see Master Bellarmine hath forgotten that which in an other place hee telleth vs that a man sinneth aswell in not doing that hee should as in dooing that hee shoulde not And therefore Master Bellarmine saieth falsly that in not doing such works as occasion is offered they should not sinne I might therefore conclude with that golden sentence alleadged out of saint Augustine by the master of sentences Lib. 2. dist 41 The whole life of Infidels is sinne and there is nothing good without the chiefe good Where is want of knowledge of the eternall trueth euen in the best manners is but counterfait vertue but that I think it very necessary to shew how violently master Bellarmine seeketh to wrest from the true sence that euident testimony of our Sauiour Christ Luc. 6.43 matth 7.18 That an euill tree can not bring foorth good fruit which because it is applied to sundry purposes as himselfe confesseth it is plaine that it is a generall sentence both in the one place and the other applied as occasion serueth And for the meaning of it to the ende it shoulde not seeme to prooue that for the which it is alleadged in this question Master Bellarmine hath three answeres to that place De gratia lib a◠b◠t. lib. 5 cap. 10. First that as a good tree doeth not alwayes bring foorth good fruit so an euill tree doth not alwayes bring foorth euill fruit but commonly or for the most part so it is Which answere of his doth flatly deny that which Christ affirmeth Christ saith An euill tree can not bring foorth good fruit yes saith Master Bellarmine by your leaue but it may sometime Euery tree is knowen by the fruit saith Christ not so saith master Bellarmine for sometimes the fruit may be good although the tree be euill Is not this a sawcie mate so impudently and openly to controll the Author of all trueth His second answer if we will trust his owne report is a plaine solution of the argument And it is this that this euil tree is the euil wil of man De actis cum fol. Manich. lib. 2. cap. 4. Which answer he would faine father vpon saint Augustine but in the place alledged there is no such matter I remember that S. Augustine in another place doth say De gratia Christi ca. 18 that this euill tree is a man of an euill will but not the euill will it selfe Well thus master Bellarmine granteth this place to bee true that an euill tree that is lust or a man that worketh according to lust cannot bring foorth good fruit But first master Bellarmine hath falsified S. Augustine as I haue saide Secondly he expoundeth this place otherwise than saint Ierome and Theoph. doe for they vnderstand it euen as we doe that an euill man whilest he is euill can not bring foorth good fruit but being conuerted hee may Yea the wordes themselues are very plaine that our Sauior Christ meant it not of the euil wil that is in man but of the man himselfe in that he addeth Luc. 6.45 A good man out of the good treasure of his heart bringeth forth good and an euill man out of the euill treasure of his heart bringeth foorth euill Yet then this place alleadged proueth substantially that Infidelles or heathen men whilest they continue so can not do any workes that shall be perfectly good or voide of sinne His third and last answere to this place is this The euill tree saith he is an euil man and the good fruit is a meritorious worke And after this meaning he thus answereth the place An euill man cannot do a meritorious worke Is not this a notable abusing of Gods word after his owne pleasure to wrest and wring it what one word induceth him to dreame here of meritorious workes Nay the words confute him mightily for it is said An euil tree bringeth forth euill fruit Euill Matth. 7.17 I say not onely not meritorious And the tree is knowen by the fruit The fruit then must be bad that must shew a bad tree And therefore this answere of M. Bellar. is as are the rest too foolish De gra Christi cap. 18. 19 Cont. I◠lianum Pelag. li. 4. cap. 3. But S. Augustine expoundeth it so if you wil trust M. Bellar. but examine the places by him alleadged and there is no such thing in them So smal a matter it is for M. Bellar. to abuse his readers at his pleasure by falsifying the fathers And now the latter of these places which he falsly hath alleadged for the confirmation of his vntrue assertion I truely apply to the confuting of this their vngodly doctrine vsing only the words of S. Augustine If a heathen man who liueth not by faith doeth cloath the naked deliuer the distressed cure the wounded bestow his riches vpon honest friendship will not by tormentes be brought to beare false witnes I demād of thee saith S. Augustine to Iulian the Pelagian whether he do these good works wel or euil For if they being good yet he doth them euill thou canst not deny but that he sinneth that doth any thing euill But because thou wilt not say that he sinneth in doing this thou wilt doubtles say that both he doth good things and he doth them well Now marke S. Augustines conclusion vpon these wordes If it bee so an euill tree may bring forth good fruits which thing the truth it selfe saith it cannot be Thus much out of S. Augustine not only to shew how falsely he is alleadged for proofe of M. Bellarm. senceles assertion but also to let it be seene how he iumpeth with vs in this doctrine that the Godlesse cannot doe the worke that shall be without sinne Therefore to conclude this question as Saint Augustine did to the Pelagians so doe I saie to our aduersaries Aug ibidem How can it bee that you should not seeme either to be mery or mad in these disputations who praise the fruite of barren trees Whose fruites are either none or if they be euill they are not to be praised Of Baptisme whether it doe extinguish and kil in vs originall sinne or not CHAP. 23 THE PROTESTANTS WEe confesse that in Baptisme is sealed vp and assured vnto vs the couenant that God made with vs for the forgiuenesse of our sins Whereby we are also taught that if we be Gods children we be ingrafted into Christ and planted in him to the mortification of the olde man Ephes 4.22 the whole body of sinne that hauing put on the new man 24 which after God is created in righteousnesse and true holinesse wee may increase more and more in all spirituall graces striuing alwayes to attaine to that perfection which in this life wee cannot haue though we faine would obtaine the same THE PAPISTS BVt our aduersaries will haue sin in Baptisme Concil Trid. Sess 5. not pardoned onely but abolished also and taken away so as nothing that is
