onely perfection of men to acknowledge themselues to be vnperfect Wherefore lette vs not glory of all integritie but lette vs vnfainedly confesse our owne iniquitie and euen in the best workes we do flee vnto Gods mercy in Christ IESVS who hath loued vs and washed away our sinnes in his owne bloud to whome with the Father and the holy Ghost three persons and one onely God bee all praise laud and glory now and euermore Amen The Pamphlet The Protestants haue either no faith at all or lye most damnably in denying that a man assisted by GODS grace can keepe the Commaundements 3. Article VVHosoeuer knoweth God keepeth his commandements But all true Protestants know God Ergo all true Protestants keepe his commandements The Maior is expresse Scripture qui dicit se nosse deum mandata eius non custodit mendax est in eo veritas non est Hee that saith he knoweth God and keepeth not his commandements is a lyar and truth is not in him The Minor no Protestant doubteth of for this knowledge of God is nothing else but a liuely faith wherewith all zealous Protestants as they say are indewed Hence from manifestly it followeth that either most zealous Protestants lacke a liuely faith and so are Infidels or if they haue a liuely faith and deny that they keep or can keepe Gods commandements they are damnable lyars of they chuse the first they are Pagans Heretikes or Iewes if they take the second they are damnable seducers impostors in religion consequently their faith is false Answere THis Syllogisme according to Saint Iohns meaning is wholy true The Apostles purpose is to shew that the knowledge of GOD in the faithfull ought not to bee idle but effectuall and fruitfull in godlinesse and holy obedience working a care and conscience in them to keepe Gods holy commaundements by dilligent endeuouring both to auoid all wickednesse which he forbiddeth and to yeelde that holy obedience which hee requireth The which they that do not but liue prophanely wallowing in wickednesse and committing vngodlinesse with greedinesse and yet make a profession of the knowledge of God as too many do their profession and knowledge is in vaine For as Saint Iames saith if any seeme religious â—am 1. 16. and refraineth not hâ—s â—ongue but deceiueth his owne heart that mans reliâ—ion is in vaine So if any seeme to haue the knowledge of God and liueth loosely and wickedly hauing no care to frame his life to the obedience of Gods commandements his religion profession and knowledge is in vaine For not euery one that saith vnto me Lord Lord Math. 7. 21. shal enter into the kingdome of heauen but he that doth my fathers will which is in heauen But your meaning is that by keeking of Gods commandements is vnderstood an absolute and perfect fulfilling of them in yeelding without any transgression at all that ful and perfect rightecusnes which God commandeth The which neuer did any man 1. Peter 2. yeeâ—d but onely the man Iesuc Christ who neuer did sinne and in whose mouth was neuer guile This your doctrine of the perfect fulfilling of Gods law in this life is false and you in maintaining of it shew your selues to be blind and proud Pharisies not knowing either the perfect righteousnes of God nor the corruption of our nature against the which I reason thus Whosoeuer sinneth transgresseth and breaketh Gods lawes and commaundements but all men doe sinne Therefore all men transgresse and breake Gods lawes and commaundements The first proposition is manifest for S. Iohn saith sinne is the transgression of 1. Iohn 3. 4. the law The second proposition cannot with any face bee denied Salomon saith there is no man that sinneth not Saint 1. King 8 46. Rom 3. 23. Iames â— 2. 1. Iohn 4. 8. Paul saith all haue sinned and are depriued of the glorie of God Saint Iames saith in many things we sinne all Saint Iohn saith â—f we say that we haue no sinne we deceiue our selues the truth is not in vs. Moreouer S. Paul saith as many as are Galat. 3. 10. of the workes of the law are vnder the cursse for it is written Cursed is euery one that continueth not in al things which are written in the booke of the law to do them Where Saint Paul doth reason after this sort Whosoeuer doth not continue to doe all that is written in the booke of the law are vnder the cursse but there is none that continueth to doe all that is written in the booke of the law Ergo there is none but is vnder the curse The first proposition Saint Paul proueth by a place of the law Deut. 27. The second Saint Paul taketh as a thing graunted and not to bee denyed that there is no man which continueth to doe all that is written in the booke of the law to do it the which if it be not graunted Saint Paules argument is nothing worth for it might be said that some doe fulfill the law of God and therefore are not vnder the curse So that which seemed to Saint Paul absurd to be denied is now denied by these absurd and blind Pharisies Furthermore Saint Paul saith That which was impossible to the law in as much as it was Rom. 8 3. made weake because of the flesh God sending his owne sonne in the similitude of sinful flesh and for sinne hath condemned sinne in the flâ—sh Doth not S. Paul here shew that whereas wee could not be saued by the law God hath sent his sonne in the flesh to saue vs And he declareth why we could not be saued by the lawe because the weakenes of our sinfull flesh is not able to yeeld that perfect righteousnes which the law of God requireth the which if we could doe we should liue therby For God saith which if a man doe he shall Ezech. 20. â—1 liue in them And that euen they that are regenerate with Gods spirit doe not perfectly fulfill the law and keepe Gods commaundements it is most euident by Saint Pauls confession of himselfe I am carnal sold vnder sinne I allow Rom. 7. 14. not that which I doe for that I would I doe not but what I hate that I doe It is no more I that doe it but sinne that dwelleth in me For I know that in me that is in my flesh dwelleth no good thing for to will is present with me But I find no meanes to performe that which is good For I doe not the good thing which I would but the euil which I would not that dâ—eâ— I finde that wheÌ„ I would doe good euil is present with me I see another law in my members rebelling against the law of my minde leading me captiue to the law of sinne which is in my members O wretched man that I am who shall deliuer me from this body of death If S. Paul that elect vessell of God which was taken Act. 9. 15. 2. Cor
Rom. 11. 6. were grace no more grace but if it be of workes it is no more Ephes 2. 8. grace or else were worke no more worke By grace â—e are saued through faith and that not of your selues it is the gift of 2 Timoth. 1. 9. God not of workes lest any man should glorie Who hath saued vs and called vs with an holy calling not according to our workes but according to his purpose and grace c. Not by the Tit. 3. 5. works of righteousnes which vve had done but according to his mercie he saued vs. Although this which I haue said may seeme sufficient to answere this article yet I will say somthing to this syllogisme To the Maior or first proposition I answere that with men wages is giuen for workes but with God vvhose Isai 55. 8. thoughts are not as our thoughts nor waies as our waies it is other waies Man may do labour seruice to man which may merit and deserue by equitie and iustice wages and reward For that there may be a proportion betweene the seruice and reward and also a benefit and commoditie commeth to him to whom the seruice is done As in this example here alledged the Lord Deputie or some other may doe some such singular seruice in Ireland that if her Maiestie should bestow vpon him 1000. pound a yeere he might in some proportion deserue it and her Maiestie may receiue double benefit by it But can wee doe any workes that can either merit and deserue the kingdome of God or bring any benefit vnto God Dauid saith My Psal 16. 2 Rom. 8. 18. weldoing extendeth not to thee And as S. Paul saith that all the afflictions of this present life are not worthie of the glory that shall be shewed vnto vs so may I say that all our imperfect and stained workes are not worthie of the kingdome of God which wee haue not deserued but Iesus Christ by his death and passion hath purchased for vs. Can a bond-seruant by any seruices looke to deserue an earthly kingdome and can we which are bond-seruants to God in respect both of creation and of redemption looke to deserue the kingdome of God Christ our Sauiour saith Doth he thanke that seruant because hee did that which Luk. 17. 9. was commanded vnto him I trow not So likewise ye when ye haue done all things which are commanded you say wee are vnprofitable seruants wee haue done that which was our dutie to doe If he that hath done all things which were commanded must confesse himselfe to be an vnprofitable seruant how much more must wee confesse our selues to be vnprofitable seruants who haue both omitted many things commanded and committed many great and grieuous sinnes prohibited So saith Hierome Sâ—inutilis est qui fecit omnia quid de illo dicendum Hieron ad Câ—esiphont aduers Pelagian est qui explere non potuit i. If hee be vnprofitable that hath done all vvhat is to be said of him that could not fulfill all Therefore wee are not to trust in our owne merits but in Gods mercie which importeth our miserie and not worthinesse But for the proofe of your Minor you alledge the saying of our Sauiour Christ Call the labourers and giue them Math. 20. 8. their wages I grant that God doth giue to them that labour in his vineyard a reward which is called wages because it followeth pietie and good workes as outward wages followeth labour But that this heauenly wages is not deserued by our workes as that other is by our labour it euidently appeareth by that parable where they that had wrought but one houre receiued as much as they did which had borne the burden and heate of the day Which sheweth that this reward came of grace and not of merit and so S. Ambrose doth expound it Non labori Ambros de vocat Gent. lib. 1. cap. 5. praemium soluens sed diuitias boâ—tatis suae in eos quos sine operibus eligit effundens vt etiam 〈◊〉 qui in multo labore sudarunâ— nec amplius quà m nouissimi acceperunt intelligant donum se gratiae non operum accepisse mercedem i. Not paying a reward vnto our labour but powring foorth the riches of his goodnesse vpon them vvhom he hath chosen without works that they also vvhich in great labour haue â—oysed and haue receiued no more then the last may know that they haue receiued a gift of grace and not a vvages of vvorkes To your other places Apocal. 20. 12. and 1. Cor. 3. 8. I say with S. Paul that God will reward euery man according to his workes but not for the merite and desert of their workes To them that continuing in vvell doing seeke Râ—â—t 2. 6. 7. glorie honour and immortalitie hee vvill giue euerlasting life and vnto them that are contentious and disobey the truth and obey vnrighteousnesse shall be indignation and vvrath tribulation and anguish vpon the soule of euery man that doth euill But you will say Why is not euerlasting life the wages of good works as euerlasting death is of euill works sins I answere that our euill workes be simply euill and being transgressions of Gods righteous law offend his infinite maiestie prouoke his infinite wrath and deserue infinite paine and punishment But our workes are not simply and perfectly good but be imperfect and are stained with the corruption of our sinfull nature as I haue before declared and therefore cannot satisfie Gods infinite iustice nor pacifie his infinite anger nor deserue his infinite glory but rather require Gods great mercie as hath beene shewed And therefore Saint Paul in the sixt to the Romanes hauing said that the vvages of sinne is death Rom. 6. 23. doth not say which had beene most meete to haue beene said if this pharisaicall doctrine were true the wages of good workes is eternall life but he saith the gift of God is eternall life through Iesus Christ our Lord as also Oecumenius doth well obserue You confidently affirme that the Protestants who are enemies to merits shall neuer attaine to the kingdome of Heauen which is purchased by good workes and merits Where first I would aduise you to take heed that you be not brethren to those olde heretikes called Hieraclitae to whom Saint Augustine doth ascribe this as an heresie that they denied infants to appertaine to the kingdome of Heauen because they had no merits His words be these Hieraclitae ad regnum coelorum non pertinere paruulos dicunt August in catal Hâ—res Heres 47. quia non sunt eis vlla merita certaminis quo vitia superentur i. The Hieraclites say that infants belong not to the kingdome of Heauen because they haue no merits of strife vvhereby to ouercome vices How neere you iumpe with these olde Heretikes as you doe in many matters with many others let the Christian reader indifferently iudge Secondly I say that we are enemies neither to those
