitie do othervvise then beseemes them are rather to be pitied then blamed And yet from hence proceedeth all iniquitie from vvheÌ„ce vertue merit and laudable actions should haue had their source and beginning He hathe grafted in our nature passions of loue feare anger and such like that by loue vvee might imbrace Good by feare auoid euil and by anger chastice vice and euil and yet vvhilest vve giue passions the head and bridle passions rule reason is ouerruled man is ouerthrovvn and ruined by that by vvhich he should haue stoode He hath imprinted in vs a naturall loue and liking of Beatitude in so much that no man is so barbarous vvhoe if you aske him vvhether he vvill be happy or noe can or vvill say noe vvith harte and mynde Vvherfore sainct Austine sayeth l. â—â— Trin. c. â—â— that the Iester vvho promised that he vvould tell euerie one the thing vvhich his harte desired had hit the nayle on the head if he had sayed omnes beati esse vultis miseri esse non vultis you vvill all be happie miserable you vvill not bee and yet vvhilest by this naturall propension vvee seeke for faelicitie in honours ritches pleasures vvhere it is not and not in God vvhere it is that is made our bane vvhich should haue beene our good And so God hath bountifully bestovved on vs vnderstanding vvholly bent to truthe and only to truth and yet by abuse that is made the fountaine of all errours vvhich should haue been the of-spring of verities For vvhilest like Aesops dogge vve snatch at the shadovve insteed of the flesh that is seek after truth in those thinges in vvhich is no truth at all but only a shovve and shadovve vve make our naturall propension vvhich vve haue to truthe a cause of our errour vvhich should haue been our best direction and vvith as great a vehemencie vve embrace our errours as vvee are propense prone to truthe euen as that dogge the more greedily leaped at the shadovv the more desirous he vvas of the flesh And hence proceed Idolatries superstitions sectes and heresies to vvhich vve vvould neuer giue so obstinate an assent did vve not imagin some truthe to bee vvhere only is deceite and errour He hath giuen vs also a vvill vvholly bente to Good and altogether auerted from euil and yet vvhilest vvith those foolish byrdes vvee pecke at Appelles painted grapes that is seeke after good in pleasures ritches and honours vvhere is but a painted hevve of good vve embrace vice our greatest euil insteed of our greatest good and so much the more greedily by hovv much vve are more inclined to Good And hence proceed fornicatioÌ„s aduouteries theftes and murders vvhich vve vvould neuer desire so vehemently
that his fayth might not fayle and bicause he hathe suprem authoritie vvhich all Catholike Bishops haue euer acknovvledged he hathe called many Councells and determined many controuersies and vvhilest the Church euer standeth to his Iudgement vvhich neuer yet vvas contrary to it is selfe she enuoyethe great peace and vnitie in faythe and religion vvher as the ghospellers bicause they haue noe visible head could neuer call Councells neuer aggree vppon any one point of religion vvhich vvas before in controuersie and neuer shall hereafter bicause matters of religiō are hard and therfore vvher ther-are many heads there are many opinions vvhere are many opiniōs there are many cōtradictions so no peace nor vnitie bicause noe one supreme visible iudge to determine And as for vvant of a visible Iudge they can not appease dissensiōs after they are arisen so can they not preuēt them For if ther be noe visible Iudge euerie Cock-brain may preach his ovvne fancies for true fayth and religion and no man shall controlle him nor condemne his doctrine nor forbid his preaching bicause if ther bee no visible Iudge no man hath the authoritie so the gapp is open to all false prophetes vvho may enter into the nevve Church thicke and three fold bicause noe man therin is of authoritie to forbid them vvhence it follovveth that if vve accept of the nevv religiō and incorporate our selues to the nevv Church vve expose our selues to all false prophetes vvho may preach vvhat they please bicause no man hath authoritie to controlle them THE SECOND BOOK CONTEYNETH A SVRuey of the Markes of heretikes vvhich are proued to aggree so fitly vnto the professours of the nevv religion that if euer ther vvere any heretikes they are heretikes The first chapter handleth the first marke of an heretike vvhich is his breach vvhich he maketh out of that Church vvhich is commonly counted the true Christian Church THEY say commonly that although the deuill disguise him self neuer so much yet by one marke or other he bevvrayeth him selfe For although sometymes hee inueste him selfe in the habit of a younge gallaunte or of a mortifyed religiouse man yea although in out vvard shovve he transforme him selfe into an angell of light yet so it happeneth and I think bicause God vvill haue it so that by one marke or other he is discouered For ether his staring eyes or stinking sauour or horned head or forked feet or base voice discryeth this gallaunt creature to be not as he seemeth but as he is indeed a fovvle and deformed mēber of the deuill vvho though he shrovvd him selfe vnder the goodly name of a christian and vvrapp lapp him selfe from top to toe in the innocent habit of a pastour Vincent Lytin ◠contra proph heres nouit c 36. vvhich is scripture and the vvord of God yet by one marke or