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
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
owen wyfe and his Brother M. Gauiâ— Dowglas did see Sathan keping the Bishops studie in his absence who was supponet to be his Doctour in his presence as he was to Luther before him The said Bishope is full of crafte and deceite which he practised both agains Catholiques and Protestants his pride is Intollerale as he did chiefly shew when he wold nowise be content with his Brother Gauin vntill the time he did cry him pardon sitting vpon his knees in the Councell house fore a litle dissobedience which truly weighted in it selfe was no fault at all his malice lichâ—oie and Gluttonie are Euident to world which are the proper qualities of a profaine Bishope meete for the protestant Religion OF M. Bartholl Robertsonne Mininster of Rynie CHAP. XXXI MAster Barthole Robertsonne Minister of Rynie for the time made a wifes Testament after she was dead more for her husbands CoÌ„moditie and his owen then Iustice require in causing his owen man with fained voice to speake be hind the Dead wyfe as it hade beene the wife her selfe for such distribution of her Goods as the Minister hade Informed his owen man to say This trecherie was prouen against him and him selfe depriued he made no conscienece likewise to abuse Ihon Baxters wife in Elgine by his adulterie and when he wes reprooued of that dshonestie he answered and said that he played but a litle wanton ticke and gaue her but a Checke by the way Beholde the fruits of this new Religion without anie Conscience before God or shame before man there be tow Reasons wherefore they account no thing of mortall sinnes the first is that a man hath no free will and Inherent grace to resist such tentations but when the tentation cometh they say that they must yeelde vnto the same of necessitie because the CoÌ„manddments of God are in possible to be kepet chiefely this coÌ„mandemants which is concerning the concupissance of flesh The second Reason is as they say that for the respect of faith which they haue in Christ neither the sinne of Adulterie homicide thifte or anie other deadly sinne is Imputed to them as deadly sinnes but as veniall and Euen in the meane time that they are Iniust and full of such mortall sinnes in them selues that they are made Iust by the Iustice which is in Christ apprehended by their faith This in the doctrine or all Proestants and puritans and Cheefly of the Puritans see caluin lib. 3. Inst cap. 2. sect 2. VVee may adde the thrid reason which is as they say that they are not bound in conscince to keepe anie lawe that is Either of God or man but that they are made free from all Lawes in their consciences by theis faith in Christ and libertie of their Gospell so you may see how their life and doctrine goe soundly together accordinh to the heresie of the libertins which haue no Religion Indeede but an outward shewe of fained Godlinesse Euen in their most zealous profession to decrue the world Of Makovvly Minister at the Church of kinnimore CHAP. XXXII MAckowly Minister at the Chuch of Kinnimore the CoÌ„munion being Ministrea-Ministreaed to the people saide to some of his friends Elders and Officers of the Church that there was a Rosted Gouse in the Ailehouse and Asmuch bread and wine after the CoÌ„munion as was necessarie to eate and drinke with propertion to the same so at the Ministers persausion they consumed the Goose with the CoÌ„munion bread wine which were resting after the action in the Church Now I will aske of them yf they hade faith in Christ when they did eate the rosted Goose with the CoÌ„munion bread and wine which did rest after the action as they hade befor then I say that they eate Christ by the same faith as really with the rosted Goose and CoÌ„munion briad and wine together as they did before with the CoÌ„munion bread and wine alone for somuch as faith Reacheth it selfe vp to Heauen to receiue Christ there sitting at the reght hand of God the father and not to the CoÌ„munion bread and wine to receiue him there with a corporall mouth within the compasse of their Sacrament according to their doctrine Yf they will reply and say that they hade faith habitually and ot actually in Christ because the dead Eliments that is the rosted Goose with the bread and wine could not stirre vp their faith actually to beleeue in Christ without the word Ioyned to them to quicken them as the soule doth the Body Then I will thus argae aginst them yf the Minister in the meane time they did eate the rosted Goose with the bread and wine Ioyned the word to the dead Eliments that is to the rosted Goose with the bread and wine to quicken them as the Soule doth the Body saying Bretheren in the Lord you must recall to memorie that Christ did shedde his blood vpon the Crosse for remission of your sinnes sitteth presnnly at the right hand of God and from thence shall come to Iudge the quicke and the dead who likewse hath created ordained this rosted Goose with the bread and wine to nurish your Bodies corporally as the Body of Christ nurisheth your Soules Spiritually eaten by faith The must confesse that they receiue the Bodie of Christ as truly by actull faith in Eating the rosted Goose with the bread and wine as they did before with the bread and wine alone For so much as their faith is al 's free to goe vp to Heauen to Christ their Spiritually in eating the rosted Goose with the bread and wine as it was in receiuing the CoÌ„mumion bread and wine alone before and no more stay made to faith to Exercise her office in their action then in the former vnlesse they Graunt some vertue to be in the Comunion bread and wine which maketd them to recerue Christ more Effectually then is in saith it selfe which thing they will neuer graunt because that all the Purians affirme that there is no other recciuing of Christ but only by faith in a Spirituall forme without receeuing of him in the CoÌ„munion bread and wine with corporall mauth Thus you see Euidently how there is no difference Indeede betweene theire CoÌ„munion and a prophaine banquete prepared in a Tauerne or Inne for the corporall Sustentaion of men or a Iewish CoÌ„munion which is without all vertue grace to cure a sicke Soule for they agree all in that point of Religion that Sacraments giue no Spirituall vertue or grace to the receiuer but that all vertue and grace of Iustification and remission of siinnes are only obtained by faith in Iesus Christ and not by the Sacrament or good workes Now to conclude this purpose wee affirme that their faith is as Effectuall and true in Christ when they eate the rosted Goose as it wee when they reciued the CoÌ„munion so wee say that they receiue Christ by the selfe same faith as truly when they eate the rosted Goose Ioyned with
