Dauid according to my righteousnesse and according to the purenesse of mine handes he recompensed me Yea it is a thing so certaine with God to reward y e good deeds of his faithful seruants that the best liuers giue great respect thereunto Moses saith S. Paul esteemed the rebuke of Christ greater riches then y e treasures of Egypt for he had respect to the recompence of the reward Which reward neuerthelesse proceedeth of Gods meere mercie bountifull benignitie without all desertes of man Which the great papist frier Iohn de Combis wel obserued wheÌ„ in his theological SuÌ„me he wrote in this maner Deus nos punit citra condignuÌ„ remunerat vltra condignum God punisheth vs lesse then we be worthy and rewardeth vs farre aboue our deserts The first obiection S. Iohn saith Qui facit iustitiam iustus est He that doth iustice he is iust Therefore a man becommeth iust euen by doing of good workes The answere I say first that the contrary illation is more fitly gathered out of Saint Iohns assertion albeit the papistes thinke this a bulwarke for their iustification by good works For when he saith he that doth iustice is iust it is all one as if he had said when one doth good works it is a signe that he is iust because none can do good works vnlesse hee be iust For as a tree cannot bring forth good fruit vnlesse it first be good euen so cannot any man do good works vnles he first be the child of god The reason is euident bicause the effect must folow not go before the cause For as saint Austen grauely saith Opera sequuntur iustificatum non praecedunt iustificandum Works follow him that is alreadie iustified but they goe not before him that is to be iustified I say secondly that hee that doth iustice is iust by inherent iustice but imperfectly as is alreadie prooued The second obiection Saint Iames saith that a man is iustified by good works and not by faith onely and he proueth it because Abraham was iustified by offering vp his sonne Isaac The answere I say first that Abraham was iustified indeede before he did any good worke and I prooue it by Saint Paul whose words are these For if Abraham were iustified by works he hath wherein to reioyce but not with God for what saith the scripture Abraham beleeued God and it was counted to him for righteousnesse Nowe to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes euen as Dauid declareth the blessednes of the man vnto whome God imputeth righteousnesse without works Out of these words of the apostle I note first that whosoeuer ascribeth his iustification to works can haue no ioy with God I note secondly that righteousnesse was imputed to Abraham by reason of his faith not by reason of his works I note thirdly that if Abrahams works could haue iustified him his iustification shoulde haue beene of duetie and not by fauour or grace I note fourthly that the vngodly is freely iustified by faith in Iesus Christ without works I say secondly that Abraham offered his son Isaac not to worke his iustification by that fact but to giue a testimonie of his faith and that he was already the childe of God For as S. Paule saith that obâ—ation was for the triall of Abrahams faith These are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith Abraham offered vp Isaac when hee was tried or prooued for so the Greek word doth significantly expresse And Moses maketh the matter more plaine in these wordes And after these things God did proue or try Abraham where the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to make triall And y e proofe followeth in these wordes Take nowe thine only sonne Isaac whom thou louest and get thee to the land of Moriah and offer him there for a burnt offering vpon one of the mountaines which I will shew thee Out of which words with the circumstances before and after recorded in the scripture I gather that Abraham was perfitly iustified before hee offered his sonne Isaac For first God had promised to blesse all nations in his son Isaac as it is written Sara thy wife shall beare thee a son in deede and thou shalt call his name Isaac and I will establishe my couenaunt with him for an euerlasting couenaunt and with his seede after him Again God appointed that sonne to be slaine in whom the promise was made Thirdly the sacrifice was the only sonne of Abraham euen the sonne which he loued most tenderly Fourthly Abraham himselfe was designed to be the butcher to his owne sweet childe Fiftly it passed mans reason how all nations could be blessed in the child that was presently to be slaine All this notwithstanding Abraham neuer once doubted of Gods promise but promptly prepared himselfe to execute Gods will Whereupon I conclude that Abraham was holy and iust in Gods sight before the oblation of his sonne otherwise he could neuer haue yeelded thereunto in such maner and with such alacritie of minde as he did I say thirdly that S. Iames speaketh of iustification before men which was nothing els but the testification of Abrahams righteousnesse to the world Which exposition came from heauen to Abraham in these wordes Lay not thine hand vpon the childe neither doe any thing vnto him for now I knowe that thou fearest God seeing for my sake thou hast not spared thine onely sonne Out of these wordes I note first that this offering vp of Abrahams sonne was to try Abrahams faith and obedience as I said before which I gather out of these wordes for now I knowe that thou fearest God I note secondly y t it was also to make known vnto the world that great faith feare and loue which Abraham had towardes God As if God had said I knew before thy faith and loue towards me but now I haue made the same knowne vnto the world The third obiection S. Iames saith plainly that a man may keepe the law perfitly and be iustified for so doing These are the words Whosâ— looketh in the perfite law of libertie and continueth therein hee not being a forgetfull hearer but a doer of the work shalbe blessed in his deed The answere I say first that no man can keep the law perfitly in this life as I haue alreadie prooued copiously I say secondly y t though the regenerate doe not fulfil the law exactly yet doe they continue therein so long as they striue against sinne and suffer not sinne to raigne in them For as S. Paule saith When wee doe that which we would not it is no more we that doe it but the sinne that dwelleth in vs. Whereupon S. Austen saith very finely Ecce quemadmodum qui ambulant in vijs domini non operantur peccatum tamen