other yea not by one only but by many he descrieth him selfe to be as he is an heretike And the reason is bicause the counterfet neuer attayneth vnto the perfection of the currant and arte though she may imitate nature yet shall she allvvayes be vvanting in one thing or other The counterfet gold of the Alchimistes hath a great resemblaunce vvith the true gold but ether the sound or vvayte or operation vvill proue the old prouerbe to be true that all is not gold that glisters Appelles paīted grapes on a boyes head so liuelie that the byrds pecked at them but yet arte came short of nature for if the boye had been painted as vvell as nature frameth her vvorkes the byrds vvould not haue been so imboldned yea the grapes vvanted some thing for at least by pecking the byrds perceiued that all is not grapes that seemeth so Lysippus could in marble stone make so goodly a portrait of a man that he vvould shevv euery bone vaine and vvrincle vvith all proportion but the vvant of life and motion vvell declared vvhere in arte vvas enforced to yeeld to nature Vvherfore let the heretike counterfett neuer so coningly let him vse all the arte possible to shevv him selfe a sincere and true Christian yet the counterfet must come shorte of the currant and arte must yeeld to nature and hee in one point or other vvill bevvray him self to bee no true christian vvhich he professeth him selfe to bee but a faythless heretike vvhich he vvould not seem to bee And the first mark by vvhich he is bevvrayed is his breach vvhich he maketh out of the Church and Christian societie For as the vvandring sheep vvas once of the fold and the rebell vvas once a subiect and the bovve cut of once liued and florished in the tree so heretikes especially Arch-heretikes vvere at least for the most part once sheep of Christes fold subiectes of his kingdome and members of his body the Church Vvherfore sainct Ihon giues vs this mark to knovv an heretike by Ex nobis prodierunt l. Io. 8. sed non erant ex nobis They vvent out from vs but they vvere not of vs. That is they liued amongest vs for else they could not haue gone out yet so that they vvere not vvorthy our company and therfor as rotten bovves are soone broken of so they vver soone shaken of and took occasion to go from vs vvho before for their euill life in desert vvere none of vs. Or else to follovv another exposition Aug tract 3. in cp 10. they vvere emongest vs in out vvard shevve bicause they frequented sacraments vvith vs but they vvere heretikes in mynde and so none of vs and therfore they vvēt out from vs. They vvere in the Church but as euill humours in mans body and therfor vvere to be expelled bicause they vvere hurtfull to the body and no part of the substaunce For commonly heretikes liue some tyme secret befor they open and disguise them selues and so before they vvēt out from vs openly they vvere none of vs secretly Or else according to another interpretation they vvere once amongest vs and like true Christianes liued vvith vs Aug tract ◠〈◊〉 10. but euen then vvhen they vvere by present fayth and iustice mēbers of our Church God forsavv by his diuine foresigt that they vvould not continevv amongest vs and therfor they vvent out from vs bicause euen then vvhen they vvere amongest vs they vvere none of vs finally to perseuer vvith vs not that God his presciēce vvas the cause but bicause he forsavv vvhich vvas to be that is that they vvhich vvere as yet of our societie vvere of their ovvn free vvill to leaue vs and so in God his foresight vvere finally none of our company So that one euident marke of an heretike is that he makes a breache out of the body of the Churche of vvhich hee ether vvas or seemed to bee a member The same marke sainct Paule giueth vs also to knovve an heretike vvhen he sayeth that Some shall depart from the fayeth 1. Tim. 〈◊〉 Heb. 10. and that some are accoustumed to
of sinne and the bondage of the deuill Ser. 197. Domin l. post Trinitatem For as saint Austine sayeth Christ novv hath tyed the deuill in a chaine so that he can no farther tempte vs then vve can resist barke he may tempte he may sollicite vs he may but byte he can none but those vvhich vvill vvillfully cast them selues vvith in his reach Vvho novv is so vngratefull as not to acknovvledge this benefit Vvho vvill arrogate vnto him selfe the name of a Christian vvho vvill not also acknovvledge Christ for his redeemer Dare novve the reformers deny Christe the title of a redeemer they dare not Yet by their doctrine they make him a most absurd redeemer and so more dishonoure him then if they had denyed him this title alltogether For they saye that there is noe iustice but Christes iustice noe good vvorkes but his vvorkes noe merit but his merit noe satisfaction but his consequently that Christes passion vvas our iustice our merite our satisfaction Out of vv ch doctrine they inferre first that nether there is any inhereÌ„t iustice or sanctitie in maÌ„ nether is there any necessarie bicause Christes iustice is ours by imputation l. 〈◊〉 Inst c. 11. §. 