12. 2. vp into the third heauen and into paradise and heard words which cannot be spoken did not fulfill the law and fully without transgression keepe Gods commandements who but a blind hipocrite and proud Pharisie will arrogate to himselfe the same Bernard saith well Aut te ergo si audes praefer â— Apostolo nempe ipsius ista vox est aut fatere â—ernard super Caâ—ti serm 58 cum illo te quoque vitiis non carere Either if thou darest preferre thy selfe before the the Apostle whose saying this is or els confesse with him that thou also art not void of vices I will adde hereunto a few testimonies out of the auncient Fathers to prooue that none in this life is assisted so fully with Gods grace that he perfectly fulfilleth the law and keepeth Gods commandements without any transgression Iustinus dialog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 98. or breach of them Iustinus Martyr saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that none hath exactly done all things you your selues dare not deny but there be which haue kept the things commanded some more and some lesse then others S. Hierome saith Facilia dicis esse Dei Hieron ad Ciesiphontem aâ—uers Pelâ—gianos mandata tameÌ„ nullum proferre potes qui vniuersa complenerit Responde mihi facilia sunt an difficilia Si facilia profer quâ—s ea impleâ—erit Thou saiest Gods commandements be easie and yet thou canst not bring forth any that hath fulfilled all Answere me be they easie or hard If they be easie shew any that hath fulfilled them Againe Haec hominibus sola perfectio si imperfectos se esse nouerint This is the Idem ibid. onely perfection of men to acknowledge themselues to be imperfect Againe Tunc ergo iusti sumus quando nos esse Idem lib. 1. ad uers Pelagianos peccatores fatemur iustitia nostra non ex proprio merito sed ex Dei consistit misâ—ricordia Then wee bee iust when wee confesse our selues to be sinners and our iustice consisteth not in our owne merits but in Gods mercy Saint Augustine saith Ipsa iustitia nostra tanta est in hac vita August de ciuiâ— dei lib. 19 c. 27 vt potius peccatorum remissione constet quam perfectione virtutum Our iustice is so great in this life that it consisteth rather in the remission of our sinnes then in the perfection of vour vertues And againe Omnia mardata Lib 1. Retract cap. 19. facta deputantur quando quicquid non fit ignoscitur All the commandements are then reputed to bee done when whatsoeuer is not done is pardoned Againe Gratia Dei Ad Bonis lib. 3 cap. 7. tribuit in hac vita studium praecepta seruandi eadem si quid etiam in illis prâ—ceptis minus seruatur ignosâ—it The grace of God doth giue in this life a desire to keepe his commandements and the same grace if any thing in them be not obserued forgiueth it The like I might alleage out of many other places of his workes As De natura gratia cap. 36. Contra Iulianum lib. 4. cap. 3. De liberâ— Arbitrâ—o cap. 16. and such others but for shortnes sake I omit them Chrysostome saith Neque enim alios liâ—et in lege Chrysost ad Rom. Ham 17 iâ—st ficarâ— nâ—si eum qui curcta adâ—mpleuerit Id verò â—emini dum possibâ—le factum est None can be iustified by the law but hee that hath fulfilled all And that hath beene as yet Bernard super Caâ—tica sâ—r 50 possible to no man Bernard saith Quomodo ergo iubenda fuit quae implenda nullo modo erat c. How was the law to bee commanded which can by no meanes bee fulfilled De affâ—ctuali or if thou rather thinke that the commandement was giuen for the ruling of our affections I will not herevpon striue so that thou also doe yeelde vnto me that in this life it neither can or euer could bee fulfilled of any man For who dare arrogate that to himselfe which Paul himselfe confesseth that he had not comprehended Neither was the commander ignorant that the weight of the commandement exceeded mans strength but hee iudged it to be profitable that thereby they might be put in mind of their owne insufficiencie and so might know that they ought according to their power labour to the end of righteousnes Therefore by commanding things impossible hee made men not transgressors but humble that euery mouth might be stopped and all the world made subiect vnto God because that by the workes of the law no flesh shall be iustified before him for wee receiuing the commandement and feeling our owne want will crie vnto heauen and God will haue mercy vpon vs. Againe Quantumlibet in hoc corpore manens profeceris erras vitia siputas Idâ—m ibidom serm 58. emortua non magis suppressa velis nolis intra fines tuos habitat Iebusaeus subiâ—gari potest sed non exterminari sciâ— inq it quod non habitat in me bonum How much soeuer thou doest profit whilest thou abidest in this bodie thou art deceiued if thou thinke vices to bee dead in thee and not rather suppressed whether thou wilt or no the Iebusite will dwell within thy coasts he may be subdued but not vtterly banished I know saith Paul that no goodnesse dwelleth iâ— me This was Bernards iudgement concerning our keeping of Gods commandements and fulfilling of the law Ferus also a late Frier but yet a man of better iudgement in many matters then many others were or be hereof writeth thus Per Christuâ— implenda erat omnis iustitia per quem solum lex poterat impleri nam maledicta erat natura humana legemque implere non potuit iuxta illud In cap. 19. Matth neque nos neque patres oâ—us hoc portare potuimus All righteousnes was to be fulfilled by Christ by whom onely the law could be fullfilled For mans nature was accursed and could not fulfill the law according to that saying neither we nor our Fathers were able to beare this burden Againe the same Ferus saith Si nemo potest gloriari sâ—á pecca o immunem nec quisquam gloriari potest se legem seruassâ— cum peccatum nihil aliud sit quà m transgressio legis If no man can glory that he is free from sinne neither can any man glory that hee hath fulfilled the law seeing that sinne is nothing else but the transgression of the law Hence-from it followeth that zealous Protestants want neither a liuely faith in Gods mercies nor true obedience to Gods commaundements although they vnfainedly confesse their manifold imperfections and sinnes by which they be farre from perfectly fulfilling the law of God and now pro coronide I will requite you with another Syllogisme They that thinke they can fulfill the law of God be proud Hypocrits and Pharisees but the Papists thinke that they Ferus
AN APOLOGIE FOR THE RELIGION established in the Church of England BEING AN ANSWER TO T. W. HIS 12. Articles of the last edition In this impres sion recognized and much inlarged Also Answers to three other writings of three seuerall Papists By ED BVLKLEY Doctor of Diuinitie Prouerb 14. 15. The foolish will beleeue euery thing but the prudent will consider his wayes Lamenta 3. 40 Let vs search and trie our wayes and turne againe vnto the Lord. Chrysost in Genes 〈◊〉 â— Quocirca diuinae Scripturae vestigia sequamur neque â—â—ramus eos qui temerâ— quiduis blaterant i. Let vs follow the steps of the holy Scripture and not endure or abide them that rashly babble euery-thing AT LONDON Printed by George Eld for Arthur Iohnson and are to be sold at his shop at the signe of the white Horse ouer-against the great North doore of S. Paules Church 1608. TO THE RIGHT HONORABLE SIR THOMAS EGERTON KNIGHT LORD Keeper of the great Seale of England Chamberlaine of the Countie Palatine of Chester and one of his Maiesties most honourable priuie Councell grace and peace be multiplied WHen I consider right Honourable the estate of England in these our dayes I cannot better compare it then with the estate of the kingdome of Iudah vnder K. Iosias expressed shortly yet effectually by Sophonie the Prophet who liued preached in that time For as then God gaue to that people that worthy godly King who zealously 2. King 25. rooted out Idolatrie and planted Gods true worship agreeable to his law so God in great mercy hath giuen vs our most gratious Queene Elizabeth by whose godly meanes Idolatrie hath beene abolished Gods true religion and seruice restored his holy word truly and sincerely preached and peace and tranquilitie among vs long maintained And as in those daies vnder King Iosias notwithstanding that godly and zealous reformation there was great wickednes among the people as the said Sophonias sheweth For there were then which worshipped Sopho. 1. 5. vpon the rouffes of their houses the host of heauen and which worshipped and sware by the true and onely God Iehoua and by Malchaâ— their Idoll and 6. such as were turned backe from after the true God and sought him not nor inquired after him and 8. that did weare strange apparell and others that filled their maisters houses with robbery and deceit 9. and such as were frozen in their dregges and said in 12. their hearts the Lord will neither doe good nor euill And Ierusalem was then a filthie and spoyling Chap. 3. 1. 2. citie which heard not Gods voyce receiued not instruction trusted not in the Lord and drew not neere vnto her God c. Euen so how these sinnes abound at this time in this land I thinke there are but few but doe see and none that truely feareth God but doth lament To omit other sinnes here mentioned as then there were which worshipped Iehoua the onely true God and Malcham their Idoll euen so there be now not a few which to please the Prince and State pretend outwardly to like of religion established and yet inwardly in their hearts fauour Idolatrie and wicked worshippings repugnant to the same And as then many were turned backe from after God and sought him not nor inquired after him euen so now there are many which be reuolted from Gods holy worship agreeable to his word and vtterly forsake the holy assemblies where Gods word is truly preached the Sacraments are according to Christs institution rightly ministred and Gods holy name faithfully called vpon These with Lots wife looke backe vnto Genes 19. Numb 14. Sodome and are with the Israelites in heart turned back into Egypt desiring rather to eate onions and garlike there then to feed vpon the heauenly Manna of Gods blessed word Of these thus turned backe from seeking after God they be most dangerous which being deceiued themselues endeuour by all meanes both by speaking and writing to seduce and deceiue others Such be the Seminarie Priests and Iesuites who although they be at this present time at leastwise in outward apparance at deadly fewd among themselues writing most bittely one against another yet they all agree in resisting Gods truth seducing the simple and in labouring most earnestly to set vp againe their Dagon of the Masse fallen downe before the Arke of Christs Gospell To this end they write lewd lying and slanderous Pamphlets wherein they traduce the truth and faithfull fauourers thereof deceiue the ignorant and confirme in error their ouer affectioned fauorers who without triall or examination ouer rashly receiue and ouer lightly beleeue whatsoeuer is broached by them Of these lying Libels there came one to my hands a yeere past and more pretended to be printed at Antwerpe 1600. wherein is boldly affirmed but faintly proued that we haue no faith nor religion that of vs both the learned and ignorant of the Greeke and Latine tongues be Infidels that wee know not what wee beleeue that we are bound in conscience both neuer to aske forgiuenesse of our sinnes and also to auoide all good workes that we make God the author of sinne and worse then the diuell These and such other shameles assertions and false slanders when I read it came into my heart that Master Thomas Wright with whose spirit I had beene acquainted was the venter of this ware In which opinion I was afterward confirmed for that both some of his fauourers could not denie it and in a written copie therof taken in a search in Shropshire and sent vnto me these two letters T. W. were set in the end of it This lewd Libell although in respect of the matter voide both of truth and learning deserued rather to be despised then earnestly answered yet because the author of it thinketh so highly of himself and so basely and contemptuously of vs giuing out in certaine written conferences which he hath dispersed abroad in this land and some faithfull men haue seene that wee be vnlearned and so giuen to wordly affaires that we bestow no time or but little in studie I although the meanest and vnmeetest of many was moued to wtite this answere thereby to confute these calumnies to cleere the truth to confirme the faithfull and if by Gods gracious blessing it might be to reclaime and reforme the ignorant and seduced Whereof I haue the lesse hope for that as they imitate those wicked Israelits which refused to hearkeÌ„ turned away their shoulder stopped their Zach. 7. 11. eares that they might not heare made their hearts as an Adamant stone least they should heare the law the words which the Lord of hosts sent in his spirit by his Prophets So they doe fully follow the peruerse Pagans which most obstinately refused to read godly bookes written by Christians as that ancient eloquent Christian Lactantius in these eloquent words declareth Non est apud me dubium Constantine Imperator Lactant. lib. 5. cap. 1.