vnder the obedience of the law bound to frame their liues according to the prescript rule thereof as other scripture maketh mention The replie How can any man frame his life after the prescription of the law if none liuing can keepe the law as you defend The answere I answere that if yee were well studied in your owne doctors and should marke well what they write yee coulde not be ignorant of this point Harken therefore what your owne Bernard saith and after you haue heard him remember well his words and neuer forget his holy instruction Thus writeth he in one place Cupiebat dissolui cum Christo esse sciens quòd peccatum separans inter nos deum penitùs auferri non poterit donec liberemur à corpore Sequitur itaque dico vobis genus illud peccati quod toties conturbat nos concupiscentias loquor desideria mala reprimi quidem debet potest per gratiam dei vt non regnet in nobis nec demus membra nostra arma iniquitatis peccato sic nulla damnatio esthis qui sunt in Christo Iesu sed non eiicitur nisi in morte quando sic discerpimur vt anima sepaietur à corpore The Apostle did couet to be dissolued and to be with Christ knowing that sinne which maketh a diuision betweene God and vs cannot wholy bee taken away while we remaine in this bodie I therefore say vnto you this kind of sin which so often troubleth vs I speake of concupiscence and euill desires ought may be repressed by the grace of God so as it raigne nâ—t in vs nor we giue our members to be weapons of iniquitie vnto sinne and so there is no damnation to those that are in Christ Iesus but it is not cast out saue only in death when wee are so torne that the soule is diuided from the body Thus he saith in another place Sit ergo in corde iustitia iustitia quae ex fide est Haec enim sola habet gloriam apud deum Sit etiam in ore confessio ad salutem securus iam suscipe eum qui in Bethlehem Iudae nascitur Iesum Christum filium Dei Let righteousnes therefore be in thine heart euen that iustice which is of faith for onely that righteousnesse or iustice hath glorie with God howsoeuer righteousnes be esteemed among men Haue also confession in thy mouth vnto saluation and then receiue him with security that is borne in Bethlehem of Iuda Iesus Christ the sonne of God Thus he saith in the third place Omne quod natum est ex Deo non peccat sed hoc dictum est de praedestinatis ad vitam non quòd omnino non peccent sed quòd peccatum ipsis non imputetur All that is borne of god sinneth not but this is spoken of the predestinate to life not because they sin not at al but for that sin is not imputed to them Thus doth he say in the fourth place Vtique quod factum est non potest non fieri ipso tamen non imputante erit quasi non fuerit Quod propheta quoque considerans ait Beatus vir cui non imputabit Dominus peccatum The sinne doubtlesse that is done can not be vndone yet for that God doth not impute sin vnto vs we shal be as if we had not sinned which the prophet considering saith Blessed is the man to whome God shall not impute sinne Out of these foure places conteining most comfortable and christian doctrine I note first that concupiscence remaineth in the regenerate euen vnto death I note secondly that it is properly sinne euen in the regenerate which being vttered by their owne deere Bernard giueth a deadly wound to the papists For he saith that that concupiscence which remaineth to death doth separate vs from God Which effect nothing but that which is properly sinne can possibly worke in man I note thirdly that although this concupiscence can not be taken awaie from the regenerate vntil death yet may it be so repressed by Gods spirite as it shall not raigne in them or haue dominion ouer them I note fourthly that it bringeth not damnation to the regenerate who striue against it and that because God doth not impute it to sinne I note fiftly that the regenerate are saide not to sinne not because they sinne not or haue no sinne indeede but because God of his meere mercie accepting their faith through the merits of Christ Iesus doth not impute sinne vnto them I note sixtly that no iustice but that which is of faith is or can be acceptable in Gods sight Ioyne these sayings of saint Bernard to the testimonie of saint Austen cited in the answer to the first obiection in the seuenth conclusion and that done a mightie article of popish doctrine will be vtterlie ouerthrowne The sixt obiection Wherefore saith S. Peter labour the more that by good works you may make sure your vocation and election Therefore good workes are a meane for vs to attaine to the effect of Gods predestination that is to life euerlasting as whose certainetie if the apostle say truelie is procured by mans freewil and good workes The answer I say first that God did elect and predestinate vs without regard of our works For as the apostle saith he chose vs in Christ before y e foundatioÌ„ of the world not bicause we were holy but that we should be holy I say secoÌ„dly that the words by good works are not in the originall Greek text but only in the popish latin vulgata editio For which like respects your late Tridentine council hath so magnified the same I say thirdly that good works are the proper effects of predestinatioÌ„ electioÌ„ and therfore are a sure testificaton therof in y e sight iudgement of man And if your translation be admitted wherin I wil not contend because y e sense is not much different yet can there no more be inferred vpon y e words vnlesse some wil say that the effect can go before the cause that which foloweth be the cause of that that went before But both their owne doctour Aquinas and their double glossa interlinialis and ordinaria doe giue the same exposition with mee to wit that the apostle willeth vs to make knowne our eleccion by doing of good works as which yeeld to man a morall certitude thereof The seauenth obiection Saint Paul willeth the Philippians to worke their saluation with feare and trembling but doubtlesse he that can worke his saluation may by his works merite heauen The answere I say first with the selfesame apostle in the next verse following that we are so far from meriting heauen by our works that it is God which worketh in vs both the will and the deede euen of his good pleasure Yea as he saith in another place we are saued by grace through faith that neither of our selues nor yet
neuer cease to impeach accuse slaunder and condemne vs in this behalfe yet do we defend nothing heerein but that which their owne best Doctors and printed bookes doe teach vs yea euen such bookes as are dedicate to the Popes holinesse himselfe The conceites which this Bishop alledgeth to make good his intended purpose are childish and too too friuolous For first where hee sayth that the Fathers speake of good workes onely in respect of their naturall valure as hee tearmeth it I aâ—nswere that that glosse and exposition is onely inuented by him and his fellowes to salue their beggerly doctrine if it wold be For besides y t no father saith so they repute al works before grace meere sin as I haue prooued out of Austen And our Bishop vnwittingly confuteth himselfe of such force is the trueth when he graunteth that good works done in grace are vnworthy of heauen if Gods promise be set apart For if they merite ex condigno as he auoucheth then doubtlesse promise couenant and mercie is altogither needlesse Secondly where the bishop fleeth to distributiue iustice so to establishe the merite of workes I answere that both the fathers and his fellowes are against him yea euen Aquinas himselfe For they vnderstand iustice commutatiue and require arithmetical equalitie And if Geometricall proportion were to be admitted yet should greater equalitie be required then can be found between our workes and eternall life The 9 obiection Ye brag that the merite of good workes cannot be found in all the Scripture But therein you belie both vs and the holy scripture For in the booke of Ecclesiasticus I finde these expresse wordes Omnis misericordia faciet locum vnicuique secundum meritum operum suorum All mercie shall make place to euerie one according to the merite of his workes Loe here is made expresse mention of the merite of his good workes The