2. Luth. in 2. Gal fol. 29â— and that is sufficient So sayeth Caluin and to him subscribeth Luther as shall appeare by their vvordes vvhich shal be related and refuted in this selfe same booke as also in diuers chapters of the seuenth booke Secondly they gather out of the same doctrine that good vvorkes are not necessary bicause Christes vvorkes are ours and they are sufficient vvhich doctrine I shall laye open in the same booke and first chapter Thirdly hence they inferre also that noe lavves ether humaine or diuine can bynd vs in conscience bicause Christes passion vvas the ransome vvhich freed vs from all lavves Fourthly that vvee are bound to noe satisfaction bicause Christes satisfaction vvas sufficient Fiftly that noe sinnes nor euill vvorkes can hurte vs bicause Christes iustice being ours noe sinne can make vs sinners vvhich doctrine shal be set dovvne in the same booke Sixtly that noe hell nor iudgemeÌ„t remayneth for vs bicause Christes iustice being ours sinnes can nether bee imputed to vs in this life nor punished in the next And in these pointes they saye that Christian libertie consisteth So that Christe according to these doctours opinions hath redeemed vs from the slauery of sinne bicause his iustice being ours noe sinne can hurte vs hee hathe deliuered vs from the yoke of the lavve bicause noe lavve can bynd vs hee hathe deliuered vs from hell and the deuill bicause hovvsoeuer vve liue if vvee beleeue that Christes iustice is ours and our satisfaction and payment the deuil hathe noe povver to punish vs in his Hellish prison bicause Christe hathe suffred the payne devve to our sinnes before hand Vvherin the discreet reader may easily perceue vvhat an absurd Redeemer they make Christe to bee For if Christe hathe redeemed vs from the slauery of sinne bicause noe sinne can hurte vs then dothe hee open vs the gappe to all manner of sinnes and outrages For vvhoe vvill care for sinne that is persuaded that Christes passion is so imputed to him that noe sinne can hurte him If Christe hath redeemed vs from the yoke of the lavve bicause noe lavve novve can bynde vs in conscience then dothe he giue vs the occasion to transgresse freely and contemne bodely all maÌ„ner of lavves and ordinaÌ„cies If Christe hathe deliuered vs from hell bicause hee hathe payed the punishemeÌ„t deâ—e to sinne and requireth noe other satisfactioÌ„ at our handes then doth hee in a manner egge vs forvvard to all vice from vvhich noe man vvill absteyne if fear of hell do not bridle his vnruly appetites and keepe him in avve And so Christes passion vvhich vvas a sacrifice to abolishe sinne is a cause of all sinne and Christe vvhoe came to redeeme the vvorld from sinne filleth the vvorld vvith sinne and so is an absurd redeemer so to redeeme vs from sinne that hee inuiteth vs and eggeth vs forvvardes vnto sinne So they make Christ not vnlike to that father vvhoe seing the excessiue expences of his prodigall sonne dothe not commaunde him to vse more thriftines but payes before hand to all disers cookes Inkeepers and merchauntes all that possibly hee can loose at dise or lauish out in apparell or consume in banquetting vvherin hee doth nothing else but inuite his sonne to all vnthriftines vvhoe needes neuer to care hovve hee spendeth vvhen all his debtes are payed before hand For so the ghospellers saye that Christ perceiuing that vve could not keepe the lavve freed vs froÌ„ all lavves and seing that vve could not auoyd sinne imputed his ovvne iustice so vnto vs that noe sinne can hurte vs and knovving that vvee vvere not able to satisfie for sinne hee abode the pain him selfe and vvould haue none required at our hands And in so doing vvhat else hathe hee doone but opened the vvide gate to all licentious libertie vice iniquitie Hovve farre more reasonable is the opinion of the Catholike Churche vvhich affirmeth that Christes passion vvas not our formall iustification nor satisfaction but only the meritorious cause of our redemption and saluation vvhich deserued for vs at Gods handes grace by vv ch together vvith our cooperation vve may be saued and redeemed For as vve fell by our ovvne vvilles into captiuitie so Christ thought it good that by our ovvne vvilles together vvith his grace for vvithout grace vvee may fall but vve can not rise again vve should rise vp again and vvinde our selues out of the seruitude of sinne and the tyranie of the deuill So that Christ hath redemed vs from the seruitude of the lavve not that the lavve by ndeth vs not but bicause Christ hathe taken avvay the heavinesse of the lavve and by his grace vvhich he giueth vs hathe giuen vs force easilie to fulfill it vvhich othervvise vvould haue tyraÌ„nised ouer vs in coÌ„maunding more theÌ„ vve should haue beene able to haue performed Christ also hathe redeemed vs from captiuitie bondage of sinne not bicause noe sinne can be imputed vnto vs but bicause his passion hathe deserued grace for vs by vvhich vvee maye dispose our selues to iustification vvhich is a resurrectioÌ„ from sinne to nevvnesse of life and by vvhich vvee may auoid sinne vvhensoeuer vve are moued there vnto Christ also hathe freed vs from the tyrannie of the deuill and captiuitie of Hell bicause he hathe procured vs grace by vvhich vvhen the deuill by him selfe or the vvorld or the fleshe prouoketh vs vve may resist maugre all the force of hell Christ also hathe satisfyed for our sinnes not bicause his passion vvithout any cooperation on our part doth suffice for so as is proued the gate vvere opened vnto all iniquitie but bicause his passion had obteyned grace for vs vvith out vvhich vve could not satisfie for the least veniall sinne and by vvhich if vve cooperate vvith it in
