can they giue none vnto their Iudges and consequently nether the Prince nor the Iudge hathe authoritie to giue sentence or to punishe any malefactours bicause if they haue no authoritie they are but priuate men For although priuate men may vim vi repellere repelle force by force and stande in their ovvne defence that is vvarde a blovve vvhen it is offered and strike rather then be stricken yea kille rather then be killed bicause this is but to defende them selues and to repelle iniurie yet after that the iniurie is receued and quite paste they can not them selues requite the euill receiued vvith a like euill bicause that vvere not to defende but to reuenge them selues vvhich God hathe reserued to him selfe to them to vvhome hee hathe giuen authoritie and vvill not in any vvise that priuate mē bee their ovvne Iudges and reuengers bicause that vvere to open the gappe to all outrages much lesse vvill hee permit them to punishe them vvhoe haue doone iniuries vnto others vvherfore if Princes haue noe authoritie to commaund as in the last chapter by this nevv doctrine I haue proued that they haue not thē are they priuate men so can nether reuēge their ovvne nor others iniuries and consequently vniustly they condemne malefactours to prison to death and other paines and penalties And truly if it be true vvhich Luther and Caluin and their follovvers also affirme that noe man can bynde vs in cōscience by lavve and commaundement yea if it bee good doctrine vvhich is their doctrine as in the nexte booke shal be related Chap. ◠that by Christ and Christian faythe vvee are freed from all obligation of diuine lavves also then the malefactour hathe great scope giuē him to auoyd the Iudges sentēce although the offence be manifest For suppose the Iudge condemne him for transgression of the Princes lavve he may confesse the faulte and cōtemne the sentence And first he may saye that his sentence can not bynde him in conscience to accepte of it bicause by Christe hee is made a free man subiecte in conscience nether to man nor mans lavve nor sentence Secondly he maye confess that he hathe doone contrarie to the kinges lavve and yet plead not guiltie alleaging that the Princes lavve can not bynde him in conscience bicause hee is exempted by Christe from all humaine lavves and commaundements And then hee maye saye that vvhere noe lavve byndes in consciēce there is noe obligation vvhere noe obligation there is noe sinne and soe hee maye confesse the facte and yet plead not guiltie bicause hee sinned not and he may also refuse the punishement by sentence decred bicause vvhere noe sinne is there noe payne is due Or if the Iudge condemne him for breakinge Gods lavve in stealing murdering or such like hee maye confesse like vvise the facte and yet denye the faulte bicause hee is so free that God his lavve also can not bynde him and seing that vvhere noe obligation is there can bee noe faulte bicause euerye sinne is against some bonde or obligation hee maye claime absolution from the payne by the title of innocencie bicause vvhere no sinne is there no paine can bee devve Yea althoughe hee confesse that hee haue sinned vvhich yet hee neede not in transgressing Gods lavve yet hee may escape the sentence by appeale For hee may saye I confesse the faulte for vvhich I ame condemned but I refuse to stande to your sentence I appeale to God let him punishe mee if hee vvill vvhich I knovve not hovve hee can do iustly if I bee free from his lavves in conscience but of your sentence I vvill not accepte and if you vrge mee vvith conscience and alleage that I ame bounde in conscience to stande to your arbitrement bicause you are appointed to do iustice I chalenge Christian freedom by vvhich I ame so free that in conscience I ame not bound to mans lavve nor sentence And if this vvill not serue to free him from the sentence as I see noe reasou vvhy it should not serue then hee may defende him selfe by other opinions of the nevve reformers Hee maye saye that by Luthers and Caluins opinions vvhich are the Patriarches of the reformed Churche See the next booke chap. 6. hee is taught that hee hathe noe free vvill nor choise in anye action vv ch hee doeth vvhether it be good or badde and that therfore the iudge is vnreasonable cruel and barbarous in condemning him for thefte murder or adoultrie vvhich vvas not in his povver to auoyed And as iustly might he condemne him for not flyinge at the Kinges commaundement as for not absteining from murder vvhen ether by anger or desire of mony hee vvas moued thervnto Hee might alleage also for his defence that God moued him vnto those offences vvhich he committed and so forcibly also that hee could not resiste him In the fifte booke chap. 1. for this is Caluins opinion as before is declared yea hee might saye and haue Caluin also for his authour that God vvas the authour and principall agent of the thefte or murder for vvhich hee is cōdemned and that therfore by good consequence hee can not iustly be condemned for that in vvhich God hathe more patte then he hathe and to vvhich he moued him so forcibly that hee could not resiste Vvhat is this then gentle reader but to condemne all Iudges and tribunall seates to stoppe the Iudges mouthe from pronounncing any sentence and to loose the bridle vnto all malefactours vvho may commit vvhat outrage they vvill bicause there is no tribunall vvhich can iustly condemne them and no sentence can be pronounced against them vvhich they may not avoid by Luthers and Caluins doctrine The third Chapter shevveth hovv the former doctrine bringeth all Princes lavvet in contempte A Kingdome is commonly called a body not naturall but ciuil and political vvhose head is the King vvhose eyes are the Kinges counsaylers vvhose body and members are the people and vvhose soule is the lavve For as the natural body of man so soone as the soule hathe lefte it looseth all vitall operation becommeth gaste vgly and deformed devoide of colour and beautie and subiecte to dissolution of all the members by putrefaction So the body of a Kingdome destitute of lavve hathe noe reasonable action or motion bicause it vvantes the rule of the lavve vvhich squareth out all suche operations it loosethe all beautie bicause it vvanteth lavve to set dovvne an vniforme order vvhich is the beautie of all common vvelthes and it tendeth to a dissolution of all the partes and members bicause it is destitute of lavve vvhich is the soule and sinevve vvhich vniteth and knitteth these diuerse partes together Vvherfore Plato sayed that if men vvete lavvlesse and destitute of lavves l. 9 deleg they vvould litle differ from brute beastes and the reason is bicause as I haue sayed vvithout lavves there vvould bee noe reasonable operations nor order amongest men by vvhich especially a societie of men differeth
can not fullfill any lavve of God as all Lutheranes and Caluinistes are is persuaded also that hee can auoid noe sinne and consequently if any sinne moue or allure him ether by profit or pleasure vvhich it implyeth hee can not being so persuaded endeuour to vvithstande the temptation bicause that vvere to shevve him selfe able to resiste sinne and to fullfill the commaunde mentes and consequently to condemne Ihon Caluins doctrine And althoughe in so doing hee openeth the gappe to all manner of iniquitie yet therin hee shevveth him selfe a true Caluiniste vvhoe being persuaded by religion and conscience that hee hathe nether force nor vvill to resiste any sinne or to fullfill any commaundemeÌ„t must not yea can not vvithout offence of conscience and hazard of faithe go about to fullfill any lavve for so thoughe not in vvordes yet in facte and deed hee should deny his religion The eight Chapter shevveth hovve in affirming that Christ hathe freed vs from all lavves they loose the bridle to all vice THe reformers as is recounted partely in the third booke and second chapter partely in the fifte chapter of the same booke are of opinion that Christe vvas noe lavvgiuer but rather that he came to free vs from all lavves vvhich doctrine althoughe I haue in the former places alleaged yet to ease the reader it shall not bee amisse here also to set dovvne the samedoctrine in other their ovvn vvords in cap. 4. Gal. Luther in a comment of his on holy scriptur often tymes inculcateth that by Christ vvee are so freed from all lavves that none of them can bynd vs or touch vs in conscience These are his vvords Discat igitur pius legem Christum duo contraria esse prorsus incompatibilia praesente Christo lex mullo modo dominari debet sed cedere debet è conscientia relinquere cubilâ— quòd angustius est quam vt duos capere possit soli Christo Let therfore the godly man learn to knovv that Christ and the lavv are tvvoe contraries altogether incompatible Christe being present the lavv must in no vvise rule but must depart from conscience and leaue the bedd vvhich is to narrovv for tvvoe to Christe alone Vvhere you see that hee makes Christe and all lavves euen his ovvn lavves so contrarie that if Christ stand noe lavv can stande nor haue any force ouer conscience in c. 2. Gal. And in another place of the same comment thus hee defineth quatenus est Christianus est supra omnem legem as hee is a Christian or in that hee is a Christian he is aboue all lavve And yet again in another vvorke of his l. de libertaâ—â— Christiana hee speaketh more boldly and plainly nullo opere nulla lege homini Christiano opus est cum per fidem sit liber ab omnilege for a Christian no lavv nor vvorke is needfull seing that by faith he is free from all lavve Supra l. 2. Inst c. 2. §. â— 14 The same opinion holdeth Ihon Caluin as in the former and many other places is plainely to be seen By vvhich doctrine althoughe they vvill seem to make Christe a more perfect redeemer as before is noted yet in deed they make him a fauourer and patrone of all vice and vvickednes For if vve be freed from all obligation of lavves then do they noe more bynde vs then lavves abrogated if they bynde not in conscience then noe man is bound in conscience to obserue them If he be not bound in coÌ„science to obserue them then he sinneth not in transgressing them no more then in doing contrarie to a lavv vvhich is abrogated bicause euery sinne is against the obligation of one lavve or other yea then he transgresseth not bicause vvhere is noe obligation ther can be no transgression If it be no sinne to transgresse lavves as Luther and Caluin say that to a Christian such transgressions are not imputed as sinnes then need not any Christian make any scrouple of any action by vvhat lavv soeuer it be forbidden and so hee may as freely steale as giue almes and as boldly hee may follovv his lust and sensualitie as liue chastly and moderate his appetites for vvhere noe lavv byndethe in conscience all is lavvfull that liketh and so the gappe is open to all manner of vice The ninth Chapter proueth that in affirming God to be the autour of sinne the Reformers open the gappe to all vice I Haue already related the blasphemies of our nevv Christians against the goodnes of God and I haue demonstrated that they are senseles absurd and impious in making God the autour of our sinnes vvhose mercie pardoneth and vvhose iustice punishethe sinnes but can not vvorke or commit the least sinne vvithout preiudice of his goodnesse and deitie also vvhich is goodnes it selfe So that novve I vvill suppose for my premises that they are of that opinion and I vvill deducefor my intended conclusion that this doctrine looseth the bridle vnto all iniquitie For if a man be once persuaded as all Caluinistes are that God is the autour and vvorker of his sinnes vvhat is ther remaining to restrayne and vvith-hold him from sinne he may and vvill easily discourse thus vvith him selfe vvhen soeuer the deuil vrgeth or the flesh allurethe or the vvorld intiseth him to sinne This acte to vvhich I ame tempted and vvhich commonly is called a sinne is the vvorke of God as vvell as myne and more his then myne bicause as my oracle that is Ihon Caluin telleth me he vvorketh it in me and vrgeth me vnto it Vvhy then should I ether be a frayed or ashamed to do that vvhich God not only dothe vvith me but also so forcibly moueth mee vnto it that as M. Caluin telleth me I can not possibly resiste him Ame I better then he or can any sinne be so vglye as not to beseeme me vvhich beseemeth him vvho is goodnes it selfe But peraduenture God dispenseth vvith him selfe but not vvith me and therfore vvill not haue me to sinne Vvill he not Vvhy then dothe he vrge and egge me to sinne vvhere I ame vrged certes I ame vvilled and vvilled by him by vvhom I ame vrged Yea if sinne be the vvorke of God as it is vnless Caluin lye then is it the effect of his vvill for as Dauid sayeth hee dothe all by his vvill and as diuines say his povver is his vvill and so I in sining shall do his pleasure and conforme my selfe to his vvill Let vs sinne then freely vvee do but Gods vvill and let vs not make scruple of that of vvhich hee is the vviller and vvorker let vs not blushe at the turpitude of sinne of vvhich God him selfe is not ashamed nether lette vs feare offence vvhere vve doe our masters vvill and pleasure rather let vs persuade our selues that all sinnes are lavvfull and pleasing to God bicause they are the vvorkes of his vvill and consequently according to his vvill But fye rather vppon this impious and licentious
doctrine God forbiddeth sinne by his lavve and therfore vvould not haue it done and hee punisheth sinne most seuerily and therfore is no autour of it and hee is goodnesse it selfe and deuoide of aâ—â— mallice and therfore caÌ„ not vvorke sinne vvhich is deuoid of all goodnes and nothing but mallice The tenthe Chapter by many pointes of their doctrine proueth that they take avvay all vice and vertue from mens actioÌ„s and so giue them leaue to sinne and to do vvhat they vvill IT is a thinge so manifest that vertue and vice honestie dishonestie is to be found in the actions of man that there vvas neuer any people so barbarous or vitiouse vvhich hath not commended many of mens actions and hathe not dispraised many others and blushed at them euen in them selues as not beseeming mans nature vvhich as it is reasonable so it should be ruled by reason Vvherfore to certaine actioÌ„s honours and revvardes haue beene proposed and to others seuere punishmentes and chastisments The vvisest of the GeÌ„tils vvhose reason by sinne superstitioÌ„ vvas least obscured vvere of opinioÌ„ that some actions vvere sinnes and offences of God that others vvere gratefull and pleasing vnto him For they knevv that God the autour of nature as hee had ordained all thinges to their end and giuen them faculties to exercise those actioÌ„s vvhich should bring them to their end so hee hathe ordained man vnto his end vvhich is to liue vertuously and by vertuous life so to serue God here that he maye enioye him herafter and therfore hee hathe endevved him vvith reason by vvhich hee may knovv vertue from vice and good from euill and a vvill also to execute that vvhich reason shal coÌ„maund so that vvhen hee liueth according to reason hee follovvethe his nature and Gods ordinaunce and exercise the those actions vvhich beseem his reasonable nature and are pleasing vnto God and vvhen he sollovveth sensualitie and leaueth reason theÌ„ dothe hee that vvhich is not beseeming his nature then dothe hee breake Gods ordinaunce and svverue from the end to vvhich he is ordained and consequentlye sinneth offendeth God l. 1. Eth. c. 8. Vvherfore Aristotle sayeth that vvise and vertuouse men vvhich liue according to reason are most deare vnto God Ex Clement Alex orat hortator ad gentes in Phaedone Plato affirmeth that God is the reuenger of sinne and dishonestie and in another place he distinguisheth three kindes states of men The first of those that liue vertuously and they sayeth he are sent to the happy Ilancls vvhich vvee vvould calle heauen the second state is of them vvho commit lesser faultes vvhich vvee vvould calle veniall sinnes such sayeth hee are purged for a tyme the same doe Catholikes saye of theÌ„ that dy out of mortall sinne yet are defiled so vvith veniall sinnes that they need some purging in Purgatorie and then vvith the first sorte are admitted to the happy IlaÌ„ds The last are they vvhich commit enormous and hainous crimes and such sayeth Plato are tormented perpetually bicause their paines do them noe good vvhich is as much to saye as Catholikes say of theÌ„ vvhoe for greater offences of vvhich they repent not before deathe are condemned to a praemunire and perpetuall imprisonment in hell By vvhich it may appeare that not only Christianes but also paganes and those that vvante the light of fayeth haue yet by light of reason espyed vice in some of our actions and vertue in other some and haue deemed those vvorthy punishment these vvorthy some revvard And yet if vvee giue credit to our nevve Christianes vvee must acknovvledge noe more vertue or vice in the actioÌ„s of men theÌ„ in the operations of brutish and vnreasonable creaturs For first if it be true vvhich Luther and Caluin teache vs that noe lavves caÌ„ bynde a Christian then doth it follovve that a Christiane can not sinne and consequently that ther can bee noe vice in any of his actioÌ„s For vvher noe lavve byndeth there is noe lavve vvhere no lavve is there is noe transgression of lavve vvhere is no transgression noe sinne can bee bicause euery sinne is a transgression of one lavve or other Rom. 7. Vvherfore S. Paule sayeth that vvithout lavve sinne is dead and of noemallice 8. 