answere I say first that the booke of Ecclesiasticus is not canonicall Scripture as which was not found written in the holy tongue I say secondly that it is not for nothing that your late councel of Trent hath so magnified your Latine vulgata editio For such stuffe as this it doth affoord you in time of neede I say thirdly that in the originall and Greeke text your worde merite may long seeke for lodging before it finde any For these are the expresse wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make place to all almes for euerie one shall find according to his workes The 10. obiection One Scripture saith that if we giue almes all things are pure vnto vs. Another scripture saith that charitie couereth the multitude of sinnes And it is frequent with the holy fathers that good workes deliuer vs from hell The answere I say first that S. Luke reprooueth y e extortions of the Pharisies exhorteth them to works of charitie As if he had said not vnwashed handes make you eate vncleanly but your wicked extortions Vse therefore charitie and giue almes to the poore and then your soules shalbe cleane though the platter be vnwashed This sense is gathered out of the verses aforegoing I say secondly that almesdeedes and other good works proceeding of faith do neither merite nor iustifie as is prooued but yet they are testimonies before men that wee be iustified by faith through the merites of Christ Iesus For which respect iustification is often ascribed vnto them as to the effects therof I say thirdly that the fathers in many places doe speake of temporal remission which often is graunted for almes deeds and the like The replie If good workes can neither iustifie nor merite then is it but a vaine thing to exercise our selues therein The answere I say first that thus to say and thinke is a probable signe of the reprobate who hath no feeling of Gods holy spirite but is become senselesse in all spirituall contemplation I say secondly that albeit good workes doe neither iustifie nor merite in proper kinde of speech yet be there many good and necessary causes why we should doe good workes First because God is glorified therein Therefore saith Christ let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Secondly because by good workes we shew our gratitude loue towards God Therfore saith Christ If ye loue me keep my coÌ„mandements Thirdly because it is the end for which we were created Therfore saith the apostle For we are his workmanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them Fourthly because they are necessary effectes of our predestination and consequently yeeld and euident morall certitude both to our selues to our neighbours that we are y e childreÌ„ of God Therfore saith the apostle There is no coÌ„demnation to theÌ„ y t are in Christ Iesus which walk not after y e flesh but after the spirite as if hee had said Who soeuer are the childreÌ„ of God cannot but liue after Gods holy lawes Which is the selfe same doctrine that Christ himselfe taught vs saying If ye shall keepe my commaundementes yee shall abide in my loue as I haue kept my fathers commandement and abide in his loue And S. Iohn confirmeth the same in these wordes In this wee know that we loue the children of God when we loue God and keepe his commandementes For this is the loue of God that we keep his commandementes So then if we keep Gods commandementes it is an euident signe that we loue God and that by faith wee are of his free mercie made his children for the merites and righteousnesse of Christ Iesus See more hereof in the eleuenth preamble in my first booke of Motiues The 8 conclusion Although good workes doe neither merite grace in this life nor glorie in the life to come as which are imperfect polluted with sinne and in rigour of iustice worthy of condemnation as is alreadie prooued yet because God hath decreed in his eternal counsel to bring vs to heauen by them as by ordinary meanes and right fruites of a sound christian faith they may in a godly sense be termed The secundary instrumentall cause of eternall life but in no sense the cause of mans iustification Explico I say of mans iustification because the latter can neuer be the cause of the former and consequently good workes following our iustification as the immediate fruites thereof can by no meanes possible be the cause of the same In regard whereof S. Austen as in many other thinges so in this point saide very learnedly Quòd opera non praecedunt iustificandum sed sequuÌ„tur iustificatum That workes doe not go before iustification but followe him that is iustified I say of eternall life because when there be many gradual effectes of one and the same cause then the former may fitly be termed the materiall cause of the latter that is as the schooles terme it Causa sine qua non
The cause without which the latter shall not haue effect For as vocation iustification regeneration and glorification are the effectes of predestination euen so by Gods holy ordinance being predestinate wee are called by the hearing of his word vnto â—aith which faith is the cause of our iustification by apprehending the righteousnesse of Christ Iesus after wee be iustified of our iustification proceedes regeneration as who hauing remission of our sinnes and being ingraffed in Christ by faith are indued with more aboundant grace of his holy spirite thorough which we are dayly more and more regenerate and made new creatures after we be regenerate out of our regeneration spring good workes aswel internall as externall as who being made good trees begin to bring forth good fruits and so continuing are brought at the length of Gods free mercie to the possession of eternall life For as y e apostle saith we are created vnto good workes which God hath ordained that wee shoulde walke in them and continuing in them we shall at the dreadful day of doome heare this ioyfull sentence pronounced to our vnspeakable comfort Come yee blessed of my father take the inheritance of the kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue me meate I was thirsty and ye gaue me drink I was a stranger and ye took me in vnto you I was naked and ye clothed me I I was sicke and ye visited me I was in prison and ye came to me And with this it is true yet y t the apostle saith Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and by renuing of the holy Ghost which hee shed on vs aboundantly through Iesus Christ our sauiour that wee being iustified by his grace should be made heires according to the hope of eternall life This is a true saying and these thinges I will thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good workes These things are good and profitable vnto men Thus saith S. Paule and therefore I thinke this a profitable conclusion By it rightly vnderstood many places of holy Scripture may easily be answered which seeme to ascribe iustification or glorification to good workes The 10. conclusion This popish assertion that workes doe iustifie and merite eternall life de condigno was for the space of a thousand and eightie yeares vnknowne to the church of God About which time Petrus Lombardus and his fellowes began their scholasticall theologie and disputed such matters doubtfully About the yeare of our Lord 1545. the late councell of Trent defined the same for an article of christian beliefe