will appeareth in both Quoniam esse vult quod facit aut permittit Because he will have that to be vvhich hee either doth or permitteth to be done Deus vult esse malum in eo non nisi bonum vult God doth vvill evill to bee and therein hee vvilleth not but vvhat is good saith the same Hugo For what is ill done as it commeth from men is vvell done so far forth as God hath to doe in it hee being the orderer and ruler of it and the disposer of it to good uses and ends in his purpose And therefore doth S. Augustine say againe that Deus quasâ— dam voluntates suas utique bonas implet per malorum hominum voluntates malas God doth accomplish his ovvne vvill being verily good by the evill vvils of evill men Although then God moveth and ruleth all men and their wils affections and actions because in him it is that all doe live move and have their being yet is he not for all that the Author of the praviâ—ie or wickednesse that is in those men or in their wils affections or actions no more then he that moveth stirreth or rideth upon a Lame Horse or that ruleth and governeth him can be therefore said to bee the cause or Author of his lamenesse or of any other his defects As touching the fall of Adam then and originall sinne you see how it was caused without anie coaction or compulsion from God and as touching actuall sinnes they flowe and come from that corruption of mens nature accrued unto them by reason of that first transgression If therefore anie here obiect in defence or excuse of Reprobates that since the transgression of Adam they sinne necessarily and cannot but sinne by reason of their Nature corrupted and remaining in them unaltered and uncleansed I answer first that they have drawne upon themselves this Corruption and necessitie of sinning by that their fall and transgression in Adam And secondly although God doth not cleanse purge sanctifie or purifie them nor doth give those saving graces to them which he doth to the Elect yet he is not therfore to be taxed or quarrelled against because God is debtor to no man but may at his owne most free pleasure out of that fallen lumpe of mankinde choose whom he would to salvation and refuse whom he would and accordingly give or withhold his saving graces Thirdly consider that there bee also Elect Angels aswell as Elect Men and consequently Reprobate Angels aswell as reprobate men Now the Angels that fell from their first estate and are become Divels doe sinne as all men know necessarily and cannot but sinne and yet are they not therefore excused If then a necessitie of sinning in Divels will not serve to excuse them how can it serve to excuse reprobate men wherein the difference is ever to be remenbred betweene necessitie and coaction For howsoever reprobate men aswell as Dâ—vels doe sinne necessarily yet doth not God force or compell them to sinne but as they have brought sin upon themselves through their owne default so by reason of their depraved natures they still sin and that willingly and readily of their owne accords without any enforcing coaction or compulsion from God Yea fourthly a necessitie of a thing to bee done in respect of Gods purpose will and decree doth not excuse him that doth it to an other end and purpose as namely to satisfie his owne lewd minde and wicked will and affection This appeareth and that verie specially and particularly in Iudas Iscariot who together with his Complices did nothing in that his sinfull and detestable act of betraying Iesus but what the hand and counsaile of God had before ordained to be done for so the Scripture expresly and directly witnesseth and yet did not this counsaile purpose or decree of God excuse the sinner For Christ Iesus himselfe saith that A vvoe neverthelesse belonged to that man by whom the Sonne of man was betrayed and that it had beene better for that man if he had never beene borne Christ Iesus againe saith thus It must needs be that offence come but woe to that man by whom the offence commeth Where you likewise see a necessitie of sinning and of offences and yet that this will not excuse the sinner or offendour for all that God saith againe hee would send proud Ashur the rod of his wrath against his people the Ievves so that it was Gods decree and purpose which Ashur therein executed yet because he executed this will and decree of God with another meaning and to another end and purpose namely to satisfie his owne cruell proud and ungodly minde therefore he for his part sinned and deserved punishment The Brethren of Ioseph also sold Ioseph into Egypt and it was Gods will providence and purpose that it should be so But God had one purpose and meaning in it and they another for God thereby meant to provide for his Church and people and for the good of Ioseph and they on the otherside did it as being mooved with envie and of an evill meaning toward him and therefore were guiltie of sinne even in their owne consciences notwithstanding that Gods dscree and purpose was therein also executed Shimei likewise rayled upon King David and cursed him and it was Gods decree and purpose that it should be so for the Lord had bidden him to curse David as David himselfe confessed yet hough he therein executed the wil and decree of God was not he therefore for his part excused because God had one meaning in it and he another For God meant so to put David in remembrance of some sinne and thereby to checke and humble him but Shimei did it so to satisfie his owne wicked and malicious minde and therefore was guiltie of sinne for which also he was afterward punished Thus you see I hope that Gods decreeing and purposing in his own hidden counsell and secret will to permit sinnes to bee committed will not serve to excuse sinners sith they commit their sinnes not to anie such end or with anie such minde or purpose as thereby to doe and performe Gods will or any of his secret and sacred decrees which be things for that present unknowne unto them but to another end and purpose namely to satisfie their owne lewd licentious and wicked wills which is alwaies matter sufficient to make them inexcusable And therefore well may that saying of S. Bernard be applied to a reprobate man that Voluntas inexcusabilem incorrigibilem necessitas facit His will doth make him Inexcusable and a necessitie of sinning Incorrigible 3 But against this matter of Gods reprobating or refusall of anie as touching salvation is obiected that place of S. Paul to Timothie where he saith thus I exhort therefore that first of all supplications prayers intercessions and giving of thankes be made for all men for Kings and all that are in authoritie
relation or respect unto sinne for no man is damned or decreed or intended to bee damned but in respect of sinne but thereupon it no more followeth that sinne was the cause of the reprobation of the one then of the election of the other For Election aswell as Reprobation was made with an eye relation or respect unto sinne it being made in mercie and mercie evermore presupposeth miserie and misery evermore presupposeth sinne and transgression beginning and arising by and in the fall of Adam whose fall God then beheld when he made this his decree Sinne then gave the occasion but was not the cause of the decree either of election or reprobation Wherefore mankinde considered as he was fallen was indeede Subiectum circa quod the subiect matter about which Gods predestination or preordination of men either to salvation or damnation wrought and was imployed but it neither was nor could be Causa propter quam the cause why amongst men so fallen this particular man was chosen and that particular man was refused but it was Gods meere will and pleasure onely that made that difference For which therefore the Elect are everlastingly to praise magnifie and thanke God and the Reprobate who through their owne default have procured their owne deserved perdition and damnation have no cause to complaine of anie but of themselves in respect of that their fall in Adam and other their transgressions since that time added thereunto 10 But there yet remaine some to be answered who upon this doctrine of Predestination reason thus That if they be ordained to salvation they shall be saved whatsoever they doe and if they bee ordained to damnation they shall bee damned whatsoever they doe and therefore they will bee carelesse of all Relâ—gion and without regard of anie thing that is good or godly But whilst these men talke thus licentiously and dissolutely and seeme by such speeches to have as yet little or no feare of God or care of his religion yet doe they not know for all that whether they belong to the number of Gods elect or to the number of the reprobate and so long it will bee good for them in the meane time to use the meanes which God hath in that case provided to bring men unto salvation and to eschewe those waies that lead to damnation For howsoever as yet anie have not the markes and tokens of Gods children appearing in them that is faith in Iesus Christ repentance godlinesse regeneration and sanctification yet for all that possibly they may have them hereafter before they die if they neglect not the meanes which God hath appointed in that behalfe If a man lye sicke and good wholsome physick and meates and drinkes should be proffered unto him for preserving of his life and he should refuse all and answer thus if God have ordeyned mee to live I shal live though I take neither physick nor meate nor drinke and if hee hath ordeyned me to die I shall die what physicke meate or drinke soever I take and therefore I will be carelesse of all and take nothing Would not everie man that hath his right wits hold this for a verie foolish speech and an absurd maner of inference And is not then the other of speech and inference touching Predestination as ridiculous foolish and absurd Questionlesse it is as everie man of understanding easily perceiveth These kinde of senselesse wicked and licentious inferences therefore the Protestants in their doctrine of Predestination abhorre and detest as they are indeede iustly worthie For as God hath ordeined men to salvation so hee hath ordeined waies and meanes that bring thereunto which must not be neglected Some man againe is so blasphemous and bold as that he dare barke and raile against God and his doings in this matter as though he were uniust or partiall for that he is reprobated and not ordained to salvation aswell as another sith at the time of that his reprobation or refusall he no more deserved to be refused then others whom neverthelesse it pleased him to elect and ordeine to salvation To whom I answer first that he which thus speaketh knoweth not as I said bsfore nor can tell for certaine as yet whether he be of the reprobate number yea or no for he may be for all that of the number of Gods elect for ought that as yet he knoweth to the contrarie for so long as a man liveth in this world God hath his times to call men unto himselfe and to repentance and to a true lively faith in Iesus Christ the Saviour So that none during this life ought to preiudice himselfe with despairefull conceipts or to give a finall sentence of condemnation before hand against himselfe for it is a thing which lieth not in his power so to doe nor in his knowledge so to determine of himselfe before the time But secondly I answer that there is no partialitie or iniustice in this case Indeed there might be partialitie and iniustice if both beleeving well and rightly and living good and godly lives alike the one should neverthelesse be saved and the other damned but in this case where both after the fall of Adam be sinners alike and no more merit in the one then in the other there it was a most free thing in God to give mercie and pardon to the one and not to the other And herein is no more partialitie or iniustice then when two have committed felonie or treason alike the King pardoneth the one rnd not the other or when a man hath two debtors that be alike bound unto him in severall bonds he forgiveth his debt to the one and challengeth it of the other Is there anie iniustice in this If you goe higher and say that God decreed to permit the fall of Adam you have beene before answered that his decree or purpose to permit him to fall did not compell or enforce him to fall but left him still to his owne free will he received in the creation whereby he was enabled to stand if he had would It therefore still appeareth that the fault is to be ascribed and to rest wholly and altogether upon themselves in respect of their fall in Adam and other their sinnes since that time added thereunto Can anie then accuse God of anie iniustice For shall not the Iudge of all the vvorld doe right Or can hee doe wrong or iniustice to anie man or in anie thing he doth Or do not they iustly deserve their damnation which are damned for their sinnes due deserts Or was it not a most free thing in God to doe and determine of all his creatures which way soever it pleased him especially of men after their fall For all being fallen in the transgression of Adam all might iustly have beene condemned and it was of his meere mercie that hee was pleased to save anie But againe shall men challenge this authoritie over all the things themselves doe make whatsoever is the