Tom. 2. respons ad confess Luteri fal 450. thus writting Lutherus suÌ„mus a st blasphemous is Luther is blaspheÌ„eus in the highest degre a shamelesse kailleer a furious man bestraught in mind possessed with a Deuill ablockeheaded fellowe a foule loathsome swyne Inuading the Glorie omnipotent power pure vertiie and diuine Essence of God by manifest furie and Extreame blasphemie on heretque Incorrihlte a false Imposture dceiuer of the world a great deale worse then Marcion the haretque which did diny that Christ hade a true naturall bodie This is the concord which is betweene Luther and Zuinglius who were taught in the Night by two Spirits which as you may Easill see were tow Deuills stirring vp these tow pillars of this newe Reiigion to contranous heresies THE LV. Chapter shevveth hovv their liues and morall Doctrins teacheth the heresie of the lebertens hovv no man is bound in Conscience to keepe the lavve of God or yet of men because they that they are made free from all lavves by their faith in Christ and libertre of their Gospell and conseueutly that sinne is but an false Imagination of man and ech one may doe vvhat he listeth vviehout â—ffence of God and nothing may Condemne the man but only Infidelitie CHAP. LV. NOw behold Protestant what Edification thou mayest find in the liues of Luther Zuinglius caluin Beza Bucerus oc co Lampadâ— Knox and others such like which were accoâ—ted to be the Pillars and foundatours of this â—w Church yf thou wist niligently viwe their â—me of life thou shast nothing worthie of praise 〈◊〉 to be Imitated by vs but contrariwise thou â—est find manis thing abhominable and to be â—asted and abhomrred by all good Christians 〈◊〉 it please you to viewe Luthers life you shall fiÌ„d â—each of Vowes made to God abhominable polâ—on in a Sacrilegious bedd betweene an apostata â—er and Apostatesse Nunne a Monstrous coniâ—ction of tow abhominable persons aganinst the â—e of God and man and how he could no more â—raine him selfe from venus Game then he â—ld doe from spitting how he did resist his coeâ—nce the space of ten yeeres to Embrace his ererrours and Giue councell to others to doe thâ— like how he did abrogate the Masse at Sathaâ— persuasion and so choise the enemie of God anâ— man to be his Master so that you may know thâ— holynesse of this blacke Gospell by his pestiferoâ— Doctrous which did teach him his lessone Yf you please to behold his doctrine you shâ— see how he relsaleth the raines of the concupissaÌ„ to all abhominable crimes of the world withoâ— all pricke of conscience feare of God or shame 〈◊〉 the world For this he writteth in his booke Intituled 〈◊〉 Captiuitate Babilonia cap. baptismo thou seâ— how riche the Christion man is who willingly 〈◊〉 not loose his Saluation vnlesse he will not beleâ— forno sinne can condeÌ„ne him but only Infidelitâ— Againe in his booke de liberate Christtiaâ— writteth that on good workes doe make a goâ— man nor Euill workes an Euill man So after this sentenee of Luthea you may 〈◊〉 what you list for a man is no better for goâ— workes nor worse for Euill according to 〈◊〉 doctrine Againe he writteth in that same booke of Câ—istian libertie that on Euill works may make man Euill or worthie of damnation but 〈◊〉 Infidelitie Ahaine in Sermon doe nouo Testasten to â—eth thus Caueamus a peccatâ— sed multo magis a bâ— Operihus tantum attendamus dei promissionem et fidâ— that is to say let vs take heede hrom sinne but â—uch more from lawes and good workes and â—tend only to the promise of God and to faith Againe he writteth in cap. 2. ad Galat. that only â—ith is necessarie to make vs Iust all other thnihs â—e fre and Indifferent neither CoÌ„manded or yet â—rebiden Ibidem he writteth yf thy conscience â—cuse the that thou hast sinned answere I haue â—ed then God will punish and condemne thee 〈◊〉 but the lawe affirmeth the same but I haue no â—ing to doe with the lawe where fore because I 〈◊〉 made free from the same by Christian libertie Againe in his booke of Christian libertie writâ—h that Nullo opare nullolege homini Christiano opus est â—n pea sidem fit liber ab Omnilege the Christian man â—th no neede of any worke or lawes because he made free from all lawes by faith As Luther maketh all men free from all lawes 〈◊〉 God and not bound in conscience to keepe the â—e to Establish his Iustification by only haith 〈◊〉 doth he affirme that no man is dedfull in Conâ—ence to keepe the lawes of temporall princes â—cause sayetd he that each man is made free from 〈◊〉 keeping of all lawes by their Christian liberte 〈◊〉 faith in Christ For thus Luther writtetd lib. de cap. tiuii Babiâ—ca cap. de Baptismo hy what Righi doth the Pope â—rine lawes vpon vs who gaue him power to â—ust vs in Captiuitie the libeâ—tie which si giuen â—s by Baptisme Neither the Pope Bishope or any other mortall man hath power to bind any Christian with the lawe of a sillabe vnlesse it bâ— the mans owen consent Thus you see how Luther affirmeth that no Christian man is bound in conscinc to keepâ— the lawe of God or man that is of Spirituaall anâ— temporall Princes Hovv Caluins life and Doctrine carie avvay Inconstant soules to plaine Infidciltie CHAP. LVI CAlvin auoucheth the same doctuine witâ— Luther for first lib. 2. Inst cap. 7. sect 14 he writitteth thus of the lawe of God that is thâ— ten CoÌ„mandements Nune Ergo quoueam Now therâ—efor because the lawe hath an power towards thâ— faitfull not such an power as may bind their conâ—cience with any accurse Infra or to make theâ— affrayed confounding their consciences condemÌ„â— or destroy the aransgessours thereof And againe lib. 3. Inst cap. 19. sut 2. writâ—tetd that the lawe hath no power in the conscincâ— of the faithfull to accuse them before the tribunaâ— Seate of God Ibidem sitth the lawe leaueth oâ— man Iust or Righteous before God either wee aâ— Excludede from all hope of Iustification or thaâ— wee must be made free and loosed from all lawe and so that there is no reguard of good worke thus much concerning the law of God As concerning the lawe of man Caluin bib 〈◊〉 Inst 19. sect 14. writteth thus after long diputi◠〈◊〉 Christian libertie fam uero cum is no wee thereâ—e sith faithfull consciences hauing receiued â—ch prerogutiues of libertie as wee haue aboue â—te foorth wee conclude that they are Exempt â—m all power of men Infra paul declareth â—at Christ is destroyed vnesse our conscience â—nd fast in their libertie which verily they haue â—st yf they will at the well of man be snared with â—e bondes of lawes and ordinances Melanch then in confess Augustana and his â—ologie for the same the rigorus Lutherans of â—xonie in confess Altem bergensi doe Subscribe â—e same with Luther and Caluin Thus Protestant