10. s. And S. Ihon sayeth that vvhosoeuer sinneth committeth iniquitie and that sinne is iniquitie that is transgression for so the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich hee vseth importeth therfore the Grecianes commonly calle sinne by the selfe same name And althoughe some actions vvhich are of them selues cuill are not sinnes bicause the lavveforbiddeth them but therfore are by the lavve forbidden bicause of them selues they are sinnes yet certaine it is that there is noe sinne but it is forbidden ether by the lavv of God or of nature or of man and therfore vvell might sainct Austine saye l. 2. de pee mer. c. 16. that noe sinne should be if noe lavve did forbid it Rom. 2. And althoughe sainct Paule sayeth that the gentils sinned vvithout a lavve and therfore shal be punished vvithout a lavve yet hee excludeth only a vvritten lavve such as the Ievves had and vvithout that sayethe hee the geÌ„tils doe sinne but yet not vvithout all lavve for at least they transgressed the lavve of nature othervvise they could not haue sinned bicause euery sinne is against one lavve or other and so if noe lavv bynd vs in conscience noe sinne at all can bee found in our actions be they neuer so crossing and contratie to reason Secondly they denye free-vvill and consequently they take avvay all vice and vertue For if vvhen I do that action vvhich is counted a sinne I haue noe free-vvill then I can do no othervvise if I can do noe othervvise I ame not to bee blamed for that vvhich I could not auoyed but rather to bee pityed that I ame so constrained And if vvhen I pray to God or giue almes to the poore I can do no othervvise as I can not if I haue noe free-vvill I ame not pravse vvorthe bicause noe God a mercie to him that dothe vvell vnavvares or vvether hee vvill or noe Vvherfore vvee commend those moste vvhich doe vvell freely and of their ovvne choise vvhere vvee see men by feare or coÌ„pulsion are driueÌ„ to vvell doing vvee coÌ„mend them the lesse by hovv much greater vvas the constrainte vvhich is a signe that free choise more or lesse is necessary to the making of a vertuouse action Thirdly they say that God imputeth no sinne vnto a faithfull man vvhence it follovveth that there is noe sinne in their actions or that God is deceiued or is noe right esteemer of thinges but this they vvill not saye and therfore must auouch that there is noe sinne in Christians actions Fourthly although herin they speake not vvith that consequence vvhich might haue beene expected of men of reason they affirme that all our actions euen those that go for best are of them selues
for auoiding of offence But thē I aske Caluin vvhat hee meaneth vvhen he sayeth that they ought to keepe the lavve ether hee meaneth by those vvordes an obligation in conscience vnder payne of sinne and then it follovveth vvhich Caluin vvill not graunte that lavves bynde in conscience or else he meaneth only a congruitie or decencie and then it follovveth still that lavves are brought in contempte For if once a man bee persuaded that it is only conuenient but not necessarie to keepe the lavve hee needeth to make no scruple to transgresse the lavve bicause the transgression is no sinne but only an incongruitie And so if this doctrine bee true men vvill not care a stravve for the Princes lavves Rebelliouse subiectes mutinous souldiours stubborne children crooked seruauntes may bee disobediente by authoritie bicause no lavve nor commaundement can bynde them in conscience to loyall obedience And then lavves lose their force authoritie is not to bee esteemed rebellion and mutini◠are allovved the gappe is open to all malefactours all outrages are lavvfull bicause vvhere noe lavve bindeth noe sinne can bee committed noe man is subiecte euery man is lavvlesse as free as the kinge subiecte to noe lavve nor authoritie of God or man Vvhat securitie hath a Prince amongest such lavvless subiects hovv can he chuse but feare reuolte and rebellion of those vvho are persuaded by religion that noe lavve can bynde them in conscience to order and obedience Is this religion like to bee of God vvhich is so opposit to humaine authoritie vvhich is of God yea vvhich also despoileth God of all authoritie to commaund his creatures If our noble Prince and graue Counsaylours in Ingland considered vvel this doctrine then certes the first Parlament they called should be to banishe this lavvless and licentiouse religion vvhich bringeth lavves in contēpte Princes in daunger and openeth the gapp to all outrages of malefactours The fourth chapter shevveth hovv according to their doctrine noe Prince can relye on his subiects no subiects on their Prince nor on fellovv-subiects and consequently all Societie and ciuil conuersation is taken avvay MAn as I haue already vppon another occasion declared is of nature bente and enclined vnto companye and conuersation in some Societie or other vvhere if he be a Superiour he ruleth if he bee an inferiour he is ruled and learneth to cōply vvith his fellovve subiects And of these three parts consisteth ciuil conuersation For if the Prince rule not as he should doe or the inferiour obey not his superiour or comply not vvith his fellovv subiecte as he ought to doe gouernment degenerateth into tyrannie obedience turneth to rebellion and conuersation to ciuill dissension These three partes are mainteined by one thinge vvhich is truste or cōfidence in one another for seing that the Prince can not do all alone bicause he must expecte aide and assistaunce of his subiects hee shall neuer rule vvell vnlesse hee maye rely vppon the fidelitie and correspondence of his subiects And if the subiect put not a confidence in his Superiour as in one that tendreth the cōmon good of all and particuler of euery one he vvill neuer obey vvillīgly nor rely on him securely but shall euer liue in feare distrust of him And if one subiecte trust not another euerie one shall liue in suspicion of another and so mens vvords vvilbe taken but for vvinde promises cōtractes and bargaines vvill not hold assuredly frendship breaketh familiaritie decaieth and conuersation is ruined For vvho vvill make bargaines or strike a league of frendship or familiaritie vvith thē on vvhose secrecie fidelitie other correspondence he hath not any probable assuraunce bicause he putteth no trust nor confidence in them rather hathe he cause to fly all company and like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hater of men to liue in vvoods vvilderness then in tovvnes cities and societies Novv if the reformers doctrine vvhich teacheth that lavves bynde not in conscience may goe for currāt the three partes of ciuil conuersation are taken avvay so Societies must breake vp and euerie one must liue alone like an Anachorite or Heremite bicause in company is noe securitie vvhere according to this doctrine nether the Prince can rely on his subiects nor they on him nor one subiect on another And to begin vvith the Prince vvhat confidence can he put in his subiects vvho are persuaded in religion that nether his lavves can bynde them to obedience nor the lavve of God or nature hinder them from rebellion mutinie or other outrages hath he not iuste cause thus to discourse vvvith him selfe This people is persuaded by religion that no lavv byndeth them in conscience consequently they make no scrouple nor cōscience of Rebellion for vvhere noe lavv byndeth in cōscience there no consciēce is to be made I must therfore stāde continually on my garde rely vppō no subiets fidelitie And how shall I stāde on my garde vvhē euen my garde according to Caluins opinion is bound by no lavve to be true and faithfull vnto mee And so he shall liue alvvayes in feare of his subiects And on the otherside vvhat confidence can the subiects haue in their Prince For if noe lavv bynde him in cōscience he hauing all in his ovvne hands may vse vvhat extorsion and tyrannie hee pleaseth For vvhat should vvithold him from it feare of god God can not iustly punish vvhere noe lavves bynde in conscience and so he is not be feared conscience Vvher no lavve byndes conscience needes to make noe scruple Vvhy then is not all lavvfull for the Prince vvhich he liketh And so the subiecte shall euer haue his Superiour in suspicion And vvhat good fellovvship amitie or conuersation can ther bee amōgest the subiectes vvho must needs by this doctrine liue in a continuall feare and distruste of one another bicause no man is bound to keep touche and correspondence vvith another For if lavves bynd not promises and contractes not only in lending and borrovving buying and selling but also in marying are not of force to bynd our consciences bicause they are but particuler lavves or if they are more forcible in bynding then lavves then according to Caluin Christe is noe perfecte Redeemer bicause he hath not freed vs from the bondage of promises and bargaines vvhich not vvith standing are noe lavves of Princes but particuler lavves of particuler men made betvvixte man and man for more assured conuersation And so the vvife may iustly fear least her husband vvhen hee is vveary of her or liketh better of another may shake her of diuorse him selfe from her For vvhy maye hee not If lavves of Princes bynde not in conscience then the contracte of matrimonie vvhich is but a particuler lavv can take noe hold of cōscience and so by the libertie vvhich Caluin giueth him vvhich is to be free in cōscience frō all lavves hee may leaue his vvife vvhen and as ofte as hee vvill and as often may hee take another And if
conclusions First that nether Princes nor Iudges haue authoritie to condemne vs to any paine as is before proued bicause vvhere noe lavve byndes noe prince can iustly punishe the transgression And so humaine feare is taken avvay Secondly this doctrine abolisheth all filial feare for vvher no lavve byndes in conscience noe sinne can be committed and so vvee need not to feare theftes and murders for feare of offending God bicause vvhere noe sinne is no offence is to be feared Reuerentiall feare also they abandone bicause as is before proued in denying lavves to bynde they take avvay all authoritie euen from God and vvhere noe authoritie is no reuerence is devve As for seruile feare they condemne it in expresse termes And Luthers vvordes vvee haue harde allready let vs heare also Caluin speake l. 3. Inct. c. 24 § 6.7.8 Hee affirmethe that a sinner can not bee iuste vnlesse hee beleeue assuredly that hee is elect praedestinate and vndoubtedly to be saued vvhence follovveth that noe man must feare hell yea that noe man can feare hell and retaine his faithe For if hee bee by faithe cocke-sure of Saluation hee can not feare hell and damnation bicause hee is as assured of escaping hell as of attaining heauen and noe man can feare that euil vvhich hee is assured to escape As for example noe man feareth least the heauens falle vppon him Or if Caluin feare hell hee looseth his faithe bicause hee is not assured to escape hell and to attaine to heauen And bicause Caluin savve vvell enoughe that feare of hell is taken avvay by this his doctrine § 2. hee checketh sainct Gregorie the great saying that he teacheth pestilently vvhen hee sayeth in a certain homelie that vve knovve only our calling but are vncertain of our election Hom. 38. in Mat. euang vvherby sayeth Caluin he moueth all men to feare and trembling bicause vve knovve vvhat vve bee to day but vvhat vve shal be vve knovve not Luther also as hee holdes the same opinion of assurednes of saluation so he biddes vs to take heed least vvee feare hell or iudgemeÌ„t bicause that vvere to loose our faithe These are his vvords Vvherfore if thou be a sinner as verily vve all are in to 2. Col. â—d Gal. do not propose vnto thy selfe Christe as a ludge in a rayn-bovve for then thou vvilte be a frayed and dispaire but apprehend the definition of Christe that hee is noe exactour of the lavve but a propitiaiour So that Luther thinkes that Christe vvill exacte noe lavve at the handes of a faithfull man and therfore he needeth not to feare hell in vvhich transgressours of the lavve are punished Vvherfore as they take avvay all hope of revvard so they take avvay all feare and especially the feare of hell vvhich is the greatest bridle that is to restraine men from sinne But first I vvill aske theÌ„ vvhy scripture setteth forthe heauen and hell vvith suches names and titles if it bee a sinne to hope for the one or to feare the other Truly if it bee sinne theÌ„ hathe God in setting forthe heauen and hell so liuely layed baytes to catche vs and to allure vs to sinne And vvhy then dothe scripture in so many places commaund vs to hope and to feare And hovve are those tvvoe thinges vnlavvfull vvhich are so necessarie in all common vvelthes Vvhy maye the plovvghman trauell all the daye in hope of his vvage the husbandman sovve his seed in hope of a haruest the souldiour follovve the vvarres in hope of a spoile and yet a Christian man maye not fullfill the commaundementes in hope of a revvard in heauen For if it bee lavvfull to hope for heauen vvhy it is not lavvfull also to giue almes in hope of heauen as Dauid inclined his harte to keepe the lavve for revvard and retributioÌ„ Psal 118. They ansvver that vve must serue God purely for his loue glorie but not for revvard True that must bee the principall ende but yet theÌ„ce it follovveth not but that vvee may also serue for revvard as for a secondarie ende and motiue But say they he that serueth for revvard vvould not serue god if revvard vvere not vvhich argueth an euil mynde I ansvvere that allmen are not so affectcted And if hope of heauen bee of that force as to moue theÌ„ to keepe the lavve vvhy may it not also bee sufficient to moue them to lay aside that euill affection vvhich is also against the lavve In like manner if I may lavvfully feare deathe and other euilles of the body vvhy may I not feare hell vvhich is the greatest punishement that is bothe of soule and body and if I may fearre hell vvhy maye I not absteine from sinne or fullfill the lavve for fearre of hell They saye the reason is bicause he that fullfilleth the lavve for feare of hell vvould sinne vvith all his harte if hell vvere not bee it so yet this arguethe feare to bee good rather then euil bicause it is a cause vvhy vvee absteine at least from the out vvard acte of sinne and if the mynde bee euill disposed that proceedeth not from the fear of hell but froÌ„ an euill disposition Yea if feare of hell bee sufficient to keep vs from the acte of sinne it is sufficient also to restraine vs from the euill desire of the mynde bicause against that also hell is prepared And in this is a plaine differeÌ„ce betvvixte feare of hell and temporall punishments bicause Princes by teÌ„porall paines punishe only the outvvarde acte of vvhich only they can iudge and therfore the theefe may absteine from thefte for feare of hanging and yet haue an invvarde desire to steale but God punisheth in hell not only the outvvard acte but also the invvard affection and desire of sinne and therfore if feare of hell keep a man from thefte it vvill restraine him also from the desire And consequently feare of hell can not bee ill but rather good vvhich is no cause of ill but rather a cause vvhy vvee absteine from euill and althoughe some peraduenture yea and vvithout peraduenture vvould sinne and neglegcte the commaundemeÌ„tes if hope of heauen and fear of hell vvere not yet that is noe argument that ther in they sinne if they haue noe presentil affectioÌ„ or consent to sinne For so many vvould sinne if they should liue longer or if they had this or that occasion or if God gaue them not this and that grace and yet that they vvould sinne is noe sinne if they haue noe present affection or desire to sinne Yea this is an argument that hope of heauen and feare of hell are verye laudable and good bicause they are bridles to restraine men from sinning Vvherfore to dravve neare a conclusion vvhich is that our Reformers in taking avvay hope of heauen and feare of hell open the gappe to all vice I reporte mee vnto the indifferente reader hovve the Churche is like to flourishe in vertue vvithout hope of heauen and feare of hell seing that as
