one from an other for man by sinne maketh him selfe Enuemie to God obeying Sathan 1. Ihon. 3.8 and worthie of Eternall damnationâ— mat 25. Secondly Christ did arise agine from death for our Iustification and the Apostle writteth thaâ— thus by his mercy he might purchasse vs grace iâ— this world to cure the disases of our souls Iuc 1â— 30. and so make vs to Arise from deadly sinne tâ—nÌ„ewnesse of life according to the example of hâ— resurrection VVherefore as he that ariseth from deadly sinnâ— by the grace of God to newnesse of life is partake of Christ passion so he that abideth still in deadly sinnes as the protestants doe are nowise parâ—participant of Christs passion because in deede by their doctrine they deny the cheefe fruits of the same which is to deliuer vs from the slauerie of sinne TyrraÌ„nie of Sathan gilt of Eternall damnation as is aboue recited Now that the Protestant abide still in deadly sinne and cnnsequently in the power of Sathan and gilt of Eternall damnation for the rewarde of sinne is Death Rom. 6.23 it is thus prooued by their owen doctrine Luther speaking of Baptisme in tssert art 2. thus writteth I know sayeth Luther what they will obiect to me that is all such as are said will prooue that no sinne is left in vs after Baptisme but only a defect or Infirmitie Infra but I can nowise assent to them which call it an defect and paine of sinne and not the culpe of sinne it selfe Infra in the meane time the fauour of God reciueth and holdeth vs vp in not Imputing to the death the rest of sinne which is in vs althought it be truely sinne and may be Imputed to vs. Thus you see that the sinnes of man after Baptisme abide still in them according to Luther doctrine and nowise taken away by the grace and meritr of Christs passion according to that sentence of S. Ihon. 1.29 Behold the lambe of God which taketh away the sinnes of the world but only hide them in not Imputinh the sinnes of men vnto them as yf God should winke at their sinns and not behold or punish them Philipe Melanchthon princ to the Lutherans confessionisti in locis coÌ„muni Tit. de peccato originaly Embraceth this doctrine with his Master Luther Petrus Martyre in comet in cap. 5. ad Rom. writteth wherefore yf it wil be asked of vs yf it be sinne which remineth in the regederared after Baptisme wee answere that it is sinne see Cardinall Bellarmine lib. 5. de Amissione gratiae cap. 5. Philipe Melanehtoon in Apoloogir art 2. confess August thus writteth lyingly of S. Augustin saying Austine sayet thas sinne in Baptisme is renitted not that it is not but that it is Imputed to man This is an Euident lye which Melanchthon Fathereth vpon S. Augustine as Luther his Master did before him see Bellarmine bib 1. de Baptismo cap. 13. Caluin lib. 4. Inst cap. 15. sect i2 thus witteth Baptisme Indeede promiseth vs that our phaois prowned with the mortificatâ—on of sinne yet not so that it is no more no may romane trouble vs Infra let no man flatter himselfe in his owen Euill when he heareth that sinne alway duelleth in vs. Caluin agine lib. 3. Inst cap. 14. sect 12. writteth our filthinesse vncleannesse being couered with the puritie of Christ are not Imputed vnto vs but are hidden as yf they were buried that they come not to the the Iudgment of of God to accuse or condemne vs. Remarke that the sinnes are not taken away out of the Protestants soule but only hidde by an Externall Clocke of Christs puritie so deadly sinnes abide perpetuall in their soules and consequently they remaine in the Tirranie of Sathan gilt of Eternall damnetion Caluin angaine in antidoto Concil Trident. sess 5. writteth sinne remaineth truly in vs and is not Extinguished by Baptisme Incontinenly but becausc the abligation of paine is taken away the sinne is accounted nothing by not Imputation of the same Here Caluin opposeth him selfe to the vniuersall Councell of Trent which teacheth vs that sinne is taken away by the Sacrament of Baptisme according to the sentence of S. Ihon Baptist Ihon. 1.26 beholde the Lambe of God which taketh away â—he sinnes of the world but Luther Caluin will â—ot grant that sinne is taken away out of the Protestats soules by the grace merit of Christ but only hidde couered by Christs Externall Iustice Caluin againe lib. 3. Inst cap 3. sect 10 writeth thus against S. Augustine and all the Ancietn â—athers of the habite of concupissance and her â—nuolutarie acts but wee esteeme that to be sinne â—hen a men is tiokled by his concupissance against â—he lawe of God yea the concupissance it selfe which Engnder such desires wee affirme it to be â—ne Caluin in these words against the doctrine the whole antiquitie affirmeth that not only the acâ— concupissance is sinne whether the will of man consent or resist vnto the same but also the naturall habite it selfe is vnseparable from the soule oâ— man during the the time of this mortall life Now good Reader you see how sinne neuer taken away out of the Protestants soule by the grace and merits of Christs passion but only hide and couered by an Externall Clocke according to their owen doctrine As it is dishonour to the Chirurgiane which caâ— not cure the wonds of a mans bodis with his salue but only hide them so the Protestants dishoÌ„nour Christs passion as not Effectuall to cur the diseseâ— the soule and take away sinne hellish Infernaâ— sting cleane out of the same but only to hide the wounds of our soule with an Externall salue which can noe cure them So you see how they deny the efficacie of Christ passion meries and grace as Insufficent to takâ— away the Infernall darte of sinne whereby the Soule of man is deadly wounded but let the same remaine still within the soule of man without anâ— cure or sauctie from the same This is the Miserable Estate of the Protestanâ— soule to be continually wounded to the death witâ— the darti of deadly sinne which is hells Infernaâ— sting and neuer to taken away out of their souâ— by any vertue merite or grace of Christs passioâ— but only doth still remaine within that miserabâ— â—oule wiehout remeede during the time of this mortall life As Christ is much dishenoured by the Doctrine of the Protestants which say that the Infernall â—ing is neuer taken out of the wouoded soule by â—he grace and merits of Christs passion but only â—ffirme all with one consent is wee haue reciteh â—boue that the Protestants soules is so Infected â—ith the pestilent poyson of deadly siinne that no â—race of Christ can cure the soule and free her â—rom the same So Christ is much hoÌ„noured by the doctrine of â—he Catholique Church teocheth vs this Christ â—he true samaritan did power in oyle of holy grace â— the wounded soule to cure the same after the â—an coÌ„ming downe