end to bee glorified So on the other side those that bee the Reprobates doe after their transgression in Adam lye dead in their sinnes without being quickened renewed or regenerated and without having anie Saviour or Redeemer appointed for them and bee blinded in their errors and hardened in their transgressions untill they come at last through their owne default to their due and deserved iust Condemnation For as touching saving graces the Elect onely have obtained them but the rest have beene hardened as S. Paul expresly affirmeth There is then a Remnant as he againe speaketh according to the election of grace And consequently not all in a generalitie be chosen but some onely Yea Manie bee called externally and by the outward preaching and ministerie of the word but for all that few be chosen as Christ himselfe also witnesseth And for further proofe hereof it is expresly said of some kinde of sinners namely of Reprobate sinners that it is a thing impossible that such should bee renewed by repentance for which cause it is also said of Esau that He found no place for repentance though he sought the blessing with teares And againe it is said of some that they did not beleeve yea that non poterant credere they could not beleeve And the reason is there yeelded because God had blinded their eyes by his not giving them light and hardened their hearts by his not mollifying of them so that by reason of their owne naturall blindenesse and corruption attracted to themselves by the fall of Adam remayning unaltered they could neither see with their eies nor understand with their hearts nor be Converted that hee might heale them Wherefore not of Reprobate sinners but of such as be unfained true and sound converts unto God and godlines which none be but the Elect is that sentence in the Prophesie of Ezechiel meant and to be intended which saith that God willeth not the death of a sinner For if he bee not such a true convert but a counterfeit or one that continueth to the end in his wickednes and unrighteousnes shall he live he shall not live sith he hath done all these abhominations but he shall die the death and his blood shall be upon him saith God himselfe by the same Prophet Ezechiel in the verie same Chapters In those two Chapters then of Ezechiel if you well consider them you may readily and easilie finde two sorts of sinners to be comprised and mentioned namely the one sort such as turned from their righteousnes that is from that course of righteousnesse and godlinesse which they seemed at first to hold to a course of unrighteousnesse and ungodlinesse continuing in that wicked course unto the end such sinners saith God in those places shall surely die and the other sort of sinners such as repent and returne by a sound conversion unto God and unto the waies of righteousnesse persevering in those good godly waies unto the end which none doe but such as be the Elect such sinners shall not die the death but such shall surely live as is likewise said in the same Chapters So that even by those two Chapters it appeareth that God doth will the death and destruction of some kinde of sinners But this is yet further evident by those wicked and ungodly sonnes of Eli the Priest who when their father gave them good counsell and godly admonition they neverthelesse obeyed not the voyce of that their Father because saith the Text the Lord vvould Destroy them Observe well those words Agreeably whereunto S. Peter also speaking of certaine which stumbled at the vvord and vvere disobedient saith that they were thereunto even ordayned Againe speaking of certaine godlesse men hee saith they were as bruite beasts led vvith sensuality and made to be taken and to be destroyed Wherewith agreeth that of Solomon also in his Proverbs saying The Lord hath made all things for his owne sake yea even the wicked for the day of evill And so likewise testifieth S. Iude for speaking of certaine ungodly men that turned the grace of God into vvantonnesse he saith that they were before of old ordeyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this Iudgement or to this condemnation By all which it is infallibly manifest that God seeing all men to have sinned in the transgression of Adam hath ordained and decreed to permit and suffer some of them to run on in the course of wickednesse and ungodlinesse untill they come in the end to their iustly deserved destruction and perdition 2 In vaine then and most untruly is it obiected against the Protestants that they make God the Author of sinnes and high time it is for all to cease their slandering of them in that behalfe For the Protestants in their doctrine cleane contrariwise doe teach that although God decreed to permit sinne to come into the world yet he never made it nor was the Author or worker of it yea God made man good at the first yea all things that he made were in their creation very good as is expressely written in Genesis The corruption of man and the sinne that came unto him was brought in and procured another way namely after his creation by the perswasion and temptation of the Divell that subtill Serpent and by mans will consenting thereunto as is likewise declared in Genesis so that not God but the Divell and man together consenting to that temptation and perswasion of the Divell were the Author and efficient cause of sinne in man at the first and so continue Authors and workers of sinne in men unto this day And therefore is it said that Sathan entred into Iudas Iscariot to stirre him up to betray Iesus And likewise doth S. Iames write thus Let no man say vvhen he is tempted I am tempted of God for God cannot be tempted vvith evill neither tempteth he any man c. Yea it is the Divell even that wicked Spirit That vvorketh in the children of disobedience as S. Paul witnesseth And againe he saith that Men are ensnared by the Divell and held captive by him to doe his vvill untill such time as God set them free and doe deliver them by his grace and power For God doth not put instill or infuse wickednesse into anie but withholdeth his graces from Reprobates and so they not onely sinne by reason of their owne concupiscence and nature corrupted and depraved thorough the transgression of Adam but doe further by degrees grow obdurate in their sinnes and so in the end come to their iust condemnation Wherefore God appeareth to be in sinnes committed not a cause efficient but deficient or wanting in that he leaveth some men to themselves and giveth not unto them those sanctifying and saving graces which he giveth to his elect For neither indeed is hee bound or compellable to give those graces to anie but to whom he pleaseth nor doe they properly or
perdidit Man having ill used his free-vvill destroyed both himselfe and it So that now since the fall of Adam liberum arbitrium captivatum non nisi 〈◊〉 peccandum valet free vvill being captivated iâ— of no force but to sinne as the same S. Augustine affirmeth Againe he saith Quia peccavit voluntas secuâ—a est peccantem peccatum habendi dura necessitas Because the vvill had offended there followed the sinner an hard necessity of having sinne And againe he saith that Naturae nostrae dura necessitas merito praecedentis iniquitatis exâ—rta est The hard necessity of our nature arose out of the merit or desert of the before going transgression Since the fall of Adam then as the same S. Augustine further saith Voluntas in tantum est libera in quantum est liberata Mans vvill is so farre forth free as it is made free by God For as hee saith againe Hominis non libera sed à Deo liberata voluntas obsequitur Mans vvill not free of it selfe but so farre forth as it is made free by God doth yeeld obedience But yet howsoever mans Will is now become thus thrall and captive unto sinne yet is it free from constraint And of this freedome in respect of constraint it is that S. Augustine is ever to be intended wheresoever hee acknowledgeth men to have free VVill and therefore doe not mistake or misunderstand him in this point For indeed it is not by forcing violence constraint or compulsion but by his sweet internall motions and perswasions that God ex nolentibus facit volentes of unwilling maketh men willing as S. Augustine himselfe teacheth and affirmeth Now that out of the fallen Lumpe of mankinde it was that God shewed his Mercie to some in Electing them to salvation and his Iustice to othersome in not Electing them this is apparant because S. Paul saith directly that Election is neither of the vviller nor of the Runner sed miserentis Dei but of God that sheweth mercy For which cause also the Elect upon whom GOD thus shewed Mercie be called the vessels of mercy and the rest upon whom hee shewed not this mercie but left them as hee then saw them in their sinne and transgression be said to be the vessels of vvrath But as nothing commeth to passe in this world but what God before the world was made decreed and determined with himselfe either to doe or to permit to be done so accordingly hee decreed and determined before the foundations of the world to permit this sinne and fall of Adam and thereout to make this his Election of some unto glorie and salvation in and through Christ and to leave the rest in their sinne unto condemnation For that God did decree or purpose to permit Adam to fall beside the event of it which doth sufficiently declare it it is further evident because S. Peter also writing to the Elect saith that they were redeemed vvith the precious blood of Christ as of a Lamb undefiled and without spot and that he namely Christ vvas ordeyned before the foundation of the vvorld but was manifested in the last times for their sakes S. Paul likewise testifieth the same in his Epistle to Timothy Inasmuch then as both these Apostles doe thus cleerely affirme that Christ was ordeyned before the foundation of the vvorld to be as he is a Redeemer and Saviour of all the elect from their sinnes for for this cause it was that he had the name of Iesus which signifieth a Saviour given unto him because hee was to save his people from their sinnes as the Angel himselfe witnesseth I say seeing Christ was thus ordeyned before the vvorld vvas made to be a Redeemer and Saviour of people from their sinnes it must of necessitie be granted that the fall of Adam was also decreed to be permitted whereby men might become sinners for by the fall of Adam it was and not otherwise that sinne entred and was to enter into all mankinde Neither indeed needed there nor possibly could there have beene anie Redeemer Saviour or deliverer from sinne unlesse sinne had first beene and had made an entrance into the world And therefore well doth S. Gregory say Et quidem nisi Adam peccasset Redemptorem nostrum carnem suscipere nostram non oportuisset Dum pro peccatâ—ribus Deus homo nasciturus erat That verily if Adam had not sinned our Redeemer should not hâ—ve taken our flesh upon him Sith that for sinners it vvas that God vvas to be become man And to the same effect speaketh also Saint Augustine saying that Melius Iudicavit de malis benefacere quam mala nulla esse permittere God iudged it better out of evill to vvorke good then to suffer no evill at all to be And this is further declared for Saint Paul saith expressely That the Scripture hath concluded all under sinne that the promise by the faith of Iesus Christ should be given to them that beleeve Againe hee saith That â—ll both Iewes and Gentiles bee under sinne c. that everie mouth may be stopped and that all the vvorld might be made subiect to the iudgement of God And again he saith There is no difference for all have sinned and come short of the glory of God being Iustified freely by his grace through the redemption that is in Christ Iesus vvhom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse Againe he saith that God hath shut up all in unbeleefe that hee might have mercy on all even upon all those whether they were Iewes or Gentiles whom hee so purposed to take to mercie in and through CHRIST By all which you may perceive that GOD did purpose or decree to permit the sinne and fall of Adam and for what cause and reason it was so permitted as likewise that hee permitteth other sinnes also in which permission of his his vvill is alwaies included for against his vvill hee permitteth nothing neither can anie thing come to passe against his will that is whether he will or no But he it is that ruleth ordereth and governeth the whole world all things therin and doth both in heaven and in earth whatsoever he pleaseth Yea Bonum est ut mala sint alioquin non sâ—â—eret deus ut mala sint Non sinit autem nolens utique sed volens It is good saith S. Augustine that there should be evill or sinne otherwise God would not suffer or permit it to bee And verily he permitteth it saith he not against his will but vvith his will Againe hee saith Non fit aliquid nisi omnipotens fieri VELIT vel sinendo ut fiat vel ipse faciendo There is nothing done unlesse God WILL have it to bee done either by suffering it to be done or by doing of it himselfe In like sort saith Hugo that when God doth good and permitteth evill his