out of the treasure of his heart bringeth forth euill It is then most certaine that where the spirite of regeneration is not to sanctifie the heart as in the infidels it is not wee can looke for no workes but such as proceede from that bitter roote of sinne which must needes bee euill and vnsauourie before God It may iustly be wondered at why they who take vpon them the name of holy catholicke church such as account themselues the members thereof doe so stifly and stubbornely maintaine so bad a cause and defend yea commend the actions of such godlesse men For not only the particular writers among them excuse from sinne the actions of Infidels Sess 6. can 57. but also the councell of Trent doth hold them all accursed that dare say they are truly sinne But their feare is least if the nature of man be set forth in her owne colours and duely considered of the doctrine of merite by workes will seeme more absurd But if the workes of gracelesse and godlesse men may be thought to be voide of sinne how much the rather maie we thinke that the works of the faithfull may be so perfect that they may merite at Gods handes And in truth no man can denie but that there is no comparison betweene the workes of the godlie and the vngodly Therefore that they may prepare a way for their doctrine of merites they would first make vs beleeue that euen in the wicked there may be good workes And least men should condemne the corruption of this our nature being not renued by the spirit of God as it iustlie deserueth and so sincerely confesse that we haue in vs no good but that it commeth wholy from God the councell of Trent doth not any thing mislike those opinions that commend the works euen of infidels yea attributing some merit vnto them as doe some of the scholemen but onlie accurseth them that accompt them to be sinne Sleiden comment li. 23. An. 1552. And a Franciscan frier reading vpon the second chapter of the epistle to the Romanes did most blasphemouslie teach in the hearing of manie of them that were at the councel and in the time of the councell that They who had no knowledge of Christ and yet liued honestly were saued Which his vnchristian doctrine was so farre from being condemned by that Antichristian councell that the diuines that were sent from the protestantes to that councel made their complaint to the emperours Ambassadours that he was heard with great liking And indeed the councel did not accurse that doctrine or him that taught it No the councel did not determine but as Andradius telleth vs Orthodoxarum explicat li. 3. hath left it free for euery man to thinke as they wil of the workes of them that are not regenerate this only that councel will not permit vs to thinke that they are sinne because they are not of faith That therefore that the scripture teacheth vs wee maie not once thinke of but all other absurd opinions of men are very tollerable Is not this strange dealing that the spirit of truth only must not speake and the lying spirits of foolish men may saie what they will But let vs see what reasons they alleadge to induce them to this persuasion I wil saie nothing of that which maister Bellarmine nothing like a graue deuine which should with all diligence and praier search out and with all humility submit himselfe to the trueth but rather like a foolish wrangling sophister whose care were onely to contend to make good that which he saith most impudently affirmeth enquiring what knowlege of moral vertues men may haue by the powers of nature Gods general help De gram libero aâ— bit li. 5. cap. 1. Of two opinions he preferreth one and why So much the more gladly saith he we doe embrace and defend it howe much the more our aduersaries mislike it I see now it is no great maruel though these pretended catholickes doe manifestly and wilfully gainsaie and withstand manie thinges most consonant to the infallible word of God For I perceiue that if we like of it it is cause good inough for them to mislike of it Only this will I saie that because this persuasion is foolish and dangerous Iam. 2.1 Saint Iames giueth a good caueat to all that are of such an humour My brethren haue not the faith of our glorious Lord Iesus Christ in respect of persons But to like or mislike in respect of the man is to haue it in respect of persons But hee hauing thus professed that generall reason whereby he is setled in his persuasion commeth afterwardes in the same booke to other particular reasons His first reason is this Cap. 9. God is saide manie times to rewarde the workes of the Infidels but God will not reward that which is sinne The first argument to proue that all the infidels works are not sinne therefore not all the workes of Infidels are sinne If I should examine the particular proofes that hee bringeth of his first proposition the weakenesse thereof will soone appeare For he must proue that the workes of infidels are rewarded of God For proofe whereof his first example is of the midwiues Exod. 1.21.17 that came to the women of Israel in their trauel in Aegipt of whom the Scripture giueth testimony that they feared God hath in that verie place and before also Why then doth he reckon them amongst infidels Then also the rewarde which he saith was promised to them the best learned in the Hebrew tongue apply not to the Midwiues but to the Israelites of the increase of their families Ezech. 27.18 19. The second example is out of Ezechiel where God promiseth to giue Nabuchad-nezar and his army as their wages Aegipt for their seruice which they did against Tyre Which seruice against Tyre if maister Bellarm can commend in Nabuchad-nezar as a good worke wherein hee had only regarde vnto his owne cruell and proud affection he will hardlie finde anie euill His third and last place out of Daniel Daniel 4.24 wherein Daniel giueth councel to Nabuchad-nezar to redeeme his sinnes by being good to the poore it is not very pertinent to the purpose and I shal God willing haue more fit place afterwards to speake of it Although therefore it doth easily appeare that his maior is not proued by him yet I will confesse that God is saide to rewarde such men in respect that he giueth good successe to them and prospereth them to set forth by them his owne glorie Alluding vnto the wages that seruantes haue for their worke Who although they bee not alwaies of the best yet good reason they should haue their wages for their worke The minor is that God will not rewarde sinne I grant in that respect that it is sinne hee will not But in euerie action there are to be considered manie things First the deede as in this that Nabuchad-nezar did