discerne the absurdities of an vntrue religion Vertuous and well inclined affections which are the base of quiet secure and religious consciences abhor and detest such principles as either dishonor God abase mans nature occasion sinne fauor iniquity or any sort diminish deuotion or piety And therefore all the insequent articles shall stand vpon these two foundations to wit that the Protestants religion debarreth the wit from right vnderstanding the true faith and the will from following of any vertue or godlinesse Answere YOu wonder that any man in England endued with a good iudgement conioyned with a religious conscience can either accept or affect the Protestants new coyned gospell But why doe you not shew what is the new coyned gospell which the Protestants preach and professe The Gospell is the good and ioyfull message of our saluation through Gods mercies purchased vnto vs by Iesus Christ This Gospell God preached to Adam that Iesus Christ the seed of the woman should breake the Serpents Genes 3. 16. head This he renued to Abraham saying In thy seed shall all the nations of the world bee blessed This Gospell was Genes 22. 18. preached by all the Prophets who beare witnesse vnto Christ that through his name all that beleeue in him shall Act. 10. 43. reciue forgiuenesse of sinnes Now if you can prooue that wee preach or maintaine any other gospell then this then you may well call it a new coyned gospell if otherwise take heed you doe not belch out blasphemie in calling this old and true gospell of Iesus Christ a new coyned gospell And let the Christian reader which tendereth his owne saluation well consider who they be that coine a new false and counterfeit gospell Doe not they which teach vs to ascend into heauen by the bloud of Thomas Becket coyne a In the Popish Primer printed 1557. new and false gospell Tu per Thomae sanguinem c. which they Englished in Queene Maries dayes thus By the bloud of Thomas which hee for thee did spend make vs Christ to come whither Thomas did ascend Againe Iesu bone per Thomae merita nostra nobis dimitte debita O good Iesus for the merits of Thomas Becket forgiue vs our sinnes Doe not they which teach vs to seeke to bee deliuered from the fire of hell by the merits and prayers of Saint Nicholas maintaine a new coyned gospell Thus they prayed Quesimus vt eius meritis precibus à gehennae incendiis In the same Primer liberemur Grant wee beseech thee that by his merites and prayers wee may bee deliuered from the fire of hell Do not they which say and beleeue of an Agnus dei that is to say a peece of waxe and balme consecrated by the Pope Tollit omne malignum peccatum frangit vt Lib. 1. Caeremo titul 7. pag 91. Christi sanguis angit It taketh away all euill it breaketh and strangleth sinne as doth the bloud of Christ doe not they I say coine a new false and blasphemous Gospell Yes surely for to attribute remission of sinnes or any part of saluation to the merits of any other but onely of Iesus Christ crucified is to coine a new and false gospell for it is not that gospell of God which hee promised afore by his Rom. 1. 2. Prophets in the holy scriptures which is concerning his sonne Iesus Christ our Lord c. To conclude this point I say woe woe vnto them that accept or affect any new coined gospell Script Brita Centur. 4. p. 308. How your Friers went about aboue 300. yeares past to bring in a new coyned gospell which they called the euerlasting gospell and said that it excelled as much the Gospel of Christ as the Sunne in brightnesse excelleth the Moone and the kirnell the shell Maister Bale out of the Bookes of that execellent man William de Sancto amore who in those dayes did withstand their diuelish deuises did largely declare And whereas you wonder that men indued with iudgment and a religious conscience could affect or accept the gospel that we preach which you falsely call a new coined gospell we may well wonder that any man that hath any sparke of knowledge or conscience should beleeue these foresaid false gospels Wee may also wonder that men indued with reasonable soules and senses being the handy worke of God should bow downe and worship a stone and stock which hath neither soule nor life hath eyes and seeth not eares and heareth not c. and is the workemanship of mans Psal 115. 135. hands especially being so plainely and expresly forbidden in Gods commandements infinit places of the scriptures We may wonder that any man should be so mad as to worship and thinke that which he doth eate to be his God and maker which is so absurd that euen Tully not without Cicero de Natura dâ—orum lib. 2. reason could say sed ecquem tam amentem esse put as qui illud quo vescitur deum credat esse Doest thou thinke any man so mad as to beleeue that to be his God which he doth eate yet into this madnesse by a spirituall phrensie be these men fallen Wee also may wonder that they should beleeue such false fables and lying miracles as abound in poperie as for example to cast the dung of their abhominations vpon their faces That Images did speake did sweate did roll their eyes did bleed that the head of a dog being cut off from the body by theeues which vpon Saint Katherines day came to rob a Priest who was a deuoute Inter sermones discipuli Serm. de S. Katherin worshipper of her did still barke That the Virgin Mary did for many yeares in a Nunnery keepe the keyes and supply the place of one Beatrix whilest shee went away and played the whore These and many such absurd fables were preached published printed and beleeued as may appeare by Sermones discipuli Antoninus the Archbishop of In promptu discipuli Florence stories Mariale Summa praedicantia the festiuall Vitas patrum and that monstrous booke the Legend written by Iacobus de Voragine Archbishop of Genua Which Supplementum Chronicorum Bergomens li. 13. fol. 205. yet was in so great reputation with them that it was published in print in the English tongue when the holy Bible was suppressed and had this title set before it The golden Legend for as gold excelleth all other mettals so this booke excelleth all other bookes to the which title that worthy and right worshipfull Knight Sir Andrew Corbet of blessed memory did adde these words In lying and so of a false blasphemous title made it a most true title Yea I haue a booke in English in Folio translated out of French and printed in London in King Henry the eights daies Anno 1521. intituled The flower of the Commandements fully fraighted with such sottish and worse then old wiues fables which yet in those daies were preached
yet by the communication of his vertue and demonstration of his diuine workes in those seauen Churches doth so perfectly shew himselfe as though there were so many spirits euery one working in his peculiar Church Ambrose set out by Doctor Tunstall Bishop of Duresme writeth vpon these words thus Hic tota trinit as demonstratur Heere the whole Trinitie is shewed and a little after Per septem autem spiritus spiritus sanctus cò quòd sit septiformis intelligitur By the seauen spirits the holy Ghost is vnderstood because hee worketh seauen manner of wayes And hard it were or rather absurd to pray for grace and peace from Saints and that before Iesus Christ But vpon this I will not stand onely the reader may consider how barren this cause is which hath no plainer proofes and driueth this man to such priuate and false exposition of Gods word Now whereas you say that by prayer you glorifie the Saints in heauen I say that by prayer we doe glorifie God Call vpon mee in Psal 50. 15. the day of trouble and I will deliuer thee and thou shalt glorifie me But that by prayer we should glorifie Saints I doe not finde in all the holy scriptures If this man can why doth hee not shew it I finde that God will not giue his glorie Isa 42. 8. Psal 115. 1 to any other and that the Saints with Dauid say Not vnto vs O Lord not vnto vs but vnto thy name giue the glorie for thy louing mercy and thy truths sake And that the Angell Apoc. 19. 10 2◠8. would not bee worshiped or glorified but said vnto Iohn worship God As touching the Saints mediation when Iesus Christ shall cease to be our mediator and to sit at the right hand of GOD to make intercession for vs then wee wil seeke to your mediation of Saints In the meane time take you heede that in attributing that to the Saints which is proper and peculiar to the sonne of GOD yea which hee hath bought with his bloud you doe not deny the Lord which hath bought vs and that you doe not horribly dishonor those Saints and make Idols of them Furthermore you say that wee deny the communion of the Church militant and the soules in purgatorie c. Wherevnto I answer that when you shal plainely pithily proue this your fained fire of purgatorie which the Greeke Church alwaies hath denied then we will yeeld vnto you and graunt our selues to bee to blame in not helping these seely soules with dirges masses c. out of the paines of this forged fire You quote in your margent for proofe thereof 1. Cor. 3. v. 15. 15. v. 29. Alas poore purgatory that hath no better proofes The words of S. Paul in the first place be these If a mans worke burne he shall lose but he shall be saued himselfe neuerthelesse yet as it were by fire Here is mention of fire and therefore it must needs be the fire of purgatory for such is the great iudgement of these worthy writers that if they read in the scriptures or Fathers this word fire it is none other but the fire of purgatorie if sacrifice it is the sacrifice of the Masse if confessiō it can be nothing but auricular confession to the Priest if tradition it is vnwritten verities or vanities But touching these places of Saint Paul because the author of this Pamphlet doth not aledge them but barely quote them I will but briefely touch thē To the first I say that Saint Paul there speaketh not of all men but only of teachers and preachers which be builders of Gods house and Church which euen Bellarmine confesseth Tom 1. contr 6 de purgat lib. 1 cap. 4. Secondly he speaketh not of all their workes but only of their doctrine whereby they build the Church of God Thirdly hee speaketh not of the purging of workes or persons but of the probation of doctrines Fourthly the works are said to bee prooued and not the persons Lastly if this place should be vnderstood of purgatory then euery man should bee throwne into it for it is said the fire shall try euery mans worke of what sort it is but this is contrarie to the doctrine of the Papists who will not haue all men come into purgatorie These things plainely shew that this place cannot bee vnderstood of purgatorie Saint Augustine in many places doth vnderstand it of the afflictions and troubles sustained in this life and not of the paines of Purgatorie after this life Enchir. ad Laurentium cap. 68. de ciuit Dei lib. 21. cap. 26. de fide operibus cap. 16. in Psal 80. But S. Paul speaketh of triall of doctrine shewing that as the fire trieth mettals so the light of Gods truth trieth doctrines and as gold and siluer abide in the fire and hay and stubble be consumed so true sound and holie doctrines abide the light and trial of Gods word when either vntrue doctrines or vaine speculations perish and be comsumed So doth Saint Ambrose expound it Mala doctrina Ambros in 1. Cor. 3. in igne omnibus apparebit nunc enim quosdam fallit Euill doctrine shall appeare vnto all in the fire for now it deceiueth some Againe Mala enim adultera doctrina idcirco in ligno foeno stipula significata est vt ostenderetur ignis esse esca Euill and counterfeit doctrine is therefore signified by wood hay and stubble that it might be shewed Idem in Psal 118. in haec verba ignitum eloquiū tuum that it is but meate to bee consumed of fire And againe Ignis ergo hic Christi sermo est bonus ignis c. This fire is the word of Christ and it is a good fire which warmeth but burneth not but onely sinnes By this fire that gold of the Apostle laid vpon the good foundation is tried By this fire that siluer of manners or workes is proued By this fire those pretious stones are lightned but the hay stubble is consumed Therefore this fire clenseth the soule and consumeth error Hitherto Saint Ambrose whereby wee may see that neither Saint Augustine nor Saint Ambrose expound this place of Purgatory much lesse the Greeke Fathers who neuer acknowledged it Therfore to expound it of Purgatorie as the Papists do whether it bee not a priuate false exposition let the godly reader vprightly iudge The words of the other place here quoted are these Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for dead To picke Purgatorie pickpurse out of this place passeth my skill Here is mention made of baptisme for the dead but neither of Purgatorie nor of praier for the dead I am not ignorant that there bee sundrie expositions of this place yet I doe not remember that euer I read it expounded of Purgatorie or applied vnto it And therefore I will write no more at this present
43. Math. 27. 46. â—2 death but Christ our Sauiour was in such an Agonie that his sweate was like drops of bloud trickling downe to the ground so that an Angell appeared from heauen comforting him He cryed and said My God my God why hast thou forsaken me Whereby it doth euidently appeare that hee suffred not onely an outward death of the body but did in his soule wrastle with the paines of Hell and beare the burden of GODS wrath due to our sinnes to deliuer vs from the same and to purchase the loue and mercy of God vnto vs. And when the prophet saith of him He hath borne our infirmities and carried our sorrowes Isa 53. 4. 5. 6. he was wounded for our transgressions he was broken for our iniquities the chastisment of our peace was laid vpoÌ„ him and with his stripes we are healed Alwe like sheepe haue gone astray we haue turned euery one to his owne way and the Lord hath laid vpon him the inâ—quity of vs all Did not our Sauiour Christ heere in suffer the punishment which was due to our sinnes Saint Paul saith that Christ hath redeemed vs from the curse of the law being made a curse for vs for Galath 3. 13. it is written Cursed is euery one that hangeth on the tree yet Iesus Christ was neuer accursed of his Father but he bare in his body and soule the curse that was due to our sinnes to deliuer vs from the curse of God aind to purchase to vs the blessing of God But these men who other-wayes are so full of curious distinctions doe herein erre because they doe not with Saint Augustine put a difference betweene that which appertained to Christs owne person Augustin psal 21 c. and that which hee suffered in the person and place of vs the which if this writer or rather slaunderer had don hee might haue abstained from these his blasphemous collections of his owne and not our assertions As if Christ had despaired of his Saluation or GOD had hated him c. Where-unto I answere that Christ was farre from such despaire which properly is a sinne in the reprobate and not a punishment of Gods iustice And we hould that our Sauiour Christ suffered in our person and for vs those torments which are righteous punishments of GODS iustice against sinne and not such as properly bee sinnes in the deuils and in wicked and reprobate men as are despaire and hatred of God And therefore we confesse with our mouthes and beleeue with our hearts that Christ was neuer hated of his Father but alwaies the deerely beloued Sonne of God in whome he was alwayes well pleased But hee hated sinne the which as man had committed so in mans nature Gods iustice was to be satisfied The which for that corrupt and sinfull man was not able to performe the Sonne of God as I said became our surety tooke vpon him our nature and in the same hath suffered vpon the crosse the punishment of Gods anger due to our sinnes and thereby hath satisfied Gods iustice pacified his anger and purchased his loue and mercy to all those that truly beleeue in him And so Christ was tormented with anguish of minde nor for his sinnes as you falsely gather but for out sinnes which hee bare in his body and soule vpon the crosse and God was not enemy to God but enemy to our sinnes which were imputed to Christ that his satisfaction and righteousnes might bee imputed vnto vs To conclude we beleeue that Christ suffered vpon the crosse those punishments of sinne which proceede from Gods iustice and be no sinnes which in some sense may be called the paines of hell the which as Christ by his Deitie ouercame and it was impossible for him to be held and ouercome of them so the diuell and the reprobate shall eternally indure them And this is no disperate doctrine but a most comfortable doctrine to assure vs that in Christ Gods iustice is satisfied our sinnes are discharged hell is conquered and wee from it be deliuered So that we may with the Apostle say O death where is thy sting O 1. Cor. 15. 