wills and affections good before they have anie goodnesse in them or readinesse to obey him and before that they can give consent to his motions or walke in his wayes And thus is it a thing evident that Gods Love and good Will toward us is antecedent and goeth before our love and good affection toward him for so Christ Iesus himselfe also witnesseth saying Yee have not chosen mee but I have chosen you And so also witnesseth S. Iohn saying expressely Herein is love not that vvee loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes And againe he saith expresly VVe love him because he loved us first Now then seeing it is manifest throughout the whole course of mens salvation that Gods love and his good will and working is first precedent and goeth before all good wills and loves of men toward him againe and that mens good wills consents loves and affections towards him are caused wrought and procured by himselfe and come in the second place as a thing following after it must needs be granted that Gods will doth not depend upon mens will as an attendant thereupon to follow it but contrariwise that mens will doth depend upon Gods will for him to order frame and dispose it as pleaseth him And therefore you now perceive I trust that this great matter of Salvation dependeth not upon the will of men for if it did who would be damned but upon the will of God who giveth those his saving graces of a lively faith and of a true Christian repentance and conversion to whom hee pleaseth For as S. Paul saith againe expressely Hee doth all things according to the counsell of his owne vvill Howsoever then men are bidden in the Scripture to repent convert return to walk in Gods wayes and to keepe his commandements and such like yet thereupon it followeth not that men have free will and power of themselves to doe these things for it is before proved unto you that it is God that by his grace and spirit working in men maketh them both willing and able to doe these things and to consent to his divine motions before they can doe it Yea albeit they are bidden to choose life yet it is God that must teach and direct them before they can make a right choyce in that case And therefore doth the Psalmist say Shevv mee thy vvaies O Lord and teach me thy paâ—hes Lead me forth in thy truth and teach me for thou art the God of my salvation And againe he saith VVhat man is he that feareth the Lord Him will he teach the way that hee shall choose But to conclude How can mens salvation depend upon their owne wills when as long before they were borne or had anie being in the world or anie will at all they were with GOD and in his counsell determination and purpose elected thereunto namely even before the foundations of the world as the Scriptures doe clearely and directly testifie 5 But then they further obiect that S. Paul saith thus VVhom God foreknew them hee did predestinate c. moreover whom he predestinated them also he called and whom hee called them also he iustified and whom he iustified them also he glorified Here Gods foreknowledge is mentioned as going in order before his predestination and this his foreknowledge say they sheweth that God did foresee and foreknowe what men would bee and what workes and merits they would doe when they should be living in this world and that according thereunto he made his predestination and so they make not Gods will and pleasure but mens future wills workes and merits so long before foreseene foreknown the Cause of Gods predestinating them to salvation It is true in verie deed that God did foresee foreknow what men would and should bee as likewise hee foresaw and foreknewe whatsoever was afterwards to happen or bee in the world but thereupon it followeth not that the good workes of men which hee so foresaw and foreknew were the original and antecedent cause of his Predestination of them to eternali life for they might be a consequent and an effect of his predestination of them for all that as indeed they were and not the Cause For Christ himselfe saith They vvere ordained to this end to bring forth fruite and that their fruite should remaine And so also testifieth S. Paul that they bee Gods vvorkemanship created in Christ Iesus unto good vvorkes vvhich God had before ordained that they should vvalke in them Neither could God foresee or foreknow any merit of salvation to bee in mens workes whereto no such merit belongeth Neither could hee foresee or foreknowe any free or foreward Will in men after the fall of Adam of their owne naturall abilities for the walking in the waies of God as is also before declared But this he might and did indeed foresee and foreknow namely the fall of Adam whereby all mankinde was in respect of themselves most miserable wretches liable to the wrath of God and eternall condemnation Hee did also foresee and foreknow Christ Iesus his Incarnation Passion Satisfaction Righteousnesse and Obedience and that he should be the Saviour and Redeemer of all his Elect For which cause it is said by S. Paul That they which bee Elected were elected in him that is in Christ the mediatour and their head and appointed Saviour and Redeemer who being the second Adam did interpose himselfe and as their suertie did undertake for them to answer whatsoever Gods Iustice would demaund to be performed by him in their behalfe And as for the rest which were not Elected to salvation but refused they being not so beheld nor considered in Christ but as being out of him and consequently as they were in and after the transgression of the first Adam they lye still in that their most wofull estate as having no Suertie to undertake for them nor Saviour appointed to deliver them from the wrath and curse of God to them for their sinnes in his Iustice belonging And therefore doth the Scripture speake in this sort of them namely that The vvrath of God abideth upon them as being never taken away in Christ. And as they were borne in sinne and live in sinne so Christ Iesus himselfe saith that they die in their sinnes So that they never had nor shall have remission of their sinnes nor deliverance from the curse and wrath of God through the death and satisfaction of Christ Iesus 6 For wheras some here obiect that Christ died for all in a generally the Schoolmen answer it with a distinction namely that Christ died for all sufficienter but not efficienter that is sufficiently but not efficiently that is to say his death in respect of the greatnesse vvorth and value of it hee being the Sonne of God aswell as Man was sufficient for all in a generalitie and is therefore propounded as
love Non quia futuros tales nos esse prâ—scivit sed ut essemus tales per ipsam Electionem gratiae Not because he foreknevv that vve should be such but that vvee might be such by the verie election of grace saith S. Augustine By all which you cleerely may perceive that not foreseene or foreknowne faith in Christ not anie foreseene good vvorkes the fruites of the same faith nor anie sanctitie or obedience that men have or performe unto God bee the cause of their predestination to eternall life but a consequent and an effect of it And this S. Paul also yet further and fully sheweth where he maketh mens effectual Calling and Iustification and consequently Sanctification and Glorification also it selfe to depend all upon this that God hath predestinated them And even this predestination likewise he maketh to depend upon his fore-knovvledge that is upon his fore-purposing of them to this eternal glory in his owne secret approbation of them and Counsell had with himselfe before the world was made And againe S. Paul yet further declareth it saying that God hath saved us and called us vvith an holy calling not according to our vvorkes but according to hâ—s ovvne purpose and grace vvhich vvas given to us through Christ Iesus before the vvorld vvas Be not these words most plaine direct and expresse for this purpose But yet againe he saith There is a remnant through the election of grace and if it be of grace it it is no more of vvorkes oâ—hervvise grace vvere no more grace But if it be of vvorkes then is it no more grace othervvise vvorke vvere no more vvorke Yea againe speaking of the two Children of Rebecca Iacob and Esau he saith that the one was loved and the other hated and that before they vvere borne and vvhen they had done neither good nor evill That the purpose of God according to election might stand and not of workes c. What would you have more For by all these Texts and sundrie other which might bee cited if neede were it is abundantly manifest that not future faith or future good workes but the meere good pleasure and will of GOD and his owne most free purpose and Counsaile had with himselfe otherwise termed his fore-knovvledge was and is the first primarie and original cause of mens predestination to eternal life And consequently you may withall perceive that not future unbeleefe or future bad works but Gods owne meere pleasure vvill and purpose was and is likewise the original cause of the Reprobation or refusal of them that were refused or not elected For the Election of the one sort from the rest and the reprobation that is the preterition or refusall of the rest that were not elected being done both at one time must needs both have one and the selfe same primarie and originall cause namely the free and uncontrollable vvill purpose and pleasure of the Almightie 9 For indeed beside the will of God which is ever Iust and the highest and supreame cause of all things what cause or reason can be shewed on mens behalfe why God should Elect and choose that particular man to salvation and refuse this why he should choose Iacob and refuse Esau or why hee should choose Paul and refuse Iudas Iscariot If you answer and say that originall sinne was and is the cause of that difference Doe you not consider that Iacob had original sinne aswell as Esau and that Paul had it aswell as Iudas and that all the Elect have it aswell as the Reprobate So that if Original sinne wherewith all are infected alike had beene the cause of Reprobation then should all have beene reprobated one aswell as another And this even Bellarmme himselfe saw affirming that the cause why God hated Esau before he was borne was not original sinne for if that had beene the cause he should for that cause saith he aswell have hated Iacob as Esau. Yea Gods electing of some and consequently his reprobating or refusing of the rest whom he did not elect was in respect of the purpose and decree of it before the foundations of the world were laid howsoever in respect of the manifestation of it it was not til after the Creation and fall of Adam How then could anie sinne either Orâ—gâ—nal or Actual be the cause when at the time of the purposing of this reprobation as also of Election neither men nor Angels nor world was made nor anie sinne committed If you answer that although sinne were not then committed