they can sinne actually because they are baptized must needs be saued although they bee not of that number which God hath chosen vnto himselfe before the foundations of the worlde were laide Which to affirme is nothing else but to tie our saluation Ephes 1. not to Gods grace in electing in Christ whome hee would but to such externall meanes as haue alwayes beene accounted but helpers to our faith as the Apostle teacheth by the example of Circumcision in Abraham Ro. 4.10 11. but no workers of saluation And to be short how agreeth this that they say that the Sacrament hath strength or force to worke Holinesse or Righteousnesse with that which they also say That infants when they are baptized De Sacram. Bapt. lib. 1. cap. 11. haue not any new motions or inclinations like vnto the actions of faith and loue If the Sacraments worke not in them such effectes who haue not anie actual sinne to let or hinder how shal we think they work in others that are stroÌ„gly assaulted with the lusts of sin Therefore let vs not ascribe such working vnto them but vnto Christ who is made vnto vs righteousnesse and holinesse 1. Cor. 1.30 As for the number of seuen Sacraments two of them wee acknowledge with the Fathers of the Primitiue church Baptisme and the Lordes Supper As for the other fiue either they haue no commaundement in the word or no visibl signes or to be short no warrant in the word or Primitiue church to bee such Sacraments as the other two are Although wee deny not but the things haue had and many of them yet haue their godly vse in Gods Church Of the Sacrament of Baptisme CHAP. 11. THE PROTESTANTS WE acknowlege Baptism to be as it were a Gods-peny and earnest of our entrance into Christes family Wherein wee are both fully assured that by the blood of Christ which is figured by that water our sinnes are so washed away that they shall not bee imputed vnto vs and also the promise of that spirite of regeneration whereby wee growe to be new men is sealed vp in our hearts so that therein the faithfull are ingraffed into Christ to be made partakers of al his treasures and namely that hee may bee vnto vs sanctification and redemption 1. Cor. 1.30 And as therin our faith is thus norished so is it also a publike testification and witnessing of our profession so that wee doe not only beleeue with our heart vnto righteousnesse but also shew that wee are not ashamed of the gospel of Christ for that cause wee weare that badge of our profession and cognisance of our religion THE PAPISTS BVt the Church of Rome lest we should constantly beleeuing the promises and vsing the Sacraments according to Christs institution take sure hold of Iesus christ and to acknowledge our saluation to bee by him onely in whome the word and Sacraments send vs to seeke it teacheth vs that the very Sacrament of it selfe hath such force and vertue as that it doth extinguish and quite abolish Andrad Orthod Explic. lib. 3. not onely the daunger and condemnation the rewarde due to sinne but also the verie corruption of the same And on the contrarie that the verie infants that die before they bee baptised Bellarmine de purgat lib. 2. cap. 6 haue their place of torment appointed vnto them where they must bee purged So that as they giue the power of killing sinne in vs vnto the Sacrament which onely belongeth vnto Christ Rom. 6. so in this latter point they doe in a manner make Christ scant able for to saue without the sacrament and teach sinne by other meanes than by Christ only to be purged De sacr baptism li. 1. ca. 4 Now the first reason whereby Bellarmine wil prooâ—â— that the Sacrament of it selfe hath such force of thâ—◠〈◊〉 doth worke in vs holinesse and abolish sinne and therefore that without it no man or woman can be saued is that place of saint Iohn Ioh 3.5 Vnlesse a man be borne againe of Water and of the Spirit he can not enter into the kingdome of God And for the better credite of his assertion he telleth vs De peccatorum merit remiss lib. 1. cap. 30. that saint Augustine in his first booke of the merites of sinnes and the forgiuenesse thereof the thirtieth chapter doth shew that these wordes are not a commandement but declare the means of saluation as though saint Augustine would make the Sacrament as necessary to saluation as meate for our life or physicke for recouery of health for these are the examples alledged afterwardes by Bellarmine But he belieth that learned father for hee hath not any such thing in that place although indeede hee handle that place of scripture largely there But first before I enter any further into the consideration of this point lest I should bee mistaken as though I accounted the Sacrament of no necessitie I affirme it to bee so necessarie that if it may bee had according vnto Christes institution and any man or woman shall wilfully refuse the same by this their contempt they doe wilfully cut off themselues from the body of Christ and so make themselues vncapable of such graces as God in Christ bestoweth vpon his But if otherwise any man woman or childe being desirous to enter into the felowship of the holy couenant and to be incorporated by that Sacrament into the presence of Christ shall die or depart out of this life before they can attaine thereto God forbid that we should thinke either so vncharitably of them as to iudge them vnworthy of Gods mercy or so hardly of God as that hee would alter his eternall councell for want of this external sacrament or so slenderly of the vertue of Christ his blood as that without this water it can not wash vs from sinne No doubt many died in the wildernesse before the Israelites came to the land of promise that had not the sacrameÌ„t of circumcision and also afterwards by all likelihoode in Babylon The thiefe vpon the crosse of whose saluation we make no doubt was not baptised Yea the order that God vseth in sauing vs doeth teach vs that without the Sacraments we may be saued Rom. 8.30 Ephes 1.4 because that election or predestination goeth before calling whether it be internall by the spirit or externall by the word and Sacraments Therefore wee must either imagine Gods election not to be certaine which is blasphemous or else that all that are elect are saued although they haue not oportunity to receiue that externall seale of Gods couenant Therefore I say that Baptisme is very necessary and in any wise to be vsed and receiued of them that may according to Christes institution haue the same But we detest that doctrine of the Papists that teacheth it to be so necessary that whosoeuer is not baptized can not be saued whereupon they permit lay men yea women to baptise whereas the
to laie open and amplifie our owne corrupt nature and to confesse the power and force of original sinne in vs are these Partly our owne woful experience whereby if we haue any true feeling of our fraile estate or knowe any thing of our vnwillingnes to that which is good and our ready inclination to that which is euil we must needes confesse that the lawe of our flesh Rom. 7.23 is alwaies rebellious to the law of the spirit which is in vs And that the wisedome of the flesh is such a froward enemy to God Rom. 8.7 as is not subiect to the law of God neither indeede can bee Partlie also the manifold and manifest testimonies out of Gods word which doe plainlie proue that this originall sinne hath so corrupted our whole nature that it can bring forth nothing that is good or godly Gen. 6.5 Such is that All the imaginations of the thoughts of mans heart are only euill alwaies And that also Gen. 8.21 The imagination of mans heart is euill from his youth Whereby we must needes confesse and acknowledge it to be true that we are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 in those thinges that belong vnto true godlines And why Because that by one man sinne entred into the world Rom. 5.12.18 and by the offence of one the fault came on all men to condemnation In this respect the Apostle calleth such as are not regenerate Enemies to God the children of wrath by nature vessels of dishonour