solemnely accursing al such as hold the contrary opinion This is the originall and antiquitie of this impudently defended heresie It is sufficiently confuted throughout the whole chapter CHAP. X. Of the popish idololatricall masse The 1. conclusion TO withhold from the vulgar and laycall sort of people the one part of the holy communion is a diabolical hereticall and sacrilegious fact I prooue it sundry waies First because it is flatly against the expresse scripture and Christes holy institution For Christ himselfe instituted and ministred the Sacrament in both kindes saying drinke yee all of it as Saint Mathew recordeth and they all dranke of it as witnesseth Saint Marke Saint Paule also taught all the Corinthians to communicate in both kindes protesting that hee deliuered the forme and maner of the holy communion euen as he had in spirite receiued it from the Lord. Secondly because the auncient fathers shew euidently that in their time it was the generall practise of the church to deliuer the holy communion to the lay people vnder both kindes Neither was the cup taken from the vulgar sort by any setled law vntill the late councell of Constance which was in the yere of our Lord God 1414. Origen hath these words Quis est iste populus qui in vsu habet sanguinem bibere haec erant quae in euangelio audientes ij qui ex Iudaeis dominum sequebantur scandalizati sunt dixerunt Quis potest manducare carnem sanguinem bibere sed populus Christianus populus fidelis audit haec amplectitur sequitur eum qui dicit nisi manducaueritis carnem meam biberitis sanguinem meum non habebitis vitam in vobis ipsis quia caro mea verè est cibus sanguis meus verè potus est Who is that people that hath in custome to drinke bloud these were the thinges which the Iewes that followed Christ heard in the gospel and were scandalized and said Who can eate flesh and drinke bloud but the christian people the faithfull people heare these thinges and embrace them and follow him that sayth vnlesse ye shall eate my flesh drink my bloud ye shall haue no life in your selues because my fleshe is meate indeed and my bloud drinke indeed S. Hierome hath these words Sacerdotes quoque qui eucharistiae seruiunt sanguinem domini populis eius diuidunt impiè agunt in legem Christi The Priestes also that administer the eucharist and diuide the Lordes bloud to his people transgresse the law of Christ heynously Saint Cyprian with fourtie learned bishops in their ioynt Epistle to Cornelius write in this expresse maner Quo modo docemus aut prouocamus eos in confessione nominis sanguinem suum fundere si eis militaturis Christi sanguinem denegamus aut quo modo ad martyrij poculum idoâ—â—os facimus si non eis priùs ad bibendum in ecclesia poculum domini iure communicationis admittimus Howe doe we teache 〈◊〉 them to shed their bloud for the name of Christ if wee denie them the bloud of Christ when they go to warre or how doe we make them fit for the cuppe of martyrdome if wee doe not first admit them to drinke the Lordes cuppe in the Churche and that by the right of communion where I wishe the reader to note well that the lay people haue right to both kindes and consequently that the Romish church is become the whore of Babylon in that shee robbeth vs of our christian right which wee haue de iure diuino Saint Chrysostome hath these wordes Est vbi nihil differt sacerdos à subdito vt quando fruendum est honorandis mysteriis Similiter enim omnes vt illa percipiamus digni habemur Non sicut in veteri lege partem quidem sacerdos comedebat partem autem populus non licebat populo participem esse eorum quorum particeps erat sacerdos Sed nunc non sic verum omnibus vnum corpus proponitur poculum vnum There is a place where there is no difference betweene the priest the lay person as when we are to communicate in the holy mysteries for we are all in
Totilas about three yeeres after beganne to repaire and build vp the citie of Rome and gaue leaue to the citizens to returne into the citie in the yere of our Lord 551. The kings of the Romanes Romlus Anno mundi 3220 reigned was king of Rome Anno mundi 3438 38 244 Numa Pompilius Anno mundi 3220 reigned was king of Rome Anno mundi 3438 43 244 Tullus Hostilius Anno mundi 3220 reigned was king of Rome Anno mundi 3438 33 244 Ancus Martius Anno mundi 3220 reigned was king of Rome Anno mundi 3438 24 244 Tarquinius priscus Anno mundi 3220 reigned was king of Rome Anno mundi 3438 37 244 Seruius Tullius Anno mundi 3220 reigned was king of Rome Anno mundi 3438 44 244 Tarquinius Superbus Anno mundi 3220 reigned was king of Rome Anno mundi 3438 25 244 Kings first raigned ouer the Romanes 244. yeres After kings the common weale of the Romanes was gouerned by Consuls then by Tribunes and Dictators and againe by Consuls for the space almost of 464. yeeres euen vntil Iulius Cesar who was the first emperour of Rome and raigned 5. yeeres seuen moneths in the second yeere of the 183. Olympias and in the age of the world 3924. The first obseruation A Consul was a chiefe officer amongst the Romans wherof two were chosen yeerely to gouerne their citie A Tribune was an officer among the Romanes that had chiefe iurisdiction among the commons His office was to maintain the liberty of the poore people against such as sought to do them wrong A Dictator was a chiefe officer amongst the Romans who had a kings power hee was neuer chosen but in some great danger of the common-weale His authoritie indured but halfe a yeere which at the halfe yeeres end he was to yeeld vp vnder paine of treason The second obseruation Valerius fellow Consul with Brutus died in such pouerty as the Romans were inforced to disburse the common tresure for his funerall so writeth Eusebius What was the cause of his pouertie I doe not reade but this I say that many rich men are often oppressed with pouertie sodainely after the aboundance of their wealth and I adde further that no effect can be without the cause The explication Some men are verie rich in lands goods and possessions which they enioy either by their patrimonie or by dissent of blood which riche men are sodenlie afflicted with pouertie when oftentimes the cause is not knowne to any neighbour but as the prouerbe saith after great getters come great spenders and how is aboundance of riches so soone gone doubtles it falleth out commonly for a iust punishment of sinne Some rich men get their riches by vsurie some by deceitfull dealing some by extortion some by bribes and gifts for furthering euill causes some by niggardly and miserly locking vp in chests and coffers that which ought to haue beene bestowed for the reliefe of their poore neighbours All which because they are abhominable in Gods sight God punisheth the same diuersly sometime in the getters themselues though that chance but seldome and commonly in their successors so as it may be truely saide euill gotten goods seldome prosper to the third generation For some successors to those greedy vnconscionable getters spend their goods lasciuiously some by carding and gamning some by foolish bargaining some by prodigalitie some by flatterie some by credulitie and some by other meanes yet few or none were euer impouerished for bestowing their goods charitably vpon the poore for as Gods prophet wisely saith from his youth vp till his olde age hee neuer saw the righteous