35. hell where is thy victory The Pamphlet The Protestantes haue no meane to determine controuersies and abolish heresies 5. Article AS the Protestants neither know what they beleeue nor why they beleeue so haue they no meanes in their Church to settle them in vnity of beleefe nor to dâ—termine controuersies nor to abolish heresies as hath the Catholike Church for our Sauiour Christ by his diuine prouidence did foresee that heresies were to arise in his Church as his Apostle S. Paul doth warne vs the which as plagues were to infect his flocke and therefore hee not onely fore-warned vs of them but also gaue vs meanes how to preuent and extinguish them He willed vs to heare his Church if we would not be accounted as Ethnicks and Publicanes He ordained Pastors and Doctors lest we should bee carried away with euery blast of vaine doctrine He promised to the Church the assistance of the holy Ghost in such sort as they which would not heare her would not heare him The Catholikes therefore beleeuing certainly that the Church cannot erre that the general Councells cannot deliuer false doctrine that the Pastors and ancient Fathers with ioynt consent cannot teach vntruths when heresies spring vp presently with the voyce of the Church plucke them vp euen by the rootes and so euer hath practiâ—ed and after this manner hath ouerthrowne al encounters false opinions and errors which the diuel by his ministers euer planted or established in the world and so they haue bene freed from all braules and quarrels in matters of religion But the Protestants admitting the sole Scripture as vmpire and Iudge in matters of controuersies allowing no infallible interpreter thereof but remitting all to euery mans priuat spririt singular expositioÌ„ cannot possibly without error wind themselues out of the laborynth of so many controuersies wherewith they are now inueagled and intricated And the irreconciliable iarres betwixt them and the Puritanes in essentiall points of faith giue sufficient testimonie that they wil neuer haue an end or can haue an end holding those grounds of opinion which they obstinately defend And albeit they goe about to bleare the peoples braines with I know not what vnitie and conformity in matters of faith and in the substance of religion and that their disagreement onely consisteth in points of ceremonies and trifles of small importance yet in very deed they differ in sundry essentiall pointes of religion and although this shift will perhaps serue to cast a mist ouer the confused conceits of silly fooles yet no wise man will euer bleeue them I pray you tell me is not the Kinges supremacy a matter of faith and a cheefe point of religion and doe not all sound Puritanes in the world denie it and defie it Aske Caluin the Puritanicall Patriarke what he thought of King Henry the
that Caluin of blessed memory well liked and allowed such authority in Kings and magistrates as wee acknowledge to bee in our gratious King and his Maiesty claymeth and vseth This Doctrine Caluine most soundly setteth downe both in many places of his workes and especially in his Institutions lib. 4 chap. 20. But Caluin iustly misliked that power and authority which that great enemy of Gods truth and parasitycall flatterer Stephen Gardiner did attribute to King Henry the same in effect which before they had acknowledged to be in the Pope to doe in a manner what he would in the seruice of God For Caluin saith that Gardiner being at In Amoâ— cap. 7. Ratisbone and dealing about matters of religion disputed not by arguments nether greatly cared for the testimonies of the Scriptures but said that it was in the Kinges will and pleasure to abrogate ordinances and to ordaine new rites and orders That the King might apoint the people to eate flesh this or that day that he might forbid Priestes to marry wiues that hee might take away the cup from the Lay people in receauing the Sacrament of Christes supper This was that which Caluin misliked and our gratious Soueraigne nether challengeth nor exerciseth He acknowledgeth him-selfe to be Gods minister and seruant and that it belongeth to his imperiall crowne and dignity which he hath receaued from GOD to see and prouide that GODS word bee truly preached that GOD according to his owne will therein reuealed bee rightly worshipped and serued and that such decent and holy orders bee vsed in the Church as truly tend to GODLY edifications Of the presbiteries dealing in Scotland I am ignorant But that they opposed them-selues against our Kings authority as though he had nothing to doe with the kirke you generally affirme but doe not particularly proue It may appeare by their subscribing to the second Heluetian confession of faith that they euer haue and alwaies will both subscribe See the 2. Heluet. conâ—ession cap. 30. and sweare to the doctrine of the Kinges authority ouer all persons and in all causes in such sort as here before is set downe Hereby I am moued thus to conceaue of them If any be otherwaies minded I approue them not nor their adherents The same I say of those whom you call praecisions at home who not denying the kings authority in eclesiastical causes yet forbeare the things here by you named because they be not perswaded of the Lawfulnes of them and for that as that most reuerend and learned father Bishoppe Iuell saith they haue bâ—ene of them of your part fouly abused to filthy purposes and because they would not gladly in any appearance shew themselues like vnto them that haue so Defen of the Apol. Part. 3. cap. 5. Diâ—â—s 1. Page 400. vntruly and of long deceiued the world c. But leauing these to their owne defence certaine it is that neither the Presbitery in Scotland nor these praecisians in England haue euer made any shew of such horrible barbarous and trayterous practises against the Kinges not onely authoritie but also life and safety as cursed Papists and diuelish Iesuits or rather Iebusites haue done As touching the second matter you obiect of the authoritie of Bishops I do know none that do so hardly and iniuriously iudge of it as you here do in calling it if your owne fingers or your Printer haue not deceiued you an hereticall order Howbeit we make it not so a matter of faith that saluation dependeth on it But wee beleeue that God may be glorified in that his holy word is truly preached and effectually receiued and good order in the Church vsed where the authoritie of Bishops is allowed and receiued and where the same is not obserued for as in the politicall estate there be diuers orders of gouernment as Monarchie Aristocratie and Democratie which haue bene and as yet are vsed to the good of the people so in the Ecclesiasticall estate there may be diuers formes of regiment vnder which God may be truly worshipped the people vnto saluation edified sin suppressed and good order in the Church obserued And although there bee some diuersitie of opinions amongst vs which is the best forme of Ecclesiastical regimeÌ„t yet in this we al concurre and consent that the meanest and worst which is in any of the reformed Churches is better and more to the glory of God and true comfort of the people then that exorbitant insolent and tyrannicall gouernment is which your great Monarch the Pope hath to the dishonour of Princes and calamities of countries long excersised For the third thing alleadged concerning our iarring it seemeth that you draw very low when you obiect vnto vs dissention about feastes and holy-daies I know neither Protestant nor as you distinguish them Puritane who accoumpt them the Sabboth day excepted as matters of faith and saluation but that they may be vsed or refused as to them in authoritie shall be thought meet Socrates the Ecclesiasticall Historiographer saith that neither Lib. 5. cap. 22. fol. 248. Christ nor his Apostles did command any thing concerning holidaies and that it was the scope and purpose of the Apostles not to giue lawes of holidaies but to bring men to good life and godlynesse Your owne friendes and fauourers haue misliked the multitude of your holy dayes Annot. in Math. 1. Erasmus saith that in the dayes of Saint Hierome there were but few Festiuall dayes Nunc feriarum neque finis neque modus est but now there is neither end nor measure of Ja argum in Tertul. de corona militis Hollidaies Beatus Rhenanus writing of these holydaies saith Quarum antiquitus mira paucitas Holydaies in old time were very few As for that you write of the Quarto-decimani I finde that the Councell of Nyce did take order that Easter day should vniuersally be kept after one sort and order and Ruffin lib. i. c. p. 6 that not vppon the fourteenth day of the Moone as the East Churches had vsed it and many did still obserue it But that the Councell did condemne them for heretikes Haeres 50. de Haeres 29. I finde not in the Canons of it expressed I am not ignorant that Epiphamus Augustinâ— do number the Quaterdecimans among heretiks The which it may seeme they did ouer obstinatly partly to much follow the fashion of the Iewes whose law concerning that matter was expired and nayled to Christâ— crosse partly resist the decree of that godly Councell which did therein seeke the peace and vnitie of the Church which had beene too much distracted and troubled by it especially by the meanes of Victor Lib 55. cap. 25. Bishop of Rome as appeareth by Eusebius Concerning your fourth matter of fasting neither you doe make proofe nor I doe accknowledge any controuersie in this Church of England but that all will willingly Defen of the Apol. part 1. cap. 2 diuis â—t part 2. cap. 14. diuis
1. subcribe vnto and approue that which hereof both Bishoppe Iewell did write heretofore and Doctor Abbot of late in his answer to D. Bishoppes Epistle 55. 4. Page 33. and 55. 18. Page 142. c. to whose learned writings by publike authoritie published I doe for shortnes sake referre the reader Of your fifth matter I haue intreated sufficiently before and it hath bene deliuered by Doctor Fulke others with approbation of publike authoritie If any singular person hold any singular opinion dissenting from the same it ought not to praeiudice the doctrine generally receiued and approued in the Church Yea this doctrine is not disliked by your Angelicall doctor Thomas de Aquino as you may read Sum. part 3. Quest 46. The same I say of your sixth concerning Christs discending into hell in the expositioÌ„ whereof if there be some diuersity among vs there is the like in the followers and fauourers of the Church of Rome as I haue shewed before of Durandus picus Mirandula to whome may bee added the aforesaid Ibid. quest 52. Thomas Aquinas Concerning the seuenth doctrine which you obiect I doe neither know nor you by any proofe do shew any difference to be among vs. We al do accknowledge and beleeue Christ to be the Sonne of the Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him-selfe as Epiphanius saith and is before declared And as Bellarmine dare not condemne Contro 2. lib. 2. ca. 19 our doctrine herein vttered by Caluin but cauilleth at the matter of his speech So his brother Gregorie de Valentia a Iesuit approueth it saying filius Lib. 1. de Trinita cap. 2. lib. 2 cap. 17. vt est persona est ex alio vt simplicissimum ens non est ex alio The sonne in respect of his person is of an other Viz the Father in respect of his most simple essence is not of an other You say that you omitte many â—o petty differences in matters of faith c. The which as you would not haue spared if you could haue found them So you might haue omitted these before mentioned for any other proofe you haue made of them besides your bare worde or any truth that is contained in them Touching the doctrine of Baptisme you would faine finde a knot in a rush a difference where none is We all beleeue that Baptisme is a seale of Gods couenant with vs in Iesus Christ a sacrament of our regeneration in himâ— and that God in due time sometimes before and sometimes after Luk. 1. 15 Act. 10. 44 worketh inwardly by his spirit in his elect and chosen that which outwardly is signified Baptisme in purging them from the guiltines of their sinnes and sanctifying them to newnes of life But neither one nor other of vs beleeue that Baptisme doth ex opere operato purge and cleanse all that bee baptized Symon Magus was outwardly Act. 8. 13. baptized and yet remayned still in the gall of bitternes and bond of iniquitie If you know any diuersitie among vs herein name the persons set downe the places and carry not matters thus in a clowd to the diffaming of the faithfull and the deceiuing of your ouer affectionate fauourers and followers of you in your follies I know no Puritanes that condemne the communion booke as irreligious or erronious although some doe thinke of it as of translations that some imperfections be in it And hath not your Iupiter Capitolinus the Pope in reforming the Missals and Primers and in leauing out and altering sundry thinges that were in them confessed imperfections yea and corruptions to haue bene in them What hath bin the iudgement of your owne Catholikes of Espen in Com. in 1. Timoth. di gres l. p 22. ex â—dan lib. 3. de interpret Scrip. cap. 3. them appeareth by these wordes of Espenseus Lindanus proponit Episcopi Lugdunensiis quaerelam de Missalibus c. Lindan propoundeth the complaint of the Bishop of Lions for the purging of Missals and Antiphonaries saying wee haue corrected the Antiphonarie by cutting away such thinges as seemed to be superfluous false and blasphemous Which Bishop saith Lindan if he did see our Missals and Antiphonaries O good GOD With what name would he paint or call them in which secret prayâ—rs be defiled with most filthy faultes But our sinnes doe not suffer any amendment by the fault of the Bishoppes which are slacke heerein Heereby you may see what was the iudgement of three of your owne Catholike Bishoppes of your missalls and other bookes of diuine seruice Sette downe if you canne the names of any of them whome you call Puritanes that haue so sharpely censured the Communion booke and haue charged it with such filthy faultes as these Popish prelates haue imputed to your Masse-bookes c. The signe of the Crosse in Baptisme is a matter in comparison of matters of faith and saluation of small moment the which though some refuse as not commanded in the word of GOD and greatly by you abused to Idolatry and sorcery yet it is in our CHVRCH retained not as appartayning to the substance of Baptisme or that the want of it doth any thing derogate from the perfection of Baptisme but as an ancient ceremony which long and vniuersally hath beene retained in the Church of GOD. Concerning confirmation I knowe none but that as they doe all with one mouth and hart condemne your making of it without any warrant of Gods word a Sacrament and your attributing more vertue to it then to Baptisme your defiling of it with superstitious ceremonies so they do in vnitie of Spirite acknowledge it to be a good and lawdable order in the Church for children after they haue beene baptised and so well instructed in the Principles of christian religion that they be able in some good measure to render an accompt of their faith to be by imposition of handes confirmed that is approued and admitted to the receauing of the holy Sacrament of Christs Supper Touching the vse of Surplesses organs c. in diuin seruice I say that men may differ in opinions of these things and agree in vnity of faith and knowledge of the sonne of God Socrates before named saith well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No religion obserueth the same rites although they embrace the same doctrine for they that bee of the same faith doe differ amongst them-selues concerning rites and ceremonies If Saint Peter after hee had receaued miraculoufly the guift and graces of the holy Ghost was not fully perswaded of the abrogation of the ceremonies of the law and the vocation of the gentils it is no maruaile if men now nothing to be compared to him be not fully perswaded of externall ceremonies and orders although they be throughly setled in the truth of the doctrine of faith Thus these seauen differences with the rest by you set downe wee haue examined and find them light vpon the ballance And although you auerre much yet