from Hierusalem to Iericho â—as Robbed of his Spirituall Garment deepely wounded by Insernall Theeues which depairted â—om him leauing him halfe dead as it is written â—uangell of S. luke 10 30. So the protestant wold haue the sillie soule to â—emaine still halfe dead as it was wounded by Satâ—an and neuer to be cured with the grace of Chrâ—t againe the true phisition of the soule which is â—eat dishoÌ„nour to Christ and his grace great â—eat hurt I say to the Protestants soule but not â— the soule of a true catholique and Godly Chrisâ—an which is cured by the Inherent grace of Chrâ—t from the pestslent poyson of deadly sinne and â—nsed from the power of Sathan Thus the Protestaants make Sathan more powerfull to hurt the soule by malice then Christ by grace to cure and heale the same which is a great blasphemie aginst omnipotent power of God an Euidentlye against the holy scripture when S. Paule sayeth Rom. 5.20 where sinne did abound grace did more abound then sinne than must yeelde place to grace as darkness to the light for sinne and grace can no more stand together then light and darknesse life and death because the Protestants affirme sinne to be vnseparable from their soules as they giue Example of the concupissance recited aboue they must haue continually in their soule spirituall death and darknesse which diriuie from deadly sinnes and want spirituall life and light which flow from the Inherent grace of Iustification as the beames of light doe flow from the sunne For as the souse liueth by the grace of Iustification Rom. 8.10 so it dieth by deadly sinne Rom. 1.15 and as sinne fillethe soule full of darknesse Ihon. 3.19 so the grace of Iustifiction bringeth spirituall light to the same Ephes 5.8 so the Protestants soule is continually possessed wtih deadly sinne and is also spiritually dead and full of spirituall darknesse that is the miserable Estate other vnhappie soules An other probation hovv the protestants deny the vertue and Efficacie of Christs bassion to Estahlesh their Iustification by only faith CHAP. LXII S. Paul writteth heb 13.12 Iesus suffered without the gate that he might sanctifie the people with his owen blood and likewise eleanse his Church from all spotte of sinne by the the lauer of regeneration Ephes 5.26 that thus his Chosen Children may be sanctified tauth not by a vaine Imputation of Externall sanctification as Christ did praie his Father for the same and was heard of his Father for his reuerence Hebr. 5.7 Thefore yf the the Chosen Childoen of God were only sanctified by an Externall veale of Iustce not in truth and Effect by Inherent Iustice and sanctifiction in the soule in cureng it from the Pestilnt poyson of deadly sinne really and Indeede â—hen the cheefe fruits of Christ passion should be â—aktn away by the doctrine of the Protestants because cheife fruits of Christs passioÌ„ in this morttll â—ife ar to take away the sinnes of the world Ihon 1. â—4 deliuer the soules of men from captluitie of Sathan collossen â— 13 cure the wounds of the â—oule coÌ„tracted by the fall of Adam by the oyle of â—nherent grace luc 10.34 reconcile men to God â—y grace which were Enemies to him by sinne Rom. 5.10 Cleanse his Church and sanctifie it â—rom all spote of sinne and lastty deliuer it from â—em the gilt of Eiernall damnaio Rom. So yf deadly sinne remaineth still within the â—oule of man as the Protestants will hau to doe and his Malrce and Impietie being only couered with an Externall veale of Iustice he shall by such deadly sinne be sonne slaue to Sathan as Christ sayeth Ihon. 8.44 and likewise abide still in the eurse and malediction of God psal 118. and gilt of Eternall damnaton Math. 25.41 and consequently with out any partciption of the fruits of Christs passion or then wee must say as they teach in deede that the passion of Christ was not Effectuall and suffioient to deleuer the man Indeede from such miseries as are recited aboue but only to couer them with an Externall veale oâ— Iustice and sanctified in truth and Indeede So as the couering of a blacke Ethiopian with â— white garment taketh not away the blacknesse oâ— the Ethiopian to Make her white Indeede so the Externall veale of Christs Iustice taketh not away the hypocrisie Impietie Iniustice which are realliâ— Inherent in the Protestans soules to sanctifie anâ— Iustifie the soules in truth and Indeede but only by an Externall shewe and Apparance Therefore as the Ethiopian not with standing the white Garment remaineh still afilhie stinching blacke Ethiopian in truth and Indeede so the Proâ—testats soule not withstanding the Extecnall veaâ— of Christs Iustice biddeth still full of by pocrisiâ— Iniquitie and whollie Infeeted with the pestieâ— poyson of deadly sinne in truth and Indeed So the Paotestaants sanctfication Iustifieatioâ— by only faith is not that sanctification and Iustiâ—ication which Christ did obtaine by his praier frâ— Father to sanctific his Chosen Children Ihon 17.17 whose praier was hard for his reuerne heb 5.7 but a false Imagination and vaine Imputation of an Externall veale of Iustice which neither can Iustifie not sanctifie them in truth and Indeede as the grace of Christ Inherent in the soule doth sanctifie and Iustifie his Chosen Children in truth and Indeede Ihon. 17.17 Likewise yf there by no grace at all to cure the soule of man woundeds by the Infernall dart of deadly sinne then the Miserable soule must ly still in that woefull Estate with that Infernall sting still in the soule without any hope to be resueued from the seme or his wounde to be cured in this mortall life beholde the miserable Estate of the Protestants soule But Luther in assertion onmium artic suorm art 2. Caluin lib. 4. Inst cap. 15. sect 12. answera althought deadly sinne remane still within their soules as the concupissance which is vnseparable from the same Neuertelesse God for the respect of their faith in Christ will not Impute their sinÌ„es vnto them or punish them for their misdeeds how great so euer they be because sayeth Luther where faith is no sinne can hurt the man in sermone sic deus dietit mundum VVee answere first guinh and not grating such a manifest vntruth that although God wold winke â—t their sinnes against the rule of his Eternall Iustice behold the ProtestaÌ„ts in perpetall adulterie with the Deuill coÌ„mtting continually deadly sinne with him as S. Ihon sayeth 3.8 who sinneth is of the Deuill will and desires Ihon. 8.44 and not to punish and correct such a villan strumpet and adulterous sppouse because she beleeueth in Christ then they shall make Christ not a taker away the sinnes of the world but a furtherer and mantainer of sinne which should be a Medicine to cur wounded soule from the pestient poyson of sinne a veale to coucr their Malice a elocke to hide their Impietie and Iniustice and a shielde to saue
