that our Lord can not be thought to haue triumphed truly ouer Sathan spoiled him truly of the Soules of men which he did possesse by deadly sinne because the Externall vealâ— of Iustics Imagincd by the Protestants taketh noâ— away the Kingdome and dominion of Sathhaâ— with his seruics and obedience which he hath iâ— the soues of men by deadly sinne so long as deadly sinne which is the seruice of Sathan abideth stiâ— in their soules As concerning the guilte or deserte of panie whcih followeth the sinner it dependeth from thâ— ordinance of God which maketh his lawe witâ— such ondition that whosoeuer should transgresâ— his lawe should be worthie of punition The punition of sinne is likewise from the Iustiâ— of God which punisheth each sinner according to his misdeeds but sinne it selfe is properly from Sathan such as obey him against the coÌ„mandement of God wherefore Christ triumphed against Sathan must properly consist in taking away deadly sinne it selfe out of the soules of men wherfore Sathan hath obtained dominnon ouer them for otherwise Christ can not triumph ouer Sathan or destroy his Kingdome or dominion which he hatb obtained ouer the soule of men by deadly sinne vnlesse he take away deadly sinne wherein consisteth the seruice of Sathan cleane fourth of the soules of men by the Infusion of his Garce as the sunne Chaceth away the darkenesse of the night by the coÌ„municution of his light dispersed through the Aire Thus you see how the Protestants deny flatly victorie ane Triumph of the sonne of God against Sathan when they affirme that deadly sinne in the which consisteth the Kinghom and pominion of Sathan abideth still within the souler of men and only cuered and hidde by an Externall vculâ— of Iustice Imagined by them The thrid Reason not vnlike to the scond iâ— that the coÌ„ming of the sonne of God in this word was to destroy sinne which is the worke of SathaÌ„ as S. Ihon writteth 1. Ihon. 3 8. he that sinneth is of the Deuill for this purpose the sonne of God wos manifest that he might disoluee or driue away the workes of the Deuill VVherefore yf deadly sinne abidoth still in the soules of true Christans and all their workes likewise deadly sinnes worthie of damnation as is is taughe by the Protestants then consequently they must confess that the coÌ„ming of Christ in the world was to no purpose and him selfe dispnited of his principall Intent considering that he could neuer by all his merits sufforing difolue deadly sinne and deirue it clane away out of the soules of true Christians and make their workes meritorious and acceptuaby vnto God Thus you see how the Protestants deny they Redemprion of man from sinne Iniquitie with the destruction of deadly sinnes in the soules of Christians which are Sathans workes which destruction of sinne should haue beene the chiefe fruit of Christs passion consequently they must deny Christ to be Redempton of the world because all men are detairied in captiutie of Sathan by deadly sinne vnseparable froÌ„ the soules of men as the Protestant write of the concupiance by other deadly sinnes in the which Sathans Kingdome dominion ouer men doe properly consist The fourth Reason is that the coÌ„ming of Iesus Christ in this world was to make the sonnes of Sathan the sonnes of Gode and haires of his Kingdome as S. Paul writteth to Titus his disciple of 4. but when the bountifulluesse and humanitie 3. our saueour God did appeare our by workes of Iustce which wee hade done but according to his mercies he saued vs by the lauer of Regenerarion and â—nnoution of the holy Ghost which he hath powred vpon vs aboundantly through Iesus Christ our saucour that wee being Iustified by his grace wee should be maide hairs according to hope of life Euerlasting S. Paul she weth by these words that the chiefe cause wheoerefore the sonne of God did appeare to vs by his Incarnation passion was to saue vs and Iustifie vs from our sinnes and Iniquities and make vs the sonne of God heirs of Eternall life by the sacrament of baptisme or louer of Regoneraton VVherefore yf all deadly sinnes and Imqities Remaine still within the soules of men all their workes deadly sinnes also as is taught by the Protestants they are not saued Iustified from thei sinnes and Iniquities by the merits of Christs passion and consequently they are not made the sonnes of God and heires of his Kindome by the Sacrament of Baptisme or lauer of Regeneration and so Christs Incarnation and passion are vnprofitable to them to make them the sonnes of God and heires of his Kinhdome For so long as deadly sinne remaineth within the soules of men them