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death_n	law_n	sin_n	sin_v	8,157	5	9.6294	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07026	The bee hiue of the Romishe Church a com[m]entarie vpon the sixe principall pointes of Master Gentian Heruet, a Romish Catholike his booke, which is deuided into sixe partes, as in the argument doth appeare. And an epistle made by the authour of this booke vnto Franciscus Sonnius, late Bishop of Antwerpe. Translated out of Dutch into English, by George Gylpen the elder.; Byencorf der H. roomsche Kercke. English	Marnix van St. Aldegonde, Philips van, 1538-1598.; Stell, John, fl. 1580.; Gilpin, George, 1514?-1602.	1579 (1579)	STC 17445; ESTC S119818	327,751	730

christian beliefe And for that cause did they drinke the bloud of Christ as the Catholike Doctours haue written according to the doctrine of Cyprianus saying how can they shed their owne bloud for Christes sake if they doe not drinke of Christs bloud But now there is no more tidings of those matters for the holy church of Rome wil not lose one drop of her bloud considering that she hath ynough to do for the defence of the holy Catholike faith to shed the bloud of the Lutherans and Caluinists like water in the streetes And therefore it is not any more needful that the Lay people should drinke the bloud of Christ out of the Chalice vnder the substance of wine They can digest it well inough rawe as it was shed out of the bodie of Christ Iesus yet for all that the priests haue this aduantage that they may drinke the bloud of Christ both waies And yet is not the bloud of Christ in the Sacrament taken quite away from the Lay people For when they do eate the whole body with flesh bones it is certeine that they gette in the bloud wall For the before named Bonauentura doth make mention of a certein miracle of one which would not beleue that there was any bloud in the holy Ost or singing bread vsed in the holie Masse and sodeinly there came bloud rūning out And likewise Alexander de Ales doth declare that vpō a time when the people would haue receiued the Sacrament vnder both kindes there was sodenlie before them a platter full of bloud whereof the good deuoute people being meruellously abashed were glad to content them selues with the one And that the bloud vndoubtedlie is with the bodie we haue here before by manie other miracles declared sufficientlie proued Therefore haue the Laie people no occasion to complaine as though the bloud of Christ were denied them for euen the Priestes them selues are contented with one kinde on the good Fridaie next after the shire Thursday when they haue had their sops in good Bastard or Romnay For then the next day being good Friday they sing a drie Masse and keepe a Mouses banket as well as the Laie people doe at Easter Before time likewise in the Iewish church the Laie people had no parte of the drinke offerings but the Priestes onelie For although that Chrysostome saith touching this matter that this is now changed and that in this Sacrament the Laie people must enioye the like meate and drinke as the Priestes doe so as nowe the one hath no more aduantage than the other as they had in the olde Lawe yet can not the saying of Chrysostome anie thing serue in this place For against Chrysostome wil we set Brother Barnard of Luxenburgh professour in Theologie and Iohn Eckius with all other good Catholike writers of our time who haue otherwise written and determined of this matter And as touching that which the Huguenotes do alledge out of Paule yea out of Iesus Christ him selfe saying That Paule did command all christen people to do according as Christ had ordeined and as Christ had saide Drinke all of this We do answere to that That this was onelie a simple permission and not a speciall commandement as he saith in another place Destroie this temple and I will builde it vp againe within three dayes for that is no commaundement but onely a permission as if he said If it be so in deede that you will destroie this temple of my bodie I will not forbidde you but I will builde him vp againe c. In like manner doeth our mother the h●lie Church saie that these woordes Drinke you all of this And As often as you drinke this you shall declare the death of the Lord Those wordes are thus to be vnderstoode as though he had said I doe not will you Laie people to doe so but the Priestes onelie notwithstanding if you will doe it and that the Priestes are contented withall I will not then bee against it Thus you see the game is won Nowe let vs to an other matter tending to the like ende The vii Chapter VVhich doeth treate of full satisfaction for sinnes of the desertes of good workes also of the merites of Christes passion and of Iustification of the difference betweene mortall sinnes and veniall sinnes and of the assured hope of saluation NOwe seeing that wee haue sufficientlie spoken of the holie Masse and the Sacrament of the altar and that our mother the holie Church of Rome doeth moreouer teache and set foorth for an article of the faith That wee by desert hearing a Masse and receiuing the Sacrament may make full amendes for our offences and sufficientlie satisfie for our sinnes therefore it is now verie necessarie that we something treate of satisfaction for sinnes and of deseruing by good works the rather because the Heretikes do with their scriptures so trouble vs touching this point as they turne