sacrifice as they confesse that they haue not and in deed they haue not if sacrifice as being the principall office of religion and proper vnto God as is proued is so necessarily required that vvithout it regilgioÌ„ can in no vvise bee supported the coÌ„clusion to vvâ—hich my former discourse driueth must needs follovve to vvit that tâ—e reformers haue noe religion bicause noe sacrifice noe reilgioÌ„ And seing that in the Catholike and Romain Churche only is founde a sacrifice like to Melchisedechs and correspondent to that of vvhich Daniel and Malachie haue fortold as the Sacrifice of the nevv lavve and the same vvhich Christe offered at his laste supper and commaunded to bee offered by his Apostles and their successours it follovvethe that the Catholike Churche is the true Church of Christe and that in it only is practised true faithe and true religion The third Chapter shevveth hovv the reformers amongest them haue reiected all the SacrameÌ„ts and so can haue noe religion bicause SacrameÌ„ts and religion euer goe to together IT is a common opinion amongest the holy fathers and diuines that since the falle of Adam SacrameÌ„tes vvere alvvayes necessary partely to declare mans dutye tovvards God and partely for maÌ„s ovvne instruction For first man being composed of soule and body vvas to serue God not only vvith invvard affectioÌ„s but allso by outvvard and visible signes Secondly bicause he vvas to receiue grace from Christe against the maladie of sinne into vvhich he vvas fallen he vvas also to professe his faythe in Christe from vvhome this grace proceedeth and to acknovvledge it as desceÌ„ding from his passion by visible signes and figures such as Abels sacrifice and Circumcision vvere in the lavv of nature and such as the Paschal lambe and other sacraments vvere in the lavve of Moyses and such as baptisme and the sacrament of the Altare are in the lavve of grace Thirdly bicause he had offeÌ„ded God by vse of corporall thinges it vvas conuenient that by corporall and sensible Sacramentes and by the religious vse of the same he should restore God his honour vvhich sinne had taken from him and make him satisfaction by such thinges as he had done him iniurie For mans behalfe also Sacraments since Adames sinne vvere alvvayes requisite Gen. 3. For first bicause mannes sinne proceeded of pride and a desire to bee like to God in knovvledge of good and euill it vvas conuenient for mans humiliation that hee should be set to Schole Prou. 6. to learne not only of the Ante diligence and of other brute beastes other vertues but also of these senseles creatures such as SacrameÌ„ts are his faithe and religion Vvherfore as the Paschall lambe brought the Ievves into a gratefull remeÌ„braunce of their deliuerie and passage from Egipte and Circumcision did put theÌ„ in mynde of a spirituall Circumcision Rom. 6. So Baptisme setteth before our eyes the buriall and Resurrection of Christe For vvhen the infante is dipped into the vvater vvee thinke of Christes buriall and vvhen hee is lifted vp a nevv creature regenerated to a nevve life vvee call to mynde the resurrection by vvhich Christe is risen to a nevv and an immortall life And in the Sacred Euchariste vvhich by the formes of bread representeth the body of Christe and by the accidentes of vvine the bloud of Christe aparte Mat. 26. vve commemorate the deathe and Passion of Christe Secondly as man by sinne had preferred the creature before the Creatour so vvas it meet and conuenient that he should as it vvere begge grace and seeke his saluation by the meanes of these sensibles signes and Sacraments vvhich are farre inferiour vnto him in nature Lastly as by abuse of corporall creatures he had vvounded his soule by sinne so vvas it expediente that by vse of the same his diseases and spirituall sores should be recured And so it vvas moste requisite that Christe in the nevv lavve should institute seÌ„sible signes and Sacraments â—i 19. cont â—eust c. 10. And therfore sainct Austine sayeth that as yet neuer any societie could ioyne in one religion and vvorship of God but by the vse of the same Sacramentes In vvhich pointe the reformers aggree vvhith vs for they all avouch Suenkfeldius only excepted and some other Libertines that Sacramentes are necessarie but in the number they vary not only from the Catholikes but also from one another The Catholike Churche hathe euer vsed seauen sacramentes vvhich are Baptisme Confirmation the Sacramen-of the Altare Penaunce Order Mariadge and Extreme vnction â— p q. 65. a. â— Vvhich number sainct Thomas the diuine proueth by a very pregnaunte reason or rather similitude vvhich is betvvixte the corporall spirituall life of man For in our corporall life seuen thinges are required to vvhich are correspoÌ„dent seuen sacraments in the spirituall life of man In a corporall life first is necessary generatioÌ„ vvhich giueth the first being and essence and to this is ansvverable Baptisme vvhich regenerateth vs again vnto a nevv life and spirituall being of a Christian by vvhich vvee are nevv creatures borne of vvater the Spirit vnto a nevv life Io 1. l. de Bapt. Vvherfore Tertulian callethe Christians spirituall fishes bicause though they haue their corporal life from earthe by carnall generation yet their spirituall life and being like fishes they receiue from the vvater by spirituall regeneration Secondly in a corporall life is necessarie augmentation by vvhich the litle infante for all beginnings are litle vvaxeth grovveth and gaineth devv proportion quantitie