thou mayest see Euidently â—w Luther Caluin with their broad doe sette â—de the lawe of God man with all good workes 〈◊〉 Establish their Iustification by only faith sith 〈◊〉 man is bound in conscience to keepe the lawe 〈◊〉 God according to this doctrne to what purâ—se should any man paine hime selfe to worke â—od workes seing that he is not bound in conscâ—ce to doe the same or yet can he hope for any â—uenly rewarde at Gods hands for such things 〈◊〉 Moreouer yf no man be bound in conscience 〈◊〉 keepe the lawe of God according to this docâ—ne no man shal be bouÌ„d in conscience to worâ—pe honour and serue God as is coÌ„manded in 〈◊〉 first Table â—ikewise no man shall offend God when he lyeth â—th his Nighbours wyfe when he taketh away his Nighbours goods when he bee â—ayetd his Masâ— when he foreswearete him selfe for anie world coÌ„moditie when he stayeth his Nighbour to faâ—ssie his wreâ—td or coÌ„mitet any other cryme agaiâ— the lawe of God or man because he is not bouâ— in conscience to keepe such lawes and worke goâ— workes as wee haue shewen aboue according 〈◊〉 the doctrine of Luther and Caluin but all 〈◊〉 shal be free to doe what they please by Christ libertie without the controll in of any lawe â—itâ— diuine or humaine ar yet of any conscience Thus thou seest that these Newe Gospellers 〈◊〉 open the Gatte of mischeefe release the vaines 〈◊〉 concupissance to all horrible crimes by the liberâ— of their Gospell Besides these things this dotrine of our herâ—ques taketh cleane away all sinnes because tâ— sinne is no thing Else but a transgression suâ—ing or declyning from the lawe as the Greâ— worde Vom Imporâ—eth 1 Ihon. 3 〈…〉 there is no lawe which bindeth the consciences men there is no transgression of the lawe thâ— is consequently no sinne at all as S. Paul witâ—seth Rom. 4.15 which is the very herisie of 〈◊〉 libertins Children Engendred in the smokeâ— Luthers and Caluins heresies abaue mentioneâ— So thou mayest Euidently see how the Doctrâ— of the Protestants and Puritans doth lead 〈◊〉 soules vnawares to the enter of atheisme 〈◊〉 of Infidelitie VVhen M. welsche in the second pairt of his â—ly obiceth to vs that manie popes did lead an â—godly life wee answere and confesse that in the â—urch of God there be white and chaffe mat 3. 〈◊〉 good and badde fishes Mat. 13.48 some â—edde with the wedding Garniemt others not â—edde with the same Mat. 22.12 some theâ—e goats Mat. 25.32 foolish Virgins some wise â—th 25.2 some Veshells of honnour some of â—tumelie 2. Tim. 2.20 some Reprobate Mat. 〈◊〉 14. augast Tract 45. in Ibhannem at lib. cont cresâ—um cresconium cap. 34. and amonigst the rest a â—ditor Inddas amongst the Apostles Mat. 26. 〈◊〉 wherefore as the faithfull Apostles should not â—onemned for the Prodition of Iudas Right â—he holy Apostles docours the holy Martires 〈◊〉 virgins of the Catholique Romaine Church â—uld not be condemned for the leud leues of â—ers Albeit some of the Popes in their owen proper â—sons haue ouerseene them seules in their dutie â—ther mortall men doe yet they haue not comâ—ted such crymes as welsche affirme them lynâ— to haue done And because it belongeth not to my purpose at 〈◊〉 time to Examine seurallt all welsches forged 〈◊〉 Malitious detractions in this behalfe I will 〈◊〉 sette doune tow Examples for all the rest â—reby the Indiffernt Reader may by the Euidâ— lyes sette doune in these two Examples by welsche coniectuae his forged lyes and malitioâ— detractions in the rest of the Popes liues detractâ— by him malitiously As concering the first Example it is of Popâ— Iane which welsche alleadgeth to hau deceiâ— fully cropen in the Apostaicall seate and likewâ— in her Papall dignitie to haue conceiued aâ— borne an Childe To knewe this to be a forged lye and Euideâ—able let the Reader Read Cardinall Bellarmiâ— lib. 3. deponti Kom cap 24 where he prooueâ— this triuth as I ascerten it to be The. 2. Example is of Pope Grehorie the 〈◊〉 where welsche bringeth in a false Schismatiqâ— called Bennâ— to accuse the holy Pope Malieusâ— as the Iewes brought in a falle witnesse to accuâ— Christ our Sauiour and to see the light of thâ— purpose Read Cardianall Bellarmine lib. 4. â— Pontif· Rom. cap 7. and you shall find all thinâ— in this behalfe as I ascetaine them to be welscâ— liewise a malitiouse detractour and forger of lyâ— But wee haue that aduatage of the Protestants Puritans that the Doctrine and liues of the hâ— Pastours and Doctours Martires and Virgins the Catholique Romaine Church were coÌ„firmâ— by diuine Miracles which is the Infallible testiâ— onie of God and their festuall dayes celebratâ— yeerely for the same respect by the Catholiqâ— Romaine Church for a testimonie of the Reliâ—ous hoâ—oâ—s due to their holiness as to the faithâ— Instruments of the holy Ghost true seruants and friends of God But when our Protestants Puritas wold haue confirmed their false doctrine by false Miracles and thus to make as much as lay in their powere God an false God and false witnesse God did tourne their attempt to their owen shame and reprotch when Luther did Endeuour him selfe to cast the Deuill out of a possessed persone the Deuill did chasse him away Staphil apolog 2. Genebrard lib. 2. Chonogr anon 1545. VVhen Caluin did attempt fainedly to raise a man from death to life for confirmation of his false doctrine he did kill a quicke men by his hypocrisie