God by his Prophete Hieremie c. 15. If thou vvilt be conuerted I vvill conuerte thee And hovve often doth scripture exhorte and commaund vs to conuerte our selues to God Ezech. 18.33 Vvhich vvere ridiculously spoken if it vvere not in our freevvill by the assistaunce of Gods grace to tourne vnto God Mat. 19. And in the nevv Testament sayeth Christ if thou vvilte enter into life Keepe the cōmaundementes And again hee complaineth vvith teares of Hierusalems ingratitude saying Mat. 23. Hierusalem Hierusalem hovv often vvould I haue gathered thee as a hen gathereth her chickins vnder her vvinges and thou vvouldst not Vvhat man in his vvittes vvould speake thus vnless he thought that Hierusalem had free vvill else might Hierusalem haue ansvvered Christe in this manner Vvhy complainest thou so pitifullie of my slouthe and ingratitude Knovvest not thou that I can not vvhy sayest thou to mee and thou vvouldst not knovving that I haue noe vvill that thine only is the vvill myne is seruile necessitie So that it is manifest by experience reason and scripture that man hathe free vvill And seing that ther is no page of scripture but it conteinethe ether commaundement or counsaile or exhortation or some one or other of the signes of free vvill vvhich are before alleaged I may be bold to say that there is noe page in holy Scripture out of vvhich may not euidently be deduced a pregnaunte proofe and argument for free vvill Vvherfore althoughe some fevv places are in Scripture vvhich till they be vvel vnderstood may seeme to disproue free vvill yet rather should the heretike confesse his vvāt of skill to interpret those places then to deny free vvill vv ch all scripture allmost so euidētly auoucheth l. Cor. 12. Let thē not therfore obiecte that God vvorketh all in vs that mans vvay is not in man Ier. 10. that it is not of the vviller nor of the ronner but of God that taketh mercie on vs Rom 9. that God calleth and knocketh at the dore of our soule Ephes 5. that God the father dravveth vs For I can easilie ansvvere and haue al the sfathers and diuines to backe me in it Io. 6. that God only operateth in vs by his antecedēt grace but vvee also by vertue of it cooperate vnto his motion that mans vvay that is the vvay of Saluation is not in mans povver in respect of the beginning bicause God only puttes vs in the vvay by his vocation and praecedent grace but yet by vertue of this grace it is in our povver to vvalke in this vvay that it is God only that begīneth all good vvills and courses but supposing his precedent grace vve also vvill and ronne but not vve only but his grace vvith vs vve vvith it That God only calleth and knocketh by his praeuenient grace but vve also by cōsent do open the dore vnto him that God the father dravveth by his motions but svveetly vvithout violence by persuasion and allurement not by cōpulsion But to labour no farther in so euident and plaine a matter by a great absurditie vvhich follovveth this doctrine I vvill demonstrate it to bee absurd bicause one absurditie follovveth another If man haue no freevvill all vice and vvickednesse must goe for currant and no man must endeuour to auoid sinne bicause he hathe no povver to auoid it Be it then that Maister Minister dehorte me from vice vvith all the Rhetorick vvhich he hathe let him lay before myne eyes the filthines of sinne the dishonestie vvhich it implyeth the offēce of God the scandale of my neighbour vvhich follovveth it therby to dissuade me from it yet if I haue no freevvil nor povver to auoid sinne I may ansvvere him that his persuasions are but lippe-labour vvhich he might as vvel vse to a beast as to a man For vvhat I shall do that of neceffitie I shall doe and as hee disuadeth me from vice so the pleasure or temporall profit vvhich vice bringeth doth so allure me and the deuil so vrgeth me that I can not resiste bicause I haue no free vvill but must behaue my selfe passiuely permitting concupiscence and the deuil to vvorke in me vvhat they vvill bicause I haue no povver to resiste them For as a man that is persuaded that he hathe noe force to resiste his enemie or the Ministers of iustice layeth dovvne his armes and vveapons and permitteth them to do their pleasure knovving that resistaunce is vaine vvhen vvill he nill he their pleasure must be doone so vvhen a man is persuaded that he hathe no freevvill nor povver to auoide sinne he must yeeld him selfe as a slaue to all vice and vvhen he feeleth the temptation he must yeeld presently and acknovvledge his ovvn impotencie And if any man rebuke him for his sinnes or if God herafter at the day of Iudgement accuse him or condemne him he hathe an excuse ready for such an accusation and a tricke in store to auoid such a condemnation to vvit that he could do no othervvise bicause he had no free vvill And so he may commit vvhat sinnes he vvill and no man yea not God him selfe can iustly finde fault vvith him vnless they first finde a fault in Luthers and Caluins doctrine vvhich teacheth him that hee can not do othervvise The seuenth Chapter proueth that the reformers in auouching the lavves and commaundementes of God to bee impossible giue occasion also of all impiety I Shall not need to dvvell longe on this pointe nor to vse any longe discourse to come vnto my intended conclusion bicause I haue already in the fifte booke sette dovvne Luthers and Caluins vvordes in vvhich they affirme the commaundementes to be impossible vvher also I haue disproued this doctrine and proued the contrarie to vvit that man hathe povver vvith the grace of God to fullfill his commaundementes only novve out of those premises as in that booke I inferred God to bee vnreasonable by Luthers and Caluins doctrine so novve out of the same I vvill conclude that the gappe is opened to all vice and vvickednes For if a man bee once persuaded that hee can not fullfill the commaundement of keeping the Sabboth-daye if desire of gaine or lacre moue him to seruile vvorkes labours hee vvill easilie bee persvvaded to labour vvho is allready persvvaded that hee can not keepe the Sabothe as hee should doe And if hee once giue credit to Caluin that hee can not obserue the lavve vvhich forbiddeth him to couet his neighbours vvife or goods if hee bee tempted or moued vvith suche obiectes hee vvill neuer vrge him selfe to vvithstand such temptations bicause hee is persuaded that he can not fullfill this lavve but must needes transgresse it and not only couet and desire but also inordinatelye vse his neighbours vvife and vsurpe his goodes also vvhen soeuer they crosse the vvaye of his desire Breefely seing that there is noe sinne but it is a transgression of one lavve or other hee that is persuaded that hee
povver dares vvarraunt vs to goe harmeles And this the heathen Philosophers could see yea could not but see in so much that Cicero sayeth Orat. prâ— Milonâ— magna vis est conscientiae in vtraÌ„que partem vt neque timeant qui nihil commiserunt panam semper ante oculos versari putent qui peccauerunt great force hath conscience in both partes that is in good and euil life in so much that they feare not vvho haue committed no fault and they vvho haue offended haue allvvayes the punishemeÌ„t before their eyes l. 2. de legâ—â— And in an other place he proueth by experience hovve necessarie coÌ„science is to restraine vs from sinne For sayeth he take avvay conscience and vvhat vvill he do in the darke that feareth nothing but the vvitnesse or Iudge Vvhat vvill he do in the desert vvhen he meeteth vvith a maÌ„ loden vvith gold and vveaker then him selfe Truly if coÌ„science bee taken avvay vve vvill neuer make scruple of secret sinnes no nor of publike transgressions if ether by povver or bribe vve can escape the penalties of the lavve If conscience bee once banished the vvorld bargaines vvill seeldom holde and promises vvill as seeldom bee kepte chastitie vvil allvvaies bee in dauÌ„ger ritch and treasurs vvill not bee secure Princes liues vvill bee subâ—et to hazard false dealing vvilbe rife in buying and selling thâ—eues cooseners cutpurses and conicatches haue good leaue and libertie to exercise their artes and the gappe vvill ly open vnto all vice Hovve perniciouse then vnto vertue and hovv fauourable vnto vice is our Reformers doctrine vvhich as I shall euideÌ„tlye proue and therfore breefly bicause euidently despoilethe the vvorlde of conscience more necessarye to mans life then the sonne it selfe They say as is allready related that to a faithfull man and true Christian God imputeth no sinne vvhy then should a Christian make conscience of sinne vvhich if it bee not imputed ether is no sinne at all or else not to bee caâ—ed for They auouch that since Adams fall man neuer had free vvill and libertie and seing that vvher noe libertie is no sinne can bee for no man deserueth euil for that vvhich he could not auoid it follovvethe that vvhosoeuer is persuaded as all must be by theyr opinion that hee hath no free-vvill must make nether conscience nor scruple of any sinne They affirme also that by Christe vvee are freed from all obligation of lavves in so much that noe lavve can bynde or touch our conscience vvee need not then make scrouple of anye transgression or sinne vvhich in that it is sinne is against the obligatioÌ„ of one lavve or other bicause vvhere no lavve byndeth there is no obligatioÌ„ vvhere noe obligation is noe breach or transgression can bee founde and vvhere no transgressioÌ„ there is no sinne vvhere noe sinne is no conscience of sinne is to be made It is an article also of fay the amongest them or at least a thing necessary to bee beleeued that the commaundementes are ampossible vvho then vvilbee so madde as to make conscience for not full filling the lavve vvhich is impossible to bee full-filled as vvell truly maye the prisonner make a conscience that hee goeth not to the Church or sernson on an holy daye vvhen he is faste chained to a blocke in prison and the dores are faste locked bolted Bicause it is as impossible if Caluin lye not to keepe the commaundements as for that prisonner to go to the Churche They are of opinion that God is the autour of all our sinnes as vvell yea more then vvee or selues bicause hee is the principall cause vvee are only his instrumeÌ„ts vvhich if it bee true noe man needeth to bee soe scrupulous as to make bones of that of vvhich God him selfe maketh no conscience And if conscience bee takeÌ„ a vvaye the lavve vvitnesse Iudge and Executioner is taken a vvaye so good leaue is giuen to playe vvhat euill parts vvee vvill if ether vvee can by secrecie auoid the magistrats eye or by violence and force resiste his povver for then conscience being taken a vvaye nothing is remaining to keep vs in avve The tvvelueth Chapter shevveth hovv they open the gapp to pride I Haue allready declared hovv the Reformers by many pointes of their doctrine opeÌ„ the gapp to all vice in generall novv it shall not be amiss to shevv hovv they fauourize some vices especially and in particuler And first I vvill beginne vvith pride bicause that vvas the first sinne and the first cause of all sinnes â—â—â—li 10. bicause the deuil sinned before man and his first sinne vvas svvelling pride by vvhich hee coueted to bee as great and as highe in perfection as the highest Yea many are of opinion that Adams first sinne also vvas pride vvhich moued him to eate of the forbidden frute maugre the commaundement of God imagining that soe for so the deuill had promised hee should become like vnto God in knovving good and euil And this is the cause vvhy proud men especially are called the children of the deuil bicause by pride they especially ressemble him Vvherfore that doctrine vvhich stirreth vp a proude coÌ„ceipte in vs caÌ„ not bee of God bicause it moueth to pride vvhich is of the deuil and therfore if I shall proue that our reformers doctrine puffeth vp vvith pride all those vvhich follovve it I shall proue it not to bee of God but of the deuil For althoughe pride be a common disease of all heretikes for vvhoe so preferreth his ovvne iudgement before the vvholle Church as all heretikes doe in that they are heretikes must needes condemne him selfe of an extraordinarie pride yet some heretikes by some pointes of their doctrine haue giuen more especiall cause of this sinne of pride The Gnostikes vvere of opinion that as gold thoughe cast into the mire neuer looseth his natiue colour and perfectioÌ„ so a iust man such as they counted them selues Ex Iren. l. 10 c. 1. can neuer bee soyled neuer loose his perfection in vvhat actions soeuer hee intermedleth him selfe thoughe in adulteries and fornications Vvhich doctrine moued them to suche a conceit of theÌ„ selues that they thought them selues to knovve al thinges and to be so perfecte that noe sinne could contaminate them Ex Anth l. c. de poenit c. â— The like vvas the pride of the NouatiaÌ„s vvho therfore called them selues pure and cleane And to omit the pride of Arius Nestorius chap. 5. Luther and Caluin vvhich in the first booke I haue set dovvne let vs see hovv their doctrine puffeth meÌ„ vp vvith pride They are of opinion as is allready related that vvee are iust by no other iustice then Christes ovvn iustice vvhich doctrine vvhoe soever embraceth he must needs be persvvaded that he is as iuste as Christe him selfe bicause in his opinion they haue bothe one and the same iustice vvhich persuasioÌ„ is enough to stirre vs vp to LuciferiaÌ„ pride as is allready in another place