man forsaken nor his seede begging bread Psal. 37 25. but in these our dayes wee are so wedded to worldly riches that we will rather bestow twentie pounds vpon our owne inordinate pleasures then twentie pence vppon an honest poore needy neighbour and yet when rich men haue scraped together all the wealth they can sometime it so falleth out that some of them haue not at the houre of death to discharge the verie funerall euen as it befell to this honourable Consull of Rome It therefore behoueth al christian people that haue regard to their saluation first neuer to set their affections vpon worldly goods inordinately secondly to get their riches honestly and truely thirdly to dispense their riches liberally and chearefully to all their needy neighbours God is the giuer of all riches for as the Apostle saith Paul planted and Apollos watered but God gaue the encrease 1. Cor. 3 ver 6. he maketh some poore to try their patience and faith in him other some hee maketh rich to prooue their fidelity in disposing his treasures for the rich men are but stewards of their riches God is the chiefe owner and Lord thereof to whom they must one day make a reckoning and as Saint Hierom saith hee neuer knew man make an euill end that in his life time did the workes of charitie chearefully CHAP. V. Of the Emperours of Rome The names of the Caesars The raigne of the Caesars  1 Iulius Caesar was the first emperour of Rome of whome all emperours were afterwardes called Caesars Anno Mun. 3924 5 yeeres and 7 moneths 2 Octauius or Octauianus Caesar Augustê° was the second of whome all the rest were afterwards called Augusti hee died in the 76. yeere of his age and was buried in Campo Martio  56 yeeres 3 Tiberius Caesar Augustus was the third Caesar hee died in Campania in the village Lucullana in the 78. yeere of his age  23 yeeres 4 Caius Caesar surnamed Caligula was the fourth he was slaine by his protectors in his own pallace in the 25. yere of his age  4 yeeres and 10 moneths 5 Claudius Caesar was the fift who died in his pallace the 64. yeere of his age  13 yeres and 8 moneths 6 Nero was the sixt Caesar of the Romaines he flew him selfe in the 32. yeere of his age in him was ended all the familie of Augustus Anno Dom. 55 13 yeres and 7 moneths The names of the Caesars 7 Galba Otho Vitellius succeeded by murdering one another Anno Dom. 69 The raigne of the Caesars Anno Dom. 237 1 yeere and 9 moneths 8 Vespasianus Anno Dom. 69 The raigne of the Caesars Anno Dom. 237 9 yeres 11. mon. 22. daies 9 Titus eius filius Anno Dom. 69 The raigne of the Caesars Anno Dom. 237 2 yeeres and 8 moneths 10 Domitianus Anno Dom. 69 The raigne of the Caesars Anno Dom. 237 15 yeres and 5 moneths 11 Nerua Anno Dom. 69 The raigne of the Caesars Anno Dom. 237 1 yeere and 5 moneths 12 Traianus Anno Dom. 69 The raigne of the Caesars Anno Dom. 237 19 yeres and 6 moneths 13 Adrianus Anno Dom. 69 The raigne of the Caesars Anno Dom. 237 21 yeres and 10 moneths 14 Antoninus Pius Anno Dom. 69 The raigne of the Caesars Anno Dom. 237 23 yeres and 3
with all popish recusants neuer to pay their debts to loyall christian subiects This assertion because it is strange to good christian eares cannot but bee obscure and hardly vnderstood for explication sake wee must note two principles of lately coyned romish religion First that our most gratious soueraigne Queene Elizabeth and al her faithfull subiects are flatte heretiques Secondly that all her maiesties dominions with all the landes and goods of her loyall obedient and christian subiects are the Popes due vnto him from the first day of the profession of their loyall obeysance and of the true ancient christian romain catholike and apostolike faith That these be their principles their best writers doe testifie their Iesuite Bellarminus their Canonists Nauarrus and Couarrunias their Diuines Syluester and Medina their religious friers Fumus and Alphonsus with many others Vppon these rotten principles of their newe no religion they grounde their most execrable dispensation to witte that it is lawfull for all popish recusants by reason of such dispensations to withholde what landes and goods soeuer from all such as wil not yeelde themselues captiues to the brutish bondage of poperie Hereof it commeth first that so many this daie make conscience to bee absent from diuine seruice in the church who haue no conscience at all to pay their debts Hereuppon it commeth secondlie that manie repute it deadlie sinne once to heare a godlie sermon who thinke it no sinne at all to owe great summes of money and neuer to pay the same Heereuppon it commeth thirdlie that sundrie recusants haue so intayled their landes and so fraudulently away their goods and that of late yeares as no law enforceth them to pay their debts to their poore creditors Hereupon it commeth fourthly that her maiesty is defrauded her faithfull subiects impouerished the Popes vassals enriched the lawes of the realme contemned and domestical rebellion fostered It therefore behooueth good Magistrates to haue speciall regarde hereof Good lawes are established but slowly in many places executed God of his mercie either conuert dissembling hypocrites soundly or else for the common good of his church confound them euerlastingly for a greater and more pestilent plague cannot come vnto the Church then to haue such magistrates as pretend publiquely to fauour it and yet are secret enemies to the same qui potest capere capiat this kind of popish pardoning my selfe though then a papist could neuer brooke but so soone as I vnderstood it did sharplie impugne the same The mediate externall sabboth is that which God appointeth mediately by his church in the new Testament to wit the sunday which is our christian sabboth And here obserue that when I say by the church I specially vnderstand the supreme gouernour of the Church much lesse doe I exclude the same which obseruation shall be made manifest before the end of my discourse And because no veritie doth clearely appeare vntill the difficulties and doubts be plainely vnfolded I will propound in order the greatest obiections that can be made against the same framing briefe pithie and euident solutions thereunto The first obiection The Sabbatharies contend with tothe and naile that christians are no lesse bound this day to keepe the legall sabboth then were the Israelites in time of Moses law and they proue it because God blessed the seuenth day and sanctified it which sanctification was nothing else but a commaundement to keep it holy as appeareth by the declaration made by Moses Againe bicause this sanctification was forthwith after the creation and therefore as all nations are bound to make a memoriall of the creation as well as the Israelites so must all nations as well as the Israelites keepe holy the seauenth day that is the day of rest after the creation which is our saturday and vpon which day the Iewes still keepe their sabboth The answere I say first that there is no precept in the olde or new Testament by which either the Gentiles then or christians now are bound to keepe the legall sabboth I say secondly that albeit it could be proued that the fathers before the law had kept it yet would it not follow that wee were bound by their ensample this day to keepe the same for otherwise we shoulde be bound to offer