both the spit and the rost meat into the ashes in so much that wee shall loose both the sheepe and the fleece if wee suffer this to be so plucked from vs And therefore it is necessarie to put all good Catholike children in remembrance that in no wise they doe giue anie eare to the Heretikes touching this point for feare lest therby they should be brought out of the right way and so by receiuing their goodlie reasons multitude of scriptures be persuaded from their due obedience to the holie Church of Rome And to the ende that euerie man should be warned and not by negligence sodenlie taken in a trappe therefore shall I set out something more at large their meaning touching this point to the ende that euery one may see whether our deare mother the holie Church haue not iust occasion so bitterlie to curse and banish their doctrine Then to beginne withall they do take vpon them to defende and mainteine by Scripture That all sinnes are deadlie mortall because that sinne is the breaking of Gods commaundements as S. Iohn saith And That who soeuer doeth not obserue all whatsoeuer God hath commaunded in his Lawe is accursed For S. Iames doeth witnesse That who soeuer transgresseth in one point of the Lawe is guiltie in the whole considering that the same God which c●mmaunded the one did also commaunde the other In so much that all those which commit sinne are through sinne alienated and estranged from the life which is onelie to bee had at the hand of God and so must fall into the hand of heath seeing that The recōpense of sinne is death according to the saying of S. Paule whereby all men without anie exception which are vnder sinne are likewise vnder the bondage of eternall malediction death and damnation considering that all haue sinned are fallen away from that life which is of God into his wrath and do thereby become if the speciall mercie of God were not

the children of wrath of cursing and of death yea iustlie may be called the verie enimies of god Out of this they conclude That in the wide world there is no mea●e nor counsell to be found for the payment accomplishment of our satisfaction but that all must be discharged to the vttermost farthing which is as much to saie that all people are vnder the eternall wrath curse damnation of God considering that the sentence of God being once pronounced must endure for euer and a man being dead and once taken away from life can neuer restore him selfe againe to life And thus say they there is no more to be said but al fleshe are debters vnto god But hereby is the mercie of GOD made manifest that the punishment of our sinnes is laide vpon our Sauiour Iesus Christ the vnspotted lambe of God that he hath suffered for vs and taken vpon him our sinnes that hee being become man and hauing put on our nature hath borne the burthen of this curse this wrath of GOD this death and this hell and damnation and through his diuine and eternall power for that hee also was the onelie Sonne of God yea euen God him selfe and the verie authour and well spring of eternall life hath ouer come and clearelie taken away the same and hath freelie and without deserte by his meere mercie giuen vnto all those which doe faithfullie beleeue in him life and iustification In so much that they nowe in the person of Iesus Christ as partakers of his bodie boldlie appeare before the Diuine Maiestie of GOD being assured that God is their good mercifull and most louing Father and doeth no more charge them with the burden of their sinnes but most mercifullie forgiueth them their olde and odde debtes and pardoneth them of the punishment which they haue deserued not thorough anie of their good workes merites or desertes but through the power of the merites and desertes of our Sauiour Iesus Christ wh● hath made restitution for that which he neuer had and hath not only taken vpon him to discharge our debtes but also to suffer our punishment and hath borne the same wholie in his owne person so that hee is iusti●e called Our raunsome Our Pastour Our pledge Our full satisfaction and the costlie p●ice of our saluation without whom there is no saluation no raunsome nor redemption in the worlde And therefore say they That who soeuer will beginne to account or reckon with God a newe and make satisfaction or payment vnto him whether in whole or in parte ▪ of that which they are indebted vnto him those are wholie quite of Gods mercie and binde them selues soule and bodie to the full obseruing of the Lawe and doe clearelie take away and renounce as much as apperteineth vnto them the merites of Christ notwithstanding that by the iust iudgement of God sinne is so abhominable that it can not by anie meanes bee recompensed or fullie satisfied but onelie by eternall death and damnation or els by the sweete and most pretious offering of the bodie and bloud of Iesus Christ which is before God the Father a sufficient satisfaction and remission for the sinnes of all those that haue their full trust and confidence therein And also they doe acknowledge That God doth in the meane space correct his children in this worlde and proueth their faith by manie and diuerse troubles crosses afflictions partlie for that they shall learne to knowe verie well their miserie and calamitie and thereby be prouoked the rather spedilie to flie to his mercie for succour partlie that thereby they may become like vnto their maister head Christ Iesus and with