selues workers of Iniquirie they must be sonnes of Sathan and not of God as Christ him selfe sayeth Ihon. 8.44 speaking of vngodly men you are of your father the Deuill the desires of your father you will doe againe 1. Ihon. 3.8 who coÌ„mitteth sinne he is of the Deuill which things are true in the Protestants but not in Godly Catholiques Thus yf deadly sinne maketh the man sonne to the Deuill as the holy Scripture auoucheth is Impossible that he be also soÌ„ne to God likewise brother to Iesus Christ who is the first borne amongest many bretheren Rom. 8.29 for sundrie Reasuns First because no man as our Lord sayeth Mat. 6.24 can serue tow Maisters the one contrarie to the other as God the Deuill are consdering then that deadly siinne maketh the man seruant and sonne to God seruant and sonne to the Deuill bouh together Secondly because such an assertion carith with it selfe an Euident contraction for as God the Deuill ate contrurtie on to an other in will and Effection so their children and seruants must be contraie in all points Thridly because deadly sinne maketh the man sonne seruant to the Deuill as is prooed aboue he can not be called the brother of Iesus Christ vnlesse you style our Lord Iesus with that most horrsble title to be sonne and seruant to Sathan his bretherene are which thing is most horrible blaspheÌ„ous to be hard for they can not be called brerherene of Christ as sonnes of God but only of Sathan by deadly sinne therefore the most be called as they are Indeed the soÌ„nes of the Deuill Thus you see how the doctrine of Instification by only faith deadly sinne abiding in the soule driueth the Protestants to shamelesse absurdibâ— and horrible blasphemimies aginst the hoÌ„nour of our Lord Iesus Christ But they will say that our Lord Iesus Christ couereth their Impietie Iniustice Mallce hypocnsie and all other deadly sinnes resident in their soules with his Iustice apprehended by their faith as wee haue recited aboue wee answere that their assertion in this behalfe is both false and blasphemous because they make Christ man Iniurious vnto God and kindly friend to Sathan when they make him to mantaine and protect with an Externall veale
Iusâ—ce of Christ which they apprehend by faith â—ydeth all these sinnes so that God will not Impâ—te them to such as comite them Caluin subscribeth with Luther this same doctâ—ine lib. 3. Inst cap. 14 sect 12. thus writting â—ur corruption vncleanesse being couered with â—he puritie of Christ are not Imputed to vs but â—eing so luied and hidde they shall not come to â—he Iudgment of God to aecuse vs. Caluin sheweth by this opinion as Luther did â—efore him that their sinÌ„es being hidde couered by the Iustce and puritie of Christ apprehended by their faith shall on t appeare in the Iudgment of God to accuse or condemne them likewise he teacheth that the abhominable filth vncleanesse of sinne which maketh the man reseauble vnto Sathan doth still remaine within their soules only hidde by the Externall Iustice of Christ aâ— yf you wold couer an blacke Ethiopian with a white garment Externalâ—y you see than what a malitious spouse full of corrupt stinch the Protestant soule is to Christ the beutifull some of thâ— liuing God which is an abhominable thing to bâ— hard Caluin in anitidoto concile Triden tmisess 6 can 18. writteth that some seede of the true liuely faith remaineth still amongst great deadly sinnes Yf their true liuely faith abideth amongst greaâ— deadly sinnes then they may doe what they list because their faith will Iustfie them in the middeâ— of their great deadly sinnes by the apprehensioâ— of Christs Iustice which hid then sinnes that theâ— come not to the Iudgmen of God for to accuâ— them Is not that a pleasane libertie they take tâ— selues to coÌ„mite all sinnes without scruple of conâ—cience or any other repeâ—hension Caluin algane lib 3. Inst cap. 2. sect 3. sayeth beholding that Christ doth Iustifie vs not by apâ—probation of our proper Innocencie but by Impâ—utation of Christs Iustice wee are Esteemed to bâ— Iust in Christ who are Iniust in our selues You see sinne and Iniquitie doc still remaine â—n the Protestants soules Euen when they are â—ustied by the Imputatioa of Christs Iustice whiâ—h they aprehend by faith so you may behold â—hat all kind of sinne Impietie Malce hypocrisie â—nd Iuistice may stand with their Iustification by â—nly faith in Christ a faith foresuith very meete â—o Nurish theeues adulteaers homieids Trayteâ—rs hypocrits falsefiers of their faith becuse they â—oÌ„mite all these sinnes wiâ—h many others without reprehen sinne in the Iudgment