this place make declaration both of the true doctrine of saluation and of the way whereby wee are to walke vnto it By grace ye are saued through faith and that not of your selues it is the gift of God Ephe. 1. 8. not of workes least any man shold boast himselfe For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Thus good workes and holy obedience of life which cannot be ioyned with carelesse security but do flow from the feare of God are not causes to merit and deserue saluation which Iesus Christ by his blood-shedding hath purchased for vs but are waies to walke vnto it without the which wee Hebr. 12 14. shall neuer see God as the Apostle saith The Pamphlet Articles concerning good life and piety The Protestants are bound in conscience neuer to aske God forgiuenes of their sinnes WHosoeuer is assured by faith that his sins are forgiuen him sinneth most grieuously in asking God pardon for them but all true Protestants are assured by faith that their sinnes are forgiuen them Ergo. All true Protestants sinne grieuously in asking pardon of God for them The Maior is euident for who but an Infidel or a mad man would demaund of God the creation of the world which he is assured by faith that God hath already created or Christs incarnation which is alreadie performed or the institution of Sacraments wich already is effected in like manner who but an infidel or mad man wil demaund pardon of his sins which he beleeueth alreadie by faith that God hath forgiuen for it is a signe that he doubteth of that which he is bound by faith to beleeue which doubting faith is Infidelitie Moreouer whatsoeuer we demand that we hope to obtain but no man hopeth to obtaine that he already possesseth as no man will demaund of God his owne soule or bodie because al-already he possesseth them The Minor is vndoubted because this is that liuely faith whereby the Protestants are iustified by this they apprehend Christ by this they apply his merits and passion vnto them and without this no man can attaine vnto saluation Herevpon I will infer that no Protestant can with a safe conscience say the Lords praier because he cannot pray as he ought without true faith and call God his father if he haue true faith he cannot without note of Infidelitie vtter this petition Forgiue vs our sinnes for that most assuredly he beleeueth and protesteth in the first ingresse of that prayer that he is the Son of God consequently beleeueth by faith that his sins are forgiuen him Answere TO the first proposition of this subtill syllogisme I answere that the assurance by faith which Gods elect haue of the forgiuenesse of their sinnes doth well stand with the asking of forgiuenesse of them For wee are to aske forgiuenesse of our sinnes because God doth command it and require it of vs. Moreouer it is our duetie to aske forgiuenesse of them for otherwise we cannot be assured by faith that they be forgiuen vs for by asking pardon of them wee do make confession of them and doe acknowledge our owne guiltines the which if we should refuse to doe we can haue no assurance of the remission of them For Salomon saith Hee that hideth his sinnes shall not Prou. 28. 13. prosper but he that confesseth them and forsaketh them shall haue mercie And S. Iohn saith If wee confesse our sinnes God Mark 9. 24. is faithful and iust to forgiue vs our sins and to clense vs from all vnrighteousnes Moreouer we aske forgiuenesse of our sinnes to confirme our faith and to increase the assurance we haue of the forgiuenes of them and that we may more and more haue the feeling of the forgiuenesse of them increased in our hearts For we doe not meane that any man hath any such firme assurance of faith but that the same is mixed with weaknes and many times shaken with temptations against the which wee must striue and pray and Mark 9. 24. Luk. 17. 5. say both with him in the Gospel Lord I beleeue Lord helpe my vnbeleefe with the Apostles Lord increase our faith Our faith is but as a graine of Mustard-seede which must grow and increase Saint Paul saith that by the Gospell the Rom. 1. 17. righteousnesse of God is reueeled from faith to faith Vpon which words Clâ—meÌ„t Alexandrinus writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Apostle seemeth to declare a double faith but rather one faith which receiueth increase and perfection And therefore in praying for the forgiuenes of sinnes wee pray that our faith of the forgiuenes of them may be more and more confirmed and our assurance thereof increased in vs. Lastly seeing wee daily sinne both in doing that which God forbiddeth and omitting that which he commandeth why ought we not daily to aske forgiuenes of them and in praying for the remission of our sinnes wee desire all those things which be effects and fruits thereof as sanctification and eternall life c. And yet wee must pray in a true perswasion of faith of Gods mercy towards vs to the forgiuenes of our sinnes not onely past but also future and to come and so our praying for the forgiuenes of them is a crauing of the continuance of Gods mercy to the continuall pardoning of them which we continually commit Now whereas he saith the Maior is euident and none but an Infidell or mad man would demaund of GOD the creation of the world which hee is assured by faith that GOD hath already created c. I answere that none that is well in his wits would make such a foolish and absurd comparison as is between the asking of God the creation of the world the incarnation of Christ c. and the remission of our sinnes For those are neither commaunded nor at all to be asked and wil this man say that forgiuenes of sinnes is not at all of any to be prayed for Of those things we need not further to be confirmed but of the forgiuenes of our sinnes our faith had need to bee strengthened and the feeling thereof in our consciences to be increased Moreouer as we said before for as much as we daily sin offend God we ought daily to craue Gods mercy in pardoning our sinnes What likenes hath praier for the creation of the worlde or for the incarnation of Christ c. herewith And whereas this man thinketh it so absurd a thing to pray to God to forgiue vs our sinnes because we beleeue the forgiuenes of them I would aske of him whether S. Paul praying both in the beginning and in the end of his Epistles for Gods grace to the faithfull did not assuredly beleeue that they were euen then before those his prayers indued with Gods grace No doubt but hee did beleeue that they were indued
with it for els he would not haue acknowledged the effectuall faith the diligent 1. Thes 1. 3. loue and patient hope of the Thessalonians and that they were elected of God Which gifts of Gods spirit could not be in them without the grace of God Now by this mans diuinitie what madnesse was it for him to pray for grace vnto them whome hee did beleeue to bee indued with Gods grace alreadie And where as Saint Iohn saith 1. Ioh 5 13. These things haue I writtē vnto you that beleeue in the name of the sonne of God that yee may know that yee haue eternall life and that yee may beleeue in the name of the sonne of God By this mans deepe doctrine it might seeme madnes for Saint Iohn to write to them that did beleeue in the name of the sonne of God that they should beleeue in the name of the Sonne of God But it seemed not so to S. Iohn who writeth to them that as they had blessedly begun to beleeue in the name of the Sonne of God so they might still continue grow and increase in the same faith Moreouer also I would aske of this man and his fellowes whether they praying do beleeue the forgiuenes of their sins if they do not then are they Infidels and deny the article of the creed I beleeue the forgiuenes of sinnes which before he falsely obiected to vs. If they do beleeue the forgiuenes of their sinnes why do they then by this mans doctrine pray for it If he say that he beleeueth that there is in generalitie a forgiuenes of sinnes but particularly he is not assured by faith of the forgiuenes of his owne sinnes then what doth his faith differ from the Diuels faith who beleeueth and trembleth as Saint Iames saith and what is Iame. 1◠this his doubting but as he himselfe here saith flat infidelitie And no maruaile though these men feele in their harts no assurance of faith for that they ground it not vppon the vnmoueable rocke of Gods promise but vpon the vnsure sand of their owne workes and satisfactions by the which indeed neither can their faith be assured nor their conscience quieted The which false doctrine while they beleeue I would know how they can aske forgiuenes of their sinnes For whosoeuer maketh satisfaction to God for them needeth not to aske forgiuenes of them But the Papists maintaine that they make full satisfaction to God for them as I haue before shewed therefore I may much more iustly say then he doth here that it is madnes to aske forgiuenes of the◠For what man not being mad owinge a summe of mony and paying it will desire the same to Rom. 3. 28. Ephes 3. 17. be forgiuen him concerning your scoffing in the proofe of your Minor or second proposition we indeed beleeue that wee are iustified by faith without the workes of the law and that Christ dwelleth in our hearts by faith and that by this hand of a true and vnfained faith in Iesus Christ we apply the plaister of his precious bloud shed for our sinnes to cure all the sorances and sores of our soules And take you heede that you trusting in your owne workes and merits in your Masses Agnus deis holy water pardons and manyfold other such paltries fall not into the ditch of damnation And this shall suffice for this article which is so absurd that it deserueth not so much The Pamphlet The Protestants are bound in conscience to auoyde all good workes 2. Article EVery man is bound vpon paine of eternall damnation to auoyde all deadly sinnes But fasting praying almes deedes and all good workes according to the a Luther in assaer artic 31. 32 36. Caluin lib. 3. institu cap. 12. Sect. 4. cap. 14. Sect. 4. 19. Melan. in Loc. tit de peccato Protestants religion are deadly sinnes Ergo according to the Protestantes religion all men are bound vpon paine of eternall damnation to auoyde fasting praying almes deedes and all good workes The Maior is manifest for the wages of deadly sinne is death b Rom. 6. 25. Stipendium peccati mors The Minor is euident for according to the Protestants religion and common exposition of this text of Scripture c Isa 64. 6. Facti sumus vt immūdi omnes nos tanquam pan nus menstruatae omnes iustitiae nostrae We are mane all as vncleane and all our iustices are as stained cloth That is to say the best workes we can doe are infected with deadly sinne and consequently deserue eternall damnation and therefore to be auoyded I am not ignorant that some wranglers with some shifting euasions goe about to answeare this Article forsooth that the staines and imperfections the sinnes and spots ought to be auoided but yet the good workes to be prosecuted A silly shift but put case it bee impossible to wring out the staines then is not this menstruous cloth to bee abhorred put case I could not giue almes but I must steale am I not bound in conscience to auoyd the giuing of almes Admit I could not see mine enemy but by experience long proued I should fall a quareling with him am I bound in conscience to auoide his company Say that I could not eate flesh but I should Scandalize the behoulders ought I not to say non manducabo carnes in aeternum I will not eate flesh for euer Graunt that I could not releeue the poore but that I should stayne this action with vaine glory should I not heare of him that cannot lie he hath receaued his reward consequently that there remayneth no recompensation therefore in heauen So I say in like manner if the corruption of nature if the poison of concupiscence so staine my best actions that whatsoeuer I doe or thinke I cannot possibly affect them without these infections and corruptions then certaienly I am bound in conscience to auoide these crimes and offences they which cannot possibly be performed without these vitious circumstances for bonum constat ex integra causa malum nascitur ex quolibet defectu a good thing consisteth of al integrity but an euill thing is caused by euery defect that a man be in health euery humour must keepe his temper that hee be sicke it sufficeth one onely to exceed and keepe not his iust proportion so that a worke bee good it must be effected with all due circumstances that it be ill one only will defile as wee comonly say one ill hearbe will spoile a whole potfull of pottage Answere AS Hannibal said of Phormio that hee had heard many doting fooles but he Cicer. lib. 2. de oratore neuer heard any that so much doted as did Phormio so may I say that I haue heard and read many foolish disputers but any that did so foolishly dispute and reason as this man doth I neuer heard nor read For what man in his witts will reason thus that because the corruptions of men do creepe into these