according to the Iust Iudgment of God Bolsecus in vita Caluine Likewise knox the chiefe minister of Scotland Preaching in S. Gills Church in Edinbrughe did suffer such a publique sham before the people that his face did tourne in his Necke as such that did see that Monstrous sight did aelate the hame vnto my selfe Thus as Erasmus sayeth since time they did beginne their new Religion they could nuer cure an lame Horse of his disease And concerning their liues yea the patriarchs prophets and Pillars of this now Religion which haue them seluer out for the to reformers of the world and as faithfull guids to Heauen were of such abhominable detastable liues that no man shal be able to find out more malitious treasons Cruell seditiions horrible slaughter of Church men perturbations of Realmes such pactise of Necromancie and forcerie adulterie simonie spoling of Church men and Catholique RoÌ„aines of their goods and Guere then was done by Luther ZuiÌ„ngllsus Caluin Beza Knox King Henry the Eight in England and by suchlike others which did defend them in their Malitious deeds as you may see in the historie of Surius Genebrard lib. 2. Chronogr Bolsccus in vita Caluene et Bazae Stephilus in his Apologie Doctor sanderus in sellise mate Anglicano stanislcans Rescus polonus lib 2. de atheismis et phalarismis Euangelicorum M. Nicol Burne in his Dispution Against the Ministers of scotland and others which haue
written the histories of our dayes For not their abhominable libes aboue mentioned but also the spirit of contradiction which is amongst them silues in grunds of Saluation doe Euidently shewe vnto vs that they are send from Sathan author of all discord and dissention and not from God which is only cheefe Prince of peace and concord in doctrine of Saluation but also the conseruer of the same in his Church by the perpetuall assistance of the holy spirit Ihon 14 16 â— 12 and continuall succession of Pastours Doctours which keepi the flocks of Christs sheepefolde in vnitie of faith from circumuention of Erruaur as S. Paul writteth Ephes 4.2 yf it please the thou mayest see the these things plentifully prooued in our booke Intitled the hunting of the Foxe Besides these things they haue not only made men free as much from obsruaton of the lawe of God as of the lawe of man by the pretended libertie of their gosepll IustificatioÌ„ by oÌ„ly faith but also they Endeuoure them selues as much as lyeth in their power to aboliish and disanull the lawe of nature or light of Reason which is called conscience that thus by degree degree descending more and more to Hellish Pitte profound they may carie away the soules of men more craftelie â—hy the hellish lure of crrnall libertie from the true seruice of God and open the broad gatte large way to all delidght of sinne ane mischiefe which leadeth to perdition as Christ did forewarne vs in his Eungell For better Intelligence of this purpose wee must declare the qualities and condititos as much of a sound as of a wounded conscience to the end wee may know how a good men of a good treasure dotd bring out good things and how an Euill man out of an Euill treasare doth bring out euill things The wise man sayeth that the conscience is a light which shewth vs the way of life where wee shouuld goe liewise the way of perdition from which with all diligence wee shoud declion because and all the lawes of the world are but streaÌ„es which flowe from the fountarn of Reasn and â—eemes which deiue from the light of conscience which is the Eye of the soule yf wee make our seules free from the obseruatin of all lawes wee must also foresaine to followe the light of vpright Reason which is the mistresse and Queene of all ciuill lawes approoued amongst the sonnes of men The ten morall CoÌ„mandements of God are nothing els but a declaration of the lawe of nature which is the light of Reason when the Prophete Dauid pâ—ieâ—teth to himselfe who shewe vs good Euill he answereth againe that the light of Gods countenace that is a prâ—hticipâ—tiâ— of Gods Eternall wisdome is printed and Engraphed in our vnderstaÌ„ding which light sheweth vs these good things which are to be done and what Euill things are to be Eschneâ— Because as Gicero sayeth Magna est vis conseienciae in wramque partem great is the force of â—onsâ—â— in â—ith the 〈◊〉 that is both in good and Euill wee must shewe what actions the conscience of man which is the lawe of nature hath both in good and Euill The first is it sheweth vs the good that weâ— should doe psal 4.7 Rom 12.15 Secondly when we doe will it defendeth vâ— against 〈◊〉 â—tion of Euill willars 1. cor 4 â— 3.4 Thirdly it is a constant witnesse of our sidelitie Rom. 9.1 Fourtly it rewardeth vs with Ioy and conâ—eâ—ment after wee haue done well prouerb 11.5 Fyftly it Engndreth much hope and confidence â—n God 1. Ihon. 3 21. But in all Euill things hath contrarie actins First it sheweth the good things which wee â—hould doe and likewise Euill thinge from which â—ce should decline and binnetd vs by her power â—nd authoritie to doe good and decline from Euill psal 4.7 Rom. 2.15 Secondly when the man doth against her lawe â—nd direction she accuseth him of dissobedience Eccles 7.23 Rom 6.16 Thridly she condemneth him of guilte cryme â—ap 17.11 tit 3.10 Fourtdly she punisheth him for his misdeed like â—gnawing worme without any rest Esay 51.8 Fyftly she bringeth Euill men to dispaire of â—reat crymes as it is menifest in Caine. Genes 3·â—3 and Iudas mat 27.8 Thus you see how conscience is a pedagogue â—hole master which God did gue to teach vs our â—utie hold vs in awe and trresie vs faom the delâ—ght of sinne eun then wben Secrecie promiseth â—ecuritie to defend and reioyce vs whn wee doe â—ell and to accuse and condemne vs when wee â—e Euill VVherefore yf men and wee men be persuaded 〈◊〉 their consciences that no man hath freewill in â—e Inward action of the soule to eschue sinne and â—ake Election of vertue but that all humaine â—tsions are designed and destinated to an end by Gods Secreote direction or that the cooÌ„mandements of God are Impossible and farre beyond thâ— reach of mans power or that all Christians are made free from the obseruaition of all lawes iâ— much diuine as haumaine as all Protestants and Puritans teach by the libertie of their