o God or good consciences according to the former Doctrines of Luther and Caluin Hovv Iustification by only faith doth contemne all good vvorkes vvithout all ferre of God to coÌ„mite Euill vvorkes vvhich are pleasant to the sinner CHAP. LVIII FOr probation of this point Luther lib. de libert Christiano thus writteth good workes make not the man good nor Euill workes the man Euill so according to Luthers doctring good workes and Euill are both Indifferent because they can neather make the man good or Euill helpe or harme him therefore the man needeth neuer to paine him selfe to doe anie good workes or likewise feare to doe any Euill workes because they can not make him worse then he is but to doe anie thing which liketh him beest whether it be good or Euill for it is his only faith Christ which maketh him Iust and acceprable vnto God or Euill for it is his only faith in Christ which maketh him Iust and acceptable vnto God not his good workes for as his good workes con not helpe him so his Euill workes cannot hinder his faith to Iustâ—fie him wherefore a man may doe what he listeth without hurt of his Iustification by only faith this is the libertie of their carnall Gospell Caluin taketh Luther by the hand in this matter lib. 3. Inst cap. 19. sect 2 thus writting for sith the lawe leaueth no man Iust or righteous aither wee are Excluded from all hope of Iustification or wee must be made free and loosed from the lawe and so that there be no regarde at all of God workes Thus you see to Estabish his Iustificaton by only faith he affirmeth that no man should haue regairde of good workes but to haue recourse only to his faith which Iustifieth him by the apprehension of Christs Iustice without Regaird of good workee Luther againe in sermone de nouo TestameÌ„oâ— siue de missa thus writteth caeuamus a peccate sed dmulto magis a legilus et operthus bonis tantum attâ—edamu Dei promissionem et fidem That is let vs takâ— heede the keepe our selues from sinne but much more from the lawes and good workes let vs only haue the Eye of faith and our mind fixed vpon the promise of God so Luther will haue the man to haue no regaird of good or Euill workes but only to considder the promâ—se of God by his faith Luther againe in sermone eodem sie deus dilexit mundum this writeth because the way is straite which leadeth to heauen thou must be made slender and then yf thou woldest enter thereby and â— litle aftre yf thou wilt come charged with sacks full of good workes thou must lay them doune othtwâ—see thou canst not enter in at the stratite way Luthers Disciples in Colloquio Altembergnsin affirme that wee should praie to prseuere in faith to the end without all good workes Caluin lib. 3. Inst cap. 19 sect 2.4 7. wrtteth that where there is any assurance of Iustification there should be no regaird of lawes or good workes and that all externall workes are Indifferent to their Iustification for they can neither helpe or Impaire the same so you see how their Iustifitatian by faith destroyeth all good workes as not â—eedefull to the same Hovv the faith of the Protestants is an abhominable faith and sinkefull of all mischiefe corrupt fountain ' vvhence manie vennmous springs runne out a naughtie ore bearing fruits full of poyson and abhominateon CHAP. LVIIII THis assertion of ours is manifest by their owen Doctrine before all things you must â—nderstand that there is no thing so odious and abhominable before the Eyes of God as sinne is â—or sinne was cause that God did expell the â—ebellious Angells out of Heauen sinne was cause to banish Adam with his Posteritie out of paradice sinne is the cause of all the pouertie siceksse trouble and miserie when by men are wexed tossed and tormoilled in this mortall life besides these things it is cause of damnation of manie millions of soules so that the most perrillons and dangerous thing which is in this world is that thing whence doth proccede because that sinnes is cause of all mischiefe which doth fall vpon man Now to shewe that these Iustising faith is that naughtie tre as wee haue recited aboue Deadly sinnes the venemous frits thereof it is thus prooued by their owen doctriae Luther Patriarch to all the heretiques of of ouâ— age in Assertâ— omuium aatâ— suor art 51.32 coÌ„â—afterrmerh boldly that omrria opera Instoruim sunt peceata mortalia that