workes of fasting praying and almes giuing therfore the workes themselues be deadly sinnes Our doctrine is first that these workes and such other Psal 109. 7. being done by vnfaithfull hypocrites and wicked men be turned into sinne as Dauid saith for they be so corrupted and defiled with their infidelitie and wickednes that they be but splendida peccata glittering sinnes before God as Saint Augustine termeth them For euen as most pure water flowing through a filthie sinke or priuie is made foule filthy and stinking euen so these workes prayer fasting c. which bee good workes commanded of God flowing from their faithlesse and wicked hearts and bodies be so defiled that they be but filthy sinnes in in the sight of God Pro. 15. 8. Salomon saith the sarcifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable to Esa 1. 13. him God saith by the Prophet Esay Bring no moe oblations in vaine incense is an abhomination vnto me I cannot suffer your new Moones nor Sabboths nor solemne dayes it is iniquitie nor solemne assemblies My soule hateth your â—bid 66. 3. new Moones and your appointed feasts c. He that killeth a bullocke is as if he slew a man hee that sacrificeth a sheepe as if he cut off a dogges necke c. These sayings shew that euen the sacrifices commanded in the law of God were wicked abhominable wheÌ„ they were offered of wicked and prophane persons voyd of true faith and repentance So it is in the Prophet Haggai Thus saith the Lord of Hostes Aske now the Priestes concerning the law If one Hagg. 2. 12. beare holy flesh in the skirt of his garment and with his skirt doe touch the bread or the pottage or the wine or ale or any meate shall it bee holy And the Priestes answered and sayd no. Then sayd Haggai if a polluted person touch any of these thinges shall it bee vncleane And the Priestes answered and sayd it shall bee vncleane Then answered Haggai and said so is this people and so is this nation before me saith the Lord. and so are all the workes of their handes and that which they offer here is vncleane Agreeable to this is that which Tit. 1. 15. Saint Paul saith vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Christ our Math. 7. 16. 12. 33. Sauiour saith Doe men gather grapes of thornes or figges of thistles and a corrupt tree bringeth forth euill fruit Whatsoeuer is not of faith is sinne and without faith it is impossible Rom. 14. 23. Heb. 11 6. to please God Hereof we conclude that euen those workes which God hath commaunded and commended to vs in his word beeing done by the vngodly and reprobate be so corrupted by their infidelitie and wickednes that they bee not acceptable but rather abhominable before God So saith saint Augustine Sine qua fide quae videntur August lib. 3 ad Bonnifac cap. 5. Ambros de vo cat gentium lib. 1. cap. page 6. bona opera in peccata vertuntur without faith those workes which seeme to bee good are turned into sinne Saint Ambrose saith Sine cultu veri dei etiam quod virtus videtur esse peccatum est nec placere vllus deo sine deo potest without the worshippe of the true GOD euen that which seemeth to be virtue is sinne neither can any please God without God Anselme saith Omnis vita infidelium Anselme in Rom cap. 14. peccatum est nihil bonum sine summo bono i. The whole life of the vnfaithfull is sinne and there is nothing good without the chiefest good which is God By this the Christian reader may sufficiently see how false the doctrine of the Papists and namely of our fine and delicate Iesuites who teach as their proctor Andradius one of that coate blusheth not to auouch that all actions of those Explicat orthodox lib. 3. pag. 277. pag. 279. â—ulla culpa coâ—aminata pag. â—80 which bee vâ—yde of the true knowledge of GOD bee not sinne yea that they may doe workes defiled with no fault but worthy of great praise and that we are not to thinke that all the workes of them which be voyd of faith do so displease God that they bee crimes worthy eternall punishments Let the Godly reader compare these sayings of this Iebusite with those alleadged before out of the Scriptures and ancient Fathers and discerne which is more sound and agreeable not to the blind reason of man but to the wil of God reueiled in his word Secondly concerning the workes of the regenerate that belong to Gods election and mercy we say that although they bee done with imperfection and not so fully with their whole soule heart and minde as they should be but carry the touch of mans corruption and are not able to abide the strict and streight iudgement of God yet because they proceed from hearts purified by Act â—5 faith sanctified in some measure with Gods holy spirit they please God and the imperfections of them being pardoned in Iesus Christ they be accepted for pure and holy Math. 7. 16. 1â— 33. Pro. 15. 8. 1. Pet. 2. 5. Heb. 13. 16. Christ saith A good tree bringeth forth good fruite to the pure are all things pure The prayer of the righteous is acceptable to God The faitifull be an holy Priesthoode to offer vp spirituall sacrrfices acceptable to God by Iesus Christ To doe good and to distribute forget not for with such sacrifices God is pleased This therfore is a falsely which this man with a brasen brow affirmeth that fasting praying and almes deedes according to our religion be deadly sinnes These workes be commanded of GOD who commaundeth no sinnes We say that the corruption of our nature which is but in part and imperfectly regenerate in this life doth creepe into them and therefore they be not so purely perfectly done of vs as God requireth whereby we acknowledge that euen the best workes we doe had neede of Gods mercy So Saint Augustine saith Vae etiam laudabili vitae hominum siremota misericordia discutias eam Wo bee August confes lib. â— cap. 13. to the laudable life of man if thou O God examine it with out mercy Now what reasonable man will reason or imagine vs to reason thus that because we doe good workes not so purely and perfectly as Gods righteousnesse requireth and deserueth that therefore good workes as prayer almes deeds c. be deadly sinnes or are to be auoided of vs. But let vs come to examine the proofe of your Minor or second proposition You say that according to our religion and common exposition of this text of Scripture wee are maâ—e all as vncleane and all our iustices are like a stained Isaia 64. 6. cloth the best workes wee can
doe are infected with deadly sinne and deserue eternall damnation and therefore to be auoided We indeed expound this place not only of wicked hypocrites but also of the regenerate and faithfull and say that all our owne righteousnesse of works is so stained with the corruption of our sinfull nature that it is not able to stand before Gods iudgement seate nor abide his seuere triall and examination For when wee haue Luke 17. 10 done all thâ—se things which are commanded vs wee must say that we are vnprofitable seruants And if thou o Lord streightly Psal 130. 3. markest iniquities O Lord who shall stand and therefore we must pray and say Enter not into iudgement with thy Psal 143. 2 seruant for in thy sight shall none that liueth be iustified And Daniel 9. 8. with Daniel we say O Lord vnto vs appertaineth open shame to our Kings to our Princes to our fathers because wee haue sinned against thee yet compassion and forgiuenes is in the Lord our God Whereupon we acknowledge that our Iustice and righteousnesse consisteth not in the perfection of our vertues but in the forgiuenes of our sinnes Bernard thus expoundeth and applieth the place of Esay Nostra si Bernard de verbis Esaia Serm. 5. qua est humilis iustitia recta forsitan sed non pura nisi forte meliores nos esse credimus quà m patres nostros qui non minus veraciter quà m humiliter aiebant omnes iustitiae nostrae tanquam pannus menstruâ—tae mulieris Quomodo enim pura iustitia vbi adhuc non potest culpa deesse i. Our humble or base iustice if it be any is peraduenture right but not pure vnlesse we beleeue our selues to be better than our Fathers who no lesse truly then humbly said all our righteousnesse is as the cloth of a menstruous woman for how can righteousnesse be pure where sinne as yet wanteh not And againe Sed quid potest esse omnis iustitia nostra coram Deo Nonne iuxta Prophetam velut pannus menstruatae reputabitur si distrâ—ctè iudicetur iâ—iusta inuenietur omnis iustitia nostra i. What can all our iustice be before God Shall it not according to the Prophet bee reputed like the cloth of a menstruous woman and if it be straightly iudged all our iustice shall be found to be vniust How you expound this place I know not belike you satisfying Gods iustice so fully with your owne pure workes that he can aske no more of you as I alleaged before out of Bishop Fisher thinke that this place is not to be vnderstood of you and your iustice which is pure and perfit but of the iustice of Lutherans Caiuinists and such other prophane persons Wherin take you heede that you shew not your selues to be of them whome Christ came not to call who saith I am not come to call the righteous that is to say them that be puffed vp with a vaine and false perswasion of their owne righteousnesse but sinners to repentance And that they whome you disdaine and despise as Publicanes and harlots goe not before you into the Kingdome of God Wee take vpon vs the person of the Publican in acknowledging our owne vilenes and vnworthines and in respect thereof are abashed to lift vp our eyes to heauen but flee in all our workes to Gods mercy and are content that you with the Pharisee glory of your owne workes merits and righteousnes Salamon saith There is a generation that are pure in their owne conceit and yet are not washed from their filthines Now briefly to answere your syllogisme I reason thus No good workes are to bee auoyded but fasting prayer and almes deedes being commanded of God and proceeding from faithfull harts are by our doctrine good works Ergo they are not to bee auoyded but diligently in the feare of God to be vsed of vs but the corruptions of our sinfull nature which creepe into them are to be auoided and resisted and we are to pray vnto God in mercy to pardone them And so we may be assured that as in mercy through Christ hee hath accepted of vs so hee will in like mercy accept our workes as pure and perfect in Christ-Iesus Now I will retort your reason vpon your own head in this sort Euery man is bound vpon paine of eternall damnation to auoide all sinne but fasting praying and almes deedes as they be vsed by Papists to make satisfaction to God for their sinnes and to merite and purchase heauen be sinnes Ergo fasting prayer and almes deedes done in such sort are to be auoided The Minor or second proposition I proue thus He that attributeth that to his workes which is proper and peculiar to Iesus Christ sinneth grieuously but to make satisfaction for our sinnes appertaineth onely to Iesus Christ Ergo hee that attributeth the same to his workes grieuously sinneth But I shall haue occasion here-after more largely to handle this matter therefore now I omit it and so I will also the quotations of Luther Caluine and Melanchthon set in the margent for that they deliuer no other doctrine but that which I haue before declared the which I nothing boubt but it is so sound that it will indure and abide this mans hammer Although I nothing doubt but that this my answer to this article doth seeme sufficient to men that be not of corrupt mind and iudgement and the same is nothing impeached by this addition yet I will for the further stopping of the mouth of this wrangler who therewith chargeth others but to much vseth him-selfe say some-what more to the said article and addition And to lay away shifting euasions and to go directly to the matter I desire the Christian reader to looke to the article and his proofe of the same The Article is that Protestants are bound in conscience to auoyd all good workes his proofe is because all good workes according to the Protestants religion are deadly sinnes The which I haue declared to bee false and to be no doctrine of ours for we teach that as the prophane wicked and vngodly in whome sinne raigneth and doe â— giue vp their members seruants to iniquity are with all their workes abhominable before God so the good workes of the faithfull and regenerate in whome sinne remayneth but raigneth not are in Christ acceptable to GOD and profitable to men But this acceptation and profit commeth not of the purenesse and perfection and merite of our owne workes but in that the spottes and imperfection of them are by Christes righteousnesse couered for his name sake pardoned and in him accepted for pure and perfect For euen as men looking through a glasse be it greene blew or any such other coullor the thing vnder it seemes to bee of the same coullor the glasse is euen so GOD our heauenly Father looking vppon his elect and faithfull people through his Sonne IESVS CHRIST in whome hee is well pleased doth accept and take them with
their workes for such as IESVS CHRIST is And therefore wee say that although our best workes are done in weakenesse and bee stayned with the sinne which dwelleth in vs yet as long as wee yeeld not to our corruptions but striue and pray for the mortification of them our workes doe please and glorifie GOD and bee testimonies to our consciences of our eternall election and waies to walke in vnto saluation and therefore are not to bee auoyded but dilligently in the feare of God to bee vsed But the Doctrine of this man and of the Church wherevnto hee adhaereth is that they can doe good workes so purely and perfectly void of staine and corruption that they may by them merite and deserue his eternall glory hereafter The which hee that holdeth is a proud Pharisiee and blinde hypocrite knowing effectually neither the corruption of his owne heart nor the perfect puritie and holynesse which GOD who is most pure and holy in his law requireth For whereas there is euen in them that bee regenerate both the new man and the old The spirite and the flesh Galat. 5. 17. and the flesh lusteth against the spirite and these be contrary one to the other that what thinges they would they Rom. 7. 14. doe not And seeing that they bee carnall sold vnder sinne so that they allow not what they doe For that which they would they doe not but that they hate they doe so that they doe it not but sinne that dwelleth Rom. 15. 27. 20. 22. 23. 24. in them And that although they consent to the law of GOD according to the inner man yet they see an other law in their members fighting against the law of their minde and leading them captiues to the law of sinne which is in their members so that they cry out and say O wretched men who shall deliuer vs from this body of death whether the regenerate and best men beeing in this estate wherein Saint Paul after mercy and grace receiued confesseth himselfe to haue beene can doe good workes purely and perfectly voyd of staine and corruption let any whome the God of this world hath not blinded iudge But to come to the cases which this man full wisely putteth to the first say that if hee who maketh the sinnes of those that truly turne to him though they Isai 1. were as redde as bloud as white as snow bee not able to wring out of this menstruous cloath the staines of it and to make it cleane in the bloud of his Sonne 1 Iohu 1. then is this menstruous cloath to bee abhorred And if you cannot giue almes but you must steale then is almes giuen to bee auoyded For wee must not doe Rom. 3. euill that good may come of it For they that say and doe so theire damnation is iust And if mallice so abound in your heart that you cannot see your enemy but you must fall a quarrelling with him then his company is to bee shunned And if you cannot eate flesh but you must scandalize and giue occasion of offending GOD to the beholder then you ought not to eate flesh And if you cannot releeue the poore but for vaine glory then haue you your reward and such reliefe is to bee spared Sed quorsum haec What of all this So saith he in like manner of the corruption of nature if the pâ—ison of concupisceÌ„ce so stâ—in my best actions that whatsoeuer I do or think I cannot possibly effećt them without these infections and corruptions then certainly I am bound in concsience to auoid these crimes and offences the which cannot possibly be performed without these vitious circumstances For answer here-vnto I desire the reader to obserue the manner of this mans reasoning that whereas by our doctrine euen good and faithfull men cannot doe good workes without some infection of sinne remayning in them this man intreateth of wicked men and of their workes vtterly defiled by sinne raigning ouer them For he that stealeth to giue almes and in whose heart mallice so aboundeth that he cannot see his enemie but he must quarrell with him c. is a wicked man and sinne raigneth in him And such men giuing their hearts to wickednesse as God will not heare their prayers so will hee not accept either them or any of their workes Moreouer whereas the question is whether good workes for corruptions and Psal 66. 18. infections in them are to be auoyded he concludeth that crimes and offences are to be auoyded To the which I say Amen And where 's he saith that a good thing consisteth of all Integritie but an euill worke is caused by euery defect and proueth the same by health and sickenesse and by a potfull of pottage which one ill hearbe will spotle I answer that as euill humors may be in mans body not ouermuch abounding and dominering in the same it may liue do good actions profitable to him-selfe and others So though euill humors of sinne bee in vs as long as they abound not and rule not ouer vs wee may liue vnto God and do workes acceptable to him in Iesus Christ by whose righteousnes they be perfumed and made sweete and sauory before his Maiestie And as in a potte of pottage one venemous and poysonable hearbe may spoile the whole so one great and poysonable sinne raigning in man may bring destruction and damnation to the whole man both in body and soule Yet as there may be euill hearbes in pottage which bring not death to the eaters thereof so their may bee imperfections and corruptions in mens workes and not be deadly to them that be in Iesus Christ For as there may be an Antidotum and counterpoyson against very perrillous poysons to expell them and preserue life so Iesus Christ who dwelleth in the heartes of Eâ—hes 3. his elect and chosen people by faith is a most sure and safe Antidotum and counterpoyson against not onely imperfections but also great and dangerous sinnes and offences to those that truly repent vnfainedly beleeue in him and by his spirite do indeauour to mortifie the euill afections of the flesh and more and more to grow in newnes and holynes of life As for that all Integritie wherein this man saith good thinges consist it is in this corrupt estate of ours sinne dwelling in vs rather to bee wished then attained For when wee haue done the best wee can wee must confesse our selues to bee improfitable seruants True Contr. Pelagi lib. 1. is this saying of Saint Hierom. Haec est hominis vera sapientia imperfectum se esse nosse atque vt ita loquar cunctorum in carne iustorum imperfecta perfectio est This is mans true wisdome to acknowledge himselfe to bee vnperfect and that I may so say the perfection of all that liue in flesh is imperfect And againe Haec hominibus sola perfectio Ad Ctesiphont aduers Pelagi Sâ— imperfectos se esse nouerint This is the