of sinne and the bondage of the deuill Ser. 197. Domin l. post Trinitatem For as saint Austine sayeth Christ novv hath tyed the deuill in a chaine so that he can no farther tempte vs then vve can resist barke he may tempte he may sollicite vs he may but byte he can none but those vvhich vvill vvillfully cast them selues vvith in his reach Vvho novv is so vngratefull as not to acknovvledge this benefit Vvho vvill arrogate vnto him selfe the name of a Christian vvho vvill not also acknovvledge Christ for his redeemer Dare novve the reformers deny Christe the title of a redeemer they dare not Yet by their doctrine they make him a most absurd redeemer and so more dishonoure him then if they had denyed him this title alltogether For they saye that there is noe iustice but Christes iustice noe good vvorkes but his vvorkes noe merit but his merit noe satisfaction but his consequently that Christes passion vvas our iustice our merite our satisfaction Out of vv ch doctrine they inferre first that nether there is any inhereÌ„t iustice or sanctitie in maÌ„ nether is there any necessarie bicause Christes iustice is ours by imputation l. 〈◊〉 Inst c. 11. §. 2. Luth. in 2. Gal fol. 29â— and that is sufficient So sayeth Caluin and to him subscribeth Luther as shall appeare by their vvordes vvhich shal be related and refuted in this selfe same booke as also in diuers chapters of the seuenth booke Secondly they gather out of the same doctrine that good vvorkes are not necessary bicause Christes vvorkes are ours and they are sufficient vvhich doctrine I shall laye open in the same booke and first chapter Thirdly hence they inferre also that noe lavves ether humaine or diuine can bynd vs in conscience bicause Christes passion vvas the ransome vvhich freed vs from all lavves Fourthly that vvee are bound to noe satisfaction bicause Christes satisfaction vvas sufficient Fiftly that noe sinnes nor euill vvorkes can hurte vs bicause Christes iustice being ours noe sinne can make vs sinners vvhich doctrine shal be set dovvne in the same booke Sixtly that noe hell nor iudgemeÌ„t remayneth for vs bicause Christes iustice being ours sinnes can nether bee imputed to vs in this life nor punished in the next And in these pointes they saye that Christian libertie consisteth So that Christe according to these doctours opinions hath redeemed vs from the slauery of sinne bicause his iustice being ours noe sinne can hurte vs hee hathe deliuered vs from the yoke of the lavve bicause noe lavve can bynd vs hee hathe deliuered vs from hell and the deuill bicause hovvsoeuer vve liue if vvee beleeue that Christes iustice is ours and our satisfaction and payment the deuil hathe noe povver to punish vs in his Hellish prison bicause Christe hathe suffred the payne devve to our sinnes before hand Vvherin the discreet reader may easily perceue vvhat an absurd Redeemer they make Christe to bee For if Christe hathe redeemed vs from the slauery of sinne bicause noe sinne can hurte vs then dothe hee open vs the gappe to all manner of sinnes and outrages For vvhoe vvill care for sinne that is persuaded that Christes passion is so imputed to him that noe sinne can hurte him If Christe hath redeemed vs from the yoke of the lavve bicause noe lavve novve can bynde vs in conscience then dothe he giue vs the occasion to transgresse freely and contemne bodely all maÌ„ner of lavves and ordinaÌ„cies If Christe hathe deliuered vs from hell bicause hee hathe payed the punishemeÌ„t deâ—e to sinne and requireth noe other satisfactioÌ„ at our handes then doth hee in a manner egge vs forvvard to all vice from vvhich noe man vvill absteyne if fear of hell do not bridle his vnruly appetites and keepe him in avve And so Christes passion vvhich vvas a sacrifice to abolishe sinne is a cause of all sinne and Christe vvhoe came to redeeme the vvorld from sinne filleth the vvorld vvith sinne and so is an absurd redeemer so to redeeme vs from sinne that hee inuiteth vs and eggeth vs forvvardes vnto sinne So they make Christ not vnlike to that father vvhoe seing the excessiue expences of his prodigall sonne dothe not commaunde him to vse more thriftines but payes before hand to all disers cookes Inkeepers and merchauntes all that possibly hee can loose at dise or lauish out in apparell or consume in banquetting vvherin hee doth nothing else but inuite his sonne to all vnthriftines vvhoe needes neuer to care hovve hee spendeth vvhen all his debtes are payed before hand For so the ghospellers saye that Christ perceiuing that vve could not keepe the lavve freed vs froÌ„ all lavves and seing that vve could not auoyd sinne imputed his ovvne iustice so vnto vs that noe sinne can hurte vs and knovving that vvee vvere not able to satisfie for sinne hee abode the pain him selfe and vvould haue none required at our hands And in so doing vvhat else hathe hee doone but opened the vvide gate to all licentious libertie vice iniquitie Hovve farre more reasonable is the opinion of the Catholike Churche vvhich affirmeth that Christes passion vvas not our formall iustification nor satisfaction but only the meritorious cause of our redemption and saluation vvhich deserued for vs at Gods handes grace by vv ch together vvith our cooperation vve may be saued and redeemed For as vve fell by our ovvne vvilles into captiuitie so Christ thought it good that by our ovvne vvilles together vvith his grace for vvithout grace vvee may fall but vve can not rise again vve should rise vp again and vvinde our selues out of the seruitude of sinne and the tyranie of the deuill So that Christ hath redemed vs from the seruitude of the lavve not that the lavve by ndeth vs not but bicause Christ hathe taken avvay the heavinesse of the lavve and by his grace vvhich he giueth vs hathe giuen vs force easilie to fulfill it vvhich othervvise vvould haue tyraÌ„nised ouer vs in coÌ„maunding more theÌ„ vve should haue beene able to haue performed Christ also hathe redeemed vs from captiuitie bondage of sinne not bicause noe sinne can be imputed vnto vs but bicause his passion hathe deserued grace for vs by vvhich vvee maye dispose our selues to iustification vvhich is a resurrectioÌ„ from sinne to nevvnesse of life and by vvhich vvee may auoid sinne vvhensoeuer vve are moued there vnto Christ also hathe freed vs from the tyrannie of the deuill and captiuitie of Hell bicause he hathe procured vs grace by vvhich vvhen the deuill by him selfe or the vvorld or the fleshe prouoketh vs vve may resist maugre all the force of hell Christ also hathe satisfyed for our sinnes not bicause his passion vvithout any cooperation on our part doth suffice for so as is proued the gate vvere opened vnto all iniquitie but bicause his passion had obteyned grace for vs vvith out vvhich vve could not satisfie for the least veniall sinne and by vvhich if vve cooperate vvith it in
paenaunce fasting almesdeeds prayer and vvorkes of paenaunce vve may satisfye for all our sinnes and all the paynes devv vnto our sinnes So that Christ hathe redeemed vs from the seruitude and heauy yoke of the lavve and yet vve must keepe the lavve and novv especially bicause the heauinesse therof is taken avvay by Christ his grace Christ hathe freed vs from the seruitude of sinne and yet vve must auoide sinne and novv especially bicause Christes grace hath giuen force to arise by paenaunce from our former sinfull life Psal 〈◊〉 and to vvalke in the vvaye of his commaundementes and nevvnes of life Christ also hathe deliuered vs from the tyrannie of the deuill bicause he hathe giuen vs grace to resist him vvherfore vvee must not yeeld vnto him but novv especially vve must stand against him Christ also hathe satisfied for vs and yet vve must satisfie and novv especially bicause he hathe giuen vs grace by vvhich vve may do paenaunce for sinne and satisfie for the payne For although that Christe hathe payed the price of our redemption yet vvould he haue vs to applye it by our cooperation not only in faithe for so hee should open the gapp to all vice but in poenaunce in obseruatioÌ„ of the commaundementes and receiuing of the Sacramentes Vvherfore our redeemer him selfe vvho freed vs from the yoke of the lavve yet commaunds vs 〈◊〉 Keep the lavve if vve mean to enter into life Mat. 19. and although he hath satisfied for or sinnes Lue. vle yet he commaunds his Apostles to preach penaunce vnto vs as necessarie for remission and satisfaction of our sinnes And if hee had redeemed vs in that manner vv ch the Ghospellers imagin and had set vs at that libertie that noe lavve can bynde vs nor noe sinne hurte vs and that noe good vvorkes nor satisfaction nor any other cooperation besides faith can be required on our parte then had hee beene a most absurd redeemer as I haue all ready proued and had rather tumbled vs dovvne into the depthe of sinne and damnation then redeemed vs. The third Chapter shevveth hovv by their doctrine they make Christe no Redemer at all VVell did our blessed sauiour compare heretiks vnto Vvolues vvrapped and invested in sheepe-skinnes Mat. 7. vvhose manner hath all vvayes been vnder praetence of religion to vtter blasphemie and then to mean intend the vvorst vvhen they speake fairest Vvhat I pray you is so common in our ghospellers mouthes as that Christ only is our Redeemer and sole mediatour vnder vvhich pretence they â—ondeÌ„ne all honour giuen vnto sainâ—â—es and abandon all prayer and intercessi in valhich is made vnto them as iniuriouse to Christ and his title of a Redeemer In vvhich truly they seeme not vnlik to Iudas vvho vvould needs Kisse Christe vvhen he meant to betray him and me thinkes and vvhat I thinke I shall proue anone in this point they resemble the Ievves vvhich invested Christe like a King called him King and adored him as King yet in deed derided him as a foole For so these men calle Christ the Redeemer and rather then they vvill not seem to mean so they take from the Saincts the mother and freends of Christ all secondarie mediation and intercession and vvill seem to be so zealous of Christes honour that they vvill haue none honoured but him and yet in deed vnder this faire shovve they cary false hartes and euen then vvhem they calle him and adore him as a Redeemer they robbe him and despoile him of that honourable title Lut. in com Gal. fol. 298. Luther in his commentaries vppon the second Chapter to the Galathians sayeth plainly that Christe apprehended by faith is Christian iustice for vvhom God reputeth vs iuste l. 3 Inst c. 3. §. 2. Caluin also subscribeth that our iustice consisteth in the imputation of Christes iustice vnto vs. And bicause this iustice is extrinsecall and is not inhaerent in vs they saye that thoughe for Christes sake vve be reputed iuste yet the holyest that is is a greevouse sinner and all his vvorkes are vvorthy nothing else but damnation vvhich doctrine herafter diuerse tymes especially in the seuenth booke shal be related hence it is also that they saye that our sinnes are only couered vvith christes iustice vv ch is imputed vnto vs but are not taken avvaye nor extinquished This they explicate by a similitude for say they as if a man looke thorovghe redd glasse all seemeth redd bee it blacke or vvhite so God beholding vs throughe Christes iustice reputeth vs iuste thoughe in deed vvee bee sinners Abouâ— in the first chap. And this Caluin in his preface of his Institutions to the King of Fraunce avoucheth not to derogate from christe but to make much for his honour for vvhat sayeth he is to Christe more honorable theÌ„ to acknovvledge our selues despoiled of all vertue that of 〈◊〉 vvee maye bee clothed that is reputed 〈◊〉 for his iustice vvhich is imputed vnto vs. But let vs see hovve honourable this is to Christe I vvill not deny but that it is honourable to Christ and expedient for 〈◊〉 to acknovvledge that of our selues vvith out Christes grace vvee are sinners and cá do litle else but sinne Th. 1 2.q.109 but to saye that notvvithstanding Christes grace vvhâ—â—â— he hath bestovved on his iuste is ready to bestovve on all repeÌ„taunt sinners 〈◊〉 still sinners and only reputed 〈◊〉 for Christes iustice vvhich is by fayth apprehended and by God imputed vnto vs is most dishonorable to Christe For if vve haue no other iustice then Christs iustice vvhich is imputed vnto vs then haue vve no internall sanctitie in vs then are vve not truly sanctified then are vve still sinners be vve neuer so iuste Caluin and Luther and all the Lutheranes Caluinists haue no other ansvver to this then concedo totum I graunte all Are vvee then still truly sinners and not truly iuste then vvas the first Adame more potent in mallice then the second in grace and sanctitie for he made vs truly sinners Christ could not make vs truly iuste Then vvas Sainct Paule deceiued vvho sayeth that Christs grace exceeded Adams sime Rom. 5. Are vve still sinners and not truly sanctified then hathe not Christ verily redeemed vs from the seruitude of sinne Io. 8. for vvhosoeuer is in sinne is a slaue to sinne If vvee be not redeemed from sinne then are vve not freed froÌ„ the tyrannie of Satan vvhose only title is sinne by vvhich he domineereth ouer vs. And seing that hell follovveth sinne as a iust punishment for such a fault then are vve still captiues prisoners of Hell and Christ is noe Redemer vvho hathe nether redeemed vs from sinne nor hell nor daÌ„nation The same ghospellers affirm that by sinne our nature is so vveakened that not vvithstanding Christes grace vve can not resist any temptation of the flesh or deuill that vve can not possibly fullfill the lavve and coÌ„maundementes that vve
that vve might liue and so by taking vppon him the payne devv to sinne hathe recured the disease of sinne and hathe ridde vs of our agevve by abiding the burning of the same And hetherto vve and the Ghospellers aggree for they also vvill say that Christ is the Phisitian of our soules but yet their doctrine is cleane contrarie and so vvhilest in vvords shovve they seem to acknovvledge him our Phisitian in doctrine deed they make him none at all see the third chap. of this booke For if you remeÌ„ber Luther Caluin are of opinion that vve haue no inherent and internall iustice or sanctitie but are iuste only by Christs ovvne iustice vvhich say they makes vs reputed iust but not in deed iuste hideth our sinnes but healeth them not and couereth our spirituall vvounds but recureth them not Vvhich if it bee true then certes is Christe noe true PhisitiaÌ„ vvho healeth not but hideth only our sores and diseases O bsasphemie o ingratitude o iniurie o sacriledge couered vvith a a pretence of religion They vvill seeme forsooth to attribute much to Christe vvho as they saye hathe made vs iuste by his ovvn iustice vv ch he imputeth vnto vs but vvhilest they acknovvledge no other but christs iustice imputed to vs they are enforced to saye that christ hathe not verilie saÌ„ctified vs nor verilie healed the spirituall sores maladies of our soule but hath only couered theÌ„ hidden theÌ„ from the sight of God by an imputatioÌ„ of his ovvne iustice and so hee maye be a hider and couerer of our vvounds but noe healer and no healer no Phisitian The fifte Chapter shevveth hovve they robbe Christe of the title of a lavv maker IF Moyses for prescribing lavves vnto the Ievves Licurgus vnto the Lacedemonians Solon to the Athenians Romulus to the Romains Plato to the Magnefians Trismegistus vnto the Egiptians and others for giuiÌ„g lavves vnto their subiects vvere so famouse and renovvmed Vvhat honour must it be vnto our sauiour Christ to haue been the authour of the Christian lavv and the lavvgiuer vnto the Christians They praescribed lavves only vnto some certaine people or nation Christ vnto all nations Theyr lavves had for their scope and proiecte an externall and ciuil peace Christs lavve aymeth at an invvard peace of the soule in earth and an aeternall peace in heauen Their lavves forbad only external sinnes as thefte murder adultery and such like litle respecting the invvard desire and intention Christes lavve restraineth euen the invvard consent desire and dilight Chris 〈…〉 iâ— Act. Their lavves forbad not all vice nether commaunded or counsayled all vertue for Platoes lavves permitted vviues to be common and other vices also Licurgus his lavves vvere corrected as being toe toe rigorous vvhich thing he took so heauily and so greeuously that he pined him selfe vvith abstineÌ„ce Tertia l. â—â— Apilag But Christes lavve ether commaundeth or counsayleth all vertue not only morall but also Theologicall forbiddeth all vice vvhat soeuer Vvherfor Dauid sayeth that God his lavv is immaculate conuerting soules immaculate bicause it permitteth no filthe of sinne conuerting soules bicause it induceth vs to all maner of vertue Their lavves vvere full of many superstitions and absurd errours for they commauÌ„ded many Gods to be vvorshipped and those beasts and serpents Auoust li de Ciuit. and some of their vvisest denyed gods prouiuidence as Aristotle 〈◊〉 mundo some his foresight and prescience as Cicero some made god the soule of the vvorld some confined him vvith in the heauens some held the soule to be mortall But the lavve of Christ is Praeceptum lucidum illuminans oculos Psal 18. a lightsome Praecept illuminating the eyes that is illuminating