with a white â—hirte a corrupt sepulchre and filthie Iackes with white lyme a stinching dunghill with whire snow â—ight so the Imundieitie corrupt stinck Infernell â—laewnesse virulent vlcers pestiferous byles and â—enemous boiches contracted in their soules by deadly sinne hells banne and Infernall poyson â—re only couered and hidde by an Externall veale â—f Iustice which is as farre distant from their silâ—hie soules as the heauen is from the Earth· VVherefor such an abhominable Church which â— full of Imundicties like aofithie Iacks stlnchâ—ig dunghill is no wise worthie or yet deceet to be â—alled the holy Church and beutifull spouse of our â—ord Iesus the beutifull spouse of Christ who â—ath sanctified his spouse and Church with his â—eeious blood heb 13.12 Clcansed from that â—nfernall spotte of deadly sinne and hath made â—er holie to him selfe without blame Ephes 3.12 â— the end then might be some decent proportion â—etweene him selfe his spouse in the honorable and of Marriage which is made by Iudgment â—stice faith and Mercie ose 2.19 Therefore it must be the holie Catholique Roâ—aine Church whose faith is much coÌ„mended by â—e holy Apostle Rom. 1 8. which is the only true â—ouse of out Lord Iesue Christ most beutifull â—fore God cleansed from the Infernall spote of â—adly sinne apoc 1.5 in her holiest Members from whence she taketh her Domination as the soÌ„ne of God witnesseth when he sayeth cani 4.7 my loue thou arte beutifull and no spotte is in thâ— S. paul Rom. 8.3 wrireth to this purpose thaâ— God hath sent his sonne in the similiade of sinnefull flesh and for sinne condemned sinne that the Iustification of the lawe might be fullefilled in vs. You see here that the soÌ„ne of God did condemn sinne in the flesh that is in the sacrifice of hiâ— fleshy offred vp to God his father vpon the crosse that so the Iustificaton of the lawe might be fullfilled in vs. Thus Iesus is not only Iust in himselfe but the holy Membeas of his Church are allâ— Iust in them selues by the Insluence of grace which thy doe receiue from Christ their head foâ— such Iustics and perficetion as the lawe did requirâ— of thm it was fullfilled in them by that gracâ— which Christ did purchasse for them vpon thâ— Crosse by his holy death and passion that theâ— might be some decent proprtion betweene thâ— bridgroome and his spouse in the band of Maâ—riage the head and the Members by Mistcall vnâ— on oâ— grace for otherwise yf the holy Member of his Church were not holy and Iust in thâ— selues by the Influence of grace flowing from thâ— head the holy Scripture could not be true wheâ— it sayeth that the Iustification of the lawe waâ— fulffilled not in Christ only but also in vs althought mor perfectly in the sonne of God then in â— The Iustication of the lawe can not be fullfilleâ— in the Protestants which walke after the flesh because all their best worke selues are deadly sinnes as they confesse them selues but in Godly Catholipues which walke after the spirit because all their good workes are workes of Iustice according to the lawe and acceptable seruice vnto God as the Prophet Malachias foretolde 3.5 saying hey shall offer vp Stcrifice in Iustice and the Satrifice of Iuda shlbe acceptable vnto God Tbridly wee answere that they dishonnour them selues when they compare them selues to withered braÌ„ches which bring out no other fruits but deadly sinne which fruits are gratefull to Sathan Ihon. 8.44 for so doing they fullfill his desires they are also hatefull to God as the Impious and his Imppitie are sap 14.9 therefore the protestants can not be liuely branches resident in Iesus Christ which is the trie of life becouse such boughes as bring not out good fruits pleasant to God are cutte away from Iesus Christ the true trie of life to be burnee as fite fuell in hells fire Eternally as S· Ihon witnessth 15 16. as Christ is glorified when the branches beareth good fruits so he as dishoÌ„noured when the branches beareth Euill fruits as the Protestants doe So Godly Catholiques must be these branches graffed in Christ the trie of life by the Inftuence of he grace which beare good fruits acceptable vnto God as the Protestants are withered braÌ„ches which are acceptable fruits vnto Sathan Ihon 8.44 whoÌ„e to the fire of hell is preparee likewise to all withered branches which beare no good fruits wcceptable vnto God as the Paotestants are yf they amend not both in life and Religion Fourthly S. Paul writteth Rom. 8 29. that God hath predstinated all his Flect to be made like the Image of sone that he might be the first borne amongst manie brettheren As concerning the Protestants which bearie continvallie deadly sinnes in their souses they are rather conforme to the Image and similitude of Sathan then to the the Image similitude of God because that as the Inherent grace of God in the soule of a Godly catholique