him die from sinne and rise vp in newnesse of life and hereafter liue and reigne with him eternallie but they will in no wise consent that these troubles crosses afflictions should serue anie thing for satisfaction or remission of sinnes no not so much as for the least sinne that can be thought vpō And likewise they clearely dissent disagree from vs saying That al the good works that anie man can do during all his life can not serue him to anie purpose for the remission of the least sinne that euer he committed considering that al men without exceptiō are of meere dutie bound to obey God to loue him with all their hearts with all their might with all their power in body and soule with thanks in all that lieth in them to loue their neighbours as thēselues in such maner as though they had accōplished al this which is impossible for anie man to doe for that we are dead in Adam and that all the thoughtes of mans heart all the conceites of his mind are meere mischiefe and malice against God euen from the beginning in so much that they should yet remaine vnprofitable seruantes and should haue done no more than they of verie dutie were bound to do So farre doeth it differ that they should be able thereby to satisfie God make amends for any such offences as they heretofore haue committed For if they should come in reckoning by works then wee must make a perfect reckoning not halfe a reckoning say they otherwise works were no works but contrawise when men do seeke for mercie not for iustice then must they with Paul forsake all their works all their righteousnes their holines all whatsoeuer they haue done accompt the same as nothing to obteine iustification by faith through God mercy for otherwise mercie were no mercie And after this they proceede on further conclude in this forme and manner Now seeing God will not accept any iustificatiō by those works which he him selfe commanded in his Law how much lesse will he accept these workes which other men haue deuised and fetched out of their owne heades which hee neuer commaunded As to hearing of Masse to runne from one Church to another to trudge from one altar to another to go on pilgrimage ▪ to weare hairecloth to whippe them selues to pull a Friers hoode ouer their head to make vowes which God neuer allowed with such other like workes which the holie church doeth esteeme for verie meritorious calleth them Opera supererogationis that is to say Superfluous workes for that God neuer commanded them therefore men may hereby do more than they are of dutie boūd to do These say they shall not onelie be vnacceptable before GOD for good payement but shall rather be esteemed for false coyne yea bee imputed for verie slandering and blaspheming of God and for a flat forsaking and despising of the shedding of the bloud of Iesus Christ. O what a matter is this O helpe blessed Ladie of the 7. Okes Help S. Lewen S. Rombold S. Iames of Cōpostell with all your scallop shelles and pilgrims staues helpe all you sweet men and women Saints whose relikes are deuoutly prayed vnto by our deere

the verie meaning of the holy Church of Rome it is plaine to be noted out of the decrees of the Councel of Trent ▪ Wherin are accursed and excommunicated all those which wil mainteine that the obedience and merits of Christ should be Formalit●r that is to say Euidently onely of themselues our iustification so that wee should be fully iustified before God and esteemed for the children of God onely through the obedience and merites of Christ. For this do they ascribe only to our own righteousnes whervnto we are moued of God whē we haue prepared made redy our selues to re●eiue the same which righteousnes is our owne workes former deseruings satisfactions and say that we haue wo●ne this only out of the merits of Christ that this our iustification by desertes as penance satisfaction other good workes which we do are by God accepted and so ●ntered in his reckoning booke for good wares and sufficient paiment with which iudgment Iodocus Tiletanus hitteth iump in this sort We denie vtterly that the righteousnes and obedience of Christ should bee the onely cause ▪ through which we are formaliter that is euidently throughly iustified But like as the first man Adam through his vnrighteousnes and disobedience was the onely cause that all wee which are come of him ▪ haue euerie one his owne sinne within himself through● which he is of himselfe and apparantly a sinner and an vnrighteous person euen so likewise it is to be vnderstood that the righteousnes and obedience of Christ is onely a meritorious cause wherthrough all those which through faith and the sacramentes of faith are borne anew in Christ doe now receiue to themselues a righteousnes of the father to wit euerie one his owne proper and inward righteousnes through which he is iustified of himselfe and hath obediently satisfied the righteousnesse of the Lawe c. Whereby is notably to be vnderstood first that Christ is not our iustification and likewise that we must forsake and giue ouer our owne iustification as Paul persuadeth to be partakers in the iustification by faith which is in Christ Iesus but contrariwise we must iustifie our owne righteousnesse as the Iewes did afore time and so seeke our saluation at our selues and in our selues as before we haue had sinne and damnation vpon and in vs Secondarily out of the same we vnderstande that wee are not borne anew