Imputation of his Iustice the hoÌ„nour and seruice done to Sathan by homicids Theeeues adulterers deceitfull Traitors and other malitious sinners Lilkewie they make our Lord by such beleefe in him not to seeke the hoÌ„nour and serusce of God which is the ouerthrowe of Sathan destauction of deadly sinnes but to desend and hide Sathan possessing the soules of the protestants be deadly sinne Sathan are alwise Ioyned together which stirreth vp togethere and Endeuonreth him selfe to concurre with them to offend God in all humaine actions is not that a God office the ascribe to Christ to couer and hide with the Imputtation of his Iustice apprehended be their faith all horrible Crymes and Misdeeds of cruell Murtherers deceifull Traytours coÌ„mon theeues wilde strumpets false hypocrits shamelesse prriinrers and all blasphematours of the name of God VVhat greates frindshipe can Christ shewe vnto Sathan then to maintaine and desend him and all his seruants in their crymes and misdeeds with an Externall veale of his Iustice Imputed to them to saue Sathans seruants that they come not to the Iudgment of God to be accused and to be purished for their sinnes misdeeds is not that grateful seruice made to Sathan and fortification of his Kinghome against the aduancment of the Kingdome of God which consisteth in the Expelling of Sathan all deadly sinÌ„es out of the soules of men when Christ did cast seauen Deuills out of Marie magdalen when he did purge her soule from deadly sinne as S. luke reporteh in his Euangell 8.2 to the end that as Sathan did Raigne and domine in their soules as their Prince King by deadly sinnes so God should thereafter Raigne in their soules as Lord Prince by Inherent grace whereby men doe seure obey him so men are translated from the power of Sathan to the King dome of his deare sonne Therefore Christ cnme not in this worldd to hide Sathan his workes in the soules of men by an Externall veale Imputation of his Iustice but Rather to Eypell Sathan out of the soules of men as he sayeth him felfe Ihon. 12.31 now the prince of the world is cast out and likwise to destroy his workes which are deadly sinnes as of the Deuill for this purpose the sonne of God was made manifest that he might dsolue driue away the work is of the Deuill VVherefore yf our Lord Iesus did come in this world to disolue and driue away the workes of the Deuill out of the soules of men which truly beleelue in him serue him after his coÌ„mandement then it must be a graet blasphemie to say as the Protestants affirme that Christ did appeare in our humanitie to hide couer deadly sinÌ„e Sathans workes in the soules of men by an Externall veale and Inpuerent grace can no more abide to gether in the soule of man then death and life light and darknesse which are in comparable together The fifte Reason is that the sonne of God did suffer death to the end that the Iustification of the lawe might be fullfilled in vs and not in Christ only as the Protestants affirme S. Paul thus writteth Rom 8 3. for that was Impossible to the lawe in as much as it is weake because of to flesh God seÌ„ding his owen sonne in the similitude of sinnefull flesh and by sinne condemned sinne that the Iustification of the lawe might be fullfilled in vs which walke not after the flesh but after the spirit You may see by these words of the apostls that God did send his sonne to condemne sinne by the Sacrifice of his flesh offred vpon the Crosse to the end that the Iustification of the lawe might be fullfilled in vs. VVherefore yf such Iustice as the lawe of God doth require of vs be not sound in a true Christian by the grace of Christ then God is disapeinted of his Intent which send his sonne to offer him selfe in a Sacrifice to purge vs froÌ„ our sinÌ„es Iniquities that the Iustification which the lawe of God did require of vs should be â—ullfilled in vs by the grace of Christ and likewise Christs passion should be fruittesse and vnprofitable vnto vs that could not daserue or merie as much grace at Gods hands as might truly purge vs from our sinnes adorne our soules with as much Iustice of Inherent grace as the fullnesse of Gods lawe might require of vs. To say that God is diâ—apointed of his Intet and Christt passion fruittesse in this respect are tow open blasphemies the one against the power of God the other against the merits of Christs passion which is the doctrine of the Protestants who affrime that the Iustification of the lawe is only fullfilled in Christ by Inherent end actuell Iustice not in the true Members of his Misticall bodie which is Expresly against the holy Scripture aboue recited As withered branches dishoÌ„nour much the tree so doformed filthie Members disgrace the beutifull head Contrariewise as beuitifuill branches and fruitfull boughs doe much adorne the tree so beutifull Members in the Misticall bodie of Christ belong to the honÌ„or and beuitie of the head as S. Gregorie auocheth Reason it selfe confirmeth Now to conclude this purpose behoiding that deadly sinne abiceth still in the Protestants soules and that all their workes also are deadly sinnes worthie of dammnation yf they be Iudged according to their worthinesse in the Iudgment of God as it taught by them selues it followeth consequently that Iesus Christ hath not redeemed them froÌ„ their sinnes Iniquitie that he hath not obtained victorie against Sathan in distroying his workee in them which are deadly sinnes Expeling SathaÌ„ him selfe with deadly sinne out of their soules that he hath not obtained by his death passioÌ„ so much grace as might purge their soules of deadly sinne that the Iustification of the lawe might be fullfilled in vs wherefore Christ can not be a Redeemer of the Protestants from their sinÌ„es Iniquities not yet from he captiuitie of SathaÌ„ whose power dominion ouer them consisteth in deadly sinnes as they teach of the concupissance by manie other deadly sinÌ„es not likewse they can not be redeemed from the gilte of eternall damnation which vnsparable from deadly sinne as wee haue prooued aboue Thus you see how Christ is no Redeemer of the Protestants from the sinnes Iniquities Tyrrnie of Sathan gilte of eternall damnation according to former doctrine because the cheefe fruits of mans Ridemption consist in these things recited aboue which things they deny as much against these holy Scriptures recited aboue as to their owen confusion and Euident damnation It is not so with Godly Catholiques because he hath saued Redeemed them from their sinÌ„es Iniquities deliuered them from the Tirrarnie of Sathan which he obtained ouer them by deadly sinne and translated them in his Kingdome and likewse hath purchassed as much grace by his death and passion from God father as might purifie and