maketh such a catholique like vnto Christ which is full of grace and truth Ihon. 1.14 so the Infernall spotte of deadly sinne in the Protestants soule cheefe cause and author of sinne that Christ calleth Satban their father for so much as the Protestant coÌ„nittinng deadly sinne continallie performeth so doing Sathans desires will and gartfull seruice whrefore it restaeth that the Godly Catholques which are Iustified by Inberent grace resident in the soules should be called the Elected bretheren of Christ because they are like vnto the Image of Christ by the brightnesse of Inherent grace which is resident in thcir soules and not the Protestants which by deadly sinne resident in their soules are made like vnto Sathan chiefe author of sinne for which cause Christ calleth him their father Ihon â— 44 Likewise as a mulitude of blacke Morians or Ethiopians can not be truly called the bretheren of such a on as most faire and beutifull so the Protestants whose soules are like be called bretheâ—en like vnto the beutifull sonne of God because they are more resernbland to Sathan by the blacke â—nfernall spotte of deadly sinne then to Christ by â—nie brightnesse or beutifllnesse of Inhercnt grace â—s Godly Catholiques are As these which are Endued with Inherent grace are parteipant of Christs beutie and gratefull vnto God so these which are filed with the Infernall spote of participant of his Infernall blackenesse and alse gratefull vnto him as they are odious vnto God sap 14.9 Now to conclude this Chapter according to these authoities of the holy Scripture recited aboue which declare to vs the proper conditions whinh are vnseparable from deadly sinne yf a spouse which were Enemie to God sttumpet harlote to Sathan deepely wounded in the soule by deadly sinne hells Infernall dart spoiled of all Inhereth race mertis good workes blacke before God as a foule Morits or Ethiopian is be fore man withred like a drie stocke without all sope of Grace aeuotion full coreupt stinch and abhomination before God
vezelijs carere possum Et carere parente et hic et Illis At non Candidula Audebertuloque Sed vtrum rogo preferam duorum Vtrum Inuisere me decet priorem An quenquam tibi Candida Anteponam An quenquam Anteferam tibi audeberte Quid Si me Ingeminas secem Ipse partes Harum vt altera Candidam reuisat â—urrat altera versus Audebertum At est Candida sic auara noui â—t totum cupiata tenere Bezam Sic Bezae est cupidus suj audebertus â—eza vt Gestiat Integro potiri Amplector quoque sic et hunc et Illam â—t totus cupiam videre vtrumque Integrisque fruj Integer duobus â—raeferre attamen alterum necesse est O Duram Nimium necessitatem â—d postquam tamen alterum necesse est Priores tibi defero Audeberte â—uod Si Candida forte conqueratur â—uid tum Basiolo tacebit Imo. Thus his Epigrame may be Englished O Beza why doost thou nowe make bide From Candida which should lye the beside â—nd Audebert a youth of comely grace VVhome thou behind with Ioy did oft Imbrce â—r Parish dotd containe thy param ours And orleance the lillie of thy floures 〈◊〉 vezile why thy Fathers duelling place â—oost thou remaine ferre from the Gentle face â—f Candida and Audebert thy Ioy VVhose felloweshipe dotd keepe me from anoy â—ewell vezile my Mothers hatlhing nest My Father and my Brotheren with the rest Your harbour now I Easily may want My Parents and my Bretheren as I graunt But Candida and Audeberr by night I may not want my haly hearts delight But of these tow which should I in this cace Now fiirst goe see most sweetely to Embrace whome in this world shall I preferre to the My candida this time to pleasour me Or yet to the fuell of my fire Eaire Audebert my only hearts desire VVhat yf I should deuide this corps of mine In Egall pairts which dotd to both Incline VVherreof the one with carefull diligence Should quicklie Ioy my Candidas presence The other should goe runne without a misse To Audebert his daintie Lippes to kisse Yet Candida most cupid as I knowe Doth wish my curps al whole and she below And Audebert a greedie wanton boy VVold quicklie striue whle Beza to Enioy But with my heart I wold them thus Embrace That with Eche I might whole be in Eche plaâ— But I accunt an hard necestitie One to preferre in pleasnt voluptie To the other in this cheerefull delight Yf I might both Embrace the winters night But sith the force of cruell destinie Doth me constraine with such neceitie That the one to other I must preferre To feede my lust where pleasantly I Erre To Audebert the hoÌ„nour I will yeet who doth adorne the flours of venus fielde Yf Candida for this act will complaine She lastly