and strengh by vvhich he is able to exercise operations and actions belonging to corporall life as to eate drinke talke vvalke laboure to defend him selfe and to assaulte his enemie And to this is correspondent the Sacrament of Confirmation vvhich perfiteth vs in the spirituall life receiued in Baptisme vv ch is the cause vvhy some fathers say that before this Sacrament vve are not perfecte Christians and giues vs force to defende this our spirituall life by confessing our faythe before the persequutor vvhich faithe is the ground of spirituall life Thirdly bicause this corporall life of ours fadeth diminishethe continuaily for euery hovver vve lose some parte of our substauÌ„ce partely by reason of the conflicte of the contrarie elements vvhich consume vs vvhilest in vs they striue one against another partely by reason of the continuall combate vvhich is betvvixte naturall heate and moysture vvhich is as it vvere the tallovve of our light and life vve stand in need of nurriture and nutrition vvhich restores that substaunce vvhich is dayly loste and so prolongeth our life And to this in our spirituall life ansvvereth the Sacrament of the Altare Ioh 6. vvhich conteining in it the body and bloud of Christe vvhoe calles him selfe liuing bread and sayeth that his flesh his truly meate his blood truly driÌ„ke nourishethe the soule spiritually and conserueth our spirituall life here Io. 6. and prepareth vs to an immortall life in heauen Fourthly man hauing
cause vvhich moueth all and it selfe is moued of none And vvhat is that but God Sixtly I vvill bring a morall argument vvhich also coÌ„uinceth this veritie It is the opinion euen of the Paganes to vvhich the light of reason hathe induced them that there is vice and vertue in our actioÌ„s and that the one deserueth punishment the other revvard as in the last booke is related and seing that in this life nether vice hathe his devve punishment bicause the vitiouse liue in prosperitie and enioye moste commonly the felicitie of this life in more ample maner then the vertuouse nor vertue her revvard bicause the vertuouse are misprised it follovveth that ther is another life in vv ch God vvho hathe an equall prouideÌ„ce ouer all shall giue to euerie actioÌ„ his iuste devve reward Seuenthly as Cicero sayeth neuer any nation vvas so barbarouse Supra vvhome the light of reason indevved not vvith an opinion of God or Gods yea euen the A theistes them selues if they falle into any extremitie are forced by nature to crye and call vppon a God For if a man by shipvvracke vvere in daunger of drovvning then so longe as he seeth humaine meanes to saue him he vvill snatch at a cord vvhich is cast vnto him or he vvill reach for a borde or seeke to get hold of a boate rocke or tree to helpe him selfe by if he be an Atheist then so longe as these meanes faile not he seeketh for no other but if he perceue that by no creaturs helpe he can be holpen then be he Christian or Pagane Ievv or Atheist he thinketh vppon some higher povver and vvhen all creaturs forsake him and his ovvn force vvill no more serue him nature bidds him to seeke farther to demaund that helpe of the Creatour vvhich no creature can yeeld him Lastly the greatest sinners that are vvho vvould vvith all their hartes that ther vvâ—r no God that they might sinne the more freely in the middest of their vices pleasures haue many tymes remorses of conscience and feare euen naturally by naturs instincte and instruction some diuine povver that vvill call theÌ„ to an accounte hence proceed their melanch olike moods by day fearfull dreames by night as in the former booke in the Chapter of coÌ„scieÌ„ce may appeare And truly vvee see that nothiÌ„g hathe so much force in the rule of mens actioÌ„s and direction of their life as the cogitation of a diuine maiestie to vvhom they must yeeld and render a stricte and straite accounte For thus some tymes the greatest sinners are enforced to discourse I let the bridle loose to all vice and pleasure I bridle noe passions I refraine from noe iniustice vvhen by iniuring others I can profit my selfe I liue according as I vvill and as freely as he that hath no master and if ther vver no diuinitie to vvhom I ame to yeeld an accounte for euery actioÌ„ I might take my hartes ease amidst all my pleasurs but if ther be a God as I feare ther is and as me thinke ther is for else vvhy dothe this cogitatioÌ„ of a diuinitie so ofteÌ„ crosse the vvayes of my pleasurs then haue I cause to looke to my actions and to make my accounte before hand least I bee taken in the Lurch But vvhat if ther bee no God then had I lesse cause to care But bicause peraduenture ther is a God in the middest of my pleasure I haue not my hartes desire and full repose Many other argumentes I could alleage for a diuine povver but these are sufficient and these are the principall Vvho desireth more let him read sainct Thomas in his first parte of his Theologicall Somme and in his vvorke vvhich he vvroteagainst the gentiles as also Granado in the beginning of his Catechisme and the Englishe resolution and hee shall finde that vve all saye the same allmoste insubstaunce yet varye in the manner and in some reasons also additions Novve let vs dravve nearer to our conclusion and intended purpose vvhich is to shevve hovv our reformers doctrine leadeth vs vnto the denial of a God-head Vvhich I vvill do breefly and yet so plainlye as the reader shall confesse