vp bloudy sacrifices as they did both before and after the deluge The second obiection God speaking of the sabboth saide it should be a signe betweene him and the children of Israel for euer and hee added for in sixe dayes the Lorde made heauen and earth and in the seauenth day rested therefore all nations are bound to keepe the sabboth of the seauenth day The answere I say first that the word euer is not taken there simpliciter but secundum quid as the schooles tearme it that is not for eternitie or for the duration of this life but for all the time from Moses vnto Christ which was 1495. yeares I say secondly that though the sabboth be not eternall as it is ceremoniall which I shall prooue by and by yet is it eternall in the thing signified that is ceasing from sin and rest in God which shall be accomplished in heauen for euermore The third obiection The decalogue was before Moses and this day is of force for the Gentiles were bound before the promulgation of the law written in the tables of stone and we christians after the translation of the law to abstaine from blasphemie periurie theft murder whoredome couetousnesse fraudulent dealing and the like as were the Iewes in time of the law The answere I answere that whereas the law of Moses was partly iudiciall partly ceremonial and partly morall the morall part being the verie lawe of nature engrauen in mens hearts in the hour of their natiuities as it was before Moses so shall it endure to the worlds end but all ceremonies which were types and figures of the promises made in Christ Iesus were accomplished and abolished in his sacred aduent such was the circumcision giuen to Abraham the sacrifices commanded to our first fathers and the sabboth in respect of the determination vpon the seauenth day for it was not Gods will to continue shadowes after the things indeede were exhibited The fourth obiection A perpetuall cause requireth a perpetuall lawe and consequentlie since the memorie of the creation and meditation of Gods works is a perpetuall cause of the law of the seauenth day it followeth necessarily that the law of the seauenth day must still abide in force The answere I answer that the memorie of the creation is indeed a perpetuall cause of a perpetuall sabboth but not of a perpetual precise and determinate sabboth the reason hereof is euident because the memorie of our creation may be done as conueniently vpon another day as vpon the seauenth day thus my answere is confirmed because the sabboth which wee now keepe is not the seauenth day but the eight for our sunday is the first day of the weeke
Surplesse and the stole about his necke sang a collect of martyrs so after his maner canonising a rebellious subiect for a saint Such is the seditious impudencie of newly hatched Romish Iesuites And least any other Iesuite or papist shall denie that they ascribe their saluation to saintes for they vse to say that they make them but mediatours of intercession and not of saluation and redemption I will prooue it flatly out of their owne bookes and church seruice which I wish the reader to marke attentiuely In the praier which the church of Rome readeth publickly vpon Thomas Beckets day sometime the Bishop of Canturburie I finde these wordes Deus pro cuius ecclesia gloriosus poÌ„tifex Thomas gladiis impiorum occubuit praesia quaesumus vt omnes qui eius implorant auxilium petitionis suae salutarem consequantur effectum O God for whose church the glorious bishop Thomas was put to death by the swordes of the wicked graunt wee beseech thee that all which desire his helpe may attaine the effect of their petition to saluation Out of these wordes I note first that Thomas Becket is pronounced a glorious martyr albeit the disobedience of his lawfull prince was the cause of his death I note secondly that the Romish church seeketh for saluation euen through his merites I note thirdly that the papistes make him a Sauiour yea such a Sauiour as is equall with Christ and consequently that they make him another Christ. For as S. Paule truely recordeth Christ redeemed the church with his owne bloud And yet doth the Romish church teache as yee see that Thomas Becket shed his bloud for the church of God Since therefore the proper and onely badge of Christes mediatorship is giuen to Thomas Becket what remaineth for him to be if not another Christ And least we should not fully vnderstand how our redemption is wrought in the bloud of Thomas they deliuer this mysterie more cleerely in another place in these wordes Tuper Tho. sanguineÌ„ queÌ„ pro te impendit fac nos Christe scandere quò Thomas ascendit Thou O Christ cause vs to come thither where Thomas is euen by the bloud which hee shedde for thy sake Loe Thomas Becket died for vs and shed his bloud to bring vs to heaueÌ„ as the papists teach vs therfore by their doctrine hee is our redeemer and mediatour not only of intercession but also of redemption In their praier bookes deliuered to the vulgar people which God wote they vnderstoode not they teache the people thus to inuocate their proper Aungels Angele Dei quicustos es mei pietate superna me tibi commissum salua defende guberna O Aungell of God who art my keeper by supernall pietie defend mee gouerne mee and saue my soule To S. Paule they teache vs to pray in this maner O beate Paule apostole te deprecor vt ab angelo Sathanae me eripias à ventura ira liberes in coelum introducas O blessed Apostle Paul I pray thee that thou wilt take me from the angel of Satan and deliuer me from wrathe to come and bring me into heauen To Saint Iames in this maner O foelix Apostole magne martyr Iacobe te colentes adiuua peregrinos vndique tuos clemens protege ducens ad coelestia O happy Apostle and mightie martyr Iames helpe thy worshippers defend courteously thy pilgrimes on euery side and bring them to heauenly ioyes To Saint Martin thus Caecis das viam mutisque loquelam tu nos adiuua mundans immunda qui fugas daemâ—nia nos hic libera O Martin thou causest the blinde to see and the dumbe to speake Helpe vs and purge the vncleane thou that castest out diuels deliuer vs here But for breuitis sake I wil wittingly and willingly superseade many particular praiers made to meaner saintes and come to the blessed Virgine The Papistes teache vs to inuocate the holy virgine Mary thus O Maria gloriosa in delitiis delitiosa praepara nobis gloriam O Mary glorious in dainties delicious prepare thou glory for vs. Againe in another place thus Maria mater Domini aeterni patris filij fer opem nobis omnibus ad teconfugientibus O Mary the mother of our Lord the sonne of the eternall God helpe vs all that flie for helpe vnto thee Againe in another place thus Maria mater gratiae mater misericordiae tu nos ab hoste protege hora mortis suscipe O Mary the mother of grace the mother of mercie defend thou vs from our ghostly enemie and receiue vs at the houre of death Againe in another place thus Solue vincla reis profer lumen caecis mala nostra pelle bona cunctae posce Monstra te esse matrem sumat per te preces qui pro nobis natus tulit esse tuus Loose the bandes of the guiltie bring light to the blinde driue away our euils require all good thinges for vs shew thy selfe to be a mother let him receiue thy praiers that was borne for vs and suffered to be thine Againe in another place thus Veni regina gentium