neither can he know them because they are spiritually Cap 4. 7. discerned What hast thou that thou hast not receiued No man can say that Iesus is the Lord but by the holy Ghost By Cap 12. 3. Cap 15. 10. the grace of God I am that I am Not that we are sufficient of our selues to think any thing as of our selues but our sufficiâ—ncie â— Cor 3 5. Philip 2. 13. Hebr. 13. 21. is of God It is God that worketh in you both the wil the deed euen of his good will and pleasure The God of peace make you perfect in all good works to do his wil working in you that which is pleasant in his sight through Iesus Christ our Lord. Whosoeuer committeth sinne is the seruant of sinne Joh 8. 34. 36 If the Sonne shall make you free ye shall bee free indeede By these sayings let the Christian reader coÌ„sider of what value and force our wit and will is in heauenly matters vntil the one belightned the other reformed by Gods grace and spirit Herevnto I will adde a few places of the auncient Fathers Saint Augustine saith Quid bâ—ni operari potest perditus nisi quantum fuerit perditione liberatus Nunquid August Enchir ad Lani cap 30. libero voluntatis â—â—â—itrio hoc absit nam libero arbitrio male vtâ—ns homo se perdidit ipsum Sicut enim qui se occidit c. What good can hee that is lost doe but in as much as he is deliuered from perdition Can he bee restored by his free will God forbid For man vsing ill his â—ree will lost both himselfe and it also For as one killing himselfe doth kill himselfe whilest hee liueth but hauing killed himselfe doth not liue nor can raise and restore himselfe beeing dead so when a man sinned by his free will sinne hauing gotten victory his free wil was lost De Natura gratia cap. 53. Againe Quid tantum de naturae possibilitate praesumis vulnerata sauciata vexata perdita est vera confessione non falsa defensione opus habet Gratia ergo dei non qua instituatur sed qua restituatur quaeratur What dost thou presume so much of the power of nature it is wounded maymed vexed and lost it hath need of a true confession not of a false defence Therefore the grace of God not whereby the will is ordained but whereby it is restored is to bee sought Many such other sayings he hath in his workes against the Pelagans which I omit But this man saith that man may dispose and prepare his soule to receiue Gods grace and this he proueth not by Scripture but I will not say Assedly by the similitude of a sicke Asse that cannot dispose nor prepare him-selfe to seeke for his medicine By this diuinity men preuent Gods grace and it doth not preuent them men first seeke God and not God them For answere wherof I would aske this man whether it be not with all the of spring of Adam as it was with Aâ—am him-selfe after his fall Now whether did Gene. 3. Adam seeke God first or God him the Scripture saith that GOD called vpon Adam and that he was so farre from seeking God that he and his wife hid themselues from the presence of the Lord God So that if God in mercy had not sought them and called vpon them it seemeth that they had neuer sought nor called vpon God And euen so it is with all his posterity as our Sauiour sheweth by the lost sheepe whome the Shepheard seeketh and bringeth Luk. 15. 4. home the sheepe nothing disposing or preparing it selfe to seeke to the Shepheard or to returne to the fould So God saith I was found of them that sought me not Did Peter repent vntill Christ had looked on him and the Cocke had Isai 65. 1. crowed What disposition and preparation was in Paul to seeke the grace of Christ Therfore I may truely say that as Lazarus prepared himself being dead in graue to be raised vp by Iesus Christ so do men dead in sinne dispose and prepare themselues to receaue the medicine of Gods grace Ephes 2. 4. S. Paul saith God which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickned vs together in Christ by whose grace ye are saued To this doctrine the auncient Fathers beate witnes Saint Augustine saith Vt totum Deo detur qui hominis voluntatem August â—nchir ad Laurent cap. 32. bonam praeparat adiuuandam adiuuat praeparatam All is to be giuen to GOD who both prepareth the good will of man to bee helped and helpeth it being prepared Againe Nolentem praeuenit vt velit volentem subsequitur Idem ibidem ne frustra velit GOD preuenteth him that is not willing that hee may bee willing and hee followeth him that is willing that he may not will in vaine Now if this our doctrine concerning the will of man be the truth of God confirmed both by the word of God and by the testimonies of the most learned Fathers then without blasphemy it cannot bee said to tend vnto loosenes of life or carnall liberty it teacheth vs both true humility in acknowledging our own misery and wants and to attribute all to Gods grace and mercy and to attribute all to Gods grace and mercy and to arrogate nothing to our selues and doth it tend to carnall liberty and careles security Wee are both to exhort others and also to stirre vp our selues to feare and serue God in holines of life And yet we must acknowledg that God worketh those things in vs whereto he exhorteth vs. And therefore the same spirit that saith Turne vnto mee with all your hearts saith also Joel 2. Lament 3. Ezch. 28. 13. Ezech. 11. 19. Turne vs O Lord and we shall be turned He that saith Make you a new heart and a new spirit for why will ye dye O house of Israel saith also I will put a new spirit within their bowels and I will take the stony heart out of their bodies and wil giue theÌ„ an heart of flesh And againe create in me a cleane Psalm 51. 20. heart O Lord and renew a right spirit within me The same Isai 1. 16. Psalm 51. 7. Ezech. 36. 25. spirit that saith Wash you cleane saith also Purge mee with Hyssope and I shall be cleane Wash me and I shall bee whiter then Snow And againe I will power cleane water vpon you and a new spirt will I put within you and ye shall be cleane yea from all your filthines and from all your Idols will I cleanse you The same spirit that saith Be ye holy for I am holy saith 1. Thess 5. 23. also the God of peace make you holy And so we must come August confe lib. 10. cap. 29. to that saying of Saint Augustine Da quod iubes iube quod vis Giue
vrbanos mores in populo Christiano adeo à iustitiae tramite declinasse quod diuinam non cessant irritare prouocare vindictam The religion faith and ciuill manners of all estates and sexes which with great griefe I declare is so declined from iustice that they cease not to prouoke the vengeance of God Againe Nulla inter nos concordia nulla obedientia est neque spirituali Epist 39â— neque temporali paremus capiti Iacet spreta religio iustitiae nullus honos fides pene incognita There is neither concord nor obedience Wee obey neither the spirituall nor temporall head Religion lieth despised righteousnesse not honoured faith is in a manner vnknowne Platina who was the Popes Secretarie and liued at the same time in many places greatly complaineth of the horrible corruption of life both in the Priests and people in those daies Quanta sit auaritia sacerdotum c. How Platina in Marcell 1 great couetousnesse of Priests and especially of those that bee in chiefest authoritie how great leachery how great ambition and pompe how great pride and idlenesse how great ignorance both of themselues and of Christian doctrine how little religion and the same rather fained then true how corrupt manners to bee detested in prophane and secular men I neede not declare when they them-selues doe so openly sinne as though they sought praise thereby Beleeue me the Turke a more cruell enemy of Christianity then Diocletian or Maximinian will come I would I might be a false prophet and euen now knocketh at the gates of Italy The like complaints hee hath in many other places in Dionysio 1. in Bonifacio 5. in Stephan 3. in Gregorio 4. c. Petrus de Aliaco a Cardinall of Rome in his treatise Petr. de Aliaco Carâ—â— n â—asc â—â—rum 〈◊〉 ac fugiend Coloâ—â—ae excus Aâ—no â—535 fol. 207. concerning the reformation of the Church exhibited to the councell of Constance Anno 1415. hath these words Adhibenda â—sset correctio crica mores ecclesiasticorum quâ— iam nimis prohâ—dâ—lor sunt corrupti ira gula luxuria pompa prodigalitate otio aliis generibus quod cedit in graue laâ—corum scandalum A reformation were to be had about the manners of Ecclesiasticall persons who now which is greatly to be lamented be so much corrupted by anger gluttony riot or vncleanenes by pompe prodigality idlenes and other kinds of vices which redoundeth to the great scandall and offence of lay men That noble and learned Earle of Mirandula in his Oration to Pope Leo the tenth and the Councell of Laterane concerning the reformation of manners hath these words Apud plaerosque religionis nostrae Ibidem 209. primores ad quorum exemplum componi atque formari plebs ignara debuisset aut nullus aut cerâ—e exigâ—us Dei cultus nulla bene viuendâ— ratio atque instiâ—uâ—io nullus pudor nulla modestia iustitia vel in odium vel in gratiaÌ„ declmauit pietas in superstitionâ— pene procubuit palamque omnibus in hominum â—rdâ—â—bus peccatur sic vt saepenumero virtus probis vâ—râ—s â—itio vertatur vitia loco virtutum honorari soleant c. Wâ—th most of the chiefe of our religon to whose example the ignorant people should conforme their liues there is either no worship of God or surely very little no manner nor order of good life no shamefastnes no modesty iustice is turned either into hatred or into fauour godlines in a manner into superstition All sorts of men doe so openly sinne that oftentimes vertue is made a reproch in good men and vices be honoured in place of vertues c. The learned reader may there reade of other horrible sinnes that then raigned which I am ashamed to vtter If I should set downe many other complaints of the horrible and vniuersall wickednesse that raigned in Popery I should be too tedious I will end it with the complaint of one Bredenbachius who was Deane of the Church of Mentz in Germany in the time of Charles the 4. about Anno 1370. in these words Recessit lex à sacerdotibus c. The law is departed Berdâ—nbach in suae pâ—â—igrinationis historia from Priests iustice from Princes councel from the Elders faithfulnes from the people loue from parents reuerence from subiects charity from Prelates religion from Monkes honesty from yong men discipline from Clerkes learning from teachers study from schollers equity from iudges concord from Citizens feare from seruants fellowshippe from Countrimen truth from Marchants virtue from noblemen chastity from Virgins humility from widowes loue from the married and patience from the poore O times O maners most troublesome and miserable times reprobate and wicked maners both in Clergie and of the people Although this which I haue alleaged do sufficiently shew what great wickednes abounded in the daies of darkenes when Popery most florished yet because this man so much exagitateth our dissolution and glorieth of their deuotion I will further shew what effects and fruits their Pope-Holy deuotion hath brought forth by declaring what murthers and mischieues haue beene committed in the Church and in the time of their Masse and other seruice wherein I will not stand to obserue precisely the order of time but will take them as they come pag 185 Anno 889. Pag 222. Circa An 1076. Pag. â—69 Anno. 1123. to hand Arn. Bishop of Wirtzburg in Saxonie was killed in the time of Masse as writeth the Abbat of Vrsperge in his cronicle He also declareth how Centius a citizen of Rome with the fauorers of Henry Emperour pulled Gregorie the Pope from the Altar as hee was saying Masse earely in the morning vpon the feast of CHRISTS natiuity sore wounded him and put him in prison The same Author sheweth how a Monke of an Abbey which Dretericus Bishoppe of Sâ—cens had built and founded being admonished and rebuked of him for his wicked life stabed with a knife the said Bishoppe as he was praying before the alter whereof hee died three daies after Mathew Parys a Monke of Saint Albons writeth that where as the Emperor Conradus kept Whitsontide in a certaine citty of Germany and was vpon Whitsunday in In Stephano pag. 113. cirâ—a annum 1033. the Church at diuine seruice there arose by the instigation of the deuill a contention betweene the Bishoppes and Prelates who should sit highest and neerest to the Emperor About which while they were brauling there seruants came with swords and clubs pulling some out of their places and setting others in the same casting about there Miters and breaking their Crosier staues and shedding much bloud in the Church Of the like tragicall sturres twise repeated in the daies of the foresaid Emperors sonne called Henry the third writeth Lambâ—rtus Schâ—fnaburgeâ—sis in these words Rex natalem Domini Goslarea celebrauit c. The King kept the feast of the natiuity of our Lord at Goslare where vpon the same day whilest fol 177. Anno. 1063. the