yet God foresaw it should afterward bee committed and that sinne thus foreseene was the cause of the decree or purpose of reprobation you know that God did foresee sinne aswell in the Elect as in the Reprobate and therefore if sinne foreseene should be che cause of the purpose or decree of reprobation then again should all have beene purposed or decreed to bee reprobated in as much as sinne was foreseene to be in all the people of the world If you reply and say that although sinne was foreseene in all yet it was with a difference because some namely the Elect were foreseene to bee beleeving and repentant sinners new Creatures mortified regenerated iustified and sanctified persons and so were not reprobates I answer that this faith repentance effectuall calling mortification regeneration iustification sanctification and all saving graces whatsoever were so foreseene in the Elect not as antecedent causes but as consequents and effects of that their predestination and election and as dependants thereupon for so is it before proved and apparant and therefore the Reprobats on the otherside must be deemed to have their occecation and obduration in their sinnes and their vnregeneration unmortification unsanctification uneffectual calling and the absence defect or want of saving graces not as Antecedents but as Consequents likewise and Events following that Decree of their not Election otherwise called their Reprobation And this will be yet the more evident if we enquire search whence this difference of sinners ariseth namely that some bee mollified repentant regenerate iustified and sanctified persons and that some others be not so Is it not because God doth bestowe those his saving graces upon the one sort and not upon the other And why doth hee bestow them upon the one sort and not upon the other Is it not because the one sort be Elect and the other Reprobate And why be the one sort Elect and the other Reprobate can anie other reason be yeelded for it but Gods owne meere will and pleasure You see then that in the conclusion you must bee forced in this case to have recourse to the meere pleasure and will of God and to make that as indeed it is the true highest and supreame cause why God chooseth this man and refuseth that man and accordingly giveth his sanctifying and saving graces to the one and not to the other It is true neverthelesse that Reprobation hath an eye
anie righteousnesse of our owne or inherent in our owne persons but by that immaculate and spotlesse righteousnesse of his imputed unto us So that In him it is as this Text most plainlie sheweth and not in our selves that wee are deemed righteous in Gods sight Yea here consider further what righteousnesse also it is that God approveth and will have to stand for the Iustification of sinfull men in his sight for it must be a righteousnesse transcendent and going farre beyond the righteousnesse of anie sinfull creatures namelie it must be that which S. Paul here calleth the righteousnesse of God that is a most pure perfect and complete righteousness wherein must not be anie the least spot speck or staine to be found as S. Chrysostome also declareth Which kind of most pure and spotlesse righteousnesse because no other man hath but Iesus Christ only the second Adam who is both God and Man therefore in his person only and not in ours it is to be both sought and found For which cause also it is that the Church and people of God considered not in themselves but in Christ are by the Apostle S. Paul said to have not so much as a spot or vvrinckle or any such thing in them Well therefore doth S. Augustine make this double observation upon this Text of 2. Cor. 5.21 saying Videâ—e duo Iustitiam Dei non nostram In ipso non in nobis Behold and consider two things saith he first That vvee are made the righteousnesse of God and not our owne righteousnes and secondly In him and not in our selves The same observation likewise giveth S. Hierome upon the same Text saying Christus pro peccatis nostris oblatus peccati nomen accepit ut nos efficeremuâ— Iustitia Dei in ipso non nostra nec in nobis Christ being offered for our sinnes tooke the name of sinne that vve might be made the righteousnesse of God in him not our owne righteousnesse nor in us And therefore doth S. Paul againe not onlie for himselfe but in the behalfe of other Christians also speake in this sort even after faith and grace received VVe vvhich are Iewes by nature and not sinners of the Gentiles doe know that a man is not Iustified by the vvorkes of the Law but by the faith of Iesus Christ even vve I say have beleeved in Iesus Christ that vvee might be Iustified by the faith of Christ and not by the vvorkes of the Law because that by the works of the Law no flesh shall be iustified Be not these wordes verie direct for this purpose shewing that even those that be Christians and beleevers in Christ doe neverthelesse expect Iustification by Faith in Christ and not by the Workes of the Law Yea what man ever yet Christ Iesus onely excepted did fully and perfectlie keepe the whole Law and commandements of God in his owne person For which cause it is that none can be Iustified in Gods sight by anie works or observance of the Law which he by and in his owne person can doe or performe If theâ—e had beene a Law given vvhich could have given life then indeed righteousnes should have beene by the Law as S. Paul affirmeth But the Scripture saith he hath concluded all under sinne that the promâ—se by the faith of Iâ—sus Christ should be given to them that beleeve In which words you see he sheweth it verie significantlie to be a thing Impossible for anie that be but meere men to keep the Law of God in that full measure and perfection which the Law reâ—uireth and therefore that they must seeke to be Iustified in Gods sight and to have eternall life another way namelie by Faith in Iesus Christ. Againe he saith thus Be it knowne unto you men and Brethren thâ—t through this man Iesus is preached unto you the forgivenes of sinnes and by him every one that beleeveth is Iustified from all those things from vvhich yee could not be Iustified bâ— the Law of Moses Here also observe that hee saith they could not be Iustified by the Law as noting it likewise to bee a thing Impossible But hee speaketh yet further saying That vvhich vvas Impossible to the Law inasmuch as it vvas vveake because of the flesh God sent his owne Sonne in â—he similitude of sinfull flesh for sinne condemned sinne in the flesh thâ—t the righteousaesse of the Law might be fulfilled in us vvhich vvalke not after the flesh but after the spirit Where you may againe perceive that he teacheth it constantly expresly to be a thing impossible by reason of the vveakenesse that is in all flesh for the most godly person upon earth being but a meere man fullie exactly to keepe and performe the law and that therefore the Son of God Christ Iesus himselfe was sent into the world and became Man for our sakes that so the righteousnesse of the Law which hee in his humane nature in all points and perfection fully performed might by our faith apprehending and applying it bee made ours and so be fulfilled in us namelie by imputation and application and not by anie inherent and actual performance of it by in our owne persons for this he before affirmed to be impossible And this also do the ancient Fathers themselves affirme and teach S. Ambrose saith That the commandements of God bee so great vt impossibile sit servare ea as that it is impossible to keep them S. Chrysostome speaking of the Law and performance of it saith Id vero nemini possibile est That it is possâ—ble to no man S. Hierome saith That no man can performe the Lavv S. Bernard saith that God commanding things impossible made not men transgressors but made them thereby humble Yea it was the heresie of the Pelagians as S. Hierome sheweth ad Clesiphontem to hold as the Papists also hold that Mandata dei sunt possibilia The Commaundements of God are possible And they went about to prove it as the Papists likewise doe by these Texts viz. My yoake is easie and my burthen light in Mat. 11.30 And his commandements be not burdenous in 1. Ioh. 5.3 wheras they did not rightly understand those speeches no more then the Papists their followers doe For it is true that none of the commandements of God be grievous heavie or burthensome to a regenerate godly and sanctified minde which is ever desirous endeavoring and delighting to keepe them and to walke in the obedience of them though hee shall never be able during this mortall life fully and perfectly to keepe and performe them And therefore thus saith S. Hierome to the Pelagian and we also say the same to the Papists â—acilia dicis dei mandata tamen nullum proferre potes qui universa compleverit Thou saist the commandements of God be easie and yet thou canst bring forth none that hath kept them all Againe he saith Tunc ergo iusti sumus quando
by his appointment belong to anie but to the elect It is true neverthelesse that God ordereth disposeth and useth as lawfully hee may all mens sinnes to serve his owne glorie and good pleasure And herein is his power and wisedome highly to be admired who can thus one of the sinnes of men and Divels draw matter serving for his owne glorie as likewise most admirably he made the light to shine forth out of darkenesse How great glorie did God get to himselfe by that proude and mightie King Pharao whose heart was so much and so long hardened against the people of God Insomuch that himselfe saith thus of him For this cause have I appointed thee to shew my power in thee and to declare my Name throughout all the vvorld Exod. 9.16 Rom. 9.17 In like sort may it be said that for this cause God hath appointed Divels and reprobate men to shew his glorie by their destruction and in the meane time to use their wickednesse to serve his owne ordinance Sometimes therefore as the Schoolemen themselves doe also say Deus vult peccatum nâ—n quatenus est peccatum sed quatenus est poena peccati God vvill have sinne to be done by men not simply for the sinnes sake but as it is to be a punishment for another sinne formerly committed Which point namely that God will sometime have one sinne punished with another is verie evident for God punished the Adulterie of King David with another like sinne of Absolon his sonne who lay openly with his fathers Concubines and in the sight of Israel And the Text witnesseth that God himselfe would raise up this Evill against King David for David did this wickednesse secretly but I saith God vvill do this thing before all Israel and before the Sunne In which Act of Absolon therefore it is apparant that God had to do though not simply for the sinne sake yet so farre forth as it served for a requitall or punishment of the sinne and adulterie committed formerly by King David with Vriahs wife S. Paul saith likewise that the Gentiles when they knew God by the creation of heaven and of earth of all the things which they saw visibly before their eyes yet they glorified him not as God neyther vvere thankefull but became vaine in their Imaginations and their foolish heart vvas darkened vvhen they professed themselves to be vvise they became fooles for they turned the glory of the incorruptible God to the similitude of the Image of a corruptible man and of birds and foure-footed beasts and of creeping things VVherefore God gave them up to their owne hearts lusts unto uncleanenesse to defile their owne bodies betweene themselves And he further saith For this cause God gave them up to vile affections for even their vvomen did change the naturall use into that vvhich is against nature and likewise also the men left the naturall use of the vvomen and burned in their lust one toward another and man vvith man vvrought filthinesse and received in themselves such recompence of their error as vvas meete For as they regarded not to acknowledge God even so God delivered them up into a reprobate minde to doe those things vvhich are not convenient being full of all unrighteousnesse fornication vvickednes covetousnes maliciousnes full of Envie of Murder of Debate of Deceipt c. Where you plainly perceive how even amongst the Gentiles their not glorifying of the Creator of heaven earth as God according to such knowledge of him as by the creation of all things they had received was punished by divers and sundrie other sinnes into which they fell