dele flammas reatuum dele quod cunque deuium da vitam innocentium Come O Queene of the Gentiles extinguishe the firie heate of our sinnes blot out whatsoeuer is amisse and cause vs to leade an innocent life Againe in their olde Latine primers the people are thus taught to pray In extremis diebus meis esto mihi auxiliatrix saluatrix animam meam animam patris mei matris meae fratrum sororum parentum amicorum benefactorum meorum omnium fidelium defunctorum ac viuorum ab aeterna mortis caligine libera ipso auxiliante quem portasti Domino nostro Iesu Christo filio tuo O glorious Virgine Mary bee thou my helper and Sauiour in my last dayes and deliuer from the mist of eternall death both mine owne soule and my fathers soule and the soules of my mother brethren sisters parents friends benefactors and of all the faithfull liuing and dead by his help whom thou didst beare our Lord Iesus Christ thy sonne Againe after two or three leaues in this maner Vt in tuo sancto tremendo ac terribili iudicio in conspectu vnigeniti filii tui cui pater dedit omne iudicium me liberes protegas a paenis inferni participem me facias coelestium gaudiorum I beseech thee most mercifull and chaste virgine Mary that in thine holy fearefull and terrible iudgement in the sight of thine only sonne thou wilt deliuer and defend me from the paines of hell and make me partaker of heauenly ioyes These praiers if they be well marked will prooue my conclusion effectually as which conteine euery iote of power right maiestie glorie and soueraignty whatsoeuer is or ought to be yeelded vnto our Lord Iesus Christ. Yea these two last praiers make the virgine Mary not onely equall with Christ but farre
Againe in an other place Without me can ye doe nothing By which testimonies it is clear y t man before he be regenerate hath not power force efficacy or faculty to do good or once to coÌ„sent to any spiritual act The third conclusion The meritorious cause as wel of saluation as of iustification is Christ Iesus and none els This conclusion wilbe manifest if we seriously reuolue in our minds the wonderful mystery of mans redemption In which kind of holy meditation whosoeuer shal deuoutly exercise himselfe that man doubtlesse wil espie with facilitie these foure most excellent attributes of our most sweete redeemer to wit his iustice his mercie his wisedome his loue For first as the worthines of the person increaseth so doth also the offence against the saide person committed Wherupon it commeth that a reprochful word spoken against a meane priuate person is in respect a small offence when it is spoken against a magistrate it is greatâ—r when against our soueraigne the greatest of all and consequently when we offend God whose person is of infinite worthienes our offence must needes be infinite howsoeuer our late papists flatter themselues in their venials and so man vncapable of euerie infinite action cannot possibly yeeld any condigne compensation and yet god of his iustice cannot pardon sin without condigne compensatioÌ„ for the same Behold here Gods iustice Secondly in rigor of iustice the partie that offendeth is bound to make satisfaction for the fault neither is the partie offended bound to accept the satisfaction of any other and conseqently God was not bound to accept his sonnes satisfaction for our sinnes though it were most sufficient and of infinite dignitie In this Gods mercie shewed it selfe Thirdly on the one side pure God could not satisfie though he were of infinit dignitie because pure God is impassible on the other side pure man was not able because euerie his action was insufficient as of which no one amongst al could be infinite God therefore appointed his onely sonne to be incarnate to ioyne humanitie with diuinity in hypostatical vnion and so to make attonement for our sinnes For as man hee was passible and as God he was able to giue infinite dignitie to his passion Wherein we may beholde Gods diuine wisedome Fourthly God seeing man in the chaines and bondage and thraldome of the deuill through sin and hauing tender compassion of him in such his distresse sent his owne deare sonne to set him at libertie again and this he did of meere loue without all merits and deserts of man For as Christ himselfe saith God so loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting All saith the apostle haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption that is in Christ Iesus Againe in another place As by the offence of one the fault came on al men to condemnation so by the iustifying of one the benefit abounded towarde all men to the iustification of life For as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous This is the stone saith Saint Peter which the builders refused which is become the head of the corner neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby wee must be saued Wee haue an aduocate with the father saith Saint Iohn euen Iesus Christ the iust and he is the reconciliation for our sinnes Christ redeemed vs saith Saint Paul from the curse of the lawe while hee was made a curse for vs. Againe in another place In whome wee haue redemption through his bloud that is the forgiuenesse of our sinnes Againe Who did by himselfe purge our sinnes and sitteth on the right hand of maiestie on high Againe For he hath made him to be sinne for vs that knew no sinne that we should be made the righteousnes of God in him These saith S. Iohn are they which came from great tribulatioÌ„ washed their stoales and made them white in the bloud of the Lambe Again in another place The bloud of Iesus Christ doth purge vs from all sin I euen I am hee saith God by his Prophet that blotteth out thine infirmities not for thy deserts but for mine owne sake Againe in another place He was wounded for our iniquities hee was torne in peeces for our offences S. Austen shal conclude this point who writeth in this maner Dominus noster Iesus Christus mori venit peccare non venit communicando nobiscum sine culpa poenam culpam soluit poenam Our Lord came to die he came not to sin communicating paine with vs without sinne he loosed both sinne and the paine of sinne The fourth conclusion The mercie of God is the efficient cause of mans iustification and Gods glorie the finall cause of the same Of the former speaketh S. Paul when he saith Not by the works of righteousnesse which we haue done but according to his mercie hath he saued vs by the washing of the new birth and the renewing of the holy ghost Againe in another place the same Apostle saith that al haue sinned are freely iustified by his grace Againe he saith Which beleeue in him that raised vp Iesus our Lord from the dead And S. Iohn saith that God of his meere mercy and loue gaue his only son for the redemption of the world Of the latter speaketh the apostle when he saith that God hath made vs accepted in his beloued to the praise of his glory Again in another place whether therfore ye eate or drink or whatsoeuer ye do do all to the glory of God As if he had said ye must referre al your thoughts words and workes to Gods glorie because ye were created to that end The prophet also saith I euen I am he that putteth away thine iniquities for mine own sake wil not remember thy sins Againe in an other place Surely I wil not giue my glory to any other But doubtlesse if God shoulde iustifie man for any other end then for his owne glory it would follow thereupon that his glorie were giuen to another Yet as Salomon saith God hath made al things for his own sake yea euen y e wicked for y e day of euil The formall cause of mans iustification is not mans owne inherent iustice but the iustice righteousnes of Christ Iesus This conclusion containeth the maine point of a mighty controuersie betweene the papists vs for which respect I wish the reader to marke attentiuely my discourse The late councel holden at Trent setteth downe the opinion of the papists in these words DemuÌ„ vnica formalis causa est iustitiâ— dei noÌ„ qua ipse iustus est sed qua nos