onely through Christ but through belief and the Sacraments in Christ ▪ that is to say That Christ is the only cause that our workes are our full accoplishment satisfaction which are vnder this word Sacramēts cōteined vnderstod and yet of their owne might as is before said Ex opere operato can beare vs anew and iustifie vs For this by our deare mother the holy Church is the perfect and naturall description of the Sacraments That a Sacrament is properly called not onely that which is a signe or token of Gods mercie but also Forma that is the verie effect and substance of the hidde mercie so that it doeth both signifie the same and is cause of the same So that the Sacraments do not onely signifie sanctifying but also of themselues sanctifie and doe as the glosse specially setteth forth make vs righteous Ex opere operato that is Out of the merites of our workes and of our selues So that the Sacramentes conteining vnder them our deuocions and our owne workes are the only naturall and proper cause of our saluation and do make vs Formaliter righteous but Christ onely Causaliter that is for that he commeth in as a generall and farre fetched cause They are the principall they haue the rudder in hand and stirre the ship but Christ may yet help to row as a gr●met or simple mariner though this friendship bee vsed to him for his credite that he is called to be one of the Councell to haue his aduice howe is best to stirre the ship yea m●n report by him that he amongst the rest is one of the most principal occasions that the shippe keepes a good course where otherwise it might either be lost vpon some sande or broken in pieces against a rocke And therefore when any good and deuout Catholike man lies a dying wee doe not vse to breake his head much with Christ nor to trouble him greatly with faith hope which he ought to haue in the death and passion or Iesus Christ but he must specially be put in remembrance of shrift to receiue his God to be annoynted and then after to haue a waxe candle by him with a Crucifixe in his hand and so persuade him to the building of some Chappell or Monasterie and to appoint a Trentall of soule Masses and to remember Vigils annuall or yerelie prayers and such like And if Christ bee by chance spoken of that doeth commonlie happen to the intent the better to set forth and preferre the said Masses Vigils and annuals and the rest of the baggage for Christ of him self is not set by nor esteemed at all In summe Christ is onelie necessarie and fitte to serue the holie Church of Rome her purpose in this point that is to coine good monie of bad naughtie metal For if Christ had not died God would without doubte that all men shoulde haue fulfilled his Lawe fullie in all pointes hee would haue iudged all things according to his woorde and Lawe without hauing anie respect at all to our deuotions and meritorious woorkes or to Saint Frauncis or to Saint Dominikes order And besides that hee would in the ende haue punished all breakers of his lawe with eternall maledi●●ion death and damnation without hauing anie regarde at all to our merites or satisfaction But nowe seeing that Christ died the holie Church of Rome may nowe fill him a hood with hay they may boldlie cast his commaundementes in a corner and thrust in in steade of them their owne ordinances good intentes and deuotions and with spittle water ashes and dust salte and tallowe oyle and waxe fire and smoke shelles and belles leaping and running springing and daunsing satisfie and pay him hee must take all in good part Prouided that men continually make this the foote of their prayers namelie Per Christum Dominum nostrum for that is the butter that doth better all things And herewithall he is by and by satisfied and pleased Haue not the Catholikes then a good and a gentle God which is content that they pay hi● with mussell shelles But that is not to bee maruelled at seeing that when they haue plaid with him a good while he suffereth them euen to eate him vp and deale with him as the cat with the mouse Yet notwithstanding for that he should not be herewith offended as though men did mocke with him because they do make so small account of the breaking of his lawes they haue to eschew that inconuenience ●●elt his lesson to him before hand verie

substantially cunningly haue determined and iudged That all sinnes are not deadlie but that there are but senē dead● lie sinnes onelie which together with their branches and fruites haue deserued death The rest are altogether small simple and venial sinnes which he may not punish by death but with a smal rod such as doth serue to beate children withall And herevpon she hath valued all hir deseruings satisfactions euery one according to his price to the vttermost penie and so hath committed the balance to S. Michael with open commission charge that he do iustlie weye all the sinnes and offences of the Catholikes against the troubles which God hath sent them and likewise against their good deedes merites vpon this conditiō that if the said troubles good deedes ▪ and merites be but an ounce or twaine or some small weight lighter than the other then Christ shall make that good by his death and passion But if the difference in weight should be great so as it were to be considered vpon then must he to conterueil and make the weight euen put into that scale some good deedes c. as building of Abbies Masses Pilgrimages Pate● nosters