them from all punition of theer misdeeds detestable crymes coÌ„mitted against God and their Nighbour is not that a pleasant Religion for the flesh an Rnauish libertie they take to them selues to doe all things what they list since make the passion of Christ a Bucklare sheelde to defen them from all punition desrued for their malitious crymes and mesdeeds As that man is truly accounted to be man miserable Estate which by the persuasion of his Ennemie stricketh him self in the bodie with an sharpe dagger and so leauing it sticking in the wound albeit his Prince punish him not or such a faultâ— Right so the Protestants soule is truely Iudged to be in a woefull plihht which by the tentation of Sathan wounded him selfe in the soule by the Infernall darte of deedly sinne without any remeedâ— to drawe the same out of the wounded soule agine albeit God wold wincke at his offencs and noâ— punish him for such a deadly sinne to kill him selfe euen to the spirituall death of the soule agaiâ—nst the coÌ„mademeÌ„te of God leaue the Infermall darte of deadly sinne sticking in the soule For the Protestants graunt the them selues that albeit God take away the paine and punition of sinne for their faith as they alleadge in Christ which paine and punition is both Iust and holy of God althought it be Dolorous to such as suffer the same Neuerthelesse they confesse that the pestilent poyson of deadly sinne it selfe that hellish sting and Infernall darte doe neuer depart out of their Miserable wounded soule during the time of this mortall life VVhrefore you may Easily see their woefull vnhappie Estate to beare continully about with them the pestilent poyson and Infernall sting of deadly sinne in their wounded soule with their counterfooted Iustifiing faith which can not help them to cure these deadly wounds of their soule but they must alwise abide in that woefull plight during the dayes of this mortall life without any remeede at all .. This discourse is most true in the Protestants According to their owen doctrine which are deceiued by a false beleefe and counterfooted faith in Christ and not truly redeemed by his pretious blood nor yet partakers of his passion so long as that pestiient poyson and Infernall sting of deadly sinne shall make residence in their wounded soule But the the truth is not as they say in Godly catholeques but altogether contrarie to their doctrine for so mucst as the coÌ„ming of Chiest in this world and chiefe fruits of his passion were not to suffer that pestlient poyson and Infrnall darte of deadly sinne to remaine within the wounded soule of man and only to hide that Infernall sting with the Miserable wounds of the souse by an Externall salue and reale of Iustice but for many other fruits and Tffects which Ensue hereafter The first fruit and Effect of Christs passion is to toke away the pestiilent poyson of deadly sinne out of the mans soule Mat. 1.22 and Marie shall bring foori a sonne and thou shall call his Name Iesus for he shall saue his peple from their sinnes Ihon. 1.29 behold the Lambe of God which taketh away the sinne of the world Tit. 2.14 who gaue him selfe for vs that he might redeeme vs froÌ„ all Iniquite and purge vs. You see by these authorities of the holy Scripture that one of the chiefe fruits and Ewects oâ— Christs passion was to saue vs from our siinns Redeeme vs from our Inequiuies take away the sinns of the world and purge cleane from them not that Infernall darte remaine within the wounded soule to their liues end as the Protestants say The second fruit and Effect of Christ passion iâ— to cure the wounds of soule by the holy oyle oâ— Inherent grace luc 10.34 the Charitie of God is powred in our hearts by the holy Ghost which is giuen vs heb 13.12 Therfore Iesus that he might Sanctifie hes people with his owen blood suffered without the gate Ihon 17.17 for their saikes I Sanetifie my selfe that they also may be Sanctified in truth Ephes 5.16 Christ gaue him selfe for his Church that he might Sanctifie it and Cleanse it by the lauer of regeneration in the word You may see how the wounds of the soule are cured by the oyle of Inherent grace powred in the same and so purified from sinne and Sanctified in truth The thrid Effect and fruits of Christs passion is to reconcile vs vnto God by grace who were made Enemies to him by sinne Rom. 5.10 for yf wee were sinners when wee were reconoiled vnto God by the death of his sonne much more being reconcilled wee shal be saue by his life Fourthly faith hope and Charitie with all vertue giuen to vs are the fruits and Effeets of Christs passion with the holy Sacraments These are the fruits and Effects of Christe passion first to saue vs and take away sinne out of our soule and Redeeme vs from our Iniquitie secondly to cure the wounds of our hurt soule by the holy oyle of Inherent grace powred in our soules Thridly to reconale vs with God by grace who were made his Ennemies by sinne Fourthly that so taking away the pestilent poyson of deadly sinne by the merite of Christs passion and curing the viaulent vlcers of our wounded soules by the holy oyle of Inherent grace the Church of God might be Sanctifiied in truth cleansed from all spot of deadly sinne in deede and so to be made with out blame in the sight of God Now you may Eascly beholde what great Iniurety they doe to Christ when thy affirme Iesus Christ the only begotten sonne of God for all the paines and troubles he ded suffer the space of three and thertie yeeres for all his great humitie and obedience to his Father for his most Dolorous death passion he could neuer obtaine so much grace and fauors from his Father as to make our soules free from deadly sinne to cure the wounds thereof with the oyle of Inherent grace and so to make vs the friends of God and Sanctifie vs in truth They deny all the fruits of Christs passion by vs recited aboue to Establsh their Iustication by only faith which is a false faith altogether against the word of God as wee haue prooued in our former discourse by the authoritie of the holy Scripture Hovv the Protestants make Christ one of ihe most deformed Monsters of vvorld to Estahlishe their Iustfication by only fatth CHAP. LXIII FOR better Intelligence of this mattir wee must before all things declaire our purpose by a Smiltude like vnto the same Yf you wold Imagine a man which haue beutifull head well fashioned Euery where whose â—curling licks were like glistring threeds of Gold his Eyes like two bright shining Starres most pleâ—alant to beholde his cheeks adorned with beutifull collours whit and Read well proportioned like Roses and lillies mixed together his lep most pleasantly framed of crimson collour his teeth well sette in ordour round