Gospell Then when soeuer a Gentlewoman is tempteâ— with the the lust of flesh a man with reunge 〈◊〉 seruat with couetosnesse of his Masters goods 〈◊〉 Merchant with deceite in buying selling a falsâ— witnesse with periuÌ„ie lawe to Iudge wrangous◠〈◊〉 she for bryberie they shal haue no more scruple iâ— conscince to coÌ„mitehomicide thifte adulterie periurie treason with all such horrible crimeâ— when they may Eschue the penalities of Prinies â— rullers then Beasts haue to drinke watter and eaâ— their meate when they are vrged by hungare anâ— thrist You see now how the doctrine of our Proteâ—tants and Puritans is altogether fauourable for tâ— aduancement of sinne and vice with the abolisâ—ing and destruction of vertue likewise howâ— leadeth away sillie soules from the true seruice 〈◊〉 God to the center of atheisme gulfe of Infidelâ— Hovv the Iustification of Protestants by only faith standâ— vvith all Deadly sinnes of the vvorld except only Incredulitie CHAP. LVII LVther libe de captiuit Babilonicae cap. â— Baptismo thus writteth thou seest how riâ— â—he man Christian is that Euen willingly he can â—ot loose his saluation how great soeuer his sinne â—e vnlesse he will not beleeue for no sinne can conâ—emne him but only Incredulitie Here you see that their saith in Christ wherebe â—hey are Iustified standeth with all the sinnes that â—an can comite in this world as homicide thife â—duluerie peoiurie saeriledger treason deceit â—ioleie oppressioo scisme hypocrisie detraction â—f their Nighbours good same dissobedience of â—hildren to their parents of subicts to their Prinâ—es of seruants to their Masters pride Enuy des â—ight Malice couetousnes of their Nighours goâ—ds seruants or other things suchlike so that â—he coÌ„mtting of such sinnes can not condemne â—he Baptised christian which beleeueth in Christ â—ut only Infidelitie VVherefore it is that these sinnes can not â—ondemne them because say they that the
Iusâ—ce of Christ which they apprehend by faith â—ydeth all these sinnes so that God will not Impâ—te them to such as comite them Caluin subscribeth with Luther this same doctâ—ine lib. 3. Inst cap. 14 sect 12. thus writting â—ur corruption vncleanesse being couered with â—he puritie of Christ are not Imputed to vs but â—eing so luied and hidde they shall not come to â—he Iudgment of God to aecuse vs. Caluin sheweth by this opinion as Luther did â—efore him that their sinÌ„es being hidde couered by the Iustce and puritie of Christ apprehended by their faith shall on t appeare in the Iudgment of God to accuse or condemne them likewise he teacheth that the abhominable filth vncleanesse of sinne which maketh the man reseauble vnto Sathan doth still remaine within their soules only hidde by the Externall Iustice of Christ aâ— yf you wold couer an blacke Ethiopian with a white garment Externalâ—y you see than what a malitious spouse full of corrupt stinch the Protestant soule is to Christ the beutifull some of thâ— liuing God which is an abhominable thing to bâ— hard Caluin in anitidoto concile Triden tmisess 6 can 18. writteth that some seede of the true liuely faith remaineth still amongst great deadly sinnes Yf their true liuely faith abideth amongst greaâ— deadly sinnes then they may doe what they list because their faith will Iustfie them in the middeâ— of their great deadly sinnes by the apprehensioâ— of Christs Iustice which hid then sinnes that theâ— come not to the Iudgmen of God for to accuâ— them Is not that a pleasane libertie they take tâ— selues to coÌ„mite all sinnes without scruple of conâ—cience or any other repeâ—hension Caluin algane lib 3. Inst cap. 2. sect 3. sayeth beholding that Christ doth Iustifie vs not by apâ—probation of our proper Innocencie but by Impâ—utation of Christs Iustice wee are Esteemed to bâ— Iust in Christ who are Iniust in our selues You see sinne and Iniquitie doc still remaine â—n the Protestants soules Euen when they are â—ustied by the Imputatioa of Christs Iustice whiâ—h they aprehend by faith so you may behold â—hat all kind of sinne Impietie Malce hypocrisie â—nd Iuistice may stand with their Iustification by â—nly faith in Christ a faith foresuith very meete â—o Nurish theeues adulteaers homieids Trayteâ—rs hypocrits falsefiers of their faith becuse they â—oÌ„mite all these sinnes wiâ—h many others without reprehen sinne in the Iudgment o God or good consciences according to the former Doctrines of Luther and Caluin Hovv Iustification by only faith doth contemne all good vvorkes vvithout all ferre of God to coÌ„mite Euill vvorkes vvhich are pleasant to the sinner CHAP. LVIII FOr probation of this point Luther lib. de libert Christiano thus writteth good workes make not the man good nor Euill workes the man Euill so according to Luthers doctring good workes and Euill are both Indifferent because they can neather make the man good or Euill helpe or harme him therefore the man needeth neuer to paine him selfe to doe anie good workes or likewise feare to doe any Euill workes because they can not make him worse then he is but to doe anie thing which liketh him beest whether it be good or Euill for it is his only faith Christ which maketh him Iust and acceprable vnto God or Euill for it is his only faith in Christ which maketh him Iust and acceptable vnto God not his good workes for as his good workes con not helpe him so his Euill workes cannot hinder his faith to Iustâ—fie him wherefore a man may doe what he listeth without hurt of his Iustification by only faith this is the libertie of their carnall Gospell Caluin taketh Luther by the hand in this matter lib. 3. Inst cap. 19. sect 2 thus writting for sith the lawe leaueth no man Iust or righteous aither wee are Excluded from all hope of Iustification or wee must be made free and loosed from the lawe and so that there be no regarde at all of God workes Thus you see to Estabish his Iustificaton by only faith he affirmeth that no man should haue regairde of good workes but to haue recourse only to his faith which Iustifieth him by the apprehension of Christs Iustice without Regaird of good workee Luther againe in sermone de nouo TestameÌ„oâ— siue de missa thus writteth caeuamus a peccate sed dmulto magis a legilus et operthus bonis tantum attâ—edamu Dei promissionem et fidem That