and Aue Maries waxe candels holie ashes holie water Popes 〈◊〉 pardons grey friers cowles girdles S. Iames shels other like stuffe till both the balances wey alike But nowe Econtra ▪ if the good deeds meri●es c. be the heauier then shal the surplusage be kept against another time to helpe a good friend withall or to 〈◊〉 some 〈◊〉 soule one of Purgatorie And our mother the holie church hath had much a doe ● this matter to bring the balance to a iust ●●ight and value to make all things euen betwixt the offences of men and the punishmentes of God and to approue that to be the right way which notwithstāding she hath stronglie fortified with plaine scriptures And in especially where S. Iohn Baptist saieth Facite fructus dignos poenitentia that is to say Bring forth fruites worthie of repentance For out of this hath she concluded That the effect and nature of the punishment scourge of God must be equall with the effect and nature of the crime Well considered that the operation of good workes is not needfull to be so great or so manie in one that hath done ●esse sins as in him that hath cōmitted a great deale more sinne c. And therefore when as God doeth visit anie man in this world with pouertie sicknesse hunger trouble or anie other crosse he must likewise haue those valued against his sinnes and offences And if it be found that the crosse and punishment which God hath laid vpon him be of greater importance than his sinnes haue deserued as our mother the holie Church of Rome will suppose that often times it is then must the surplusage of that be by some honest meane recompensed or if it be such as cannot well be recompensed by God then it shal be shut vp and kept in the chest of indulgencies and pardon● to serue the turne of such as shall haue neede of it for that shal at some conuenient time be sealed together with a Bull and then some profite will come of it as our deare mother the holie Church hath concluded alledging for that purpose a plain euident text of Iob saying O that my troubles and sorowes might be weyed my paines deliuered vp in a paire of balance They should be found heauier than the sande of the seas therein is it that my wordes haue ouerslipped me Consider now out of this hath our deare mother the holie Church gathered that Iob was contented to come to a reckoning with God and haue his crosse punishment weyed against his offences if his crosse punishment be greater than his sinnes as shee supposeth then will she that the surplus of the weight shall be shut vp in the Popes chest to ●elpe s●me other good fellowe withall for a little monie and so bring him out of daunger And to the end that hereafter no brabbling or processe should happ●n in di●●inguishing which are light and ven●all sinnes and which are heauie and deadlie sinnes and how euerie sinne is to bee esteemed for that purpose hath shee fetched out of her cofer with her keye called Allegorica expositio a trimme scripture thereby to declare those things sufficiently beginning thus That like as in the beginning the serpent did first intise the woman ofte to sinne and then the woman brought the man to the same so haue wee now likewise the wittinesse within vs which is the serpent and then more the wisedome or the principall vnderstanding which is the man last of all the knowledge or the simplest part of vnderstanding which is the woman and this man is the same which by witnessing of the Apostle is called The image honour of God the woman is the same which by the Apostle is called The honour or beautie of the man. Is not this well and profoundly philosophied of our mother the holie Church of Rome I can not thinke but that the Maister of the Sentences was somewhere in the bottome of a deep seller when hee founde out this profounde speculation For otherwise it were not possible that he should haue conceiued these profounde secretes of his owne head But nowe let vs heare further of the matter Nowe there is saith he a spirituall mariage a naturall coniunction betwene the man and the woman and out of that is to be considered which is a deadlie sinne and which is a veniall sinne For euen as the serpent did by persuasion abuse the woman and the woman the man euen so it falleth out with vs For as the inward consent is the serpent which accepteth the accomplishment of sinne and so persuadeth the woman that is the knowledge or least branch of accomplishing and then when as by such reasons they are brought to consent to the accomplishing then it commeth to passe that the woman doth eate the forbidden fruite and then presenteth or offereth of the same to the man and so when she hath entised the vnderstanding or principall desire that it doth giue consent to the same then hath the man eaten of the forbidden fruit likewise But nowe if the full accomplishing remaine sticking in the minde and cogitation and taketh not full effect then it is but a verie small veniall sinne but when onlie the simple pretence is willing thereto to witte the lust and desire of the mind or thought without any further full pretence trauell to bring the same effectuallie to passe then hath the woman onelie eaten of the apple and not the man who hath by his owne strength subdued his will that it proceedes not to the performing and finishing of the woorke and yet in that case it is sometime a deadlie sinne and sometime a veniall sinne according to the continuance of the time ▪ But if in