that to haue vsed moe vvordes in a matter so plaine had beene prolixitie and superfluitie See the fifte booke If you remember they are not afraid to auouch that God is the autour of all sinne and vvick ednesse that hee hathe ordained vs to sinne from all aeternitie that vvee sinne not only by his permission but also by his vvill and commaundement yea that hee vrgeth vs and compelleth vs to sinne vvhence it follovveth that hee is of a malicious nature bent to all euill bicause so badd frutes can not proceed from a good tree hee coÌ„maundes vs also vnder payne of damnation to refraine from all sinne and vice vv ch notvvithstanding by the reformers doctrine vvee caÌ„ not do bicause vvee haue no free vvil if vvee sinne and dye in sinne be punisheth vs vvith a perpetual and hellishe fier for that faulte vv ch vvee could not auoide and in vv ch hee him selfe had as much parte as vvee our selues vvhence it follovveth that he is not only mallicious but cruel also tyrannicall as vppon another occasioÌ„ is before demonstrated If a Christian bee once persuaded that this doctrine is true hee vvill easily be induced to thinke as Atheistes doe that ther is no God at all For seing that the common conceit of God hetherto hathe beene very honourable euery one deeming that vvhich is most perfecte best and most amiable to bee God men vvill more easilie bee persuaded vvith Diagoras and Protagoras that ther is no God at all then that hee is of so badde cruell and malicious a nature The second Chapter shevveth hovv the nevv religion by the same doctrine ruineth all religion and vvorship of God REligion is a morall vertue and one of the principal vertues of that kinde vvhose office is to offer vnto God suprem honour homage and vvorship as vnto the highest vvhich although she haue not the diuinitie for her immediate obiect as the Theological vertues haue yet coÌ„meth shee as near as may bee bicause she hathe the vvorship of this diuinitie for her obiect attendeth vppon the diuinitie so faithfully that no sooner is a God acknovvledged but religion adoreth him and yeeldeth him his homage for a tribute Vvherfore euer since ther vvas a reasonable creature able to knovv God the vvorld vvas neuer vvithout religion In paradise our first parentes vvorshipped a God for the tyme and if that state had conrinued there should haue beene a publicke practise of religion and that by sacrifice also as some diuines do imagin Suarez 3. p. de sacrificio Missae And vvhat vvorship of God by sacrifices and sacramentes vvas vsed in the lavve of nature and of Moyses I haue allready declared Yea neuer as yet vvas ther any nation Supra vvho acknovvledged a diuinitie but it also vvorshipped
intended conclusion vvhich I maye doe vvith as muche breuitie as facilitie For if God bee the autour of all sinne then if vvee maye gather vvhat the tree is by the frute hee is of a malitious nature as is before proued and if hee commaund vs impossibilities and punishe vs vvith Hell fyer for not fullfilling them then is hee vnreasonable cruel and barbarous And if vvee once make this conceit of God as vvee must needes if vvee beleeue the aduersaries opinioÌ„ then must our hartes of necessitie bee cold in religion and vvorship of God For vvho can bee induced to vvorship loue and honour such a God in vvhome is nothing vvhich is amiable nothing vvorthy honour vvel may vvee feare him for his crueltie but loue him and honour him from the harte vve can not And so religion fallethe The third Chapter shevveth that in contempte of the Churches authoritie they bring all religion in contempte IT is a maxime and almost an article of faithe receued amoÌ„gest the reformers that the true Churche vvhich once vvas hathe erred grosselye in no lesser matters then faithe iustification merit freevvil vvorkes satisfaction purgatorie prayer to Sainctes vvorship of images nuÌ„ber and vertue of Sacramentes Sacrifice such like Yea they confess that the Romain Church vvas once the true Church but thy adde vvith all that aftervvardes it erred grossely and fell sovvlye novv of the Church of Christ is become the Synagogue of the deuil This is the cause vvhy vvhen vvee vrge the authoritie of the ancient and present Churche for the proofe of the reall presence free vvill prayer to saintes sacrifice of the Masse they ansvvere vs that the Church vvas but a congregation of men vvhich hathe erred in these and other matters And therfore Luther careth not for a thousand Churches and Caluin Beza and others despise all the Councelles and ancient fathers as appearethe by their vvordes vvhich are related in the first booke and the third and fourth chapter So that vppon the bare authoritie of the Churche they vvill not hange their faithe as they saye least they hange their soules bicause the Churche as it maye bee deceued so it maye deceue I demaund of theÌ„ therfore vvhat assuraunce they haue of scripture and by vvhat meanes they come to the knovvledge of it A Catholique vvould say that he beleeuethe these bookes to bee the vvorde of god bicause the Catholike Church vvhich is it the piller of truthe vvhich by the sonne of God vvas promised a spirit vvhich should teach her all veritie 10.14.15 l. on t epist fund c. â— hath cuer so beleened and defined Vvherfore saint Austine sayeth that hee vvould not beleeue the ghospel vnlesse the Churches authoritie mâ—ued him not that the Church maketh scriptures or giueth them their truthe and veritie for that they haue of God vvho vvas the indighter of them but bicause vvee can not knovv vvhich is Scripture vvhich is not but by the voice of the Church to vvhich only in this matter the ancient fathers vvere vvont to harken as Ireneus l. 2 c 2 3. 