our vnderstanding the eye of the soule vvith true faythe and knovvledge dispersing all clouds of ignoraunce errours and superstition And no meruaile bicause Christ the lavvgiuer vvas the vvisdom of his father and vvhen he gaue his lavve he gaue his spirit vvho teacheth his Churche all veritie Iâ— 14. The lavve of Christe may be reduced to tvvoe heades to vvit thinges that are to be beleeued things vv ch are to be obserued Vve beleeue that ther is a God him vve acknovvledg the only God creatour ruler of all vvho takes accounte of all our actioÌ„s and vvill accordingly herafter revvard vs. And althoughe vve beleeue also that this one God is three in persons and that the second parson vvas incarnate for vs dyed that vve might liue euer and rose again for our Resurrection vvhich things are out of reasons reache yet are not these or any other of the mysteries of our beleefe against reason or vnbeâ—eeming the diuine Maiestie or repugnaunt to Philosophie as diuines doe proue vvho can so explicate these mysteries as nothing shall appeare repugnaunt to reason and so can ansvvere infidels obiections as that they shall conclude nothing euidently against vs. Aâ—â—â— 2. ad Anton l. 10 ciu c. â—9 Yea Iustinus Martyr and saint Austine do shevve hovve the Platonists other Philosophers taught the like vnto many of those articles vvhich ChristiaÌ„s beleeue And as concerning those thinges vvhich are to be obserued to vvit the precepts of good life they are reduced vnto tvvoe vvhich are the loue of God aboue all thinges and the loue of our neighbour as our selfe vvhich are most reasonable bicause God is the cheefest good and so most of all to be beloued and our neighbour is like vs in nature and ordained to the same ende to vvhich vve are and so to be beloued as our selues To our neighbour therfore vve must do as vve vvould be doone vnto and therfore vve must nether kill him nor robbe him nor iniurie him in goods life or vvife for vve our selues vvould not vvillingly be thus iniuried And so vve are forbiddeÌ„ all sinne against God and all iniurie against man yea vve giue by our lavve to God that vvhich is Devv to God to vvit suprem honour bicause he hath supreme excellencie supreme loue bicause he is the fountain of all goodness vve yeeld him gratitude bicause he is our best benefactour and redeemer feare bicause he is our lord yea our Iudge To men if they be superiours vve giue reuerence and obedience and that of conscience to our aequalls vve ovve charitie to our inferiours vve condescend by a complying nature Vve are forbidden not only to kill but also to be angry not only to absteine from adultery and fornication but also from lasciuiouse lookes yea desires vve are bidden not only not to offend our freinds but also to loue our enemyes And to induce vs to this the tvvoe things vvhich conteine all common vvelthes in avve to vvit paine and revvard are proposed vnto vs payne in hell revvard in heauen payne to feare revvard to hope for Noe lavve more reasonable then this none soe perfect vvhich teacheth noe errour permitteth noe vice omitteth noe good but ether commaundes or counsayls it And seing that
Christe is the authour of this lavve vvhich surpasseth all lavves greater is his honour renovme then euer vvas the honour of Plato Licurgus Romulus yea Moyses or any other Vvherfore the prophet Esaie recounting other titles of honour devve vnto Christ Isay 13. amongest others calleth him a lavv-maker Dominus iudex noster dominus legifer noster dominus Rex noster The lord is our Iudge The lord is our lavv-maker the lord is our King If he be our Lavve-maker he may make lavves to bynde vs if he be our iudge he may pronounce sentence against the transgressours and if he be our King he may punish vs yea if he had called him only our King it had been a sufficient argument to proue him a lavv-maker bicause the principall meanes for a king to rule his subiects are his lavves and ordinaunces Micheas speaking of the promulgation of Christs lavv at Hierusalem in Penthecoste sayeth c 4. That a lavve shall proceed from Sion the vvord of God from Hierusalem c. 2. c. 4 â— The same Prophecie hath Esaie in the same vvords and addeth that IlaÌ„des shall expecte his lavve By vvhich it is playne that Christ is a lavv-maker vvhoe hathe perscribed lavves and therfore vvhen he gaue his Apostles authoritie to baptise and preach Mat. vfâ— hee bad them also to teache the Gentiles to keepe all those thinges vvhich hee had commaunded See the first chap of this booke And yet our ghospellers vvho bragge that they giue all to Christe despoyle him of this honourable title and auouch that hee vvas a redeemer only but noe lavve-make Luther sayeth plainly that it is the office of the lavve to commaund 〈◊〉 â— Gael Fol. â—18 threaten and terrifie but the office of Christ is only to imbrace sinners vvho haue traÌ„sgressed the lavve Ibidem Yea sayeth he If vve make Christ an exactour of the lavve vve confound Christ and the lavve and make him the minister of sinne â—ol 〈◊〉 Vvherfore thus he concludes vvith this exhortation Quare Chrestum recte definias non vt Sophistae lustitiary qui faciunt eum nouum legislatorem qui abrogata veteri lege nouam tulerit illis Christus est exactor tyrannus Vvherfore define thou Christe ae right not as the Sophists doe and the Iustitiaries so he calleth Catholikes bicause they affirme inherent iustice and auouche that good vvorkes are necessary vvho make him a nevv lavve-maker that hath abrogated the old lavv and enacted a nevv to them Christ is an exactour and a tyraunt Hovv theÌ„ I pray thee vvouldst thou haue vs to define Christ Ibidem hee sayeth that as it is the arte of Christians not to care for lavves nor to imagin that they bynd in coÌ„scieÌ„ce so is it an hard arte vvhich I sayeth hee my selfe can hardly learne to define Christ after this manner â—â—idem But yet this great Logician at lenght giueth vs this definition of Christ Christus autem definitiue non est legislator sed propitiator saluator But Christe definitiuely is not a lavv-maker but ae propitiatour and Sauiour By vvhich doctrine it is playne that Luther is of opinion that Christ came not to terrifie vs or to exacte any lavve at our haÌ„des but only to embrace the transgressours so that they beleeue only that hee is their Redeemer from the lavve vvhich doctrine hovve it openeth the gapp to vice I shal hereafter declare See the seueÌ„tâ— booke here I only note that Luther despoyleth Christe of the title of a Lavvmaker and auoucheth that hee nether made lavve nor exacteth any lavve at our haÌ„ds vvhich hovve iniuriouse it is to Christ may appeare by the comendation vvhich I have giuen to Christ and his lavve Caluin putteth this difference betvvixte the old and the nevv lavve l â— Inst c. 11. §. 17.19 that the old promised grace and glorie vvith this condition if vve keepe the coÌ„maundements but the nevv lavve promiseth these things absolutely vvithout that condition So that Caluin thinkes that glory and saluation is promised by Christ vvhether vvee obserue the lavve or noe and coÌ„sequently he thinkes that no lavv byndeth vs vnder payne of damnation Vvhence it follovveth that Christe nether exacteth nether prescribeth any lavve vnder payne of damnation and so is no lavve maker And the same Caluin after that he had discoursed of Christian libertie vvhich hee sayeth consisteth in a freedom from all lavves l. 3. Inst c. 1â— 3.10 concludeth thus vve conclude that they are exeÌ„pted he speaketh of the faythfull from all lavves Vvhence it must needs follovv that Christe is noe Lavvmaker for vvhere there is no obligation there is noe lavve as shal be proued herafter vvhere noe lavve there is noe Lavv-maker and therfore if Christe exacteth noe lavve at our handes and byndes vs to none he can by noe right haue the name of a Lavv-giuer or Lavv-maker Let the Prophet Esaie therfore looke hovv he calleth Christ our Lavv-maker c. 33. legifer yea let Christ him self correcte and amend that saying of his Mandatum nouum do vobis vt diligatis inuitem I giue you a nevv lavv and commaundement that you loue one another A nevv lavv sayeth sainct Austine Christe giueth vs l â— cont ep par c. 2. bicause although it be old as being coÌ„maunded in the old lavve yet it is nevv ether bicause Christ hathe annexed nevv grace vnto it vvhich in the old lavv it had not or bicause by this grace annexed it makes vs nevv creatures vvho before vvere olde by sinne l. c. const Apost c. 12. or else sayeth S. ClemeÌ„t it is a nevve lavv bicause Christ hathe renevved it Let him also remember his office better vvhich as Luther and Caluin say is not to prescribe or exacte lavves but to imbrace the transgressours He forgot therfore his office vvhen hee bad vs Keept the commaundementes if vve vvill enter into life Mat. 5. vvhy hee corrected the olde lavve commaunding vs not only not to kill but not to be angry not only to loue our freends but our enemies also See See vvhat open iniurie against the playne texte of Scripture yea and against all reason also these men are not a frayed to offer vnto Christ in taking from him the title and office of a Lavvmaker for if he could make no lavv he vvas inferiour to the meanest Prince in the vvorld vvho established a common vvelth his Churche but hathe no authoritie to coÌ„maund his subiects vvho instituted Sacramentes yet could make noe lavv to bynd vs vnto theÌ„ and therfore vvhen he threatneth damnation to them that vvill not receiue his baptisme 10 â— and protesteth that vve shall haue noe life vnlesse vve eate his fleshe drinke his blood to â— vve may boldly contemne such peremptorie commaundementes bicause if Christ bee noe Lavv-maker he could make noe lavv and vvhere noe lavve is there is noe obligation and vvhere is noe obligatioÌ„ all meÌ„ are as
ignem aeternum c. Mat. 25. Goe you accursed into euer lasting fire vvhich is praepared for the deuill and his angells This is the honourable title and office of Christ vvhich the ghospellers allso confesse in vvords and professe in their Creed but in their doctrine they deny as I shall euidently demonstrate by their opinions and vvords vvhich take from Christ the three offices of a iudge allready alleaged And first of all to beginne vvith the last acte and office vvhich a Iudge exerciseth â— 2. Inst c. 16. §. 18. to vvit condemnation Caluin sayeth plainly that Christ is our Redeemer and is not to mounte vp into his tribunal seate for the condemnation of a faithfull man Adde to this that place of scripture vvhosoeuer beleeues not is allready iudged Io. 3. And thou shallt see that CaluiÌ„ leaues none for Christ to condemne at the latter day And truly herin Caluin speaketh very conformably to his ovvne doctrine See the fourâ—he booke and fifte chap. for he is of opinioÌ„ that Christ hathe so redeemed vs that no lavve can bynde vs no sinne can be imputed vnto vs vv ch if it bee soe the title of a redeemer a Iudge are repugnaunt so if Christ bee our redeemer after this maÌ„ner he can not be our Iudge For if our redemption importeth a release from all lavves and such a freedom from sinne that noe sinne can bee imputed vnto vs then certes Christe can not for any sinne condemne vs at the latter day Secondly they deny all merit and affirme that all our actions are of them selues mortall sinnes seem they neuer so good Liâ— 2. Inst c. 2. §. 9 â— 3. Inst c. ◠§. 7. Luth. â—de captiu Babâ—e de bap in 〈◊〉 â— ad Gal vvhich is the opinion bothe of Luther and Caluin and is commonly receiued of all their schollers by vvhich doctrine they take avvay the sentence of remuneration For if our actioÌ„s deserue nothing at God his hands then althoughe hee may frankely bestovv vppon his elect vvhat glorie it pleaseth him yet can he not be sayed to remunerate revvard their vvorks for vvher is noe desert there is noe revvard and so thoughe Christ may like a liberall King bestovv glorie on them yet he can not like a Iudge by sentence of remuneration revvard them and so Christ looseth another parte of his office They affirme also that all our sinnes are aequall and they scoffe at that distinction of mortall and venial sinnes Luth. Calv. sup Mel. in locu tit de diserim peâ— mor veâ— and in this also Caluin speaketh according to his grounds for he sayeth that all our actions are vitiouse bicause they proceed from a vitiouse nature corrupted by originall sinne vvhence it follovveth that all our actions are alike defiled bicause they proceed from the same fountaine of corruptioÌ„ Vvhich doctrine if it goe for true then dothe Christ loose the third parte of his office vvhich is is discussion of sinnes and causes For vvhere there is noe distinction betvvixte the crimes and offences there can be noe difference in punishement and vvhere noe difference is in punishmeÌ„t the Iudge must pronounce the same sentence and giue the same iudgement vvithout all discussion ether of the offences or the punishmentes See the seueÌ„th booke and sixtâ— chap. They auouch also that vve haue noe libertie nor free vvill in our actions vvhence it follovveth as I shall demonstrate in the seuenth booke follovving that in our actions is nether vertue nor vice nether merite nor demerit and soe Christ in his iudgement can exercise none of all the three offices vvhich are before mentioned For vvhere is no vertue nor merit there can be no sentence of remuneration and revvard as is all ready proued vvhere is noe vice there can be noe sentence of coÌ„demnation and vvhere is noe vertue nor vice at all there can bee noe difference of vvorkes ether in vertue or vice merit or demerit and vvhere it is noe difference of causes there can bee noe discussion as is also all ready proued And so Christ is noe Iudge at all Epist 46. For as sainct Austine sayeth If free vvill be not hovv can God iudge the vvorld And if vvee haue not free vvill vvhy are not brute beastes called to iudgement as vvell as vve seing that nothing caÌ„ excuse their cruelties but vvant of free vvill See the fifthe booke first chap. Lastly they are not afrayed to auerre that God and consequenly Christe is the authour of all our sinnes that Iudas his treachery and Dauids adulterie vvere as much God his vvorke as sainct Paules conuersion yea Caluin sayeth that God vrgeth vs eggeth vs and enforceth vs to sinne vvhich doctrine if it go for currante Christe can not iustly condemne any bicause as Fulgentius sayeth l. ad Monâ—mum Deus non est autor eius cuius est vltor God is not the autour of that of vvhich he is the reuenger and punisher and consequently can not iustely punishe sinners if he be authour of their sinnes For vvith good reason might the coÌ„demned parsons make exception against his sentence and stande to it that by noe reason nor iustice God can condemne them for that in vvhich hee had as much parte as they to vvhich he vrged them yea inforced them And so thou seest gentle reader hovv these great bosters vvho bragge that they giue all vnto Christ despoile him and robbe him of his honourable title of of Iudge of the quicke and the deade vvhich they profess in their creed but deny in their doctrine The eight Chapter declareth hovv to noe small iniurie of Christe they make euery Christian and faithfull man as good and as holy as he him self is LVther Caluin and all the packe of their adhaerents as in the seuenth booke shal be related and in parte in the second and third Chapter of this third booke is all ready declared are of opinion that vvee are iustified and sanctified by the selfe-same iustice vvhere vvith Christ him selfe is iuste vvhich is inherent in him and imputed to vs and apprehended by vs vvith the reaching hand of faith and so made our ovvne They are afrayed forsooth to graunt inhaerent iustice least they should giue vs occasion to glorie in our ovvne sanctitie and so to fall into Pelagianisme vvhich affirmeth that Christes grace is not necessary But vvhilest they feare vvhere they needed not they feare not vvhere they should but ronne boldly and desperately into an absurd blasphemie Ex Aug har â—â— ep 9â— 20◠〈◊〉 l de nat grat c. 10. 11. For Pelagius is not condemned for auouching inherent grace but for denying that Christes grace vvas necessarie ether to the obseruing of the lavve or to the meriting of eternall glorie or to the ouercoming of tentations or auoiding of sinne and for affirming that man by his ovvne free vvill vvithout grace might do all these thinges Vvherfore to graunt