must her selfe from Sighs refraine So Endeth Bezas Epigrame Here good Reeder you may see how Beza â—isporteth him selfe in proclaiming his owen â—bhoÌ„inable deeds to the whole world as an forelâ—ane man without all feare of God in his consciâ—nce and worldly shame before the Eyes of men So soone as Bezas booke of Epigrams com to â—he light he was suÌ„moned to compeare before the â—ords of Session at Parish and to Interprete his â—pigrame compounded by him in the praise of â—andida the Taylers wyfe Andebert his fellowe â—odomite Beza knowing that the due punition of such â—nne was nothing lesse then his life he sette his â—enifice for the space of fiue yeers to one secreâ—ly and to ane other sold it out at the ground â—d so tooke the flight to Geneua where he was â—ade Caluins Diseciple and successour The Taylers wyfe by him called canedida â—uld not content him being Minster in Geneua â—lesse he coâ—rupted a virg in seruin him in the â—use called Claudia whome to after she conceâ—ed he gaue a poyoned drinke to kill the Child 〈◊〉 the womans Belly so this Euangelist did make domie and account to coÌ„mith homicide sodomie and perpetuall adulerie The yeere of God 1560 Caluin and Beza with an other called ottaman conspired amongst them selues with their assistance to Massacre the King of France called Frances the Quneene his Mother Queene Marie his wife daughter to Iame the 5 King of Scotland the King of Francâ— Brother the Lords then remaining in Court anâ— the good Magistrats These be the fruits of theiâ— carnall Gospell As concerning Bezas doctrine he maketh Goâ— author of sinne as Caluin did teach before hiâ— for thus writteth oportuit Ergo. It behoued Goâ— to open vp and disclose that only way to him selâ— which is the ordaine the fall of Adam and againâ— Querenda est vitn origâ— wee must research the originâ—all of sinne in the voluntarie motion of Instrumâ—nts whereby God hath Iust y decreede that worâ— which men doe vniustly but thou wilst say thâ— could not resist the will of God I graunt it is trâ— said Beza their will could no otherwise doe Thus yf the will of man be constrained to dâ— al naughtie deeds wrought in this world as Beâ— teacheth vs the man may purge him selfe of 〈◊〉 sinnes coÌ„mitted by him and lay the charge vpâ— God which constraineth him to worke the samâ— for as S. Austgstine sayeth no man sinneth in thâ— which he is constrainetu to doe by necssitie othâ—wise Beasts fooles madman and Infants without Iudgment or Reason should be guiltie of sinne in the behalfe be hold now Reader the good Edification which thou may'st reape from Bezaes abhominable life blasphemous doctrine against the goodnesse of God in making him the chiefe cause and author of sinne OF Bucerus an Domincan Frier CHAP. V. Bucerus wus a foresworne Monke Dominican frier Master to Ihon Caluin Infected with Luthers heresie since with Zuinglius pestierous docrine which affirmeth with Caluin that Baptisme is not necessarie to Saluation and that Christs Bodie is not reallie in the Sacrament Lastly he recanted these Errours and become a Lutheran agine he Expyred his furthast braith in England and at the houre of his death he affirmed that Christ was not the true Messias but that wee should abide an other OF Carolrstdms Priest CHAP. VI. CArolastadius Priest and Archdeacon of VVitemberge who was the first of Ecclesiasticall dignitie in our time which Ioyned hemselfe to a Sacrilegious wyfe by the persuasion of Luther was banished out of all the Iurisdiction of Saxonie and thus contemnead both by Catholiques Lutherans for his vnGodly ImperhectioÌ„s he was the first renuer of Berengarius hersie in our time Luther in Colloquns Mensalibus fol. 367. and Erasmus Alberus Lutheran writ that he was taught and possessed with a Deuiill OF oecelampadius monke CHAP. VII OEcolampadius a foresworne Monke did Sacrilegiously against his 3. Vowes of pouertie Chastitie and obedience Ioyne him selfe to a wife and lanstly for punition of his Sacriledge was found dead in his Bedde and as Luther sayeth he was killed by Sathans firie darts others affirme that he was put to death by his