recited aboue could not Iustifie and saue them as Luther sayeth in Sermone sic Deus dilevit mundum where faith is no sinne can harme the man Eightly deadly sinne maketh the foule of man a nest of Infernall corpions a denne of dragons a Dungeon of Deuills Esay 13.21 and Beasts shall lodge and make their habiation there their houses shal be full of dragons shall dwell there and the hoaie sayres shall daunce thee a howlets shall cry in their palices and the sirens in their Temples of pleasours The Deulls ar called Beasts because they stirre vp the hearti of men to beastly desires actions and manerse The Deuill also hath the coÌ„none Namea of som Beasts by Reason of some harticulare confortmltie he hath to these Beasts in causing men to sinne The Deuill is called a dragon because he Infectech the soule with the pestilent poyson of sinne as the Dragon doth the aire round about him with a venemous qualitie which Issueth out of him The Deuill is called and ostriche for so much as theostriche consumeth the hard yron by a natunaturall qualitie which is in him so the Eeuill sPoileth the soule of man by deadly sinne of all grace merits and good workes before God The deuill is calld an how late be use that as such a foule worketh all her cheefe workes in the Night so the Deuill maketh feeble Inconstant men by his tentations to seeke priuie places darke corners lureing holes to performe the Deuills desires in coÌ„mitting deadly sinnes Therefore Christ sayeth he that doth Euill hatteth the light that is for feare of reprehnsion The Deuill is said to be Satire because he shall accuse vs bettely befote the Iudgment of God of all offences and sindes coÌ„mitted which are not blotted away by true penitence He is called a svrene because as some writte that such a Monster Marine which is a women from the wast vp and an fish from the wast doune sitting on a Rocke in Sea by her sweete songs did alure passingers to come to her and since did kill them Right so the Deuill doth allure men by his fweete aentatians to deadly sinnes that tbus he may kill them by Eternall damnation S. Gregorie in the first books of the Kings in cap 7 writteth that alse manie Deuills aelident in the hearts of men as therc be silthie vncleaÌ„e desires Therefore S. luke writteth that seauen Deuills did goe out Marie Magdalen when our Lord Iesue did deliuer her soule from the pestient poyson of deadly sinne ' which Deuills did lodge within her body during the time she was defiled with the seauen deadly sinnes Here you may see that the Protestants are continuallie possessed with Deuills by an spirituall Inuisible possession because that their sinnes doâ— neuer depairte out of their soules as they writte them selues and where so euer deadly sinnes are there the Deuill doth make his habitation as it is Euident by these former authorities of the holy Scripture Nyntly deadly sinne maketh the man quiltiâ— of Eternall damnation Mat. 25 4i Depairt from me you cursed to Euerlasting fire for I was hungred you gaue me not to Eate I was thristed anâ— you gaue me not to drinke Yf such be damned vnto hells fire which gaue not meate and drinke vnto the poorem the tiâ— of necessitie how much more shall they be daÌ„neâ— vnto hells fire which coÌ„mite thifte homicide adulterie sacriledge periurie and other such like hynous crymes which are fore bidden by the commaâ—demint of God Now to make a collection of all these thing recited aboue which accomdainie deadly sinnes we sâ—ll doâ—clude most truly that because the Proteâ—tants soules according to their owen doctrine ars alwise possessed with deadly sinne thev muâ— haue also these propper qualities and condition in their soules which are vnsearable from deadâ— sinne that is to be Enemie to God to be accurse of God to be the Naughtie slaue and Child of thâ— Deuill to be deepely wounded in the soule by deadly sinne which is hells Infernall darte to be spoiled of all grace and merits to haue the soule blacke before the Eyes of God as an black Ethioâ—ian is before men to be withered like a drie stocke without any sope of grace or deuotion to â—e full of corrupt stinch and abhomination before God to be Excluded from the Kingdome of Heâ—uen to be a nest of Deulls and denne Infernall DragoÌ„s to be compaimons to hellish spiritss and guiltie of Eternall damnation what thing in this world can be more accurst miserable vnhapie â—hen the soule of the Protestants which abide perâ—etually in deadly sinne consequently all these â—ormer miseries which are vnsparable froÌ„ deadly sinne But they will say to me that they will couer all â—heir Imundicities vncleanesse abhominations â—urses corrupt stinches virulent vlcer pestiferous â—oiches venemous byles Infernall scabes contâ—cted by the banne of deadly sinne in their soules with the Iustice of Christ apprehended by their â—ith which shall cause God to wirke at all their â—nnes abhominations and so not purish them â— Caluin writteth lib. 3. Inst cap. 14 sect 12. â—ur silthinesse and vneleanesse being cuered with â—e puritie of Christ are not Inouted vnto vs but â—e hiddee as yf they were buried that they may â—ot come to the Iudgment of God VVee answee first that they doe great Iniurie Christ the sonne of God who ar the true phisiphisition of the world come to take away the Infernall darte of deadly sinne out of the soules of men wounded by Infernall theeues and to cure their woundes with the oyle of Inherent grace powred in their woundes as it is written lue 10.33 when they teach tacitly by their doctrine that he could not merite or deserue so much grace at his fathers hande by his obddience death and passioÌ„n as maigt takee away the Infernall darte of deadly sinne out of the Protestants soule and eureâ— their wounds in truth with the holy oyle of Inherent grace powred really in their wounded soulesâ— but was constrained by the Insufficiencic of his merits death passion to let the Infernall darte of deadly sinne remaine still within the woundâ— soules of the protstants and couer only their virulaÌ„t vlcers pestifrous boiches venemous byleâ— and corrupt stinch of their Infernall scabe contracted by the pestilent poyson of deadly sinne with an Exteeranll veale of his owen pure Iustice anâ— let them ly still vnder such a wourded thâ— death luc 10.34 o miserable estate of Protestant soules to ly halfe dead wounded an continuall pyned by Innumerable soires without any remeeâ— at all Godly Catholiques are deliuerd froÌ„ such miseriâ— because our Loud Iesus by the mirits of his deaâ— and passion hath taken out of their soules the Infernall sting of deadly sinne and cured the wounds with the oyle of Inhrent grace powred their wounded soule luc 10.34 Secondly wee answere that they dod much shame â—o them seluees when they confesse taeitly that as a black stinching Ethiopian is couered