and by such like names whereby hee sheweth plainely what we should iudge or how we should esteeme of the strength and force of originall sinne in them that are not regenerate Namely that no good at all can come from them in thought word or deed Which doctrine the Church of Rome will in no wise heare of But of that I must speake in another place But euen we that haue receiued the first fruites of the spirite and whom God hath deliuered from the condemnation of that common corruption we I saie do finde that if sinne raigne not ouer vs yet it dwelleth in vs. Whereby wee are many times forced Rom. 7 1â— To doe that euill thing that wee woulde not and to leaue vndoone That good that wee woulde doe Wee feele that there is 2â— A lawe in our members rebelling against the Lawe of our minde and leading vs captiue to the Lawe of sinne which is in our members Insomuch as wee are forced not onely to crie out with the Prophet Dauid Psal 19.12 Who can vnderstand his faultes Cleanse mee from secret faultes but also continually to pray as Christ willeth vs Forgiue vs our trespasses Heb. 12.1 For sinne hangeth so fast on vs that euen When wee woulde doe good Rom. 7 2â— then euil is present with vs. And therefore well may our spirite striue that the flesh preuaile not and the new man waxe euery day stronger against the olde man yet so long as wee carry about with vs this body subiect to corruption Sathan will not leaue buffeting vs sinne will not cease to assault vs. But as a froward and cruell enemy euen then when it is almost quite subdued and at the last cast yet will it stirre euen then I say will it striue to hurt vs. And this our deadly enemy was bred and borne with vs wee carry him alwayes about vs. So long as wee liue wee cannot shake him off Which made the Apostle saint Paul so wearie of this wicked world that hee desired to bee dissolued and to bee with Christ Philip. 1.23 And no maruell For what can a spirituall minded man see heere that may make him desire to liue in this flesh In his minde there is such ignorance of heauenly things as that although he be continually taught yet hee needeth continually to pray O teach mee thy Statutes Psal 119.12 and to aske that the eyes of his vnderstanding may be lightened by the spirit of wisedome and reuelation Ep. 1.17 18 Philip. 1.9 by the knowledge of Christ more and more in all wisedome and spirituall vnderstanding For the perfection of knowledge that heere wee can attaine vnto Coloss 1.9 is euery day to learne and when wee know most concerning heauenly things yet our knowledge is vnperfect Yea that which wee knowe not is much more than that wee doe knowe Then if hee consider of his owne heart he shall finde the affections thereof so rebellious against the spirite so running headlong vnto worldly and wicked lustes that it will force him for to pray Psal 86.11 Knit my heart vnto thee that I may feare thy Name Psal 5.8 Leade mee in the waie of thy righteousnesse make thy way plaine before my face Yea hee will bee driuen to confesse that no man can come vnto Christ to serue him Ioh. 6.44 Vnlesse the Father drawe him So that euen in respect of those excellent thinges that man doeth seeme to haue he may truly say Rom. 7.18 I knowe that in mee that is in my flesh there dwelleth no good thing For his minde is darkned that it can not knowe his heart is clogged that it will not obey sincerely and readily as it ought Gods holie will Thus then it appeareth not onely that all that are borne of vncleane seede are conceiued and borne in originall sinne Rom. 7.24 Rom. 8.23 but also that the same doth make great trouble euen to the godly yea it maketh them to sigh for their deliuerance from this their body which by reason of sinne is so subiect to death Concupiscence is sâ— n And now for this concupiscence by meanes whereof wee are thus inticed vnto sinne and also hindered from sincere obedience the church of Rome will in no wise yeelde that it shall bee sinne in the regenerate vnlesse it also drawe consent of reason to yeelde vnto it for this they all teach And yet saint Paul in the Epistle to the Romanes often calleth it sin as M. Bellarmine himselfe confesseth De amiss gratiae lib. 5. cap. 10. yea and that in the regenerate But it is so called saith he vnproperly not because it is sinne but because it is the cause of sinne and commeth also of sinne But how doeth hee prooue that out of any thing that saint Paul hath said in those places First because saint Paul saith Let not sinne raigne in this your mortall bodie Rom 6.12 Out of which words Master Bellarmine reasoneth thus The Apostle saieth that this sinne is in the body not in the minde but sinne properly so called can not bee in the body therefore the Apostle calleth not concupiscence sinne because it is so properly I may aunswere with Saint Augustine that the flesh neuer lusteth without the soule De perfect iustitiae and also out of Saint Ambrose vpon this place that the bodie is here taken for the whole man bodie and soule Neither
speaking of this point of Diuinitie which is most necessarie to bee vnderstoode of euerie one euen from the highest to the lowest would speake or write so subtilly or obscurely And who tolde him these lusts striue not against the lawe as it commaundeth the meanes that is to say as it commaundeth to resist and not to yeeld to them Doubtlesse that lust which rebelleth against this commaundement Thou shalt not lust will neuer yeeld when it is resisted for euerie thing naturally seeketh the preseruation of it selfe But the resisting of lust is the destruction of it therefore it will not yeeld to it And as reason teacheth this so saint Paule by experience found it to be true when hee saide Sinne tooke occasion by the commaundement Rom. 7.23 and wrought in mee all maner of concupiscence So that this concupiscence is by resisting made more stubburne and is so farre from yeelding that it fighteth more fiercely against the lawe And hereof is that combat and battell which the godly haue betweene the flesh and the spirite The wicked are not acquainted with it because they willingly yeelde to their lusts But the godly because they resist the same Doe see another lawe in their members rebelling against the lawe of their minde Rom. 7.23 Thus we see that this distinction whereby master Bellarmine striueth against trueth is neither according to the meaning of the Apostle nor hath any colour of trueth But here by the way I must note how grossely and how absurdly maister Bellarmine in the place next before alledged affirmeth that he is not a sinner that attaineth not to the ende of the commaundement His reason is because it lieth not in his power no more thā he is too blame that being commaunded to subdue the enemies can not do it But master Bellarmine should consider where is the cause of this want in vs and through whose fault it is that wee can not obey this commaundement thou shalt not lust If it bee in man as in trueth it is because hee fell from that estate of innocencie wherein hee was created then is there no reason but