and wherin God himselfe had an hand so farre forth as they served for recompences requitals or punishments for former sinnes committed for it is said in the Text For this cause God gave them up to their owne hearts lusts c. And againe For this cause God gave them up to vile affections c. And againe As they regarded not to acknowledge God so God delivered them up into a reprobate mind to doe thâ—se things vvhich are not convenient c. In like sort it is said of some living in the daies of Antichrist that because they received not the love of the truth that they might be saved therefore God sent them strong Delusion that they should beleeve lyes that they all might be damned vvhich beleeved not the truth but had pleasure in unrighteousnesse Where you see againe that he punisheth one sinne with another in that he will have them to have this strong delusion to beleeve lies and false doctrines For it is expressely said that God sent this strong delusion upon them namely as a punishment as it is indeed a most iust and grievous one for their contempt of his Gospel neglect of his word and truth Sometimes againe God permitteth a sinne to be done for the triall proofe of his own servants and children as was the sinne of the Shabaeans and Chaldaeans in the violent taking away of Iobs goods for the further triall and proofe of Iobs faith vertue and patience and as is the sinne of persecution of Gods servants for their better triall and proofe likewise for so S. Peter declareth withall sheweth that Ita vult Dei voluntas Gods vvill vvill have it so And sometimes againe God permitteth sinnes to be done and multiplied by men thereby to heape up to themselves wrath against the day of vvrath and against the day of the declaration of the iust iudgement of God and thereby to procure to themselves the greater damnation as the Scriptures speake and thus 〈◊〉 all Reprobates commit their sinnes But sometime againe did God permit a sinne to the end there might be a way made and opened for declaration both of his Iustice and Mercie toward mankinde and thus he permitted the sinne and fall of Adam our first father For if Adam had not sinned but had alwaies remained in his estate of puritie and innocencie wherein he was created neither could Gods mercie towards anie nor yet his iustice towards anie have appeared in the race of mankinde inasmuch as where no sinne noâ— sinner is there can be no condemnation for sinne in iustice neither can anie mercie be shewed or exercised but towards the miserable and such as sâ—and in neede of it and have transgressed Although therefore God made Adam good in the creation of him yet hee made him mutably good that is in such an estate as that he might possibly fall For which cause he gave him free-vvill either to stand or to fall at his owne election So that there was in him a possibility to fall as also a possibility to have stood if he had would but the Divel tempting him and he yeelding and consenting to the temptation he then fell thorough his owne default as appeareth Wherupon S. Augustine saith that Homo libero arbâ—trio malè usâ—â— se illud
be a sufficient outward signe to make a sacrament then should the preaching of the Gospel and ministerie of the word be also a sacrament which hath that outward signe the grace also of reconciliation unto God wherein absolution and remission of sinnes is included thereunto belonging And by such reckoning would there be no difference betweene the ministerie of the Word and the ministerie of Sacraments But as I said before not an audible voice uttered but a visible signe and that of Gods owne instituting and appointing is required to make a Sacrament Yea although Christ in Ioh. 20.23 gave authoritie to his Apostles and Ministers of the Gospel to declare and pronounce absolution and remission of sinnes to beleeving and repentant persons yet thereupon it followeth not that therefore Repentance should be a Sacrament for everie good godly and allowable thing is not by and by to be called a Sacrament in that sense of the word that we here speake of Yea you may by as good reason aswell make faith and beleefe a Sacrament as repentance for Faith is also necessarie and requisite for the remission of sinnes as well as Repentance But there is indeed no cause or necessitie that Repentance or Penance as yee call it should be made a Sacrament for this purpose because Christ hath appointed other to be Sacraments serving to this use and end namely to testifie and seale up remission of sinnes to everie faithfull and repentant sinner viz. Baptisme and the Lords Supper For Baptisme is expressely affirmed to be the Baptisme of repentance for remission of sinnes Mark 1.4 And so saith S. Peter also Repent and let every one of you be baptized in the Name of Iesus Christ for the remission of sinnes So that Baptisme is a Sacrament and seale unto us of the remission of all our sinnes as well actual as original upon our faith and repentance And so is also the Lords Supper another Sacrament given for the same use end and purpose viz. to signifie testifie assure and seale up unto us the remission of all our sinnes whatsoever or whensoever committed upon our repentance faith in Christ Which thing Christ himselfe also declareth when he teacheth it to be a Sacrament of that blood of his which was shed for manie for remission of sinnes 4 And that Marriage or Matrimony is also no Sacrament proper to the new Testament and the Christian Church is a thing verie evident First because it was a thing instituted in Paradise and was before the Law and under the Law and in the times of the old Testament used and observed aswell as under the new Testament Secondly because Marriage may be as it is amongst Infidels and unbeleevers and such as be out of the Church societie of the faithfull For the Matrimonie of Infidels is lawfull God instituting it for all mankind and therefore it cannot bee a Sacrament proper to the Christian Church and to the members of Christ onely Thirdly because it is not common and commanded to all Christians For it is not required nor of necessitie that all in the Church should be married for everie one hath his proper gift of God some one way some another Fourthly it hath no promise of remission of sinnes or of salvation annexed unto it as Sacraments ought to have being strictly and properly taken Fiftly it hath no outward visible signe nor word of Institution from Christ to make it a Sacrament and therefore it can bee none For whereas Bellarmine saith that the word of Institution is I take thee c. and the externall signe bee the persons that be married These bee strange conceites For first these words I take thee c be words devised of men and not of Christ his institution and be words only expressing the mutuall consent of the parties that are to bee married Againe the outward visible signe in a Sacrament must bee material and real and not personal as water is in Baptisme and bread and wine in the Lords Supper and therefore the persons married cannot be the outward visible signe Besides the married persons be the receivers of this pretended and supposed Sacrament so that they cannot bee also the signe For the signe and the receiver in every Sacrament must needs bee divers and distinguished If anie obiect and say that Marriage is the signe of an holy thing namely of the spirituall coniunction betweene Christ and his Church I demand who instituted it to bee so Yea it was not instituted to that end to bee a Sacrament of our coniunction with Christ howsoever it may resemble it but for other ends and purposes as namely to avoide fornication and adulterie c. But further all signes comparisons or resemblances of holy things must not bee counted Sacraments in that sense of the word wee speake of For then how manie Parables comparisons or similitudes there be of holy and heavenly things in Scripture so manie Sacraments should wee have and then the Rainebow the Sabboth a graine of Mustard-seede Leaven a Draw-net a Vine a Doore and sundrie such other things should wee make Sacraments But the greatest reason whereof they are most confident is out of Ephes. 5.32 which their vulgar translation and the Rhemists read thus This is a great Sacrament Howbeit in the Original which is ever to be followed the words bee these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a great mysterie Now everie thing that is a mysterie is not by and by to be concluded to be a Sacrament for then godlines shold be a sacrament because it is said to be a misterie 1. Tim. 3.16 Gods wil is also said to be a misterie Ephes. 1.9 The obstinate unbeleefe of the Iewes untill the fulnes of the Gentiles be come in is likewise called a misterie Rom. 11.28 That all shall not die but that some shal be changed at the cōming of Christ to Iudgment is also affirmed to be a misterie 1. Cor. 15.51 Yea Iniquitie is also called a misterie 2. Thes. 2.7 And yet none I thinke will be so unwise as to conclude all these to be therfore sacraments But the Apostle himselfe preventeth answereth this obiection affirming that this great misterie he speaketh of consisteth not in carnal Matrimonie but in the spiritual coniunction betweene Christ and his Church This is a great mysterie but I speake saith hee concerning Christ and his Church So that the marriage betweene Christ and his Church and the coniunction and knitting of them together which is not natural and carnal as that of the husband and the wife is but spiritual is the great misterie or secret he there expresseth himselfe to meane speake of And therefore doth Cardinal Caietane ingenuously confesse upon this text of Ephes. 5.32 that these words prove not Matrimonie to be a Sacrament And indeed it is verie evident to all that duly consider that text and the circumcumstances of it that the Apostle bringeth not marriage
in that place as a similitude to represent the neere coniunction betweene Christ and his Church but contrariwise hee bringeth and mentioneth the great love of Christ and the neere mistical coniunction between him and his Church as a similitude and argument to declare and enforce the love that shold be of the husband toward his wife For that is the maine matter scope and point of exhortation the Apostle there aymeth at as is expresse and apparant by the 25. Verse and so from thence to the end of that Chapter 5 Now concerning Orders By Orders wee understand the ordination of Ecclesiastical Ministers to their ministery by Imposition or laying on of hands Here then I would be glad to know why or for what reason they should hold this to be a Sacrament Is it because it is a good worke and an holy action But it is answered before that everie good worke and godly and holy action is not to bee reckoned for a Sacrament Or doe they make it a Sacrament because it hath in it an outward signe of an holy thing accounting the ordination or consecration to the ministerie to bee the holy thing and the imposition or laying on of hands in that action and for that purpose to bee the outward signe But hereunto is answered that everie outward signe of an holy thing or of an holy action is not sufficient to make a Sacrament for then Prayer with lifting up of hands should bee likewise a Sacrament end sundrie such like But it must be an outward signe of this particular holy thing namely of the remission of our sins and of our coniunction and communion with Christ or otherwise it is no Sacrament in that sense of a Sacrament which wee speake of Yea it must bee not onely a signe but a seale also of that our uniting and coniunction with Christ as is before declared which thing because the act of Ordination of Ministers by imposition of hands is not therefore it can be no Sacrament Againe the Sacraments be such as bee common belong to all sorts and degrees of Christians aswell to the lay sort as to Ecclesiasticall Ministers as appeareth by the example of these two confessed and undoubted Sacraments viz of Baptisme and the Lords Supper but these orders be proper and peculiar unto those onely that bee of the Ecclesiasticall Ministerie and extend no further and therefore they can bee no Sacraments in that sense of Sacraments that wee speake of 6 The last supposed Sacrament in the Popish Church is Extreme unction or last anointing or annealing as they cal it But how do they prove this to be a sacrament We reade indeed in Mark 6.13 that the Apostles of Christ being sent abroad did cast out Divels