malitious heretique a trecherous Impostour and cruell killer of mens souls worthie and conformable of his pestiferous doctrine deceitfull hypocrisies and abhominable life Hieronimus Bolsecus phisition of Lyons affirmeth to haue heard with his proper Eares these things of Caluins ouen priuie Seruants which did serue him vnto his latter end Now let vs beholde Edification and Instruction wee may receiue of his blasphemous doctrine which he writteth against Christ our Sauoiour and Redemptour Before all things he maketh God the cause author of all mischeefe hynous Câ—yms sinnefull acts by men coÌ„mitted in this world and lay all the blame and Charge vpon God first author cause of the same according to his doctrine for thus he writteth in his Institutions lib. 1. Inst cap. 18. sect 4. man by the Iust Enforcing of God doth that thing which is not lesoÌ„e to him do Caluin w itteth againe that men doe nothing but that which God hath decreed with him self and appornted to be done by his secreete direction lib. 1. Inst cap. 18. sect 1. Eurthermore he writteth I omit the generall concurrace of God whereby each creature is vpholden and retauneth strainth to effectuat all thiÌ„gs which they doe lib. 2. Inst cap. 4. sect 2 I speake of that only action whereby each misdeede may be ascribed to God to Sathan and to man without amie absurditie or Inconuonrencie Here Genttle Reader thou shalt morke how Caluin aseribeth each misdeede as much to God as he douh to Sathan or to man lib. 1. Inst cap. 18. sect 2. He writteth yet more blasphemously of God saying Sathan is said to deceiun and Inchant the minds of Infidells but whence is that vnlesse the efficacie of Errour deriue from God him â—elfe Marke here good Reader according to Caluins doctrine that God worketh in to the minds of men the Efficacie of error and althought Caluin maketh SaSathan the Instrument yet he maketh God the cheefe cause of this mischeefe and not Sathan and much lesse the will of mortall man Caluin writteth also both blasphemously and without all reuerence or fere of cap 2.17 our Lord thar he did vtter the words of despeartioÌ„ vpoÌ„ the crosser to be much affrayed to be condamned for Euer lib 2. cap. Inst sect 16. Luc. 22.69 Ihon 9.37 Behold the blasphemie which this malitious heretique writteth against Christ our Saucour which was as sure of his owen Saluation as he was sure that he was the natuarall Sonne of God and that he was to come with great Maieiste accompained with his Angells at the letter day to Iudge the quicke and the dead mat 24.30 suc 24.26 Ihon. 18.26 and that his Kingdome was in the other world to come Thus Caluin made the Prince of Patience and Magnanimitie which giueth strainth force and courage to all the Mâ—râ—oirs of the world to faint doubt and dspaire of his owen Saluation in the time of his owen Martiredome VVhat other thing can Caluins breth smell in these and suchlike words but Godisse Infidelitie to make men thinke by such leud reasons that Christ can not be accompted naturell Sonne of God in such a seruile feare cursed desperatioÌ„ Likewise Caluin doth not only take â—way the Fathers Limbe Purgatorie lib. 2. Inst cao 16 sect 3. mat 23.41 lib. 2. Inst crp. 16. sect 10. which lowe places of Eartd he calleth â—aine Imaginations fained deuises and â—uerile fables but also he doth against â—he Expeste word of God take cleane â—way the burnig fire of hell affirming heretically efter his olde custome â—hat the paines of hell are no other thing but a sorrowfull Anguish of the Soule â—nd terrour of the mind whereby Eche â—an doth feele God wrethfull angrie against him as Christ him selfe did Experiment yet in this mortall life whan he was hanging on the Crosse which heresie was long agoe condamned in â—rigmes as witnesseth S. Hierome Epist â—d Auitum Thus Caluins doctrine can not tend to any other scope to make God author of sinne Christ to doubt of his SaluatioÌ„ and dispaire at the houre of death and to take away the burning fire of Hell Prepared for the vngodly but to driue sillie Soules from the true Religion to atheisene and Godlesse Infidelitie NOVV LET VS CONSIDED vvhat Instruction and Edification vvee may receiue from the life and doctrine of Zuinglius Prish Prienst of Zuricke to vvne in the Heluetian countrie of Tinurie CHAP. III. AS concerning Zuinglius Parisâ— Priest of Zuricke Meitrpolitaâ— Towne of the Heluetian Countrie oâ— Tignrie he did Exchange his meekâ— Priestly dignitie with the fieirce officâ— of an Souldier and lastly was Killed in warre He writteth him selfe as Lutheâ— doth to haue learned his doctrine from a Spirit in the Night but he did noâ— Know sayeth he whether this Spiriâ— was blacke or white which did teach him Berangarius herisie Entombed long before that Christs Bodie was not reallie in the Sacraament This Luinolius Patriarch to all thâ— Puritans writteth blasphemously thaâ— God is author of sinne for these be hiâ— words Numen Ipsum est author est Euâ— quod in nobis est Iniustuâ—a God him selfe iâ— author of that thing which is Iniquitiâ— and Iniustice in vs. He wiritteth likewise that God enforcâ—h men to homicide adulterie and to 〈◊〉 other naughtie deeds which be wroâ—gh in this world Behold here good Reader the edificâ—ion Instruction which all vngodly â—en may learne from Zuinglius and â—aluin Prince of all Puaitans to Excuse â—eir sinnes when they coÌ„mit thift hoâ—icide Adulterie or any other naughtie â—ede saying that they can not withstaâ—d the will of God which Enforceth â—em to doe all Euill deeds â—HE Abhominable life and blaspemous doctrine of Theodore Beza CHAP. IIII. THEODORE BEZA Borne in vezile Towne of France being Student as forelorne soÌ„ne was wholly â—nt to lead a licertious and riotous life 〈◊〉 the Towne of Parish and Orleance â—apinn veerely 700 crownes of the beâ—fice of the Catholique Church which â—wothily he did spend in this fashion â—entioned before You shall not find since the memorie 〈◊〉 man a more vncleane lasciuious and shamlesse peete than he was which hath transgresed the bounds limits of all honestie as mucâ— in his naughtie words as in abhominable deeds for that could not afford him contentmet to abuse his bodie with other mans wyfe calle by proper Name was called Claudiae and in the abhominable sinne of Sodomie with abeutifulâ— young man calld Audebert Vnlesse hade proclaiued his Execrable sinnes vnto the whole world in his booke of Epigrames THE Epigrame vvhich he dieÌ„ compound in the proise anâ— commenodatioon of condida the Taylers vyfe and Audebert his fellovv-Sodomite ABEST Candida Beza quid moratis Audebertus abest quid hic moraris Tenent parasij tuos amores Habent aurelij tuos lepores Et'tu vezeliis manerepergis Procul Candidula amoribusque Et leporibus audebertuloque Immo vezelij procul valete Et vale pater et valete fratres Namque