vnited if we receiued Christ corpoâ—â—lly into our bellies But as the same Cyprian saith a 〈…〉 Recipitur non includitur He is receiued but not shut vp in the sacrament I note thirdly that this bread is spirituall not corporall the bread of the soule not of the bodie I note fourthly that we eate Angell-foode here on earth in the sacrament and that we shall eate the verie same in heauen without the sacrament Which assertion vttered by holy Cyprian sheweth his catholique christian meaning so plainly as all Papistes may be ashamed hencefoorth to alleadge him for their late inuented carnall presence In heauen there is neither accident without subiect nor sacrament administred nor yet any corporall eating and drinking there vsed Angels foode is spirituall not carnall celestiall not terrestriall eternall not corporall Angels neither eate by dint of tooth nor by morsels in the mouth Their nature is not capable of anie such actions Since therefore our sacramentall meate is the same that Angels now eate and the same that our selues shall eate in heauen where all corporall carnall and fleshy eating ceaseth it foloweth of necessitie that it is meere spirituall not corporall fleshy or carnall The reply He saith that the bread is made flesh by the omnipotencie of Gods word to shew the vnspeakeable transmutation Therefore so soone as Gods worde is spoken by the priest it is no more bread but flesh indeede The answere I say first as I said not long before that it passeth the force of any power vpon earth to make common bread a sacrament I say secondly that the alteration is vnspeakeable when the diuine power of Christ doth infuse it selfe into the hearts of the faithful by the visible sacrament as by his ordinarie organ and instrument and then and there worketh the diuine effectes signified by the sacrament I say thirdly that whosoeuer wil peruse the whole treatise of Saint Cyprian De coena Domini and doe it seriously with iudgement and christian zeale that man shal doubtlesse finde his meaning to bee as I haue saide For in an other place thereof he hath these words Ideò ex consueto rerum effectu fidei nostrae adiuta infirmitas sensibili argumento edocta est visibilibus sacramentis inesse vitae aternae effectum non tam corporali quà m spirituali transitione Christo nos vniri Therefore the infirmitie of our faith being holpen by the accustomed effect of things is caught by a sensible argument that the effect of eternal life is in the visible sacraments and that we are vnited to Christ not so by corporal as by spiritual transmutation And in the very ende of the tract he concludeth in this manner Haec quoties agimus non dentes ad mordendum acuimus sed fide sincerâ panem sanctum frangimus partimur dum quod diuinum quod humanum est distinguimus separamus itémque simul separata iungentes vnum deum hominem fatemur Sed nos ipsi corpus eius effecti sacramento re sacramenti capiti nostro connectimur vnimur singuli alter alterius membra ministerium dilectionis pro inuicem exhibentes communicamus charitate participamus sollicitudine eundem cibum manducantes eundem potum bibentes qui depetra spiritali profluit emanat qui cibus potus est dominus noster Iesus Christus So often as we doe these things we doe not whet our teeth to eate but we breake and diuide the sanctified bread with a sincere faith while wee distinguish and separate what is diuine and what humane and also ioyning the same things separated together confesse one God and man Our selues also being made his body are knit to our head by the sacrament and vertue thereof and are vnited particularly one an others members exhibiting the ministerie of loue one for another we communicate in charitie we participate in solicitude we eate the same meate and drinke the same drinke which floweth and runneth out of the spiritual rocke which meate and drinke is our Lord Iesus Christ. Out of these wordes I note first that Christ is truely present in the eucharist but yet after a spiritual sort and not corporall I note secondly that we are vnited to Christ spiritually by meanes of the sacrament but not corporally For as wee receiue Christ in the sacrament so are wee vnited to Christ iâ— the same as by an ordinary instrument vnder him I note thirdly that after sanctification it is bread still as before and is broken and deuided none of which can agree indeede with Christs corporall presence I note fourthly that we eate not Christ with mouth and tooth but with a true christian faith I note fiftly that the true and sincere faith by which we must eate the Eucharist is to distinguish in Christ the humanitie from the diuinitie and to ioyne the same againe confessing one Christ to be true God and true man I note sixtly that as we eate Christ in the Sacrament so are we made one anothers members which can not be otherwise vnderstoode then in a mysticall maner I note seuenthly that our sacramentall meate and drinke is spirituall which floweth out from the spirituall rocke Christ Iesus For if the rocke be spirituall whereof we drinke then doubtles the drinke it selfe can not be corporall because as all Philosophers graunt and as right reason prescribeth qualis causa talis effectus the effect is of like condition with the cause neither can a corporall cause bring foorth a spirituall effect nor a spirituall cause a corporall effect whereupon ariseth a great question among the Schoolemen how hell fire can be materiall since a body can haue no action into a spirit The 3. obiection Saint Chrysostome hath these wordes Quod est in calice id est quod à latere fluxit illius sumus participes That which is in the cuppe is the same that flowed out of his side and wee are partakers thereof But doubtlesse no christian can or will denie that to be Christs true bloud indeede which issued out of his side vppon the crosse therefore the same must be granted to be vnder the forme of wine in the masse The answer I say first that I graunt Christes true body and his true bloud to be in the eucharist but not vnder accidents without subiects nor corporally and carnally but in a diuine spirituall and mysticall sort Neither doth saint Chrysostome S. Cyprian saint Austen or anie other ancient father speake one word of your carnall reall presence or once name your accidents without subiects No they teach no other doctrine then that which I willingly imbrace Now that Saint Chrysostome speaketh of a mysticall presence his owne wordes following within a few lines shall witnesse the same with me Thus he saith Et propter te frangi sustinet vt omnes satiet And he suffereth to be broken for thee that he may satiate all Thus saith this holy father By whose words it is