and annointed manie that were sicke with oyle and healed them But wee see this reckoned amongst the rest of the miracles which those Apostles had power given them to doe in those times of the first preaching and planting of the Gospell to win the greater credit unto it Agreeably whereunto it is said that They went forth and preached everie where the Lord working with them and confirming the word with signes following But beside that it is thus reckoned among the rest of the miracles the effect or event did also declare it to bee miraculous because as manie as were in those daies annointed by them were healed as the Text it selfe affirmeth Now can or doe Popist Priests in like sort in these daies by their annointing with oyle cure and heale the sicke and diseased as they in the Primitive and Apostolicke Church miraculously did All men know they neither doe nor can S. Iames likewise saith to the Christians of those Primitive and Apostolicke times in this sort Is anie sicke among you let him call for the Presbyters or Elders of the Church and let them pray for him and annoint him with oyle in the name of the Lord and the prayer of faith shall save the sicke and the Lord shall raise him up and if he have committed sinnes they shall be forgiven him For Sinnes commonly bee the cause of mens sicknesses and diseases And because God pardoneth such as repentantly acknowledge and confesse their sinnes and faults and not such as hide them and will iustifie themselves therein hee addeth further saying thus Acknowledge your faults one to another and pray one for another that yee may bee healed for the prayer of a righteous man availeth much if it bee fervent teaching them hereby that they ought freely to conferre one with another touching their diseases and sicknesses to confesse the sins which bee the cause of them one to another that so they might helpe one another with their praiers unto God for their recoverie for S. Iames doth not say that it was the bare anointing with oyle that did heale or save a man from death or raise him up from that his sicknesse wherewith hee was visited but it was Annointing with oyle in the name of the Lord that is such as had prayer invocation and calling upon the name of the Lord ioyned with it And therfore in the next words he sheweth that praier was added and that it was the prayer of faith that did preserve or save the sicke and that recovered and raised him up againe What then is there in all this to prove this Vnction or the annointing with oyle to bee a Sacrament Is it because in this healing there was used an external ceremonie or an outward visible signe but it is before shewed that that is not sufficient to make a Sacrament yea then might the curing of the diseased by the water of the Poole of Bethesda Ioh 5.2 3 4. c. be called a sacrament the annointing of the blind mans eies with clay made with spittle together with his washing in the Poole of Siloam Ioh. 9.6.7 might also by as good reason bee termed a Sacrament and sundrie other such actions wherin outward visible signes were used should become Sacraments which it were absurd to affirme in that sense of the Sacraments we here speake of But this Vnction or annoynting with oyle in the Apostles times can be no Sacrament in that sense of a Sacrament that wee speake of for sundry reasons First because it served onely for the healing and curing of the bodie For as for the forgivenesse of sinnes there mentioned and prayer used for that purpose they tended all in this case to this end to worke the effect of healing for the cause of the sicknesse which was sinnes being remooved by the prayers of the faithfull the effect which was the sicknesse or disease caused by those sinnes was also remooved Secondly it was a gift of healing that was in those daies miraculous to cure and heale the sicke in that manner which miraculous and extraordinarie power of healing is now long since ceased and because it was a thing miraculous and extraordinarie and is not ordinarie and perpetual it
therefore can be no Sacrament For who is hee at this day that hath this miraculous gift of healing the sicke by annointing them with oyle I Popish Priests had it it would appeare in their extreame unctions and annointings but no such thing appeareth For what sicke man doe they recover or restore to health by that meanes Yea they use not this their unction and annoyling but when the sicke partie lyeth in extreamitie of sicknesse and is no way likely to recover and indeed most usually dieth notwithstanding these their annointings and whatsoever else they doe Thirdly the Sacraments whereof wee speake be such as bee common and appliable to all the members of Christ aswell when they bee well and in health as at other times But this their extreame Vnction belongeth and is applied onely to those that bee sicke and at such times as they be in their extreamest sicknesse and therefore it can bee no Sacrament Fourthly they use this forme of words in it By this annointing and his most holy mercie God doth forgive thee whatsoeuer thou hast offended by seeing hearing smelling tasting and touching Whereby appeareth that they make this their extreame Vnction to extend but onely to such sinnes as the man hath committed by seeing hearing smelling tasting touching that is to say by those his exterior five senses But those that bee true Sacraments indeed as is evident by Baptisme and the Lords Supper bee not so particularly limited or restrained but be Sacraments to a faithfull and godly man of the full remission and forgivenesse of all sinnes committed not onely by those his five outward senses but anie other waie else whatsoever either by thought word or deede And therefore this their extreame Vnction can bee no Sacrament rightly and properly so called 7 Now remaineth to be shewed that even those that be the verie true Sacraments indeede doe not give grace ex opere operato For they verie erroneously attribute remission of sinnes to the Sacraments administred as namely to Baptisme and the Lords Supper ex opere operato even by the verie worke done and performed whereas it is not in verie deede the external water in Baptisme administred that hath this power and vertue in it to take awaie sinnes or to cleanse and purge them neither is it the consecrated bread and wine in the Lords Supper that hath this power and vertue in it For so to suppose and imagine were to â—ttribute that to the outward signes or Sacraments which rightly and properlie belongeth to Christ Iesus inasmuch as hee onelie is the Lambe of God that taketh away the sinnes of the world and it is his blood onely that cleanseth us from all sinne as S. Iohn expresly witnesseth and all the rest of the Scripturs accord For which cause it is againe said in the Revel of S. Iohn that it is Christ that hath washed us from our sinnes in his blood Seeing then it is Christ and his blood onely that washeth purgeth and cleanseth in verie deede and materially from all sinnes the water in Baptisme administred must not have this power and vertue attributed unto it nor also the consecrated bread and wine in the Lords Supper received You will then demand why or in what sense it is that in the scripture the water in Baptisme is said to cleanse to sanctifie to regenerate I answere that it is said so to doe not that it hath these vertues inclosed in it or did these things efficiently or materially but for that it doth them sacramentally and significatively that is to say in plainer termes because the water in Baptisme is a Sacrament signe and seale unto us of that regeneration sanctification and cleansing which wee have through Christ For it is Gods spirit that efficiently worketh faith repentance regeneration sanctification or whatsoever other supernatural grace in a man and not the element of water And therefore also did S. Iohn Baptist say to those whom he baptized thus I Baptise you with vvater unto repentance but hee that commeth after mee is mightier then I whose shooes I am not worthie to beare he shall baptise you with the holy Ghost Where you plainely see that S. Iohn Baptist acknowledgeth that he in his Baptisme administred by him gave but water and that it was Christ that gave the holy Ghost and consequently that in the elemental water the holy Ghost was not conteined nor included but was to come another way Saint Peter hath a like speech saying That Baptisme doth save us not that it is the material cause of our salvation for Christ Iesus only is our Saviour in that sort but for that it is a sacrament signe and seale of that salvation which we have by Iesus Christ. And thus you see how all the scriptures stand well together and be rightly reconciled whereas otherwise according to their sense there would be a confusion and repugnancie Yea if it were true that the verie external act of Baptisme performed did ipso facto regenerate clense sanctifie and save then should all without exception that be baptised be also regenerated clensed sanctified and saved soules But this you neither do nor will affirme and therefore no reason have you to affirme the other whereupon this must necessarily follow In like sort if consecrated bread and wine externally distributed and received in the Lords Supper did ipso facto give grace and remission of sinnes then might Iudas that Traytor or anie other the most wicked and ungodly reprobate that externally receiveth that bread and wine receive also grace and remission of sinnes thereby which it were verie grosse and absurd for anie to affirme Yea S. Paul himselfe sheweth that there be some unworthy receivers that be so farre from receiving grace and remission of sinnes by it that contrariwise They eate and drinke Iudgement or condemnation to themselves as hee speaketh and directly witnesseth CHAP. X. Concerning the Popish Masse and the Popish Priesthood thereto belonging NOw give mee leave to tell you how detestable a thing your Popish Masse is which ye neverthelesse so much and so highly reverence being misled by the doctrine of your Teachers For yee say that your Priests doe therein offer up Christ Iesus everie day or often to his Father and that in a bodily manner and affirme it moreover to be a sacrifice propitiatorie for the sins of men What can anie that professe Christ or Christianitie be so absurd as to beleeve that Christ is often or daily offered up in a bodily manner to his Father for the sinnes of men Doe not the Scriptures themselves proclaime that Christ Iesus was in that his bodily sacrifice to be offered but Once and not often and doe they not withall expressely testifie that with that one Oblation or offering He hath consecrated for ever them that are sanctified What needeth then or how can there be anie more bodily offerings of him then that one whereby hee offered himselfe once upon the
