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
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
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
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
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
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
is all the workeâ— of Iust men are but deadly sinnes So all the workes which Issue or spring out from their Iust men Iustified by their Iustifiing faith anâ— no bette a fruits then poysoned deadly sinnes so that when the best and Iustest Preestant that iâ— amongst them Goeth to the Church to heate thâ— Preaching to praie God to Reuerence and obeâ— his Minister to receue the coÌ„muion to thankâ— God there after for the same giue almes to thâ— poore are the Church oâ— by the way syde dotd 〈◊〉 other thing but worke deadly sinnes wherefore â— were better to him to sitte Idly at home then tâ— prine him selfe to worke deadly sinns As concerning Caluins opinion in this matter â—he is altogether with Luther lib. 3 Inst cap. 12. â—ect 4. thus writting but they that shall Earnestly as it were in the sight of God Enquire of the true â—ule of reghteousnesse shall certenly find that all â—he workes of men yf they be Iudged by their â—wen worthinesse are no thing els but vncleaÌ„nesse filthinesse that which amongst coÌ„mon people â—s accounted righteousnesse is before God meere wickednesse that which is Iudged puritie is vnclâ—annesse that which is reckned Glorie is but â—hame You se here according to Caluins doctrine that which is Esteemed by men righteousnesse is before God meere wickednesse so that all their praiere â—reachings to men receiuing of the coÌ„munion which appeare before men to be the seruicee of God and righteous workes of religion are nothâ—g else but meere wickednesse which is the pestiâ—rous fruits of their Iustifiinh fatth Caluin againe lib. 3. Inst cap 14 sect 9. writâ—th in this fashion thus wee haue shewen that â—ere cometh not so much as one good worke out â—holy men which yf it be Iudged in it selfe desâ—ueth not a Iust rewarde of shame so the best â—orkes of Religion and best fruits of their Iustisâ—ng faith deserueth no rewarde but shame and â—protch therefore they they should not find â—lt with Citholiques which reprotch the acts of â— their Religion and fruits of their Iustifiing faith as worthie open shame and reprotch Caluin againe in Antidots concili Ttident Sess 6. thus writteth they are not so much to be reprotched who said all good workes yf they be Iudged by exact rigour to the extremitie are rather worthie of Eternall damnation then any rewarde of life So you see how the best workes of their Religion are more worthie of Eternall damnation then anie rewarde of life yf so be what difference put they betweene the sinne of Lucifer wherefore hâ— was condmned Eternally and their good workes which deserued Eternall damnation with Sathan wee are constrained to say that faith which yeeldeth such damnable fruits must be an vnhappie faith which bringeth to man rather Eternal damnation by her naughtie fruits then and rewarde of life Caluin againe lib. 3. Inst cap. 5. Sect. 19. thiâ— writteth let this stand as a sone foundation vnâ— vs which can not be shaken by anâ—e Engine thâ— the mind of man is so alienate and astringed froâ— the Iustice of God that it can not conceiue Enteâ—prise or desire any thing but that which is Impiâ—us warsted or crooked The heart of man is Infected and desiled with the poyson of sinne thâ— it can breth out no other thing but a corruâ— stinch and althought men some time apeare â— outward shewe to doe some good workes Neuâ—thelesse the mind is full of hypocrisie and faâ— obliquitie and also wrapped and Intangled with frowardnesse and malitiousnesss of nature Beholee here good Reaeer the true descnption of a Protestant sette doune by Ihon Caluin their chiefe Doctour which is althought the Protestant apeare some time in outward shewe to doe some goÌ„od workes Neuerthelesse his mind is full of hypocrisie and false obliquitie also wrapped and Intangled with malitiousnesse of neture his heart likewis so defiled with the poyson of sinne that he can breath nut no other but corrupt stinch Then when the Minister or protestant apereth to men outwardly to doe some good workes in preaching his new Gospell to his audetours or in giuing the coÌ„munion to anie man and in the meane time as Caluin affirmeth his mind is full of hipocrisie false obliquitie and wrapped in Malice wherefor should wee giue eare to his Preâ—cding or beleeue him beholding that with such â—eceitfull hypocrisie and malititious mind he can â—reath out no other thing but corrupt stinch of â—eresie Therefore wee can say no thing more Iustly to â—he Minister then that which Christ said to an Euill seruant I Iudge the by the words of thyne â—wne mouth o naughtie seruant because the Minister or Protestant doth confesse his owen â—alece and hypocrisie where with his mind is inâ—ected euen when he appeareth outwardly before â—en to doe some Good workes according to the doctrine of Caluin which coÌ„mandeth all Ministers and Protestants to hold this vndobted truth as a sure foundation of Religion which can not be shaken by the Engine of man You see here most truly how their Iustifiing faith is but an abhominable sinke of all Mischeefe which can breathout no other thing but corrupt stinch of heresie philipe Melanchthon Luthers faithfull achates confirmeth this doctrine of Luter and Caluins whin he writteth in locir ano 1501. Tit. de peceat saying Stfolsoreth therfore that all the workes of men as much worthie of praise as you please are nothing Cztse but sinnes as wortbie of death otherwise deadly sinnes So wee will conclude wiâ—h that sentce of Christ which sayeth the good tre is knowen by the good fruits and the Euill tree by the Fruits Mat. 7.17 considering than that all the fruits and workes of their Iustifiing faith are but fillâ—nesse vnclaÌ„nesse false obliquitie deadly sinnes and malitiousnesse of mind which can braith out no other thing but corrupt stinch you may easily Gather that such a Iustifiing faith is no thing else but an abhominable sincke of all mischiefe a corrupt so untaine full of poysoned springs a naughtie tree whose venemous fruits doe Euidently shewe the pestilence of the soule from whenec they doe deriue Hovv the protestants haue no true Reltgion of God but of Sathan because that all the fruits and good vvorkes of their Iustofiing faith are nohting else but deadly sinnes as vvee haue prooued in the former Chpter according to their ovvne docrinte in vvhich consisteth the seruice of Sathano not the seruice of the true God of heauen CHAP. LX. BEcause God is the Creator collator and conseruatour of all good things soueraigne Monarch of heauen Earth soueraigne hoÌ„nour â—eruice and obedience is Iustly due to his heauenly Maiestie therefore he coÌ„mandeth vs to adore and â—ruice and obedince Deut. 6.1.13 Mat. 4.10 â— Tit. 1.17 heb 5.9 so Religion is a vertue wheâ—by wee serue God according to the rules sette â—oune by him in the olde and New Testament That this seruice consieth in good workes acâ—table vnto God not in deadlly sinnes which â—e hated by God