that sinne should bee imputed vnto vs for not performing that commaundement thou shalt not lust And by this also it appeareth that master Bellarmine his similitude is nothing like because that the subduing of the enemie was not in their power But not to lust wickedly was in mans power once which because through his owne fault hee lost the not fulfilling of that commaundement may iustly bee layde to his charge for sinne Thirdly I thus proue concupiscence to be sinne Not to loue the Lorde our God with all our heart Luke 10.27 with all our soule with all our strength and with all our thought is sinne But to lust is to faile in this loue August de perfect iustitiae cont celest For if the heart consent not yet at the least the thought by this concupiscence is hindered from this perfection of loue therefore concupiscence is sinne Againe De August gratiae li. 4. Cap. 2. Li. 2. Dist 3◠Originall sinne is sinne properly so called as maister Bellarmine confesseth But Concupiscence is originall sinne as the maister of Sentences affirmeth therefore concupiscence is sinne properly so called Againe whatsoeuer maketh vs hated of God is sinne Andrad Orthod Explic. lib. 3. But concupiscence maketh vs hated of God Bellar. de Amiss gratiae lib. 5. cap. 13 therefore concupiscence is sinne And thus much briefly to proue concupiscence not onely to be called but indeed to be sinne But what need I stand so much herevpon If the church of Rome ment that the light of the truth should shine vnto men she would neuer cast these mists before their eyes thus to contend about tearmes and wordes For themselues doe ascribe vnto concupiscence both the nature and the effects of sinne when they say it De Amiss gratiae li. 5. cap. 13 ◠is vice it is truly euill b Can 14. it is vnlawful condemned and hated of God that Andrad saith sin only can worke For all this M. Bellarmine affirmeth of concupiscence c Cap. 13. Orthod explic li. 3. and many such like things which whether they may be affirmed of any thing but sinne let maister Bellarmine and his fauourites well consider But I for my part doe thinke I may truely conclude and boldly affirme seeing the Apostle so often calleth it sinne without any expounding of himselfe to speake vnproperty seeing it rebelleth agaynst the lawe of the minde and maketh such a want in the loue of God that in this and such like respects concupiscence is sinne properly so called whatsoeuer the Councell of Trent decree to the contrarie Sess 5. can 5 Of the works of Infidels or such as are not regenerate CHAP. 22. THE PROTESTANTS WE thē being thus infected with the filth of original sin and by our concupiscence which can not whilest here we liue be rooted out of vs being intised to sin and hindred in al good what can come from them Ephe. 4.18 that haue their cogitations darkned throgh the ignorance that is in thē but that they walke after the lusts of the flesh Ephe. 2.1.3 in fulfilling the will of the flesh And so are in deed no better than dead in sinnes and trespasses 5 by their owne nature the children of wrath 4 So that from such no good can proceede in thought word or deed and in such no good can be vntil God of his abundant mercie 1. Pet. 1.3 haue begotten them again vnto a liuelie hope of immortall seede ◠23 by the worde of God hauing by his holy spirite renued the light of their mind and reformed the frowardnesse of their heart Vntill then I say what excellent vertues so euer they seeme to haue yet is there nothing in thē acceptable to God bicause they haue not that fountaine of regeneration frō whence onely can spring that which god accepteth for good Neither haue they faith without which nothing can please God Heb. 11.6 THE PAPISTS BVt the papists Andrad orthod explic li. 3. as they wil in no wise that concupiscence is of it selfe sinne no not in the vnregenerate but only in respect that it is destitute of originall righteousnesse so doe they seeke by all meanes to cloake and couer the corruption and sinfulnesse of our wretched nature Hereof commeth it that they shame not to teach that the workes of infidels and godlesse persons Andrad ibidem such as wee account Turkes or Iewes maie bee without spot of sinne and woorthie of notable prayse As though a filthie spring coulde sende foorth pleasant waters Iam. 3.11 Math. 7.18 or an euill tree could beare good fruit Iohn 15.4 or a branch that is not of the vine tree coulde haue a kindlie grape All which the scriptures denie Doe men gather grapes of thornes Mat. 7.16 or figs of thistles Luke 6.45 No doubtlesse For An euill man
will serue the Lorde As if a man would say now choose whether you will professe the Gospell or Poperie His testimonie out of Ecclesiasticus Eccle. 31.10 Who might offend and hath not offended or doe euill and hath not done euill I maruell bee so much commendeth thinking it vnanswerable Whereas if it proue any thing it is but that which we neuer denied namely that the wicked haue a free will to euill Now that which he alledgeth out of saint Paul is too absurd Neuerthelesse he that purposeth firmely in his heart that he hath no need but hath power ouer his owne will c. What are these wordes to free will The power that here he speaketh of is if he performe his purpose without inconuenience to his daughter as may appeare not onely by Primasius and Hierom of this place Primasius Hieronimus Tho. Aquin. but also by his owne friend Thomas of Aquine who sheweth that then he hath power of his owne will when hee knoweth his daughter hath a purpose to continue a virgine So that in effect this is his argument His daughter doth not hinder his will for keeping her a virgin therefore hee hath free will in himselfe to doe good or eschew euill Of the strength of which argument let maister Bellarmines owne friendes consider His last place out of the scriptures is verie like this As euerie man wisheth in his owne heart 2. Cor. 9.7 c. He speaketh of the contribution to the Saints You must sayeth saint Paul giue willingly Therefore sayeth maister Bellarmine you haue free will Wee confesse that the regenerate haue a willingnes to do good and eschew euill and this the apostle would haue in them But doeth this prooue that they haue free will And thus farre for their arguments for free will out of the scriptures Out of the fathers master Bellar. bringeth many proofes And although there be iust cause to suspect manie of them in this question because they could not so easily forget that which in the schooles of philosophy they had learned yet that it may appeare that they haue not so generall a consent as they bragge of it is not amisse somewhat to looke into and to examine the proofes Bellar. de grat lib. arbit lib. 5. cap. 25. that out of them they bragge But maister Bellarmine would make a man afraide to heare his crackes Hee braggeth alwayes that his armour is of the best proofe that can not bee pearced his arguments such as can not be answered And first commeth in Ignatius Epist de mag whose wordes are so vnanswerable that maister Bellarmine seeth no way but to denie the Authour