is let vs takâ— heede the keepe our selues from sinne but much more from the lawes and good workes let vs only haue the Eye of faith and our mind fixed vpon the promise of God so Luther will haue the man to haue no regaird of good or Euill workes but only to considder the promâ—se of God by his faith Luther againe in sermone eodem sie deus dilexit mundum this writeth because the way is straite which leadeth to heauen thou must be made slender and then yf thou woldest enter thereby and â— litle aftre yf thou wilt come charged with sacks full of good workes thou must lay them doune othtwâ—see thou canst not enter in at the stratite way Luthers Disciples in Colloquio Altembergnsin affirme that wee should praie to prseuere in faith to the end without all good workes Caluin lib. 3. Inst cap. 19 sect 2.4 7. wrtteth that where there is any assurance of Iustification there should be no regaird of lawes or good workes and that all externall workes are Indifferent to their Iustification for they can neither helpe or Impaire the same so you see how their Iustifitatian by faith destroyeth all good workes as not â—eedefull to the same Hovv the faith of the Protestants is an abhominable faith and sinkefull of all mischiefe corrupt fountain ' vvhence manie vennmous springs runne out a naughtie ore bearing fruits full of poyson and abhominateon CHAP. LVIIII THis assertion of ours is manifest by their owen Doctrine before all things you must â—nderstand that there is no thing so odious and abhominable before the Eyes of God as sinne is â—or sinne was cause that God did expell the â—ebellious Angells out of Heauen sinne was cause to banish Adam with his Posteritie out of paradice sinne is the cause of all the pouertie siceksse trouble and miserie when by men are wexed tossed and tormoilled in this mortall life besides these things it is cause of damnation of manie millions of soules so that the most perrillons and dangerous thing which is in this world is that thing whence doth proccede because that sinnes is cause of all mischiefe which doth fall vpon man Now to shewe that these Iustising faith is that naughtie tre as wee haue recited aboue Deadly sinnes the venemous frits thereof it is thus prooued by their owen doctriae Luther Patriarch to all the heretiques of of ouâ— age in Assertâ— omuium aatâ— suor art 51.32 coÌ„â—afterrmerh boldly that omrria opera Instoruim sunt peceata mortalia that
about like beutifull pearls in his cheeke bones the breath of his mouth sweete and odoriferouis like the sweet smelling sauour of coÌ„nall and odorifeoouis flowres his â—eeke pleasantly shapen whinte like geancing Ioyrie and since a blacke stinching bodie to be Ioyned to this beutifull head full of virulent vlcers Pestiferous byles the Members leggs and armes thereof full loothsome Scabbes and venemous â—oiches from whence doth flow a filthie matter with a corrupt stinch defilling the aire round about wold you not thinke such a man to be one of the most deformed Coeatures that can be Imagined in this world Truly this is the pleasant forme and shape which they Protestants giue to the sonne of God when they make him head of their Church which is all â—eoamed and more blacke then an Morian or Ethiopian full of corrupt stinch by the pestilint â—oyson of deadly sinne which neuer depairteth â—ut of their soules as wee haue proouen aboue by their owen doctring for they take away all Inherent grace which nurgeth the soule from all deadly sinnee and maketh it holy beutifull and Iust before God to Establish the their Iustification by only faith whereby the apprehend Christs Iustice to hide ther filthinesse Imundictitie and corrupt stinch of deadly sinnes which defilâ— thier souls In this Monstrous paterne sette doune abouâ— tow things are to be considere the beutitfullneâ— of the head and deformite vncleannesse of the bodie the beutifullnesse of the head beloneth tâ— Christ the sonne of Gode wheme they alleadge tâ— be the head of their deformed Church The blacknesse vncleannesse and corrupt stinch of thâ— bodie pertuinie to the Church of the Protestanâ— which they alleadge to be the Misticall bodie â— Christ because S paul colloss 1.18 writteth thâ— Christ is head to the bodie of the Church As concerning the beutifullnesse of the heaâ— which is the sonne of God which they alleadge â— be head of their Monstrous and poluted Churâ— ther is no question thereof because he is more bâ—utifull then all the sonnes of men psal 42. full grace and truth Ihon. 1 14 without all blamish spote of sinne Ihon. 8.46 1. pet 2.22 by thâ— also he is the brightnesse of his fathers gloâ— heb 1.3 As concerining the Monstroues of frome of thâ— deformed Church it is Easely prooued by thâ— owen doctrine and beeause they affirme as â— haue prooued aboue that all their good worke deadly sinnes and that deadly sinne doth neâ—er depairt aut of their soules wee must declare â—har damnsble fruits Effects fleow from deadly sinnes and then you shall see Euidently what a Moustrous thing it is to Ioyne such a pestiferous Church as theirs is to be a Misticall bodie to Iesus Chist the beutifull sonne of the liuing God Before all things is maketh the man Ennemie to God plal 91.10 Thy Enemies o Lord shall pirsh and all these that wire Imiqiutie shal be destroyed â— say And I shall ease my selfe of my adueresaris â—nd auinge me of my Enemies Secodly dead sinne maketh the man to Incurre â—he curse and Mulediction of God psal 118. â—1 they are accursed which transgresse the coÌ„madement Mat. 25.41 Depairte from me you that â—re accursed vnto Euerlasting fire for I was hungâ—ie and you gaue me nor to eate ca. Thridly it maketh the man slaue and naught â—he Childe of Sathat Ihon. 8.44 you are of your â—ather the Deuill and the desires of your Father â—ou doe 1. Ihon 3.8 who worketh sinne is of the Deull Fouruhly deadly sinne as hells Infernall dart â—oundeth the soule most cruelly luc 10.30 a â—erten man full amongst theeues they Robbeth â—im of his rayment wounded him depairted â—auing him galfe dead The Deuills are the Theeues which did spoile the â—ule of Inhererent grace the spirituall Garment of the souse of all his merits and good workes and likewise did wound him deepely in the soule with deadly sinne which is hells Infernall darte Esay writteth to