it is thus prooued by many â—xamples of Godly men let doune in the holy â—ripture VVhen Abell did offer vp Sacrifice vnto God â—e Sripture sayeth that God did approoue the â—crifice of Abell as acceptable vnto him and did â—spise the Sacrifice of Caine as vngratefull vnto â—m It is Euident that God doth not approoue â—eadly sinnes but doth reprooue and punish men â— the same as it is manifest in the fall of the â—gells fall of Adam destruction of the whole â—ld by the deludge consumptioÌ„ of the Townes Home Gomer by the bolts of fire send downe â—m heauen so it is supperflous to bring in Inâ—erable passages of the holy Scripture for probation of this purpose Likewise the Sacrifice offred vp to God by noâ— after the generall deludg was so pleasant before the Eyes of God that the Scripture sayeth thaâ— God was repliinisheed and Reioyced with the Sweete sauour and odriserous smelling of the samâ— and likewise that God Incontinently did promise neuer to curese the earth againe as he did by the generall deludge for the sinnes of men who wilâ— say that God did delightin deadly sinne and waâ— replinished with the sweeie Sauour odoriferouâ— smelling of the same beholing that he hattetâ— sinne as a thing abhominable and detestable vnto him VVhen Abraham did offer vp his sonne Isaaâ— vnto God as God did coÌ„mand hime his obedience in this respect was so acceptable seruice to Goâ— that he did say to him I shall blesse the multiâ—plie thy seede as the starres of the heauen and thâ— Sands in the Sea shore in thy Seede all nation of the Earth shal be blessed because thou dideâ— obey my voice You see here how the Seruice of God consisteâ— in good workes acceptble vnto God and not iâ— deadly siinnes This Sacrfice of Abraham was â— acceptable and gratefull to God as S. Iames wriâ—teth 2.21 that he was Iustified before God in offâ—ing the same it is ceren that deadly sinne can nâ— Iustifie a man but rather make him Impious aâ— curst Iust and abhominable before God as tâ— Scripture witnesseth â—obe likewise was so perfect before God in offring â—is Sacrifice keeping his Innocencie in his mind and heart that God said him selfe to Sathan doost â—hou not considder my seruant Iob that there is â—ot the like of him vpon the Eartd simple rigâ—teous sercing God and keeping his Innocencie and Integritie and againe the Scripture sayeth â—n his great tribulatron in all these things â—ob did not sinne nor speake any fuolish word beâ—ore God You see here how the seruice of God consisteth â— good workes acceptabe to God as the Sacrifice of Iob was and not in deadly sinnes which is the â—eruice of Sathan VVhen S. Ihon Baptist Praached the word of God to the Iewes Mat. 3 2. Bapsttist theÌ„ in the flood of Iordan Marc. 1.4 did weare a garment made of Camells haire vilde hony to his refection leae an austeere life in the wildernesse all the acts and workes of the holy mon were so acceptable seruice to God that Christ as a faithfull â—winesse of his holynesse and Godly life did affirme that there was no man borne amongst the sonnes of men greater or moro excellent then S. Ihon Baptitist Mat. 2.2 Yf his acts and workes were no otherthing but deadly sinnes Christ wold not haue coÌ„mended him so but rather reprotched him as he did the Iewes for their vngodly liues VVhen S. Peter did glorifie Christ and confesse him openly to be the sonne of the liuing Godâ— Mat. 16. that confession of faith was so gratefulâ— seruics to Christ that he gaue the Keyes of the Kingdome of Heauen after his resurrection when he made him ordinare Pastour of his Sheepefoldâ— as a man worthie of that office VVhen Marie Madalen anoilled Christs feetâ— as it is written Mat. 26.7 that seruis was so acceptable vnto him that he coÌ„mended her for the same ascertaining that she hade done a good worke vnto him it is most certen that Chrisâ— wold not haue coÌ„mended a deadly sinne as a good worke accaptable vnto him Therefore good workes wher in consisseth the seruice of God caâ— not be deadly sinnes nar yet Infected with deadly sinnes as almes deeds giuen by hypocrisie Lastly S Paul speaking of the holy fathers oâ— the olde Testament sayeth that they ouer come Kingdomes wrought Iustice obtained the promises stopped the mouths of Lyons Here the Seripture testfieth that the holy fathers of the Olde Testament wrought Iustice obtaine the promises stopped the mouths of Lyons it is certen that the holy Scripture wold not calâ— deadly sinnes the works of Iustice not yet God wold not giue these things which he prmised to reward deadly sinnes works acceptable vnto him by Miracles in stopping the mouths of Lyons and ouerthrowing of these cruell beasts by sampsonâ— Dauid and Daniell the Prophet what shall I say the time wold faile me yf I wold â—ringout all the Examples of good workes whereâ—n consisteeh the seruice of God set doune in the â—oly Scripture then fore wee shall content our â—elues as this time of these Exampler recited abaue by vs. As Sathan is Enemie to God in all things so is he â—ontrarie vnto him in this point as God wil be â—erued with good workes acceptable vnto him so â—athan wil be serued with Euill wokes and deadly â—innes which are gratefull vnto him This t s the â—ause where fore he stirreth vp the hearts of men â—o deadly sinnes and when they obey him in this â—espet they are called the seruants of Sathan which â—ath dominion ouer their soules and ringeth in â—heir hearteby deadly sinne So as the seruice and Religion of God doth â—onsist in good workes accptable vnto him Rightâ—o the seruice and Religion of Sathan doth consist â—n Euill workes and deadly sinnes which are gratefull vnto him and because all the best workes of â—he Protestants are but meere wickednesse and â—eadly sinnes before God all their seruice and Religion must be the seruice of the Deuill not â—he seruice of God therefore S. Ihon in his caoÌ„icall Epistle sayeth 3.8 he that sinneth is of the Deuill Christ likewise Ihon. 8.44 you are of your father â—he Deuill and the desires of your fether you doe Here you see that these which coÌ„mite sinne and the deseres of Sathan are accounted by Christ and his Apostlss to be the seruants of the Deuill and sonnes of Sathan consequently all their seruice and Religion is the seruice and Religion of the Deuill from the which I praie God to preserue and defend vs Amen Hovv the Protestants doe much Iniurie to Christ vvhen they take avvay the fruits of Christs passion to Estabsish their Iustificaetion by only forth CHAP. LXI CHRIST did come in this world and did suffer death vpon the crosse first to deliuer vs from the Slauerie of sinne Ihon 8 36. from the power of the Deuill colless 1.1 ae from gilt of Eternall daÌ„mation Rom. 8.1 these thrie things are vnseparable