4. l prâ—esc de expos Symb. l. 2 c 1. 46. l. 4. c 11. Tertulian sainct Hierom Leo the first and dâ—uers others of vvhom Nicephorus maketh mention Vvherfore the first Toletane Councel in the one and tvventith canoÌ„ accurseth theÌ„ vvho accept of any other Scriptures theÌ„ those vvhich the Catholique Churche receiueth Hee vvould alleage for an argumeÌ„t that Christemade Peter his successour the Pope supreme pastour of the Church and commaunded him to feed his sheep lo. 2. and seing that a principal office of the shepheard is to shevv them suche pasturs as are most holsom for them it perteineth to the â—uprem Pastoure of the Churche to tell vs infallibly vvhich are the true scriptures for vvhen hee declareth vv ch are the true Scripturs he shevves vs our pasture the place vvher vvee are to graze and vvhen hee expoundethe them hee feedethe vs. And seing that the Pope of Rome is this Pastour as is proued in the last chapter of the first booke it follovveth that vvee must receue that for scripture vvhich hee allovveth of as scripture He vvould alleage also the antiquitie of scriptures for a profe of their sinceritie l. 2. cont Ap. 〈…〉 prabar Euangel in Apolog c 19. 20. 24. bicause Moyses vvhoe vvas the vvriter of a great part of the old testament as Iosephus Tertulian and Eusebius affirme by many handred yeares vvas more ancieÌ„t then all the vvritâ—rs of the Romains and Grecians also vv ch therfore deserue great credit reuerence 1 Tuse bicause as Cicero sayeth in his Tusculane questions to Antiquitie noe lesse is devve Hee vvould confirme this argument by another of no lesse efficacie to vvit that these bookes haue beene conserued so many thousand yeares not vvithstaÌ„ding so many captiuities of the Ievves and persecutions of the Christians vvhich argueth that God vvho vvas the Authour of them had a speciall care of them and a vigilant eye vnto them as vnto his ovvn vvord and vvriting Hee might alleage also the coÌ„formitie of those booke vvhich vvere indighted of diuers at diuers tymes and yet haue in them no contrarieties and vvere translated out of Hebrevv into Latin by 70 Interpretours â—nstin orat paroen ad geÌ„â—â—â— diuersely disposed vvho yet not vvithstanding soe aggreed as if all their traÌ„slations had been copied out of one For vvhich causes euen the Gentils Paganes them selues haue borne great respect vnto these vvritinges not daring to mingle them vvith their ê“phane vvritinges bicause as Iosephus and Eusebius affirme some that haue atteÌ„pted it l â—â— Aut. c. 1. â— l. â— praeparâ— â— by the diuine and secret povver haue beene very sharpely and seuerly punished all vv ch is vvarraÌ„ted by historie traditioÌ„ This a Catholike vvould saye vvith great applause and no lesse probabilitie for the authoritie of scripture But vvhat vvould or vvhat could our reformers saye vvould they saye vvith the Catholike that they beleeue them to bee holy scripture bicause the Church sayeth so â—â— Hostâ— l. 3. â—â—nt Brent Luther in deed sayeth that hee in this point beleeuethe the Churche and Pope and good reason hathe hee bicause of vvhoÌ„ did hee receue the scriptures vvhen hee began first to preach his nevv doctrine but of the Romaine Churche vvho cuer had the custody of them euen since the tyme of the Apostles And hovve could he knovve that the ghospel of the Nazarens of sainct Barnabas Euseb l. â— c. 25. and sainct Thomas vvere not as rrue scripture as the ghospel of sainct Matthevve and other Euangelistes but that the Romain Churche allovved of these and not of those For this cause some of them do saye that in this point they must needs beleeue the Pope Romain Church bicause they caÌ„ not in deed haue any probable knovvledge of Scripture but by this meanes as shall appeare by the refutatioÌ„ of all other meanes vvhich they
doctrine God forbiddeth sinne by his lavve and therfore vvould not haue it done and hee punisheth sinne most seuerily and therfore is no autour of it and hee is goodnesse it selfe and deuoide of aâ—â— mallice and therfore caÌ„ not vvorke sinne vvhich is deuoid of all goodnes and nothing but mallice The tenthe Chapter by many pointes of their doctrine proueth that they take avvay all vice and vertue from mens actioÌ„s and so giue them leaue to sinne and to do vvhat they vvill IT is a thinge so manifest that vertue and vice honestie dishonestie is to be found in the actions of man that there vvas neuer any people so barbarous or vitiouse vvhich hath not commended many of mens actions and hathe not dispraised many others and blushed at them euen in them selues as not beseeming mans nature vvhich as it is reasonable so it should be ruled by reason Vvherfore to certaine actioÌ„s honours and revvardes haue beene proposed and to others seuere punishmentes and chastisments The vvisest of the GeÌ„tils vvhose reason by sinne superstitioÌ„ vvas least obscured vvere of opinioÌ„ that some actions vvere sinnes and offences of God that others vvere gratefull and pleasing vnto him For they knevv that God the autour of nature as hee had ordained all thinges to their end and giuen them faculties to exercise those actioÌ„s vvhich should bring them to their end so