this purpese 5. saying wherefore should you be smitten aty more for you fall away more and more the whole head is sicke the whole heart is Heaune from the sole of the foote to the head ther is no thing whole their in but wounds and swelling and sores full of corniption they haue not beene wrapped and bound vp nor Molified with oyle Behold the Infernall wounds of deadly sinne which is hellish dart manie sores full of stincâ— and corruption Perptually resident in the Protestants soules which are not bound vp and cureâ— be the holie oyle of Inherent grace but only couered with an External veale of Imputiue Iustice Fyftly deadly sinne maketh the soule more blackâ— in the sight of God then an foule blacke stinching Ethopian or Morian is in the sight of man lamentations of Iermie 4 8. Now their face and visahâ— is blacker then a coale they can not know them in the streets their skine is withered like a stocke The soule of man by deadly sinne is made aâ— backe as the face of man berayed with Inke and vls dead as a withered brach vpon a tree which beare no fruit at all to the sight of God sixtly deadly sinne maketh the soule full of corrupt stinch in the Noise of God abominable vnto him psal 13.1 They are corrupt and abhominable in their workes plal 5.11 Their heart Emptie and full of solie their throat is like an open sepulchere that is they are full of spirituall stinch corruptioÌ„ and abhomination As a good worke ascendeth vp to God with a sweete sauour odorifrous smelling as the sacrifice of noe did smell sweetly before God so the worke which is adioynid with deadly sinne is like corruat stinch and abhomination before God prouerb 15.8 The Sacrifice of the wicked is abhominable vnto the Lord but the praier of the Iust is acceptable vnto him You see here how deadly sinne maketh not only the soule of man but also his worke is full of corrupt stinch and abhominatian before God Seuintly deadly sinne Excludeth the soule from Entring in the Kingdome of Heauen Mat. 7.22 many will say to me in that day haue wee not by thy name done manie Great workes Miracles and then I will professe to them I neuer knew you depairt from me you that worke Iniqitie This was a true faith in Christ wherby they did â—east out Deuills and worke great Miracles and preach in the name of Christ Neuerthelesse because they did worke deadly sinnes which are workes of Iniquitie their faith in Christ could not saue them but were most Iustly excluded from the Kingdome of Heauen S. Paul likewise 1. cor 6.9 thus writteth know you not that the Iuinst shall not possesse the Kingdom of God doe not Erre neither fornieators nor seruerc of Idolls nor adulterers nor the Effeminate no bugrers nor Theeues shall possesse the Kingome of God These corinthians whome to S. Paul writteth were Christians and beleuers in Christ yet their faith in Christ with such sinnes as are
which spring out from that lawe of Iustice giuen by God residedt in the fouse Hovv the Protestants abolish and vuull that ordinance of God vvherby vve â—re coÌ„manded to praie for grace and Remission of sinnes to Establish their fals Religion and Iustification by only faith Chap. LXVI THE Protestants teach all that the grace of Iustification vvhereby the man is formally Iust is no gifte of grace reident in the soule of man but only the Iustce of Christ Appreheoded by their faith as they alleadge in Christ as vve haue shevven else vvhere before They teach also that the Efficient cause of their Iustification putteth nothing really vvith in the man but is only an action resident in God vnhereby he accepteth them in his sauoura and friendshipe for the only respect of their faith in Christ Thridly they teach that no man is to be Esteemed to be one of the faithfull but such as beleeue vndoubtedly that theey are receiued in the fauour of God vvith remission of sinnes for their faith in Christ Fourthly it is taught by them that they are al 's certen of their Iustifiication and saluation as they are certen that Christ is the sonne of God and that such as vvill not beleeue his ovven Iustification and saluation as he beleoueth Christ to be the sonne of God not to be Esteemed as a faithfull Christian but an Infidell and likevvise that faith is the only true Iustifiing faith vvhereby they beleeue them selues as certenly to be Iustified that is to be receiued in the fauour and grace of God vvith remission of their sinne of God For probation of this point Martiuus Bucerus a Domiean frier Master to Ihon Caluin as Caluin vauntetr him selfe in Colloquio Ratisbonefi vvritteth that his faith makeeth him as certen of his Iustification and saluation as it maketb him certâ—n that Christ is God or the sonne of God and that such as beleeue not the one as cerrenly as the other is not to be Esteemed one of the faithull Caluin his Discple lib. 3. Inst cap 2. seci 19. thus vvritth to the same purpose Saying vere fidelis non est no mam is to be accoundted truiy faitfull but such as are truly persuaded that God is both a mercifull and bounuifull Father vnto him and that the benignititie of God and likvvise have such a confidence in the promises of Gods beneuolence that he may account him selfe most certen of an Infallible Expectation of Saluation Kemnitâ—us in Examen concil Tridant Sesse 6. cap. 12. reproteheth the vniuersall councell of Trent because the said councell teacheth vs that no man can be certen of his Iustification and saluation vvithout an speciall Reuelation of God vvhere he holdeth the contrarie that ech faithfull Christian should hold him selfe certen of his Iustification and saluation Petrus Mattire in his coÌ„ment in the 8. to the Romuines doth Auoch the same· Luther also in assert Art 10.2.12 Melanch then his Disciple in Tit· de fide et in Apoleg confess August Art 4. et d 9. doe all affirme this doctrine of the Certaintie of Iustincation and Saluaton because the Puritant affirme this doctrine of the certaintie of Iustification and saluation more boldly then the Protestants I haue put the Puritans in Rancke before the Protestants Novv considering that these Puritans and Protestanas are alse certen of their Iustification and Saluation by their Iustifiing faith as they are certen that Christ is God or the sonne of God I vvold aâ—ke at them vvhefore they praie God more for