discoursed vppon those vvords my God my god vvhy hast thou for sakeÌ„ me he sayeth that this vvas the greatest agonie that Christ euer suffered and the reason saythe he vvas bicause he vvas conuented before his fathers tribunall as culpable and as one that had God his enemie and as a man all ready condemned vvher vvith he vvas so scarred and affrighted that it had beene enoughe to haue svvallovved vp all other men an hundred tymes So that complaining that he vvas abandoned of his father he speaketh not of faintness nor in ieste for sayeth he the vehemencie of the greefe vvrested out of him this complaint for as he vvas presented as a pledge for vs so vvould he susteine verily the Iudgement of God in our name And bicause in these speeches he seemed to auouch that Christ dispaired as one forlorne forsaken of his father he sayeth that yet his fayth remained firme Is it so Caluin and did Christ as he vvas man so feare the iudgment-seate that he dispaired Then ether that dispaire vvas deliberate or sodaine and indeliberate If deliberate then certes did Christe sinne most danmably for vvhat greater sinne is ther then to dispaire of Gods mercie For he that dispaireth ether he thinks not God able to saue him or not vvilling in the one he dothe iniurie to gods omnipotencie in the other he mispriceth his mercie If indeliberate then vvas Christe inconsiderate and caryed a vvay vvith Passion like a beast or vureasonable man vvhich althoughe Caluin sticketh not to graunte for he sayeth that the vehemencie of his agonie vvrested out of him feare and dispaire ere he vvas avvare yet do all the fathers and diuines in this pointe stand against him affirming that neuer any passion in Christ preuented reason and consideration Yea they conceiue of Christ as of one that vvas so vigilante ouer his passioÌ„s that neuer any arose vvithout contideration and commaundement For vvhen he vvould shevv zeale he commaunded a passion of anger to arise yet in that moderation as it might shevv him to be zealouse and yet nether testie nor furiouse Likevvise vvhen it pleased him to afflicte his harte vvith feare and sorovve he commaunded those passions to arise in that vehemencie vvhich vvas expedient to iuffer for vs or to shevv him selfe a man and yet vvith that moderation that they neuer exceeded the golden meane of vertue and he that could commaunde the vvindes and tempests to cease could coÌ„maunde his passions dovvne againe And so vvhen in the garden he feared death that feare vvas praeuented and commaunded by reason and so vvas deliberate and yet noe sinne bicause it is naturall to feare death and if vvith all the Superiour parte of the mynde bee resolute and vvill not for that feare traÌ„sgresse gods lavve or offende conscience it increaseth the merit of martyrdome or suffraunce of death bicause it augmenteth the difficultye Vvherfore diuines calle Christes passions propassions bicause he allvvayes praeuented them and commaunded them to arise and therfore the Euangelist sayeth not that Christ vvas perturbed or troubled vvithe his passions as vve are but that he troubled him selfe Augu. tract â—9 in 10. In like manner vvhen Christ cryed on the crossemy God my God vvhy hast thou forsaken mee that complainte proceeded from the sensual parte of his soule vvhich feared death and the panges therof and vvas not a complaint indeliberately vvrested out by vehemencie of greef as Caluin auoucheth but vvas deliberate and yet noe sinne bicause if the Superiour patte be resolute it is noe sinne thoughe the inferiour parte fear deathe as contrarie to nature Nether vvas that complainte a desperation of Saluation for Christ as before is declared vvas sure of that but it vvas a complainte of the sensuall parte vvhich complained that it receiued noe succour from the diuinitie but vvas left as it vvere to it selfe to suffer feare greef and paine for our Redemption and yet in that complaint as I sayed vvas no sinne bicause death is a thinge to be feared and the flesh and sensuall parte naturally feareah it only then this feare is a sinne vvhen it makes vs offend our conscience or to transgress the lavv of God vvhich effect it could not haue in Christe bicause the Superiour parte of his soule vvas alvvayes resolued to dye for mans redemption Novv vvheras Caluin sayeth that Christe dispaired yet retained faithe I can not see hovve those tvvoe things can stande together in his opinion For if faithe bee an assuraunce of present and future iustice yea of Election and SaluatioÌ„ See the seueÌ„th booke and third chap. as Caluine sayeth it is then if Christ dispayred of Saluation he lost his faith bicause he lost that assuraunce so by Caluins doctrine vvas an infidelle Nether vvill Caluins shifte be sufficient to holde these tvvoe to vvit assuraunce and desperation together for to say as he sayethe that this desperation in Christe vvas indeliberate and so might stande vvith faithe is to vphold one absurditie by another for it is most absurde to ascribe vnto Christe any inconsiderate or indeliberate actions better vvere it for Caluin to saye as diuines commonly saye that there vvas noe faythe in Christe bicause faythe vvhich is an obscure knovvledge can not stand vvith the cleare vision of God vvhich Christe had and vv ch gaue him a greater assuraunce of Saluation then faithe can do Thus thou seest gentle reader hovve vnlikely it is vvhich Caluin sayethe that Christe doubted and dispaired of saluation vvho vvas the sonne of God blessed in soule from the first moment of his conception and so assured of the blisse and glorie both of soule and bodye But bicause Caluin vvill haue it soe let him still stande to it that Christ vvas arraigned as guiltie at his fathers tribunall and that hee so feared the Iudges sentence that he doubted yea dispaired of saluation But vvhat shall he gaine by this doctrine he shall declare him selfe to be as he is a sacrilegiouse companion vvho robbeth Christ of his glorie in vttering such iniuriouse and opprobriouse speeches and shall deserue to bee hissed out of the Church and schoole of Christe for preaching that doctrine from vvhich Christiane eares abhorre and shall demonstrate him selfe not to bee a sincere Christian vvho speakes so contemptibly of Christ vvhome he professeth to honour and to vvhome he sayeth but hovve truly vvho sees not that he giueth all homage and glorie The eleuenth Chapter shevveth hovve Caluin bringeth Christe to Hell and the torments therof and so makes him a companion of the damned THe sinner vvhen he his once habituated in sinne makes noe scruple or sinne and vvhen he is plunged in the depthe of sinne he contemneth and is so farre from seeking meanes to gett out of this filthy sinke thâ—t hauing once soyled him selfe he cares not to vvallovve him selfe in filthe and to adde filthines to filthines and abomination to abomination vvithout stoppe or stay ende or measure So it happeneth to Ihon Caluin vvho hauing
sacrifice as they confesse that they haue not and in deed they haue not if sacrifice as being the principall office of religion and proper vnto God as is proued is so necessarily required that vvithout it regilgioÌ„ can in no vvise bee supported the coÌ„clusion to vvâ—hich my former discourse driueth must needs follovve to vvit that tâ—e reformers haue noe religion bicause noe sacrifice noe reilgioÌ„ And seing that in the Catholike and Romain Churche only is founde a sacrifice like to Melchisedechs and correspondent to that of vvhich Daniel and Malachie haue fortold as the Sacrifice of the nevv lavve and the same vvhich Christe offered at his laste supper and commaunded to bee offered by his Apostles and their successours it follovvethe that the Catholike Churche is the true Church of Christe and that in it only is practised true faithe and true religion The third Chapter shevveth hovv the reformers amongest them haue reiected all the SacrameÌ„ts and so can haue noe religion bicause SacrameÌ„ts and religion euer goe to together IT is a common opinion amongest the holy fathers and diuines that since the falle of Adam SacrameÌ„tes vvere alvvayes necessary partely to declare mans dutye tovvards God and partely for maÌ„s ovvne instruction For first man being composed of soule and body vvas to serue God not only vvith invvard affectioÌ„s but allso by outvvard and visible signes Secondly bicause he vvas to receiue grace from Christe against the maladie of sinne into vvhich he vvas fallen he vvas also to professe his faythe in Christe from vvhome this grace proceedeth and to acknovvledge it as desceÌ„ding from his passion by visible signes and figures such as Abels sacrifice and Circumcision vvere in the lavv of nature and such as the Paschal lambe and other sacraments vvere in the lavve of Moyses and such as baptisme and the sacrament of the Altare are in the lavve of grace Thirdly bicause he had offeÌ„ded God by vse of corporall thinges it vvas conuenient that by corporall and sensible Sacramentes and by the religious vse of the same he should restore God his honour vvhich sinne had taken from him and make him satisfaction by such thinges as he had done him iniurie For mans behalfe also Sacraments since Adames sinne vvere alvvayes requisite Gen. 3. For first bicause mannes sinne proceeded of pride and a desire to bee like to God in knovvledge of good and euill it vvas conuenient for mans humiliation that hee should be set to Schole Prou. 6. to learne not only of the Ante diligence and of other brute beastes other vertues but also of these senseles creatures such as SacrameÌ„ts are his faithe and religion Vvherfore as the Paschall lambe brought the Ievves into a gratefull remeÌ„braunce of their deliuerie and passage from Egipte and Circumcision did put theÌ„ in mynde of a spirituall Circumcision Rom. 6. So Baptisme setteth before our eyes the buriall and Resurrection of Christe For vvhen the infante is dipped into the vvater vvee thinke of Christes buriall and vvhen hee is lifted vp a nevv creature regenerated to a nevve life vvee call to mynde the resurrection by vvhich Christe is risen to a nevv and an immortall life And in the Sacred Euchariste vvhich by the formes of bread representeth the body of Christe and by the accidentes of vvine the bloud of Christe aparte Mat. 26. vve commemorate the deathe and Passion of Christe Secondly as man by sinne had preferred the creature before the Creatour so vvas it meet and conuenient that he should as it vvere begge grace and seeke his saluation by the meanes of these sensibles signes and Sacraments vvhich are farre inferiour vnto him in nature Lastly as by abuse of corporall creatures he had vvounded his soule by sinne so vvas it expediente that by vse of the same his diseases and spirituall sores should be recured And so it vvas moste requisite that Christe in the nevv lavve should institute seÌ„sible signes and Sacraments â—i 19. cont â—eust c. 10. And therfore sainct Austine sayeth that as yet neuer any societie could ioyne in one religion and vvorship of God but by the vse of the same Sacramentes In vvhich pointe the reformers aggree vvhith vs for they all avouch Suenkfeldius only excepted and some other Libertines that Sacramentes are necessarie but in the number they vary not only from the Catholikes but also from one another The Catholike Churche hathe euer vsed seauen sacramentes vvhich are Baptisme Confirmation the Sacramen-of the Altare Penaunce Order Mariadge and Extreme vnction â— p q. 65. a. â— Vvhich number sainct Thomas the diuine proueth by a very pregnaunte reason or rather similitude vvhich is betvvixte the corporall spirituall life of man For in our corporall life seuen thinges are required to vvhich are correspoÌ„dent seuen sacraments in the spirituall life of man In a corporall life first is necessary generatioÌ„ vvhich giueth the first being and essence and to this is ansvverable Baptisme vvhich regenerateth vs again vnto a nevv life and spirituall being of a Christian by vvhich vvee are nevv creatures borne of vvater the Spirit vnto a nevv life Io 1. l. de Bapt. Vvherfore Tertulian callethe Christians spirituall fishes bicause though they haue their corporal life from earthe by carnall generation yet their spirituall life and being like fishes they receiue from the vvater by spirituall regeneration Secondly in a corporall life is necessarie augmentation by vvhich the litle infante for all beginnings are litle vvaxeth grovveth and gaineth devv proportion quantitie and strengh by vvhich he is able to exercise operations and actions belonging to corporall life as to eate drinke talke vvalke laboure to defend him selfe and to assaulte his enemie And to this is correspondent the Sacrament of Confirmation vvhich perfiteth vs in the spirituall life receiued in Baptisme vv ch is the cause vvhy some fathers say that before this Sacrament vve are not perfecte Christians and giues vs force to defende this our spirituall life by confessing our faythe before the persequutor vvhich faithe is the ground of spirituall life Thirdly bicause this corporall life of ours fadeth diminishethe continuaily for euery hovver vve lose some parte of our substauÌ„ce partely by reason of the conflicte of the contrarie elements vvhich consume vs vvhilest in vs they striue one against another partely by reason of the continuall combate vvhich is betvvixte naturall heate and moysture vvhich is as it vvere the tallovve of our light and life vve stand in need of nurriture and nutrition vvhich restores that substaunce vvhich is dayly loste and so prolongeth our life And to this in our spirituall life ansvvereth the Sacrament of the Altare Ioh 6. vvhich conteining in it the body and bloud of Christe vvhoe calles him selfe liuing bread and sayeth that his flesh his truly meate his blood truly driÌ„ke nourishethe the soule spiritually and conserueth our spirituall life here Io. 6. and prepareth vs to an immortall life in heauen Fourthly man hauing