But let maister Bellarmine quiet him selfe we will admit the authour The effect of that he alledgeth out of the first place is that looke what men doe choose that they shal haue and after If a man do wickedly he is a man of the diuell so made not by nature but by the will of his minde Then let vs see his argument Looke what men doe choose they shall goe into the place of that they choose whether it bee life or death so sayeth Ignatius therefore saith maister Bellarmine men haue free will The force of both his places is this and the argument that can bee gathered out of the same men haue will ergo they haue free will And are these his vnanswerable arguments That which hee alledgeth out of Dionysius Areopagita although hee make as great bragges of it as hee did of the other yet it neuer so much as mentioneth free will De diuinis nominibus li. 4. cap. 4. part 4. In deed he saith If a man might not resist sinne hee were lesse to be blamed But if hee that is good giue strength which as the holy Scriptures teach doeth giue things conuenient simplie to euerie man c. That God giueth conuenient strength to them which with humilitie seeke it but what doth this gift of God prooue that wee haue free will It rather ouerthroweth it For if we haue not strength but by his gift then we haue it not in vs or by free will As for Clement of Rome because himselfe dare not speake much for the trueth of that witnesse I let him passe Then commeth in Iustine the Philosopher and martyr whose words for free will maister Bellarmine taketh to be so plaine that he saieth maister Caluine neither doeth nor can feigne anie thing that will carrie any shewe of an answer What neede we to feigne Master Bellarmine that haue the truth for our warrant We leaue faigning to painters poets and papists who loue alwayes to make a shew of that that is not If we consider the occasions why the ancient fathers did write in such sort their meaning will bee pliane enough And that may appeare by Iustinus Martyr here alledged He saith I grant Apolog. ad senatum Apol. ad An. That if men haue not free will to shunne euill and doe good they are not to blame for that they doe and deserue neither reward nor punishment Thus in effect hee saieth in the places alledged We neither denie the authour in this place to be Catholike nor his woordes in his sense to be true But because there were some that beeing deceyued with that which the Stoikes taught concerning that fatall necessitie whereby all things were done as though man could not choose but do the euill that he doeth and that he were by this fatall necessitie compelled thereto in respect of the necessarie consequence of causes and thereby made man to haue nothing to doe in the workes that himselfe did but that hee were euen forced thereto without his owne will as stone or wood is laide in the house onelie at the pleasure of the workeman without anie disposition in themselues one way or other because I say that some hereby did denie all will or inclination in man to good or euill as not onely Simon Magus and the Manicheis of whom maister Bellarmine speaketh but also the Bardesanistes Cap. 35. Cap. 6◠of whome Saint Augustine writeth in his Booke of herisies who ascribed all mans conuersation to destinie and the Priscilianists who because they make all their actions to bee ruled by the Planets thinke that they sin against their will and therfore doth not Iustin onely but other of the godly fathers speak so plainly as they seeme to doe in defence of free will Not because they thinke that man hath such ability being once renued by grace that he can doe what hee will as the papistes teach but they only impugne these Stoicall opinions that affirme that man doth of necessitie euill or good And that this is the meaning of Iustine the Martir by his owne wordes doth plainly appeare because in both the places alleadged by maister Bellarmine he setteth himselfe to reason against thē that would haue men thinke that all things were wrought by desteny Against the which he on the other side reasoneth that if men had
by Grace De gratia Cristi cont pelag Celest cap. 31. Prim. vpon this place that which is set against workes And Primasius saith By his grace because hee paid for vs that which hee ought vs not that he might saue vs being freely redeemed Thus doth Augustine and Primasius take this word Grace for Gods loue to vs not for any vertue inherent in vs cleane contrarie to master Bellarmines minde And by these and some other places he would faine proue that the worde of iustifying may sometime signifie an inherent righteousnesse And what if we grant that to him yet thereof it followeth not that that inherent righteousnesse doth iustifie vs before God which master Bellarmine would faine proue As for that which he saith of Abel and Noah that they were accounted iust if hee will by that commendation that is giuen to them exempt them from all sin saint Augustine will be directly against him De peccat merit remiss lib. 2. cap. 12. 13. who speaking of Iobs righteousnesse sheweth that perfection was not in Iob neither that it can be any But in comparison of others he was iust And if perfection cannot be in any then shall no man by any inherent righteousnesse answere Gods iust iudgement Ber. epist 34. For Our greatest perfection is desire to bee more perfect and alwayes to confesse our imperfection Two or three argumentes mo hath maister Bellarmine in that place but because they are not woorth answering of purpose I omit them concluding with that golden saying of saint Ambrose Amb. epist 32 lib. 5. not the lawe but faith maketh a man iust because righteousnesse is not by the law but by faith That good workes are necessarie duties for all Christians to performe CHAP. 27. THE PROTESTANTS BVt although we denie that our good workes cā any thing merit our iustification Ephe. 1.4 yet we affirme that God hath chosen vs vnto himselfe before the foundations of the world were laid Ephe. 2.19 so wee are his workmāship created in christ Iesu vnto good works which God hath ordained that we should walke in them For the same spirite of God that worketh in vs faith and maketh it to take sure hold of Christ doth also make it as a fruitfull plant to bring foorth fruite in great abundance of holie obedience Neither can this faith if it bee a true faith be idle but it will worke by loue By loue I say towards God wherby we will bee readie to loue him carefull to serue him and willing to please him By loue also towardes our neighbour to the performance of al Christian duties in mercifulnesse and brotherly kindnesse For wee know that God hath giuen vnto vs his law that though we cānot be saued by it yet we should walke in the same law with our whole indeuour THE PAPISTS BVt our aduersaries teach vs not to do good workes for Gods sake Mat. 5.16 That men seing our good works may glorifie our father which is in heauen but for our owne sake namely to purchase heauen thereby and to satisfie for our sins So that this is the difference betwene vs and thē That good works should