unto thee but my Father vvhich is in heaven And I say unto thee Thou art Peter and upon this Rocke vvill I build my Church and the gates of hell shall not overcome it And I will give unto thee the Keyes of the Kingdome of heaven and vvhatsoever thou shalt binde on earth shall be bound in heaven and vvhatsoever thou shalt loose on earth shall be loosed in heaven Howbeit first you must be put in mind that the confession which Peter here made of Christ to be the Sonne of the living God was likewise the confession and acknowledgement of the rest of the Apostles aswel as of Peter so that Hee for his part was therin but as the Mouth of the rest or like the Foreman of a Iurie pronouncing that verdict and confession for them all For which cause also the Keyes of the Kingdome of Heaven and the power of binding and loosing of sinnes bee there promised to be given to Peter not as to him alone but to him as bearing and representing at that time the person of them all For that Peter at that time represented the person of them all is manifest by these reasons First the question was demanded not of Peter alone but of the rest of the Apostles aswell as of him for the words be not in the singular but in the plural number Vos autem quem me esse dicitis But VVhom doe yee say that I am and consequently the answer that was given must consonantly thereunto be supposed to be the answer of them all For it were a verie uncivill and unseemely part beside undutifull if the rest being demanded and asked the question aswell as Peter should give no maner of answer to their Lord and Master demanding it of them Which they must needs be held guiltie of unlesse their answer be taken to bee included and comprehended in that answere of Peter Secondly when this promise made to S. Peter came to bee performed it was performed to them all alike as you may see in that place of Ioh. 20.22 23. where that promise was performed and accomplished Which also sheweth that the promise made to S. Peter was not made as to him alone but to him as representing at that time the person of them all For the promise and the performance of that promise must of necessitie have coherence and bee made to agree together as most aptlie and rightly expounding one an other And according hereunto doe the Ancient Fathers likewise expound it Origen saith This saying of Christ to Peter I will give unto thee the keyes of the Kingdome of heaven is common also to the rest of the Apostles and the words that follow as spoken to Peter bee also common to them all Again he saith Shall we dare to say that the gates of hell shall not overcome onely Peter and that the same gates shall prevaile against all the other Apostles And againe hee saith If wee speakâ— the same thing that Peter spake wee are become Peter and unto us it shall bee said Thou art Peter for hee is a Rocke whosoever is the disciple of Christ. And againe hee saith If thou thinke that the whole Church was builded only upon Peter what wilt thou then say of Iohn the son of Thunder and of everie of the Apostles Cyprian speaketh in like sort upon these words of Christ to Peter In the person of one man saith hee the Lord did give the Keies to all the Apostles to signifie the unitie of them all for verilie the rest of the Apostles were the same that Peter was endued with equal fâ—llowship both of honour and power But hee did begin with unitie that is to say with one that thereby it might be signified that there is but one Church of Christ. In like sort doth S. Augustine expound it saying VVhen they vvere all asked Peter alone maketh the Ansvver and it is said unto him I vvill give unto thee the Keies of the kingdome of heaven as though hee alone had received authoritie to binde and to loose whereas HE had spoken THAT for them All and received THIS as representing or bearing in himselfe the person of unitie And againe hee saith If there were not a mystery of the Church in Peter The Lord would not have said I will give to thee the Keyes of the Kingdom of heaven for if this were said onely to Peter then the Church hath them not And if the Church hath them then when hee received the Keyes hee signified the whole Church So likewise testifieth S. Hierome Yee will say saith hee that the Church is builded upon Peter hovvbeit in another place the same thing is done upon all the Apostles and all receive the Keyes of the Kingdome of heaven and the strength of the Church is founded equally upon them all Beda doth likewise so expound it saying thus The power of binding and loosing notwithstanding it seeme to bee given onely to Peter yet without all doubt wee must understand that it was given also to the rest of the Apostles Haymo doth also so affirm This authoritie saith hee the Lord gave not onely to Peter but also to all the Apostles because Peter expressed the faith of all the Apostles when he said Thou art Christ the Sonne of the living God So that vvhat the Lord said to Peter he said unto all his Apostles as appeareth Ioh. 20.23 where hee saith thus unto them all alike VVhose sinnes yee remit they are remitted unto them and whose sinnes yee reteine they are reteyned Wherefore the Keyes whereby the Kingdome of heaven is opened and shut to sinners and the power of binding and loosing sinnes appeare to be no more specially or principallie given to Peter then to the rest of the Apostles but they all received that power athority equally alike And here withal you may perceive that the verie person of Peter is not the Rocke or foundation whereupon the Church of Christ is builded for then upon the death of Peter the church for want of a rocke or foundation to uphold it would have come to ruine but it is Christ Iesus himselfe whom Peter there for himself in the name of the rest confessed that is the Rocke and foundation to support and uphold the Church and whereupon it is builded For so also doth S. Paul expound and declare it saying in precise termes thus Other foundation can no man lay then that vvhich is layd alreadie vvhich is Iesus Christ where you see that hee expresly affirmeth the Church to have no other foundation but Christ onely And in another place hee also calleth Christ Iesus the Rocke in expresse termes for he saith That Rocke was Christ yea and Christ himselfe saith Hee that heareth my vvordes and doth them is the vvise man that buildeth his house upon the Rocke What better expositors then these would you have to expound and declare these words By the Rocke then not Peter but Christ is to
of the doctrine of faith calleth Pope Gregory the 13 Supremum planè Supremum in terris Numen The supreme verily the supreme god upon earth And Steuchus the Popes Librarie keeper in his Booke of the Donation of Constantine saith that Constantine the Emperor held Pope Silvester for a god â—doravit ut Deum and worshipped him as God And the Councell of Lateran in the 3 and 10 Sessions further telleth you saying The Pope ought to be worshipped of all people and is most like unto God and least you should thinke that he speaketh of a civill kinde of worship it is there told you what manner of worship it is namely that it is with that kinde of worship or adoration that is mentioned in the 72 Psalme Adorabunt eum omnes Reges terrae All the Kings of the earth shall worship him where by worship the highest kinde of worship is meant which is due to the Sonne of God as Tertullian also teacheth in his 5 Booke and 7 Chapter against Marcion Againe Leo the 10 in the Councell of Lateran before cited is called the Lyon of the Tribe of Iudah the roote of David the Saviour of Sion And Bellarmine in the Preface of his Book calleth the Pope the Corner-stone a tried stone a precious stone All which bee titles proper and peculiar to the Son of God And in the 25 Cause 1 quaest it is said that to violate his Canons and ordinances is to blaspheme against the holy Ghost which is a sinne not to bee forgiven in this world nor in the world to come Againe he calleth his decrees and Canons by the name of Oracles Now an Oracle signifieth an heavenly answer proceeding from the mouth of God Rom. 3.2 11.4 Sutably whereunto hee saith That his decretal Epistles are to bee numbred amongst the Canonical Scripturs in the 19 distinction in the Canon In Canonicis Againe what can bee more said of God then that which the before cited Councell of Lateran in the 9 and 10 Sessions attributeth to the Pope namely that hee hath all power aboue all Powers both in heaven earth And himselfe speaketh asmuch of himselfe in the first Booke of holy Cerimonies saying thus This Pontifical Sword representeth the Soveraigne temporal power that Christ hath given the Pope his Vicar upon earth as it is written All power is given mee both in heaven and in earth and elsewhere His dominion shall bee from Sea to Sea and from the River to the ends of the earth And Pope Paul the 5. in his holy Register calleth himselfe a Vice-god the Monarch of the Christian world and the upholder of the Papal Omnipotencie So that if the words of S. Paul in 2 Thes. 2. concerning Antichrist had beene as they are not that hee should expresly say and affirme that hee is god you perceive by that which is before spoken how it might have beene verified and withall in what sort and sence it is that the Pope hath the verie name of God given unto him For it appeareth to bee given him in a farre other sense then it is to Kings and Princes and yet in verie deede Kings and Princes and such like Magistrates of the earth and not Bishops bee the men that in Scripture bee called Elohim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gods And they are called Gods as Christ himselfe declareth in respect that the word of God was committed to them not as it is to Bishops and Pastors publikely to preach in the Congregations but by their authoritie to establish and promote it to command obedience to it and to punish the violators of it and to countenance and encourage the professors and observers of it For to this end is it committed to their charge and custodie And for this cause are they called Custodes utriusque Tabulae The keepers of the two Tables wherein the Lawes of God were written And for this cause also was it an Institution from God and accordingly an observation in the Church of the Iewes that at the Coronation of a King the Booke of Gods Law should bee delivered unto him When therefore the Bishops of Rome take upon them this title to be called gods they take that which God in his Scriptures doth no where give them but when further they take upon them to be adored as God they doe that which is in them most intolerably blâ—sphemous And when you suppose out of this Text that Antichrist shall call himselfe God you see how much you are mistaken and that the Text affirmeth it not Obiect 7. Yea Antichrist must bee exalted even above God himselfe 2. Thes. 2.4 Ans. How proove you that For in the verie Text it selfe the highest degree and step of the pride and aspiring minde of Antichrist is discribed and set forth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that hee shall sit in the Temple of God as God shewing himselfe that hee is God Hee doth not say that such shall bee his pride and elation as that he shall sit in the Temple of God aboue God or so shew himselfe as if hee were aboue God but onely that hee doth sit in the Temple of God as God and so shew himselfe as if hee were God The pride of the Divell himselfe is noted to be such as that he would bee onely as God or like the most high but not above Him And when the Divell tempted the first man Adam being in state of Innocencie and Integritie unto pride and ambition it was not to anie such pride or elation as to be above God but to be onely as God knowing good and evill It were therefore strange if the pride of Antichrist should be supposed to exceed or goe beyond the pride of the Divell his Master Yea indeed how can it enter into the conceit of anie creature to thinke it anie way possible for him to be exalted above God his creator when nothing can be conceived or imagined greater nobler or higher then Hee who is God over all blessed for ever But secondly observe that the words be not as you suppose viz. that Antichrist shall be exalted above God but above all or everie one that is called God for the words in the Greeke Text be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super omnem qui dicitur Deus aut Sebasma that is above everie one that is called God and above every one also that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebasma .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est Augustus for so Pausanias interpreteth that word and so is it likewise taken and used in the New Testament it selfe So that the meaning of those words is that the grand Antichrist should be exalted not only above Kings Princes and other Magistrates but even above those also that be Emperors and have an Imperial command and authoritie For it was indeed this Imperial State that was the hinderance or impediment that Antichrist