which spring out from that lawe of Iustice giuen by God residedt in the fouse Hovv the Protestants abolish and vuull that ordinance of God vvherby vve â—re coÌ„manded to praie for grace and Remission of sinnes to Establish their fals Religion and Iustification by only faith Chap. LXVI THE Protestants teach all that the grace of Iustification vvhereby the man is formally Iust is no gifte of grace reident in the soule of man but only the Iustce of Christ Appreheoded by their faith as they alleadge in Christ as vve haue shevven else vvhere before They teach also that the Efficient cause of their Iustification putteth nothing really vvith in the man but is only an action resident in God vnhereby he accepteth them in his sauoura and friendshipe for the only respect of their faith in Christ Thridly they teach that no man is to be Esteemed to be one of the faithfull but such as beleeue vndoubtedly that theey are receiued in the fauour of God vvith remission of sinnes for their faith in Christ Fourthly it is taught by them that they are al 's certen of their Iustifiication and saluation as they are certen that Christ is the sonne of God and that such as vvill not beleeue his ovven Iustification and saluation as he beleoueth Christ to be the sonne of God not to be Esteemed as a faithfull Christian but an Infidell and likevvise that faith is the only true Iustifiing faith vvhereby they beleeue them selues as certenly to be Iustified that is to be receiued in the fauour and grace of God vvith remission of their sinne of God For probation of this point Martiuus Bucerus a Domiean frier Master to Ihon Caluin as Caluin vauntetr him selfe in Colloquio Ratisbonefi vvritteth that his faith makeeth him as certen of his Iustification and saluation as it maketb him certâ—n that Christ is God or the sonne of God and that such as beleeue not the one as cerrenly as the other is not to be Esteemed one of the faithull Caluin his Discple lib. 3. Inst cap 2. seci 19. thus vvritth to the same purpose Saying vere fidelis non est no mam is to be accoundted truiy faitfull but such as are truly persuaded that God is both a mercifull and bounuifull Father vnto him and that the benignititie of God and likvvise have such a confidence in the promises of Gods beneuolence that he may account him selfe most certen of an Infallible Expectation of Saluation Kemnitâ—us in Examen concil Tridant Sesse 6. cap. 12. reproteheth the vniuersall councell of Trent because the said councell teacheth vs that no man can be certen of his Iustification and saluation vvithout an speciall Reuelation of God vvhere he holdeth the contrarie that ech faithfull Christian should hold him selfe certen of his Iustification and saluation Petrus Mattire in his coÌ„ment in the 8. to the Romuines doth Auoch the same· Luther also in assert Art 10.2.12 Melanch then his Disciple in Tit· de fide et in Apoleg confess August Art 4. et d 9. doe all affirme this doctrine of the Certaintie of Iustincation and Saluaton because the Puritant affirme this doctrine of the certaintie of Iustification and saluation more boldly then the Protestants I haue put the Puritans in Rancke before the Protestants Novv considering that these Puritans and Protestanas are alse certen of their Iustification and Saluation by their Iustifiing faith as they are certen that Christ is God or the sonne of God I vvold aâ—ke at them vvhefore they praie God more for the the Remission of their sinnes then they doe praie him to send his sonne for the Redemption of the vvorld beholding also that they beleeue their sinnes to be as truly remitted vnto them as they beleeue Christ alreadie to be send for the Redemption ef the vvorld They haue no more Reason to praie for the Remission of their sinnes vvhich are alreadie remitted by only faith then they haue to praie God for the Redemption of the vvorld because he is alreadie send by God the father for this same respcet Therefore as it is a Blasphemie to praie God to send his Sonne for the Redermption of the vvorld because God the Father hath send him alreadie for the same respect as the holy Scripture and Araickles of our faith doe mâ— Euidently declare vnto vs. as so it must be Ablasphemio and point of Infidebie to them to praie God for the remission of their sinne vvhich they haue alreadie obtained by their faith in Christ because their sinnes are alreadie remitt d by the blood of Christ as it maketh them certen that God the Father hath send his Sonne for the Redemption of the vvorld Thus you see good Reader hovv the Purieans can not praie God for the Remission of sinnes vnlasse they blaspheme God according to their ovven doctrine yf it be true vuhich they affirme by their coÌ„mon doctrine reciteh aboue that their faith maketh them al 's cerien that their sinnes are remitted as they are certen that Christ is the Sonne of God and alreadie send for the Redemption of the vvorld Scondly praier is a Godlie vvorke and painefull Action of the bodie as vvhen the Prophete Dauid said my â—hroaiâ— is become heare vvhilst I did cray to o Lord all the day long â—fal and as vvhen our