be done wee crie it as lowd as they But we differ somtime in the worke it selfe for wee say that is onely a good worke that is done according to Gods commandements Mat. ◠5.9 And ad Orthod expli lib. 5. They teach for doctrines the precepts of men yea that men may offende God more sometime in breaking the lawes of the church than Gods law Which how blaspemously it is written let the world iudge We also direct our workes to another end than they do We do good works to glorifie God and because hee hath commanded vs that we may so offer vnto him a sacrifice of obedience They worke that they may merit thereby and so do disgrace the merit of Iesus Christ And thus much I thought good to set down concerning this point to stop the mouthes to stay the pens of slaunderous papists who go about to discredit our true doctrine with the simple and ignorant as though wee spake against good works when as in truth we exhort earnestly all men to shew their faith by their workes and to walke worthy of their calling Only this we admonish all men out of Gods worde that they esteeme not as good workes the foolish fancies of mans deuice for wee must giue God leaue to teach vs what is good and what is euill for he is our law-maker then also that they refer vnto Gods glory the good works which they do and to no other end and that they do them in singlenes of heart to performe their dutifull obedience to God And these points being obserued we instantly exhort yea command all men Gal. 6.9.10 whilest they haue time to do good and neuer to be wearie of well doing Of praier to whom and how wee shoulde praie CHAP. 28. THE PROTESTANTS PRaier is a good worke commended and commanded of God and therfore to be vsed a most ready meane to supply our wants a most sure stay comfort in all our dangers and distresses and therefore not to be neglected For how can we either relieue our necessities better or in heauines comfort our selues more effectually than if wee conuerse and talke with God Greg. Nissen orat 1. in orat Dominicam 1. Thess 5.17 Which thing wee doe in praier And therefore the Apostle willeth vs to pray alwaies or continually euen without ceasing Because we alwaies stand in neede of comfort and helpe Yea Christ would haue vs alwaies to pray and not to wax faint Luc. 18.1 But wee must aske all good thinges of God only from whom only commeth euery good giuing Iam. 1.17 and euery perfect gift And that in the name of Christ Iesus and for his sake We must also pray in faith if we will be heard and with vnderstanding that we may pray in spirit THE PAPISTS OVR aduersaries also speake much of praier but their praiers haue many faultes For first they praie not to God only but also to the Saints and creatures expresly against Gods lawe Then also they number their praiers vpon their beades as if they woulde knowe howe much God is become indebted vnto them for their praiers Thirdly they pray in a tōgue vnknowen to them that doe pray many times namely in latine And fourthly out of these ariseth another fault in their praiers that the praiers that are directed to any other than to God and are also such as they that doe praie knowe not what they aske or what they pray for because they pray in latine therefore they praie not in faith and so their praiers are turned into sinne and prouoke God to anger First we must pray vnto God only in respect of Gods commandement Thou shalt haue no other Gods but me For thereby God doth challenge vnto himselfe not only that we should acknowledge him to be God but
fault I trust is not generall but in some places it is so Well of them I will onely say thus much that they are in such sort dealt withall as themselues are much confirmed in popish heresies they that beare good will to the trueth much discouraged and harty and sincere obedience not to the gospell only but to her Maiestie also is much hindered Atheists As for that godlesse and gracelesse sorte who dare saie not in their heart only but euen with their mouthes also not priuately but also in their meetings and assemblies to their perpetual shame that there is no God although they bee nothing so daungerous as are the Papistes who deceiue vnder a colour of religion and therefore more craftilie such as haue not a loue to the trueth yet are they of all other creatures most to bee detested as beeing more vnthankefull than the beastes themselues and to be counted more vile than the dung of the earth which wee treade vnder our feete seeing they are so iniurious to that good God that hath made them such excellent creatures and doe so by their impiety blemish and defile the excellency of their creation Psal 145.15 For if The eies of all doe waite vppon God who giueth them meate in due season Of all I say euen the beastes and not men only then doe they after their manner confesse that there is a God that feedeth them Psal 147.9 as hee doeth also The beastes and young Rauens that crie And in that all things keepe their course whereunto God appointed them it argueth that they yeelde a soueraignetie to that deuine power that hath created and appointed them to that ende And shall any man indued with reason nay such as call themselues Christians and some of them perchance such as haue receiued of Gods hand more aboundant graces than many other shall such I saie as haue so many causes to knowe and confesse him dare set themselues against him that made them and deny his power Act. 17.28 In him they liue and moue and haue their being and will they not confesse him The creation the preseruation and the administration which hee vseth ouer all thinges doeth prooue him to bee God Yea which waie can we turne our eies but that we must beholde his power Psal 19.1 The heauens declare the glorie of God And the earth also is full of his greatnesse They that goe downe into the sea in shippes Psal 107.23.24 and occupy by great waters They see the workes of the Lorde and his wonders in the deepe In the Scriptures what haue wee but the goodnesse of God the might of God the wisedome of God the iustice of God To shewe that wee cannot bee without him and from him wee cannot hide our selues Much lesse shall that wicked crew stand before him but that his hande shall finde them out And although that accursed company will no doubt deny the Scriptures and count them but as fabulous yet Gods actes and deedes therein contained as also the storie of all times doeth sufficiently testifie vnto the worlde that God is wise mightie good and iust The very heathen men therefore founde him out by his workes and could not but confesse that there must be a God although not seeking to knowe him by his worde they became vaine in their imaginations and conceites of this God But that there is a God they did all see it Shall the Scriptures beare witnesse and his workes testifie of him yea shall the very heathens finde argumentes enough to conuince them and make them confesse him and shall such as are borne and brought vp amongst Christians bee as blinde as beetels in so cleare light and so bring a staine to their profession