the the Remission of their sinnes then they doe praie him to send his sonne for the Redemption of the vvorld beholding also that they beleeue their sinnes to be as truly remitted vnto them as they beleeue Christ alreadie to be send for the Redemption ef the vvorld They haue no more Reason to praie for the Remission of their sinnes vvhich are alreadie remitted by only faith then they haue to praie God for the Redemption of the vvorld because he is alreadie send by God the father for this same respcet Therefore as it is a Blasphemie to praie God to send his Sonne for the Redermption of the vvorld because God the Father hath send him alreadie for the same respect as the holy Scripture and Araickles of our faith doe mâ— Euidently declare vnto vs. as so it must be Ablasphemio and point of Infidebie to them to praie God for the remission of their sinne vvhich they haue alreadie obtained by their faith in Christ because their sinnes are alreadie remitt d by the blood of Christ as it maketh them certen that God the Father hath send his Sonne for the Redemption of the vvorld Thus you see good Reader hovv the Purieans can not praie God for the Remission of sinnes vnlasse they blaspheme God according to their ovven doctrine yf it be true vuhich they affirme by their coÌ„mon doctrine reciteh aboue that their faith maketh them al 's cerien that their sinnes are remitted as they are certen that Christ is the Sonne of God and alreadie send for the Redemption of the vvorld Scondly praier is a Godlie vvorke and painefull Action of the bodie as vvhen the Prophete Dauid said my â—hroaiâ— is become heare vvhilst I did cray to o Lord all the day long â—fal and as vvhen our Lord did vvatch the vvhole night long Therefore vvhen any man obtaineth grace and Remission of sinns by humble and puinefull praier as the publicane did luc 10 10 14 they must confesse that a man is Iustified by good vvorkes and not by only faith yf they vvill say as they doe in deede that all such as are Iustified obtaine grace and Remission of sinnes by only faith in the blood of Iesus Christ and non by any painefull vvorke of praier then they must confesse that all praiers offred vp to God for grace and Remission of sinnes are spent in vaine because that men doe neuer obtaine grace and Remission of sinnes by pracer offred vp to God but only by faith in the blood of Christ so they must likivvise confesse that Christ the â—onne of God hath coÌ„manded vs to praie for the Remission of sinnes in vaine vvhen be teacheth vs to praie in this as hion for giue vs our trespasses as vvee foregine them â—at trespasse against vs Mat. 6.12 â—hus you see hovv their faith and Religion can not stand â—ith the ordinance of God vvhereby vvee are coÌ„manded to praie for grace and Reuission of sinnes but either they must say that their Iustifiing faith is a lying faith vvhen rhey affirme that men doe obtaine grace and Remission of sinnes by it only or then that the ordinance of God vvhereby vvee are coÌ„manded to praie for the Remission of sinÌ„es is vaine and to no purpose because men as they say doâ— neuer obtaine remission of sinnes by prayer offred vp to God but by faith only vvherefore to say that the ordinance of God vvhereby vve are coÌ„manded to pray God for grace and Remissâ—on of sinnes is in vaine and to no purpose is an open blafphemie against the vvisdome of God vvho can neither doe or coÌ„mand any thing in vaine but all to seme purpose therefore vvee must say that the only Iustifiing faith of the Protestans it a falfe lyiuh faith and directly against rhe holy Scripture and ordinance of God vvee are coÌ„manded to praie for grace and Remission of sinnes vvhich things are obtained from God not only by true faith in Christ but also by humble prayer the feare of God penitence and other suchlike vertues and not by only faith Thrtdly to praie God to doe the thing vvhich he hath alreadie done as yf man vvold praie God to bring him saue and sound not of his mothers vvombe after he is alreadie borne is no vvorrhipe of God but Iesting and Scofflng of his diuine Maister So vvhen the Protestant desireth God by his prayer Iustifie him remite his sinnes and make him his Childe by ihe grace of adoption vvhich things God fath in Christ according to his ovven doctrin vvhat can such praier be but Iusting and Scoffing of God to craue againe from him that thing in his praier vvhich God hath alreadie giuen to him before for the respect of his faith Yf a poore man after that he hath receiued an hundreth Crovvnes from a Prince deliuered to him in his Right hand vvold hold out his left hand aganine and request Prince to giue him that same hundreth Crovvnes in his left hand vvhich he hade receiued before in his Right hand vvold not the Prince haue lust occasion to say to such a one vvhat meaneth your Impudencie to bold out your lefte hand and Craue from me the 100. Crovvnes vvhich I did deleeuer vnto you in your Right hand vvhen you did beleeue me to be a liberall Prince before so God may Iustly sav vnto the Protestants vvhen the praier God for grace and Remission of sinnes vvhat misbeleefe and Infidelitie is this in you to craue grace and Remssion of sinnes from me in your praâ—ere consideing that yeu boue alread obtained these things from me before for the respect of your faitb in the blood of Christ vvhich vvas shedde for the Remission of your sinnes Yf you be Certen that your sinnes are temitued by fyith vvhy Craue you then Remission of them by praier yf you thinke to obtaine Remission of them by praier then you must bâ—leeue they are not remittaed by only faith in Christ So their Iustifioation by only faith and praying for Remission of sinnes can not stand together Considering then that Iustification by only faitf and praying for Remission of sinnes can not stand together vvee must foresaike the Iustification by only faith vvhich is the doctrine of Protestants and Embrace the praying so Remission of sinnes vvhich is the ordinance of God and doctrine of Christ as a true meane to obtaine grace and Remission of sinnes FINIS APPROBATION LIbrum hunc Anglica Sermone conscriptum nihil continere quod alieni sit à fide Catholica testimonio doctrinum prorumque hominum eiusdem nationis accesermur Dactum Rothomagi Februarij 1615. Signe GVTION Vicarij Generalie