a mortall life subiecte to sickness and diseases vv ch partely come by disorder in dyet partely by extrinsecall operation of the Starres ayre and vvether to vvhich our bodyes are subiecte partely do proceed from the complexion and coÌ„stitution of mans body vvhich is composed of contraries it vvas necessary for preseruation of corporall life that God should prouide vs of Phisitians and corporall Phisick vvhich restoreth vs to healthe after sicknes In like manner our spiritual life vvhich is grace in this life being not so stable but that it may be loste many tymes by mortall sinne and our healthe being not as yet so confirmed but that vvee may falle into as many diseases as by our free vvill vve may coÌ„mit sinnes it vvas not only expedient but also necessary that Christe our spirituall Phisitian should prouide vs of Phisicke and of a generall salue and medicin against all the sores and maladies of our soule And this is the Sacrament of Penaunce vvhich is a remedie against sinne committed after baptisme and vvhich by the Preeste our spirituall Phisitian is to bee applyed vnto vs. For to him as being successour vnto the Apostles Christe gaue this povver and authoritie vvhen hee sayed vnto his Apostles Vvhose sinnes you forgiue are for giuen Io. 20. Vvherfore sainct Chrisostome sayeth that the Preests of the nevv lavve haue povver not only to giue sentence vvhether vve be infected vvith the leprie of sinne or noe vvhich authoritie only the old Preâ—sts of the old lavve had coÌ„cerning the corporall lepresie but allso to cure l. â— de saâ—â—rd clense and purge this leprie Fiftly vvhen maÌ„ is recured often tymes ther remaine the reliques of his disease vvhich keep him lovv a great vvhile and therfore he yet needeth Phisick nor so much healing as confirming and perfiting healthe vvhich consisteth in some confortatiues or restauratiues The like happeneth vnto man after that by the Sacrament of penaunce he is recured for after that he still hathe a kinde of vveakenesse and infirmitie euill habits and inclinations yea litle diseases also such as veniall sinnes are And therfore agaiÌ„st these Reliques of his disease Christ hathe prouided him the Sacrament of Extreme vnction vvhich is giuen at the hovver of deathe to purge vs cleane from all reliques of our diseases to recure the corporall infirmitie if it bee expedient for our saluation and to prepare vs to a better health of the next life vvhih is immortalitie And these fiue things are requisit in a corporall and spirituall life for euery maÌ„ in particuler but besides them tvvoe things also are necessary for the coÌ„munitie The first is coniunction of man and vvoman vvithout vvhich mankind can nether be propagated nor preserued and to make this coniunction lavvfull matrimony vvas euer necessarie And to this in the nevv lavve vvhich is a lavv of grace the Sacrament of matrimonie ansvvereth very fittely vvhich before Christe vvas a ciuill contracte but noe Sacrament as novv it is Ephes 5. For novv as sainct Paule sayeth it is a great sacrament in that it signifieth the coniunction of Christe vvith his Church by Incarnation and grace and giueth grace vnto the maryed by vvhich they maye loue one another as Christe did his Church and beare the burdens of vvedlocke more easily The second thing is constitution of Princes gouernours or magistrates to rule this humaine societie vvhich matrimonye hath propagated For if the confused multitude vvere lefte to it selfe and had not some head to gouerne it it vvould bee like a shipp vvithout a Pilot or a body vvithout a head vvhich by mutuall dissenssion and disorder vvould soone ruinate it selfe To this is ansvverable the sacrament of order by vvhich Bishops and Preests are ordained to minister sacraments to offer sacrifice to teach preach and instructe and by lavves and censures to gouerne this multitude and to directe it in those thinges vvhich concerne good life spirituall peace and religion here and life cuerlasting herafter These seuen Sacraments are those seuen pillers vvhich as the vviseman sayeth Prou. 9. vvisdome it selfe Christe Iesus hathe made to supporte the huge pallace of his Church And the seuen tymes sprinkling of the bloud of the calfe Leuit. 4. prefigured these seuen sacraments in vvhich the blood of Christe is as it vvere seuen tymes sprinkled bicause it giueth them their force vertue and efficacie â— Reg. 5. Yea Naamans seuen vvashings vvere a figure of the same sacramentes in vvhich the soule of man is seuen tymes vvashed and so freed from the lepresie of sinne But these are but congruences sayeth our aduersarie let vs see the plaine vvord of God for seuen Sacramentes else vvere are not to admitte them I graunte that these are not plaine demonstrations bicause as Diuines saye matters of facte can not be demonstrated but yet are they better argumentes then they can bring for their lesser number of sacramentes I could alleage also fathers for euery one of the Sacramentes before named but they vvill say that fathers are men And are not our aduersaries also men yes saye they but vvee praeferre the vvord of God before mens traditions But then I aske of them vvhat expresse vvorde of God they haue against these men The fathers auouche seuen Sacraments vvhere read they in scripture that there are but tvvoe or three Vvee haue noe suche nuÌ„ber expressely named say they but vve gather by good coÌ„sequeÌ„ce out of scripture that there are but tvvoe or three Doe you soe And did not the fathers out of scripture also deduce seueÌ„ SacrameÌ„ts For althoughe they neuer say thar there are iuste seuen yet sometymes they name one sometimes tvvoe sometymes moe and many of them amongest them haue giuen testimonie for euery one of the seuen sacraments in particuler Scholastici in 4. dist 2. none deny seuen Yea for these 500 yeares all the diuines haue defended seuen sacraments vvho also neuer mentioned this number as any nevv article of beleefe but accepting it from their forfathers sought by argument to defend it by scriptures also to confirme it Con. Flor. in decreto Trid. sess 7. can 1. Yea the Councels of Florence and Trent haue auouched the same number and thought them selues backed herin by authoritie of scripture But they vvere all deceued sayeth our aduersarie Vvere thy soe And hovve can you vvarraunte vs that you in denying seuen sacrameÌ„ts are not deceiued If you say that you deduce your tvvoe or three Sacraments out of Scripture they vvill saye that they also out of Scripture deduce their seuen And so the question is not vvhether that Scriptures or fathers are to bee beleeued but vvhether the Churche Councells and fathers Vvhoe proue seuen Sacraments out of scripture are to bee credited in the exposition of Scripture or rather your nevv biblists vvhoe began to studie but yester daye and neuer studied soe many dayes as they haue doone dayes and nightes vvho also nether for grauitie nor sanctitie nether for
the true God Novv therfore if all heretikes bee in some forte Idolatours then certainly the heretikes of this tyme are especially idolatours For they as is allready proued saye that God is the autour of sinne and their doctrine implieth that hee is of a bad nature vnreasonable cruel vvherfore seing that there is noe suche God they confesse and adore not a true God but an idol of their ovvne conceipte and fiction and so are idolatours vvho pull the true God vvhich is a good God not cruel nor vnreasonable nor no autour of sinne out of his throne and place therin a false God and an idol of their imagination THE SIXTE BOOKE CONTEYNETH A SVRuey of their doctrine concerning princes authoritie and their lavves in vv ch it is proued that the doctrine of the reformers despoileth princes of authoritie and bringeth their lavves in contempte The first Chapter shevveth hovv in that they say that noe Prince can bynd a man in conscience to obey his lavve and commaundemeÌ„t they despoile princes of authoritie and superioritie and giue the subiects good leaue to rebell and reuolte WEE see by experience Eccl. 13. and holy scripture teacheth that like of nature doe easilie forte them selues together Sheepe do flocke to one fold deere meet together in one parke bees in one svvarme and fovvles of one fether doe flye together and fishes of one squame do svvime together And the reason may bee bicause like of nature are like in conditions and so do more easily symbolize and aggree together and one alone hathe no helpe but of him selfe and therfore for mutuall ayde and comforte they accompanye them selues vvith others But amongest all liuing creatures man especially is ciuile and compaignable and therfore is called animal sociabile a sociable creature For first man is apte to language by vvhich he desireth to expresse his mynd to others and therfore if he vvill haue any vse of his tongue and facultie of speaking he must liue in company Secondly man especially is disciplinable desirouse to learne of others and by discoursing and deuising to knovv vvhat other men thinke and conceue For as he is vvilling to imparte his ovvne conceites so is he desirous to be pertaker of the knovvledge and cogitation of others vvhich his desire he can not satisfie vnless he repaire to company Thirdly maÌ„ only emoÌ„gest all liuing creatures is apte to frendship that is to loue and to be beloued and bicause loue comes by sight and sure frendship is not gotten but by much familiaritie and longe experience he can not attaine to this also but in coÌ„pany and societie Lastly maÌ„ only is borne naked vvher as other liuing creatures garmeÌ„tes doe grovv vvith theÌ„ destitute of all vveapons of defeÌ„ce vvher as the bull hath his horne the bucke his head the horse his hoofe the bore his tuske and euery one hathe one vveapon or other to defend and offend Vvherfore seing that man is soe destitute that being alone be vvanteth many coÌ„modities hee must fly to societie vvher one helpeth another and bicause euery countrie beareth not all thinges one countrie must trasique vvith another hence proceedeth societie Vvherfore noe soener vvere men created but they assembled them selues together first in families then in tovvnes and cities and after vvards as their number increased in common vveales and Kingdomes And although the Poets fayne that Orpheus vvas the first vvho vvith his melodious tunes called men together yet certain it is that euen from the beginning men liued in societie induced thervnto by no other Orpheus then Nature and God the autour of nature Novv as the naturall body of maÌ„ as it is framed by God nature of diuers members vnited together so it hath from God and Nature authoritie to defend it selfe against all that shall vniustly seeke to molest or iniurie the same so the ciuil body of a societie of men be it a coÌ„mon vvelthe or King dome receiueth from God and nature authoritie and povver to conserue it selfe in societie and to vvithstand all foreinets vvho shall iniuriously inuade it For if nature did not giue men authoritie to defend present them selues in societie in vaine yea not in vaine only but also perniciously and to mans great preiudice had God nature enclined him to liue in companie Vvherfore all societies lavvfully assembled haue from God and nature povver and authoritie to rule and defende them selues and bicause the confused multitude is vnfit to gouerne bicause it is bellua multorum capitum a beaste of many heads vvauering inconstaunte and mutinouse yea hard it is for the multitude to meete alvvayes together to determine vppoÌ„ state-matters vvhen they are met they can as hardly aggree iâ— vvas necessarie that this multitude should haue authoritie to chuse some head oâ— heades by vvhich this ciuill body might bee directed Rom. 13. Vicâ—relec de potest ciuili ruled and defended Hencâ— it is that diuines yea scriptures affirme that all lavvfull authoritie vvhich Princes and superiours haue ouer others is oâ— God bicause it proceedeth from the peoples election vvhoe as they vvere by God and nature inclined to liue in societie so they receiued authoritie to rule and defend them selues vvhich bicause they could not do by them selues they receiued also authoritie from God and nature to appointe rulers and gouernours so all lavvfull gouernours are appointed by God by meanes of election and therfore they vvho resiste them resiste gods ordinaunce Rom 〈◊〉 And althoughe novv for the moste parte Princes come to autohritie by succession yet the origin also of this proceedeth froÌ„ election bicause the people to auoyed incoÌ„ueniences vvhich might happen if after the deathe of their Prince they should be to seeke for another vvere content vvhen they did chuse the first Prince that all his lavvfull heires should after him succed in the same authority Novv if the Prince haue not authoritie to commauÌ„d and bynde his subiectes also in conscience to obey his coÌ„maundement then in vaine is he head and Prince of the people bicause if he commaund and yet the subiectes may chuse vvhether they vvill obey or not then noe order can be established and as good noe head at all as such a head Vvherfore holy Scripture telleth vs that Princes may commaund and subiectes in conscience must obey Mat. 22. and giue to Caesar vvhat is devvoo Caesar Rom 13. Sainct Paule sayeth that euerie soule must be subiect to higher povvers he giues the reason bicause sayeth he ther is noe povver but of God and therfor they vvho resiste povver resiste Gods ordinaunce and purchase to them selues damnation Ibideâ—â— Yea sayeth he of necessitie be you subiecte not only for displeasure but also for conscience And after vvards he bidds vs to pay tributes and subsidies vnto Princes bicause they are the ministers of God appointed by him Saint Peter also bidds vs to be subiect to euery humaine creature for God â— Pet. 2. that is
mortall sinnes vvhich deserue no better revvard thē eternall damnation vvhich if it be true thence must needs follovve that there is not any vertue in our actions bicause vvhere vice is vertue can not bee and so vertue vvhich proceedeth not but ex integra causa from an intier cause is cleane taken avvay Fiftely they affirme that God is the autour of all our sinnes and seing that his vvill is his power by vvhich he causeth all thinges sinne is according to his vvill yea they affirme that he moueth vs eggeth vs to sinne vvhich is a signe that hee vvill haue vs sinne If sinne then hee according to God his vvill it can not offend him but rather please him bicause the vve are pleased vvhen thinges do fall out according to our vvill and desire and seing that vvhere noe offence is there can bee noe sinne it follovvethe that if God bee the authour of sinne then sinne is noe sinne at all Out of these opinions I gather that nether sinne nor vertue is remaining in mens actions and consequently if this doctrine bee true noe man needeth to feare sinne or to care for vertue bicause this vvord vertue is but a vvorde vvhich hath no thinge ansvvereable vnto it and this name sinne is but a bullibagge or bugbeare deuised and inuented to scarre fooles vvith all bicause according to the nevv religion there is noe more sinne in the actions of men then of brutishe beastes The eleuenthe Chapter shevveth hovv they take avvay all conscience and so also open the gappe to all vice SO carefull is our heauenly father least vve should commit any sinne that he hathe prouided not one or tvvoe but many and sundry meanes to restayne vs from it as being the only thing vvhich displeaseth him and preiudiceth vs. He hath engrauen in our hartes a lavve of nature and reason vvhich dictateth vnto vs vvhat is good and vvhat is euil and cōmaundeth vs to embrace the one and to auoide the other Rom. 2. by reason of vvhich lavv the Gentils as saint Paule sayeth could not plead ignoraunce for an excuse for their sinnes bicause they had a lavve vvritten in their hartes by vvhich they might haue squared their actions and directed their liues according vnto reason and vvith in the boundes of nature To this lavve before Christs cōming he added a vvritten lavv for our better direction in the vvaye of vertue not only naturall but also supernaturall And vvhen the fullnes of tyme that is the tyme of Christe and the nevve lavv vvas come hee gaue vs another lavve more perfecte then the olde vvhich therfore leadeth vs to greater perfection And bicause lavves are mute vv ch can not speake nor interprete them selues and if they bee not put in execution they are easily contemned he hathe appointed interpretours suche as are our Pastours and Doctours to expound this lavve vnto vs and Magistrates also to see it put in exceutiō and to punish the transgressours But least that vvee should take our libertie in sinning vvhen vve can auoide the rigour of the lavve and the eye of the Magistrate he hathe lodged in our bosoms a seuere Iudge and monitour called conscience vvhich keepeth vs in avve and makes vs feare to sinne euen then vvhen secrecie promiseth securitie ◠2. in c. 2. Ro. Vvherfore Origen calleth conscience a correctour and correcting spirit bicause it punisheth and amendeth our faults and disorders yea hee calles it also a Pedagogue and Schoolmaster bicause it instructeth vs and teacheth vs our duties and keepes vs in no lesse avve then dothe the Schoolmaster his Schollers ex Th. ◠p. q. 71.4.18 S. Damascen calles conscience the eye of the soule bicause it layes all our actions open vnto the vevve of the soule ruleth our vvholle life as the eye doth the body This cōscience like a lavve telleth vs vvhat in euery particuler circumstaūce is lavvfull vvhat vnlavvfull like a vvitnesse it accuseth vs and brings in euidence against vs like a Iudge it condemneth vs as guiltie vvhē vve haue cōmitted a faulte and declareth vs innocent of the facte vvhen vve haue not doone it and like an executioner or minister of iustice it tormenteth vs and layeth vppon vs our devv paine and punishment That conscience is a lavve vve easily perceue and daily experience in our selues For vvhen naturall reason and our Synderesis telles vs that vice is to be