their country their bloud God forbid that in any christian common wealth there shoulde bee any founde so wicked and witlesse as once to thinke so irreligiously But to speake it and that not in secret but in the hearing of others or to defend it as an opinion that they would haue to be beleeued is so detestable a sinne before God as if it bee suffered will be the vtter ruine of this land Take away the assured persuasion of God out of the heartes of the people and how shal obedience be perfourmed to Magistrates honour to parents seruice to maisters or duty to all superiours for the Lordes sake Let their prophane opinion preuaile and neither shal the godly haue any incouragement to serue in feare neither the wicked any bridle to restraine them from euil These corruptions therefore of a common wealth these enemies to al honest and Christian life ought not to bee suffered to liue amongst men much lesse to enioy any estimation or credit by christian Magistrats Neither can this persuasion once enter into the hearte of any vnlesse they be such as because they woulde liue dissolutelie in all lust and pleasure as the prophet Amos saith Amos. 6.3 Soph. 1.7 Ioel. 2.11 Do put far away the euil day euē that day of the Lord wherof Sophony speaketh and of which day the prophet Ioel saith The day of the Lord is great and very terrible and who can abide it And therfore that they might sinne without al feare of God they would faine perswade themselues that there is no God Or els such as being drunken in their prosperity and aduanced perchaunce far aboue their worth doe thinke as did the wicked men of whom Malachy speaketh Mal. 2.17 that if there were a God of iustice it coulde not bee so well with them and so in their excesse of pride they deny God say who is Lord And although I trust that none amongst vs are com to the depth of that impiety yet because it is too true that many will haue such prophane talke and delight too much therin that some of them such as seeme not little in their own eies if sharpe punishments be not inflicted for such irreligious and wicked speeches themselues will more more be hardened in their euil and others more incouraged to like of their vngodlines Therfore these biles sores of a common wealth are of all christians to be shunned as vnworthy to liue among Gods people of al godly magistrats such are to be restrained not by lawes only but by the sharpest punishments And if magistrates would not doe their duty therin which God forbid yet let al true christians take heede they touch no such pitch Eccle. 13.1 1. Cor. 15.33 Iud. 52. least they be defiled with it nor giue eare to such talke least it corrupt their good manners Yea let them put away such spottes from their feastes for the company is the worse that they are in what account so euer they make of themselues Withal diligence therefore inquiry would be made for detecting and strait order taken for the punishing of such For as al sinnes procure Gods wrath especially if they be borne withal and God in his wrath sendeth his plagues
so especially such great blasphemies as this as hath with it a manifest contempt of God and his worde bringeth for the most parte a generall destruction Prou. 8.15 If Princes therefore bee Gods lieutenantes and supply his roome as indeede they doe if by him they beare rule as Salomon affirmeth it is their dutie to watch all opportunities to reforme if it maie be or else to roote out their maisters enemies and to imploy their whole power in defence of his glorie who setteth them in honour establisheth their authority subdueth vnto them their subiectes giueth peace in their lande when neede is if it seeme good to him vanquisheth their enemies to bee shorte without whom they haue no power Let it neuer bee saide that in a lande wherein the gospell is so constantly and zealously professed and by so many godlie lawes established it shall bee lawfull for some seduced but very selfe-willed folkes such as recusantes are for the most parte to reiect it without all feare of punishment or for a prophane crew such are these Atheistes to blaspheme God without controlement If wee loue the truth let vs with courage set our selues against the enemies therof If wee feare God truely let vs also feare to bee partakers of their sinnes that will not acknowledge him But priuate persons that allowe or doe not reprooue Magistrates that doe not refourme such sinnes are partakers thereof Rowze vp your selues therefore O Christian magistrats be zealous in his cause that is so louing to you Be faithful vnto him that neuer deceiued any that trusted in him Beate downe sinne maintaine the trueth cherish the godlie against all popish heretickes against all prophane Atheistes that such as doe euill may feare and know that Magistrats beare not the sword for naught Rom. 13.4 Thinke it to be the best pollicie to serue the Lord sincerely For so Moses teacheth the Israelites but his lesson is not of many politickes well learned Keepe therefore saith he and do them for that is your wisedome And that it is no wisdome to be colde or carelesse in Gods cause Deut. 4.6 for it procureth his wrath for Cursed be he that doeth the worke of the Lorde negligently Yea and when God will haue his iudgementes sharpely executed Ierem. 48.10 Cursed be he that keepeth backe his sworde from bloud And as those are accursed that doe not execute those sharpe iudgementes of God against his enemies so shall not they bee free from wrath that are too remisse in inflicting of gentler punishmentes when occasion requireth Serue the Lorde therefore and he wil saue you Defend his cause and he wil defend you Rest not vpon your owne strength or pollicie do his wil faithfully and he will not faile you So shal you bring safety and quietnesse to your selues and Gods blessing vpon your people Whereas on the contrary if such despisers of God and his trueth be not in some reasonable sort brideled and reformed God is by such want of zeale prouoked the offendours by such remisnesse are incouraged in their euil and manie not euill persons are much discouraged from their dutiful obedience to God and man The Lord therefore open the eies of our christian Magistrates and giue them wisedome that they maie see and wisely consider of these things The Lorde I say by his holie spirite worke in their heartes so earnest a zeale to Gods trueth that they may as in duty they ought seeke sincerely to maintaine the same and to growe not in knowledge onlie and outwarde profession Psal 78 7â— but in practise also and holy conuersation That as Dauid did feede the people according to the simplicity of his heart and guide them by the discretion of his handes so they may walke euery one in their place and calling vprightly and with a sincere hearte before the Lorde to guide their people in the good waies to bring them to the wholsome pastures that they and we their subiects may with one heart serue Christ our Lord here and raigne with him else-where to whom with the father and the holyghost be al honor and glory now and for euer FINIS