the rest of their best works they doe be in them turned to sinne as being poysoned with a conceit of their owne merits and of making satisfaction to Gods Iustice for their sins by that means And be not even their Praiers also and Invocations which they make unto GOD poisoned become wicked and abhominable whilst they pray to bee heard and their petitions to bee granted them for the merit or merits of such a Saint or such a Saint or of all Saints or for the Intercession-sake of such a Saint or such a Saint or of all Saints and not for the merit or Intercessions sake of Iesus Christ only Yea doe they not direct and make their praiers manie times and too often not unto God himselfe as they ought but to his Creatures as namely to the blessed Virgin Mary and to other Saints and to Angells which is a most intolerable impietie Yea doe they not also suffer and allow a Psalter commonly called the Psalter of Bonaventure made in honour of the Virgin Marie For in that Booke sundrie parts of the Psalmes of David bee applied to the Virgin and her name put in the place of Gods name most audaciously blasphemously As for example in the 110 Psalme where it is said in Davids Psalter The Lord said unto my Lord sit thou at my right hand c. In that Psalter it is thus Dixit Dominus Dominae nostrae c. The Lord said to our Ladie sit thou at my right hand c. Againe the words in 130 Psalme be in that Psalter made thus De profundis claâ—â—avi ad te Domina c. Out of the deepe places have I cryed unto thee O Ladie O Ladie heare my voyce c. and sundrie such like whereby doth appeare that they not onelie verie dishonourablie and iniuriouslie to God praie to the Virgin Marie but further also falsifie and misturne the words of holy Scripture to serve their own bad humors and fancies There is moreover a Booke called Liber Taxarum or Taxa Cancellariae Aposâ—â—lica their Taxe-booke Printed at Paris with priviledge sub sole aureo which sheweth what intolerable Licentiousnes and Wickednesse is permitted and dispensed with in the Papacie For even Murthers Incests Sodomitrie and other most grosse sinnes be there rated and taxed at a certaine price which being paid the Popes Pardons Indulgences Licenses dispensations bee permitted to have passage in those cases Where together with this licentiousnesse permitted you may observe a most horrible licentiousnesse in the Pope and his Clergy For poore men that have not wherewithall to pay may not bee partakers of anie of those favours as appeareth by a note in the 23 leafe of that Booke in the Chapter of Matrimoniall causes where it is said thus Nota diligenter c. Note diligently that these favours and dispensations are not granted to the poore because they have not wherewithall and therfore they cannot receive consolation And there you may observe further that even the most monstruous sinnes as Incest Sodomitry Dealing with beasts sins not meet to be named or heard of amongst Christians bee not taxed at so high a rate as those bee that bee committed against the Popes lawes and the Commandments of his Church as the eating of White-meates of Butter of Flesh upon daies and times by them forbidden c. So that intolerable pride ambition ioyned with unmeasurable avarice and covetousnesse in the Pope and his Clergy together with abhominable licentiousnesse permitted to the people by reason of the Stewes Priests absolutions Popes pardons Indulgences Dispensations and such like and a great deale of Hipocrysie also under pretext of Pietie therewithall intermingled may and doe appeare to be the Founders Pillers Supporters and Vpholders of all Popery If a man feared Purgatorie either for himselfe or his friends though hee had done all the villanies of the world yea though hee had deflowred the Virgin Marie for such were the wicked and execrable speeches of Teceleus and other Preachers of the Popes Indulgences in times past yet so soone as ever hee had cast the money into the Bason the Soules were presently said to bee set at libertie The Abbot of Vsperge in the life of Philip the Emperor pag. 321 writeth in this sort Scarce is there saith hee any Bishopricke or Ecclesiastical dignitie or Parish Church remayning that is not made litigious and the cause by an appeale brought to be heard at Rome But it is in vaine to goe thither with an emptie hand Reioyce O Mother Rome because the floudgates of earthly treasures bee laid open unto thee that whole Rivers and heaps of silver might come flovving upon thee in great aboundance Reioyce thou because of the iniquities of the sons of Men for they pay thee a price in recompence of all their transgressions Reioyce thou because of Discord which is profitable for thee shee comming out of the bottomelesse Pit to beape store of money upon thee Thou hast that now which thou hast desired a long time Sing a Song because that by the wickednesse of men and not by any vertue of thy religion thou hast overcome the world Theodorick de Nihem also in his 6 Tractat. chap. 32 speaketh to the like purpose saying thus The Apostolicke Chamber is like to the Sea into which all Rivers doe runne and yet it doth never overflow For thither from most parts of the vvorld are there great suâ—â—es of gold caried by thousands and yet it is never full There is a generation in that place that have svvords instead of teeth for to devâ—ure the poore of the earth There are also many Hâ—rsleecheâ— vvhich cry Bring Bring And a little after hee saith thus O iust Men vvho if you had your right should have your portion with the Harpies infernal Furies and Tâ—â—talâ—â— that can never be satisfied Likewise Aeneas Sylviâ—â— afterward called Pope Pius Secundus in the 66 Epistle to Iohn Peregall speaketh to the same effect The Court of Rome saith he gives nothing vvithout mâ—ny yea the imposâ—â—ion of hands the gifâ—s of the holy Ghost hee sold And the remission of sâ—nnes is communicated to none 〈◊〉 haue not vvherevvithall to pay for it Never was there man that did more prostitute himselfe to uphold the ruinous and tottering Papacie then Baronius yet behold his owne words upon the yeare 912 and 8 Article VVith vvhat face saith hee did the Church of Rome then looke and hovv ill-favouredly Then vvhen famous Queâ—nes levvde Strumpets did domineerâ—â— Rome at vvhose pleasure Church livings vvere bestovved Bishoprickes vvere given and that vvhich is horrible to heare and not to bee spoken their Lovers false Popes thrust into the seate of Peter And then afterward hee addeth saying VVhat Priests Deacons Cardinal doe yee thinke vvere chosen by these Monsters There hee complaineth that Iesus Christ did sleepe But he speaketh of such a number of vitious and wicked Popes that it should seem by his reckoning that Iesus
that being touched with remorse for some offence committed by him he fell at S. Colmes feet lamented bitterly and confessed his sinnes before all that were there present Whereupon the holy man weeping together with him is said to have returned this answer Rise up Sonne and be comforted thy sinnes which thou hast committed are forgiven because as it is written a contrite and an humbled heart God doth not despise Wee reade also of Adamanus that being verie much terrified with the remembrance of a grievous sinne committed by him in his youth he resorted unto a Priest by whom he hoped the way of salvation might be shewed unto him he confessed his guilt and intreated that hee would give him counsel whereby he might flee from the wrath of God that was to come Now the counfell commonly given unto the Penitent after Confession was that he should wipe away his sinnes by meet fruits of repentance which course Bede observeth to have beene usually prescribed by our Cuthbert For penances were then exacted as testimonies of the sinceritie of that inward repentance which was necessarily required for obtayning remission of the sinne and so had reference to the taking away of the guilt and not of the temporall punishment remayning after the forgivenesse of the guilt which is the new found use of penances invented by our later Romanists One old Penitentiall Canon we finde laid downe in a Synod held in this countrey about the yere of our Lord CCCCXL. by S. Patrick Auxilius and Isserninus which is as followeth A Christian who hath kild a man or committed fornication or gone unto a southsayer after the maner of the Gentiles for every of those crimes shall doe a yeare of Penance when his yeare of penance is accomplished he shall come with witnesses and afterward he shall be absolved by the Priest These Bishops did take order we see according to the discipline generally used in those times that the penance should first be performed and when long and good proofe had beene given by that meanes of the truth of the parties repentance they wished the Priest to impart unto him the benefit of Absolution whereas by the new devise of sacramental penance the matter is now far more easily transacted by vertue of the keyes the sinner is instantly of attrite made contrite and thereupon as soone as he hath made his Confession he presently receiveth his Absolution after this some sorie penance is imposed which upon better consideration may be converted into pence and so a quick end is made of manie a foule businesse But for the right use of the keyes wee fully accord with Claudius that the office of remitting and retayning sinnes which was given unto the Apostles is now in the Bishops and Priests committed unto every Church namely that having taken knowledge of the causes of such as have sinned as many as they shall behold humble and truely penitent those they may now vvith compassion absolve from the feare of everlasting death but such as they shall discerne to persist in the sinnes which they have committed those they may declare to be bound over unto never ending punishments And in thus absolving such as be truely penitent we willingly yeeld that the Pastors of Gods Church doe remit sinnes after their maner that is to say ministerially and improperly so that the priviledge of forgiving sinnes properly and absolutely be still reserved unto God alone Which is at large set out by the same Claudius where he expoundeth the historie of the man sicke of the palsey that was cured by our Saviour in the ninth of S. Matthew For following Bede upon that place he writeth thus The Scribes say true that none can forgive sinnes but God alone vvho also forgiveth by them to vvhom he hath given the power of forgiving And therefore is Christ proved to be truely God because hee forgiveth sinnes as God They render a true testimony unto God but in denying the person of Christ they are deceived and againe If it be God that according to the Psalmist removeth our sinnes as farre from us as the East is distant from the West and the Sonne of man hath power upon earth to forgive sinnes therefore hee himselfe is both God and the Sonne of man that both the man Christ might by the power of his divinitie forgive sinnes and the same Christ being God might by the frailtie of his humanitie dye for sinners and out of S. Hierome Christ sheweth himselfe to be God vvho can know the hidden things of the heart and after a sort holding his peace he speaketh By the same majestie power wherby I behold your thoughts I can also forgive sinnes unto men In like maner doth the author of the booke of the wonderfull things of the Scripture observe these divine workes in the same historie the forgiving of sinnes the present cure of the disease and the answering of the thoughts by the mouth of God who searcheth all things With whom for the propertie of beholding the secret thoughts Sedulius also doth concurre in those sentences God alone can know the hidden things of men To know the hearts of men and to discerne the secrets of the minde is the priviledge of God alone That the contract of Marriages was either unknown or neglected by the Irish before Malachias did institute the same anew among them as Bernard doth seeme to intimate is a thing almost incredible although Giraldus Cambrensis doth complaine that the case was little better with them after the time of Malachias also The licentiousnesse of those â—uder times I know was such as may easily induce us to beleeve that a great both neglect and abuse of Gods ordinance did get footing among this people Which enormities Malachias no doubt did labour to reforme and withall peradventure brought in some new matters not knowne here before as he was very desirous his countrymen should generally conforme themselves unto the traditions and customes of the Church of Rome But our purpose is here onely to deale with the doctrine and practise of the elder times in which first that Marriage was not held to be a sacrament may be collected from Sedulius who reckoneth it among those things which are gifts indeed but not spirituall Secondly for the degrees of Consanguinitie hindering marriage the Synod attributed unto S. Patrick seemeth to referre us wholly unto the Leviticall law prescribing therein neyther lesse nor more then the Law speaketh and particularly against matching with the wife of the deceased brother which was the point so much questioned in the case of King Henry the eight this Synodicall decree is there urged The brother may not ascend into the bed of his deceased brother the Lord having said They two shall be one flesh Therefore the wife of thy brother is thy sister Yet how farre this abuse prevayled afterward in this countrey and how foule a crime it was esteemed