eschevved that fornication is a vice conscience concludeth ergo thou mayst not commit it and if not vvithstāding cōsciences prohibition vve do commit the same vve do against conscience and transgresse the lavve of consciēce vvhich alvvayes in particuler doth dictate vnto vs vvhat is to bee embraced and vvhat is to be eschevved Vvhen the lasciuious man is moued vnto luste conscience like a lavve forbiddeth him and vvhen the theefe is tempted vnto thefte conscience sayeth he must not comit it bicause he must not do that to another vvhich he vvould not haue doone to him selfe And if a freind leaue a ievvell vvith his freend to vvhich none but they tvvoe are priuie conscience vvill vrge him to restitution and commaund him to restore that to vvhich the Princes lavve can not compelle him bicause it meddles nor vvith secrers And so conscience is a lavve and so rigorous a lavve that it admitteth noe excuse noe cloake nor dispensation It is a vvitnesse also vvhich accuseth vs euen of our secret sinnes and vvorkes of darkenes and proues vs guiltie before the diuine tribunal And vvhether thou be in bedde or at borde at home or abroad in company or alone it still cryeth against thee guiltie And if thou seekest by sylence to put this vvitness to silence or by stopping the eares of thy soule not to giue eare vnto him he vvill allvvayes busse in thy eares that vvhich thou vvouldst not heare and vvill so plainly conuicte thee that thou canst not deny the faulte Gen. 3. Vvhen Adam and Eue had eaten of the forbidden frute before God accused them or tooke notice of the matter their ovvn conscience accused them and so plainly convicted thē that they vvent and hidde their heads in a bushe for shame Gen. 4. Cain also their vntovvard sonne had no soener made oblatiō of his niggardly sacrifice but conscience accused him and brought in such euidence against him that he chaunged contenaunce like a guiltie person and hounge dovvn his head like a sheep-biter And he had noe soener butchered his innocēt brother Abel Gen. 4. but Abells blood cryed vengeaunce against him And thinke you that conscience held his peace noe noe this vvitnesse cryed out so shrilly against him that he cryed peccaui and acknovvledge his faulte to be so great that Gods mercie vvas not able to forgiue it Likevvise the brethern of Ioseph after that they had most traiterously sold him and vvith a bloody coat had couered all the matter and cleared them selues also before their father yet still especially vvhen any aduersitie crossed
them their conscience accused them Gen. 42.44 and made them to confesse that iustly their disignements vvere crossed for the vnkind parte vvhich they had played vvith their brother So that the old prouerb herin is verified conscientia mille testes conscieÌ„ce is a thousand vvitnesses Nether is coÌ„science a lavv and vvitnesse only it is a ludge also vvhich condemneth vs if vve be guiltie and absolueth vs also if vve be innocent and guiltles Cain you see hangeth dovvn his head like a condemned man and confesseth the sentence Iuste only his errour vvas that he appealed not from the tribunal of conscience to the highe Iudge God him selfe vvhoe vvould haue shevved mercie if he had not dispayred of mercie CoÌ„science condemned Manasâ—es Dauid Marie Magdalen and all those paenitent sinners vvhich scripture hathe recorded Psal 50. Luc. 7. and that vvith suche euidence that they confessed theÌ„ selues guiltie and the sentence iust And vvee see by experience that vvheÌ„ vvee seeke to excuse and flatter out selues conscience vvill not be flattred but like an incorrupt Iudge pronouÌ„ceth sentence against vs euen they vvhen before Princes tribunals vvee bee freed and absolued Conscience hauing pronounced sentence like a Iudge executeth the sentence and punisheth vs like an executioner and minister of Iustice causing in our myndes vvher the sinne vvas contriued and conceiued a certain remorse and vvorme of conscience vvhose gnavving tormenteth vs. So that vvhen the soule hathe conceiued sinne and borne it also and brought it to light by external action farre othervvise dothe this impious impe torment her then doth the litle infante the vvoman great vvith childe For the vvoman conceueth vvith pleasure and though she beare vvith payne yet after that she is deliuered brought to bedd she reioiceth and vvithe so ioifull a harte that she forgetteth her paines in bearing But the soule thoughe in coÌ„ceiuing sinne she finde some pleasure yet not vvithout some murmuring and grudging of conscience and vvhen she is deliuered of this bastardly Impe then beginnes her torment Mat. 27. Iudas vvas so invvardly vexed and tormented after he had conceiued and contriued his treason against his louing and Innocent Master that for an ease he vvent and houÌ„ge him selfe counting that a lesse punishment then the torment of conscience And true it is vvhich the scripture sayethe Semper praesumit saeua Sap. 17. perturbata conscientia a troubled conscience allvvayes imagineth cruel and terrible thinges True it is also vvhich Saint Austine affirmeth l. 1. conf c. 12. that euery incordinate mynde is a paine vnto it selfe And true it is vv ch Iuuenal the Poet sayth Prima est haec vltio quod se Iudice nemo nocens absoluitur The guilties first torment is this That neuer he absolued is Satyr 13. If hee him selfe pronounce sentence Vvhich is decreed by conscience But to go no farther experience vvill vvitnes that conscience vvill neuer let a sinner be quiet till by penaunce he hath ridde him selfe of his sinne but vvaking it tormenteth him vvith remorse sleeping vvith fearfull dreames and vvhersoeuer he goeth it putteth hell before his eyes and the seuere Iudgement of God the abomination of the sinne and the greatnes of the offence For as the drounken man drinkes at the first vvith pleasure but vvhen he is drounke his head akes his stomake is oppressed and all his body is distempered so although in the committing of the sinne vve take some pleasure yet vvhen the sinne is committed vve feele the smarte And as the adulterer theefe or murderer after that the facte is coÌ„mitted hathe allvvayes the seuere lavves and punishementes before his eyes and feareth the rumour of the people and censure of the Iudge thinketh euery man that looketh on him ready to arrest him and vvhere meÌ„ are not is a frayed of trees bushes and shadovves so a man vvhose conscience condemnes him of sinne feares his ovvne shadovve the darkenes of the night imagineth that in euery thunder clappe God leueleth at him that euery old hovvse by vvhich he passeth or into vvhich he entereth staieth to make a fall on him surmiseth that in euery bush one lyeth in vvayte to kill him Sir Thom. More in his life King Richarde the third may beare vvitnesse of the torments vvher vvith conscience vseth to afflicte all transgressours for hee after that hee had most vnkindly and traiterouhy butchered his innoceÌ„t Nephevves vvhome he should haue protected vvas alvvayes so troubled in mynd that after that facte hee looked like a madman some tymes laying his hande on his dagger some tymes starting some tymes soodainly looking backe as if hee vvould vvarde some deadly blovve vvhich allvvayes seemed prepared for him Besides all this sinne allvvayes breedeth a vvorme in conscience vvhich is fedd by sinne and neuer leaueth griping and gnavving till sinne vvhich is this vvormes food by penaunce is taken avvay that so the gnavving vvorme may dy for vvante of food and conscieÌ„ce receue ease and be freed from such a torment Novve contraryvvise if conscience finde vs guiltlesse she absolueth vs like a Iudge by sentence and cleareth vs euen then vvhen men condemne vs and declaring invvardly our innocencie before God and our ovvne soule recreateth the mynde and feasteth it vvith a banquet of contentment according vnto that saying Securamens iuge conuiuium Prou. 15. a mynde vvithout care is a continuall banquet This Peace follovveth a good conscience vv ch like a good iudg declareth vs before God not guiltie â— Io. â— So saint Ihon sayeth that if our harte that is our conscience reprehend vs not 2. Cor. 1. vve haue a great confidence in God And sainct Paul sayeth that our glorie is the testimonie of our conscience For althoughe men thinke euil of vs and condemne vs as guiltie yet if conscience cleare vs that is our contentment of mynd and glorye before God l. coÌ„e SecuÌ„d Man c. 1. Vvherfore sainct Austine biddeth the to thinke vvhat thou vvilt of Austine only sayeth hee let not my conscience accuse me before God By vvhich good offices of conscience it appeareth most manifestly vvhat a svvay conscience beareth in the rule and ordering of mans life and actions The Prince and magistrate ruleth only the outvvard man punisheth only our externall actioÌ„s bicause of them only he is able ro iudge but conscience gouerneth bothe the outvvard and in vvard man iudgethe of our invvard actions condemneth them and correcteth theÌ„ most seuerely as is allaeady declared So that he that take the avvay conscience out of the vvorld openeth a vvider gapp to all vice and disorder then if hee should put all Princes and magistrates out of office and take the svvorde from them bicause these being taken avvay yet conscience being left vvee should haue some guide staye of our morall life but if coÌ„scieÌ„ce be abaÌ„doned then haue vve noe ruler nor gouernour of our invvard man yea nor of the outvvard man vvhen ether secrecie promiseth securitie or
Mat. 2â— heauen is the common vvage of all Gods seruauntes a gole to runne at 1. Cor. 9. a crovvne to fight for In like manner to make vs to refrain from sinne for feare of hell Vide Bel. 〈◊〉 l. 4. de Christo c. 10. Auihorem Resolut Angl l. 1. p. 1. holy Scripture giues hell very terrible names and paints it forthe in terrible formes It is called in Greeke and Latin by names vvhich signifie a lovve deepe place vnder the ground in Hebrevve by a name vvhich signifieth a great goulfe The Prophet Malachie calles it a fornace c. 11 14. for the kindling of vvhich the vvicked must be the stravv and fevvel Apoc. 14.21 S. Ihon calles it the lake of Gods ire bicause the anger of God is as it vvere all gathered to that place and there especially is manifested in those exceeding torments yea he termes it also a standing poole replenished vvith fier and Brimston Christe him selfe giues it the name of outvvard Darkeness vvhere shal be vveeping and gnashing of teath Mat. 22. Iob saieth that in that place is noe order but sempiternall horrour 〈…〉 And vvhy dothe scripture so liuely set forthe these tvvo things heauen and hell but bicause God the autour of scripture vvould haue vs hope for the one and feare the other knovving that nothinge beareth greater svvay in the rule and good discipline of a coÌ„mon vvelthe then hope of revvard and feare of punishement For if the hope of temporall honours fame ritches giueth such courage to the harts of men that they vvill ronne thoroughe fier and vvater for the attaining of the same hovve shall the hope of heaueÌ„ and the immortall crovvnes vvhich there are layed vp for vs in store incite vs and egge vs for vvard vnto all laudable actions If Mutius could haue the courage to holde his hande in the fier for hope of temporall renovvne and glorie for such fortitude vvhat fiers and vvaters heat and cold shall not a Christian armed vvith hope of heauen bee able to endure couragiously Shall the souldiour ronne thoroughe the pikes and passe by the cannon mouthe for hope of a spoile or victorie and shall not Christians deuoure all difficulties for hope of heauen And looke hovv much hope eggeth for vvard to laudable actioÌ„s soe much and no less dothe feare restrayne vs from euil and is no lesse necessarie to bridle the licentiouse then hope to animate the vertuouse Vvherefore the ancients so esteemed feare that the citie of Spartha made it a God and dedicated a Temple vnto it as to the preseruer of their common vvelthe But bicause there are diuers kindes of feare it shal be necessarie to distinguish them that vvee may see vvhich is that feare vvhich is so commendable First therfore there is a vvordly and humain feare vvhich is conceued for some temporall euil or humaine respecte and this sometymes is good and sometimes also bad As for example if for feare of the princes displeasure or torment or deathe vvhich hee threatenethe vvee offende God in transgressing his lavv or doing against our conscience this feare is euil and no lesse euil then the sinne of vvhich it is the cause Mat. 2â— c. â—0 This feare made sainct Peter to deny his master vvhich also our Sauiour forbiddeth saying feare not them vvho kill the body that is offend not God for feare of them that can only kill the body but rather feare God vvho can cast bothe body and soule into the fier of hell But if for feare of the magistrate vvee absteine from sinne this feare is not euil and therfore S. Paule bidds vs feare the magistrate Rom. 15. bicause sayethe hee not vvithout cause he caryeth the svvord bicause he is the minister of God Th. 2. â— q. 1â— The second feare is called a reuerentiall feare vvhich proceedeth from a highe conceite of the diuine maiestie Psal 12. and remaineth as Dauid sayeth and that for euer also euen in the blessed For althoughe they be assured that they shall neuer suffer any euil and therfore feare no euil at Gods hands yet vvhen they behold the soueraigne Maiestie of God vvho punisheth the damned and could annihilatethe blessed if hee vvould they conceue a great reuerence vvhich is called reuerentiall feare much like as childreÌ„ vvho are assured that their father vvill not touch them yet conceue a reuerentiall feare at the very sight of him especially if they see him sharpe and seuere vvith his seruauntes The third feare is called filial or childrens feare vvhich maketh vs afrayed to sinne not for feare of punishment but for feare of offending and this feare they haue vvhoe thoughe they vvere sure neuer to suffer punishment nether in this life nor the nexte yet vvould not commit a sinne bicause it is an offence of God vvhich feare is called filial bicause good children are afrayed to do any thing vvhich shall offend their parentes thoughe they vvere sure they should not be punished Of vvhich feare saint Austin discoursing saieth in Psal 113. that othervvise dothe the adulteresse feare her husband othervvise the chaste Spouse she feareth least he come and punish but the other feareth least hee be offended and forsake her The fourthe is called seruile feare vvhich maketh vs to absteine from sinne for feare of hell and damnation vvhich is called seruile bicause it is proper to seruauntes to do their dutie for feare of punishment and this feare in expresse termes the reformers condemne as I shall relate the other feares their doctrine disallovveth But least I may seeme to charge them vvith more then they say I vvill make them speake in their ovvne vvordes their opinion of hope and feare l. â— Inst c. 15. § â— And first of Hope Caluin sayeth plainly that God is not delighted vvith that obedience vvhich the hope of revvard in heauen beateth out of vs in Antid sess 6. Can. â—â— for God sayeth hee louethe a chearfull giuer and forbiddeth any thing to be giuen as it vvere of heauinesse or necessitie So that according to Caluin it is sinne to giue almes or to fulfill the commaundements for hope of revvard in heauen But Caluins reason is as bad as his doctrine For hee proueâ—h it to bee vnlavvfull to bee obedient to God for hope of revvard bicause that is to giue God his devve vvith heauines and yet vvee see that hope is so farre froÌ„ making vs to do thinges heauilie and vvith an euil vvill that it encourageth vs and pricketh vs forvvard vvith a vvilling mynde as is all ready proued experience maye vvitnesse And as for feare of hell â— â— aepud Roff ser 3. pâ—â—nitent Luther coÌ„demnes it euen vnto hell saying that it maketh a man an hypocrite and a greater sinner And as coÌ„cerning the other kindes of feare their doctrine in a manner abolisheth them all They affirme as is before mentioned that noe lavves bynde in conscience vvhence follovve these