hee hathe ordained man vnto his end vvhich is to liue vertuously and by vertuous life so to serue God here that he maye enioye him herafter and therfore hee hathe endevved him vvith reason by vvhich hee may knovv vertue from vice and good from euill and a vvill also to execute that vvhich reason shal coÌ„maund so that vvhen hee liueth according to reason hee follovvethe his nature and Gods ordinaunce and exercise the those actions vvhich beseem his reasonable nature and are pleasing vnto God and vvhen he sollovveth sensualitie and leaueth reason theÌ„ dothe hee that vvhich is not beseeming his nature then dothe hee breake Gods ordinaunce and svverue from the end to vvhich he is ordained and consequentlye sinneth offendeth God l. 1. Eth. c. 8. Vvherfore Aristotle sayeth that vvise and vertuouse men vvhich liue according to reason are most deare vnto God Ex Clement Alex orat hortator ad gentes in Phaedone Plato affirmeth that God is the reuenger of sinne and dishonestie and in another place he distinguisheth three kindes states of men The first of those that liue vertuously and they sayeth he are sent to the happy Ilancls vvhich vvee vvould calle heauen the second state is of them vvho commit lesser faultes vvhich vvee vvould calle veniall sinnes such sayeth hee are purged for a tyme the same doe Catholikes saye of theÌ„ that dy out of mortall sinne yet are defiled so vvith veniall sinnes that they need some purging in Purgatorie and then vvith the first sorte are admitted to the happy IlaÌ„ds The last are they vvhich commit enormous and hainous crimes and such sayeth Plato are tormented perpetually bicause their paines do them noe good vvhich is as much to saye as Catholikes say of theÌ„ vvhoe for greater offences of vvhich they repent not before deathe are condemned to a praemunire and perpetuall imprisonment in hell By vvhich it may appeare that not only Christianes but also paganes and those that vvante the light of fayeth haue yet by light of reason espyed vice in some of our actions and vertue in other some and haue deemed those vvorthy punishment these vvorthy some revvard And yet if vvee giue credit to our nevve Christianes vvee must acknovvledge noe more vertue or vice in the actioÌ„s of men theÌ„ in the operations of brutish and vnreasonable creaturs For first if it be true vvhich Luther and Caluin teache vs that noe lavves caÌ„ bynde a Christian then doth it follovve that a Christiane can not sinne and consequently that ther can bee noe vice in any of his actioÌ„s For vvher noe lavve byndeth there is noe lavve vvhere no lavve is there is noe transgression of lavve vvhere is no transgression noe sinne can bee bicause euery sinne is a transgression of one lavve or other Rom. 7. Vvherfore S. Paule sayeth that vvithout lavve sinne is dead and of noemallice 8. 10. s. And S. Ihon sayeth that vvhosoeuer sinneth committeth iniquitie and that sinne is iniquitie that is transgression for so the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich hee vseth importeth therfore the Grecianes commonly calle sinne by the selfe same name And althoughe some actions vvhich are of them selues cuill are not sinnes bicause the lavveforbiddeth them but therfore are by the lavve forbidden bicause of them selues they are sinnes yet certaine it is that there is noe sinne but it is forbidden ether by the lavv of God or of nature or of man and therfore vvell might sainct Austine saye l. 2. de pee mer. c. 16. that noe sinne should be if noe lavve did forbid it Rom. 2. And althoughe sainct Paule sayeth that the gentils sinned vvithout a lavve and therfore shal be punished vvithout a lavve yet hee excludeth only a vvritten lavve such as the Ievves had and vvithout that sayethe hee the geÌ„tils doe sinne but yet not vvithout all lavve for at least they transgressed the lavve of nature othervvise they could not haue sinned bicause euery sinne is against one lavve or other and so if noe lavv bynd vs in conscience noe sinne at all can bee found in our actions be they neuer so crossing and contratie to reason Secondly they denye free-vvill and consequently they take avvay all vice and vertue For if vvhen I do that action vvhich is counted a sinne I haue noe free-vvill then I can do no othervvise if I can do noe othervvise I ame not to bee blamed for that vvhich I could not auoyed but rather to bee pityed that I ame so constrained And if vvhen I pray to God or giue almes to the poore I can do no othervvise as I can not if I haue noe free-vvill I ame not pravse vvorthe bicause noe God a mercie to him that dothe vvell vnavvares or vvether hee vvill or noe Vvherfore vvee commend those moste vvhich doe vvell freely and of their ovvne choise vvhere vvee see men by feare or coÌ„pulsion are driueÌ„ to vvell doing vvee coÌ„mend them the lesse by hovv much greater vvas the constrainte vvhich is a signe that free choise more or lesse is necessary to the making of a vertuouse action Thirdly they say that God imputeth no sinne vnto a faithfull man vvhence it follovveth that there is noe sinne in their actions or that God is deceiued or is noe right esteemer of thinges but this they vvill not saye and therfore must auouch that there is noe sinne in Christians actions Fourthly although herin they speake not vvith that consequence vvhich might haue beene expected of men of reason they affirme that all our actions euen those that go for best are of them selues