Lord did vvatch the vvhole night long Therefore vvhen any man obtaineth grace and Remission of sinns by humble and puinefull praier as the publicane did luc 10 10 14 they must confesse that a man is Iustified by good vvorkes and not by only faith yf they vvill say as they doe in deede that all such as are Iustified obtaine grace and Remission of sinnes by only faith in the blood of Iesus Christ and non by any painefull vvorke of praier then they must confesse that all praiers offred vp to God for grace and Remission of sinnes are spent in vaine because that men doe neuer obtaine grace and Remission of sinnes by pracer offred vp to God but only by faith in the blood of Christ so they must likivvise confesse that Christ the â—onne of God hath coÌ„manded vs to praie for the Remission of sinnes in vaine vvhen be teacheth vs to praie in this as hion for giue vs our trespasses as vvee foregine them â—at trespasse against vs Mat. 6.12 â—hus you see hovv their faith and Religion can not stand â—ith the ordinance of God vvhereby vvee are coÌ„manded to praie for grace and Reuission of sinnes but either they must say that their Iustifiing faith is a lying faith vvhen rhey affirme that men doe obtaine grace and Remission of sinnes by it only or then that the ordinance of God vvhereby vvee are coÌ„manded to praie for the Remission of sinÌ„es is vaine and to no purpose because men as they say doâ— neuer obtaine remission of sinnes by prayer offred vp to God but by faith only vvherefore to say that the ordinance of God vvhereby vve are coÌ„manded to pray God for grace and Remissâ—on of sinnes is in vaine and to no purpose is an open blafphemie against the vvisdome of God vvho can neither doe or coÌ„mand any thing in vaine but all to seme purpose therefore vvee must say that the only Iustifiing faith of the Protestans it a falfe lyiuh faith and directly against rhe holy Scripture and ordinance of God vvee are coÌ„manded to praie for grace and Remission of sinnes vvhich things are obtained from God not only by true faith in Christ but also by humble prayer the feare of God penitence and other suchlike vertues and not by only faith Thrtdly to praie God to doe the thing vvhich he hath alreadie done as yf man vvold praie God to bring him saue and sound not of his mothers vvombe after he is alreadie borne is no vvorrhipe of God but Iesting and Scofflng of his diuine Maister So vvhen the Protestant desireth God by his prayer Iustifie him remite his sinnes and make him his Childe by ihe grace of adoption vvhich things God fath in Christ according to his ovven doctrin vvhat can such praier be but Iusting and Scoffing of God to craue againe from him that thing in his praier vvhich God hath alreadie giuen to him before for the respect of his faith Yf a poore man after that he hath receiued an hundreth Crovvnes from a Prince deliuered to him in his Right hand vvold hold out his left hand aganine and request Prince to giue him that same hundreth Crovvnes in his left hand vvhich he hade receiued before in his Right hand vvold not the Prince haue lust occasion to say to such a one vvhat meaneth your Impudencie to bold out your lefte hand and Craue from me the 100. Crovvnes vvhich I did deleeuer vnto you in your Right hand vvhen you did beleeue me to be a liberall Prince before so God may Iustly sav vnto the Protestants vvhen the praier God for grace and Remission of sinnes vvhat misbeleefe and Infidelitie is this in you to craue grace and Remssion of sinnes from me in your praâ—ere consideing that yeu boue alread obtained these things from me before for the respect of your faitb in the blood of Christ vvhich vvas shedde for the Remission of your sinnes Yf you be Certen that your sinnes are temitued by fyith vvhy Craue you then Remission of them by praier yf you thinke to obtaine Remission of them by praier then you must bâ—leeue they are not remittaed by only faith in Christ So their Iustifioation by only faith and praying for Remission of sinnes can not stand together Considering then that Iustification by only faitf and praying for Remission of sinnes can not stand together vvee must foresaike the Iustification by only faith vvhich is the doctrine of Protestants and Embrace the praying so Remission of sinnes vvhich is the ordinance of God and doctrine of Christ as a true meane to obtaine grace and Remission of sinnes FINIS APPROBATION LIbrum hunc Anglica Sermone conscriptum nihil continere quod alieni sit à fide Catholica testimonio doctrinum prorumque hominum eiusdem nationis accesermur Dactum Rothomagi Februarij 1615. Signe GVTION Vicarij Generalie