cleanse their Soules from all spote of deadly sinneâ— that so the Iustification which the lawe of God did require of them might be fullfilled in them likeâ—wise being formally Iustified by the grace of Christ Inherent in the their soules they might be made the sonnes of God by adoption and hires of the Kingdome of heauen Hovv the Protestants muke God false in his promise to Establish their Iustification by only faith CHAP. LXV GOD promised in the olde TstaÌ„ent to purifie the hearts of Godly Christians from sinnes Iniquities to write his lawe in their hearts not in Tables of stone as he did before when he gaue the lawe so written vnto Moyses Exod. 31.18 so that the Iustice which the lawe of God did require in the oide Testament as it writuen in the hearts of true Christians by the sprit of grace which is to loue God with all their hearts and their Nihhbour as them soule Rom. 13.2 therfore the Protestants to Establish their Iustification by only faith and not by the lawe of God written in the hearts of true Christians by the Inherent grace of Christ are constrained to make God false in his promise as is prooued by the authoritie of the holie Scripture which Ensue heareafter Moyses Deut. 30.6 thus writteth Lord God shall circumcise thy heart the heart of thy seede to the end thou loue they Lord thy God with all thy heart with all thy mind VVherefore yf no man can be found that loueth God with all his heart mind as the Protestants â—firme God must be esteemed false in promise The Prophet Ezechiell 36.27 I shall put my â—…irit in the midest of you and I shall make you â—aâ—ke and keepe my Iudgments VVherefore yf no man con be found which kepeth the Iudgments of God and walketh in his â—oÌ„mandements as the Protestants auouch they â—halbe constrained to make God false in his proÌ„ise The prophete Iermie writteth also to this â—urpose Ierenie 31.31 behold the dayes shall com sayeth the Lord I shall consumare vpon the â—ouse of Israell vpon the house of Iuda a New Tastament not according to the Testament whâ—…h I lefte to their fathers in the day that I tooke â—eir to bring theÌ„ out of the land of Egipt because â—hey did not continue in my Testament I neglâ—cted them sayetd our Lord but this is my Tesâ—ament which I will dispose the house of Israell â—fter these dayes sayeth our Lord giuing my â—…wes in their mind in their hearts I shall write â—hem In these sentnce of the holy Scrpture God hath â—romised their things to be Exactly acconplishid â—nd performed in thâ— New Testament First that he should circumcise purge them â—hat beleeue truly in him all spote of deadly sinnes â—hat so being purified from their sinnes they may â—oue the Lord God with all their heart and mind Secondly that he should write his lawes graffe them in the hearts of true beleeuâ—s by the grace of Christ which is powred in the hearts of thâ— faithfull by the holy Ghost which is guen them a the Apostle writteth Rom. 5.5 Thridly that he should powre his spirite vpoâ— faithfull in such abondance that he should make them to walke in his coÌ„madements keepe hiâ— Iudgments Now I will aske at the Protestants whether Goâ— hath performed his promise or no yf they wiâ— say that God hath performed his promise in thâ— behalfe then they must grant that the faitfull aâ— not only Iustified by faith but also by the lawe oâ— God written in their hearts mind as the hoâ— Seripture aboue mentined sheweth most Euidenâ—tlsi in Exprisse words Deut. 30.6 Iermie e1. 3 likewise by walking in the coÌ„mandements â— God keeping his Iudgments Ezechiell 36 2â— Yf they will say that God hath not performeâ— his promise in this qehalfe to saue their Iustificâ—tion by only faith then they must make him to â— false in his promise consequently to be a lye when they make his word his deede not to gâ— soundly together qut contraie one to an othhâ— which is a manifest blasphemie for so much God which is the first Eternall truth can nâ— wise lye mor be false in his promise as the Aposâ— writteth Tit. 1.2 hepr 6.18 But Luther in visitatio Saxonice Melanch thâ— in locis vltiÌ„o edntis titul de lib. arbirt de peceaâ— Kemnitius in Examen concil Prident grant â— that men may Kep the coÌ„mandements Externally that is not to kill not coÌ„mite theefte or adulterie or other such like thiÌ„gs which Luther called ciuill Iustice or Iustics of the flesh but they deny that men may keepe the Interiour acton of the soule from sinne and Imundicities so that these Morall workes in keeping the coÌ„mandements Externally are Iust before men but Iniust before God because that the Inwarde action of the soule is not correspondent in Iustuce to the outward action of the bodie and in this selfe accondring to their doctine God hath prforrmed his promise therefore Calun affirmieth with Luiher Melanch then and Kemnitius that workes which amongst the coÌ„mon people is accouted Righteousnesse is before God mcere wickenesse VVee answere that yf it be true as Protestantâ— teach they giue much hoÌ„nour to God in the performing of his promise to make an hypocrite for a true Christan which worketb good workes Externally before men and in the meane season remainetb still vnelane Impious and Iniust in the Inward action of the soule in the presence of God Thuse you see good Reader how their blasphemous doctrine of Iustification can not stand with the promise of God and truth of the holy Scripture because that Establish their doctrine of Iustificrtion they ar constrained to make God a lyer and the holy Scripture false as wee haue prooued aboue in confronting their doctrine with the promises of God and Sentence of the holy Scripture But it is not so as they sav in Godly Catholiques that worke which is Iust before men is meere wickednesse befor God for somuch as the lawe of God written graffed in their hearts by the grace of Christ powred in their soules as is prooued aboue maketh the in ward action of the bodie both Iust before God and acceptable vnto him for otherwise the lawe of God can not be saide to be written in their hearts by the yertue and power of God vnlesse they be called from ally Iust by that same Iust lawe which is formally resident and the Inherent in their soules and the actionâ— also Iust which deriue from the same For as the Moone and Starres are full of brightnesse by the light which resident in them althought the light which is with in them begiuen to them by the sunne and the Aire likeise bright by the light which Inssue out of them Right so the soule is full of Iustice where of the lawe of Iustice is graffed in the power of God and grace of Christ and all the actions of bodie also Iust before God