seruice Sigibertus Gemblacensis a Monke declareth how that Grimoaldus In Chronico fol. 96. Ar. 713. chiefe Gouernor of the house of Leodium whilest he was praying before the Altar of Saint Lambert was murthered by Rauinger a seruant of Rabode Duke of Frisia Hee also sheweth both how one Gualcerus a Bishop of England was slayne in the time of Masse And also how one Gerrardus a noble souldier or Knight was slaine by the Bishops Ibidem fol 134. seruants as hee was praying before the Image of Christ Albertus Krantzius writeth that Stanislaus Arch-bishop of Cracouia in Polonia as he was saying Masse was slaine In VVandalia lib. 2. pag. 62. Part. 3. Titul 22. cap. 11. 8. 10. Theod. a Niem lib. 1. cap. 25. p. 20. Part. 2. Titul 16. cap. 4. 55. 3. fol 95. by the commandement of King Bodislaus Iohn the Cornetan Cardinal did assault the King of Aragon as he was hearing Masse as writeth Antoninus Ioane the Queene of Naples as shee was kneeling before the Altar was at the commandement of Charles strangled by foure Hungarian soldiers Antoninus maketh mention of a fray in the Church a litle before Masse betweene the seruants of the Arch-bishop of Mentz and of the Abbot of Fulda about sitting neere to the Emperor by which the pauement of the Church was filled with blood But whether this was the same fray â— is alleaged before out of Mathew Paris I do not know neither haue I leisure to examine The people of Bedera slew William Trentheuell their Guliel Neubrig reruÌ„ Angli lib. 2. cap. 11. pag. 389. lib. 1. in Henr. 1. part 7. In Richard 1. fol. 6. Lord with his friends and Nobles before the Altar and in the presence of the Bishop Fabian writeth that one Guye a French man was slaine at Masse Hee also declareth how Hugh Nouante Bishop of Chester made complaint that the Monkes of Couentry had shed his blood before the high Altar of the Church for which cause the Bishop of Elye deemed that the sayd Monks should be put from their Abbey Geffrey Arch-bishop of Yorke brother to King Richard the first and King Iohn hauing said Masse and standing Act monu in Rich 1. pag. 323. at the Altar hauing his Masse garments on was by the Bishop of Elies men and commandement bound and dragged through the dirt and myre Robert Haul Esquier who had escaped out of the Tower Ex libelio de Sâ—pult et mon â—uâ—eclesie VVâ—stmon Anno 137â— of London with his fellow Iohn Shakel fled vnto the sanctuary at Westminster from wheÌ„ce Alane Buxhâ—l Raphe Ferrers with 50. men did go about by force when he was at Masse to bring him who making resistance crying for the peace of the Church was slaine with swords with a seruant of the Abbey who would haue letted them Hollingshead writeth of a fraye in Saynt Dunstans Hollingsh Croniâ—l in Hen. 5. pag 562. Church in London in these wordes In this yeare 1418 In the first yeare of the raigne of this Victorious King on Easter day in the afternoone a time which required deuotion at a sermon in Saint Dunstons in the East of London a great fraye happened in the said Church where through many people were sore wounded and one Thomas Petwarden fishmonger that dwelt at Sprots key was slain out right as they vpon a good intent did what they could to their own perill as it vnfortunately befell to appease the turmoile and to procure the keeping of the Kings peace This broile began betweene the Histor Mont. Hersang pag. 17. in VVandalia lib. 13. cap. 20. lib. 10. cap. 9. c. Lord Strange and Sir Iohn Trussell Knight by the malice of their wiues Many such other broyles committed in the Church and in the time of their Masse might be alleadged as the learned may read in Tritemius Krantius and others but I will forbeare them They haue also shewed their deuotion in not sparing to Platina in victor 3 vse or rather horribly to abuse the Sacrament of Christs blood to poysoning of their enemies Pope Victor the third was by poyson put into the Chalice poysoned and killed Plat in ClemeÌ„t 5. fasciâ— tempor Septa aetate fol. 84. So Henry the 7. Emperor was poysoned by a Monke called Bernard de Mont Polâ—tiano in the Chalice when he receiued the Sacrament So was Henry Archbishoppe of Yorke poysoned in the Chalice when himselfe said Masse as writeth the Monke In Stephano pag. 122. Mathew Parâ—s Thus the reader may see that the deuotion of Papistes is like if not much worse the deuotion of those women who Act. 13. 50. were stirred vp by the Iewes to persecute Paul and Barnabas Hereby this man and others who so much accuse our manners these times may see what hath been the estate of the Church and manners both of Priestes and people heretofore when Popery most florished and thereby may discerne with whome dissolution and loosenesse of life do most raigne The Pamphlet The Protestants make God the author of sinne the onely cause of sinne that man sinneth not that GOD is worse then the Diuell 5. Article VVHosoeuer defendeth that God commaundeth perswadeth vrgeth impelleth to sinne maketh God the cause of sinne a Caâ—uia lib. 1. Institu cap. 17. §. 11. cap. 18. §. 4. lib. 3. cap. 23. §. 7. 8. 9. Quintius serm de prouidentiâ— Beza Aphoris But all Protestants say that God commandeth perswadeth vrgeth impelleth to sinne Ergo The Protestants make God the cause and author of sinne The Maior I proue for if God perswade or impell men to sinne as for example Iudas to sell Christ Saint Peter to deny Christ the Iewes to crucifie Christ questionlesse he intended the sacriledge of Iudas the negation of Peter the murder of the Iewes and this much more effectually then Iudas Peter or the Iewes For who can resist his impulsion or who can frustrate his intention Voluntati eius quis resistet Who is able to oppose himselfe against his will yea what man is he that in conscience were not bound to conforme his will vnto the will of God who is the author of all good willes and the first rule and square of all regular wils Iudas Peter and the Iewes if they had followed the motions of God who could haue blamed them for following him who could not erre in impelling nor sinne in perswading them But some will say that God moued them for a good end videlicet the redemption of man and they intended an ill end to wit Luere reuenge or some other sinister effect Yet this shifâ— will not salue the sore for euill may not be done that good may follow Non sunt facienda mala vt inde veniant bona For Rom. 3. ver 8. otherwise a man might steale to giue almes be arunke for a meriment commit adâ—â—utrie to beget children Moreouer why might not Iudas Peter or the Iewes intend that
good end which God intended and yet haue solde denied and crucified Christ conforming their intentions to his they being instruments and he the first meouer Againe it cannot be said but that God indirectly and most effectually intended their sinnes for he that intendeth any effect wherewith another effect is necessarily conioyned consequently intendeth it as for example He that intendeth to burne a ship in the midst of the sea intendeth consequently the death of all the men which be in her In like manner if God intended that Iudas should sell Christ vnto which action sinne was necessarily adioyned consequently God intended the sinne as well as the selling The Minor is too too euident For the Protestants deride Gods permission they say that all his actions are energeticall or effectuall they desperately auerre that Pauls conuersion and Dauids aduoutrie were in like manner the workes of God And as he elected some to glorie before the preuision of workes so he reiected some from glorie before the preuision of sins Here hence I infer that according to the Protestants principles God is most properly the author of sinne because he impelleth most effectually thereunto Next that he is the only author of sinne for that he inforceth men vpon necessitie to sinne and they as instruments follow the motion of their first cause Againe that man sinneth not for where there is necessitie of sinning there is no sinne for sinne is free or no sinne besides how can man sinne in conforming his will with Gods will Finally God is worse then the diuell for that the wickednes of the diuell principally consisteth in moouing perswading and iuducing of men to sinne the which by the Protestants confession God perfâ—rmeth more effectually then the diuell because the motions of God are more forcible and lâ—sse resistable then the illusions or suggestions of the diuell Many sinnes moreouer are acted without the temptations of the diuell some of ignorance some of passion but none without the motions of God so that God is worse then the diuell both in causing a greater multitude of sinnes then â—â— diuell and in the forcible manner of causing sinnes which the diuell cannot attaine vnto The which doctrine is as good a ground for Atheisme as euer hell could deuise for were it not much more reasonable to say there were no God at all then to beleeue there were such a God as commaundeth perswadeth vrgeth impelleth men to sinne and yet for the same sinnes will torment them with the inexplicable paines of hell Answere THis man sheweth himselfe to be like to the vnrighteous Luk. 18. 2. Apocal. 12. 10. Iohn 8. 4â— Iudge who neither feared God nor reuerenced man or rather like him that is a slanderer of Gods Saints and a lyar and the father of liâ—s For the Minor or assumption of this syllogisme that all Protestants say that God commaundeth perswadeth vrgeth and impelleth men to sinne is as true as that is that Catholikes in England be wrapped in Beares skinnes and cast vnto dogges to be deuoured which was published in Rome by a printed booke and set out in tables confirmed with Pope Gregorie In a booke intituled Eccles Anglicane Trâ—phea printed in Rome 1584. the 13. priuiledge The which as all men know to be a false malitious slander to discredit our gracious Queenes mercifull and good gouernment so is this also to defame the teachers of Gods truth For if this man or any of his partners can proue that either all Protestants or any learned Protestant doth say that God commaundeth perswadeth vrgeth and impelleth to sinne then will I yeeld vnto him not onely in this but in all other matters of religion If this cannot be shewed as most certainely it cannot what a shamelesse man is this to vtter such a grosse and palpable lye as euen a blind man may as it were feele it with his fingers and in what miserable estate be those simple ignorant soules which credit such lying spirits But this is the iust iudgement of God against them that receiue not the loue of the truth that 2 Thes 2. 10. they might be saued to send them strong delusion that they should beleeue lies As touching the matter wee beleeue with our hearts and confesse with our mouthes that God tempteth no man to euill and sinne but euery man is tempted Iames 1. 13. when he is drawne away by his owne concupiscence and is intised and that euery good gift and euery perfect gift is from â—boue and commeth downe from the Father of lights with whom is no variablenesse neither shadow of turning Whereby Saint Iames meaneth that God is in such sort good and so the giuer and author of good things that there is no change or alteration with him and therefore is the giuer of all good gifts and graces and neuer of any euill And we say with the Prophet Dauid Thou art not a God that loueth or willeth wickednes neither shall euill dwell with Psalm 5. 8. thee And with Saint Iohn God is light and in him is no 1. Iohn 1. 5. darknes And as there is no darknes that is to say ignorance wickednes in God so is he not the author thereof neither doth hee commaund perswade vrge or impell vnto it Fulgentius saith Inâ—quitas igitur quia in Deo Lib. 1. ad Monimum non est vâ—ique ex Deo non est Because iniquitie is not in God therefore it is not of God These blasphemies wee denie and defie neither doe Caluine or Beza in the places Beza Aphoris 1. by him quoâ—ed or any where else affirme them What is it then that they say They â—ay that there is nothing done by any neither vniuersally nor particularly but by the ordinance of God no not those things excepted which be euill and to be detested not in as much as they be ordained of God who is alwaies good and iust but in as much as they be done by the diuell and other wicked instruments So that wee say that the power and 2. Cor. 4. 6. prouidence of God who maketh the light to shine out of darknesse doth so cooperate and worke with the euill actions of wicked men and doth so direct them to the execution of his holy ordinance and iust iudgements that the same as they be done and directed by God be pure and holy and as they be committed of man be wicked and abominable Iosephs brethren did wickedly and of malice sell him into Aegypt for a slaue yet Ioseph saith God sent me before you to preserue your posteritie in this land Gon. 45. 7. and to saue you by a great deliuerance Now then you sent not me hither but God who hath made me a father vnto Pharaoh And againe When ye thought euill against me God disposed it Chap. 50. 20. to goâ—d Here God did neither commaund perswade nor impell Iosephs brethren to sell and send him into Aegypt yet his omnipotent hand was in that action to
turne it vnto good So when the Chaldeans and Sabeans tooke away Iobs Oxen and Camels and slew his Seruants they were vrged and impelled thereunto by the diuell yet Iob saith God hath giuen and God hath taken blessed be the name of God To this spoiling of Iobs goods God did Iob. 1. 21. not commaund perswade vrge or impell the Chaldeans and Sabeans yet the same was not done without his prouidence and ordinance who turned the same to his glory in prouing and purging Iob in the furnace of affliction in making him a paterne of patience to all posteritie and in teaching men thereby not to iudge of men by outward afflictions and aduersities whereunto both the faithfull and wicked be subiect So in the examples here set downe the diuell put into the heart of Iudas to betray Christ and impelled the Iewes to crucifie him yet hee Acts 2. 23 4. 28. was deliuered to them by the determinate counsell and foreknowledge of God to doe whatsoeuer the hand and counsell of God had determined before to be done Thus these thinges which were done against the will of God were not done as Saint Augustine saith beside or without the Enehir ad Lauâ— cap. 100. will of God that is they were done against the commandement and will of God reuealed in his word yet not without the eternall purpose counsell and decree of God And the same being most wickedly committed by man God turned directed them to the endlesse praise of his mercie and the eternall saluation of his elect So Saint Augustine saith Cum ergo pater tradiderit filium August epist 48. ad Vincent pag. 109. suum ipse Christus Corpus suum Iudas Dominum suum cur in hac traditione Deus est pius homo reus nisi in re vna quam fecerunt causa non vna est ob quam fecerunt Whereas both the Father gaue his sonne and Christ gaue his owne bodie and Iudas gaue or betrayed Christ why in this giuing is God holy and man guiltie but that in one thing which they did there was not one and the same cause wherefore they did it This is not to doe euill that good may come of it for all actions as they are of God are good and righteous For if a good tree cannot bring forth euill fruite as our Sauiour Math. 7. 18. Christ saith how much lesse can God who is the author of all goodnes and euen goodnes it selfe bring forth euill actions Neither doth God directly or effectually intend the sins of men nor their damnation but his owne glory which shineth not onely in the manifestation of his mercy towards the faithfull and godly but also in the declaration of his iustice against the wicked and reprobate The similitude of intending the burning of a ship and consequently the death of them that be in it will not here hold For God as I haue said before doth intend neither the sinne nor perdition of man but his owne glorie and the execution of his iust iudgements Your owne Angelicall Doctor Thomas Aquinas to the like similitude of drowning a ship answereth thus Ad tertium dicendum Thom. Aquin. part 1. summae quaest 49. quòd subuersio nauis attribuitur nautae vt causae ex eo quòd non agit quod requiritur adsalutem nauis sed Deus non deficit ab agendo quod est necessarium ad salutem inde non est simile i. To the third we say that the drowning of a ship is attributed to the Mariner as the cause thereof because hee doth not that which is requisite for the safetie of the ship but God faileth not from doing that which is necessarie vnto saluation whereupon this is not like So in burning a ship malice in man is the cause thereof but there is no malice in God Ezech. 18. 32. neither doth he desire the death of him that dieth but the execution of his iustice Yet it is true which Augustine saith Deus operatur in cordibus hominum ad inclinandas voluntates August de graâ—ia lib. arbitr cap. 21. eorum quocunque vult siue ad bona pro sua misericordia siue ad mala pro ipsorum meritis iudicio vtique aliquando aperto aliquando occulto semper autem iusto i. God worketh in the hearts of men to incline their wils to whatsoeuer he will either to good things by his mercie or to euist for their deserts by his iudgement which sometime is open and sometime secret but alwaies iust And which Fulgentias saith Deus licèt auctor Fulgentius ad Monimum lib. 1. non sit malarum cogitationum ordinator est tamen malarum voluntatum de malo opere câ—iuslibet mali non desinit ipse bonum operari i. Although God be not the author of euill cogitations yet is hee the orderer of euill wils and of the euill worke of euery euill man he ceaseth not to worke a good worke Therefore these wonderfull works of God whose iudgements Rom. 11. 33. are vnsearchable waies past finding out are not curiously to be discussed but reuerently to be adored For O man what art thou that pleadest against God In the Rom. 9. 20. probation of his Minor he first vntruly according to his custome saith that wee deride Gods permission the which is false for wee neither deride nor deme Gods permission God said to Abimeleth I kept thee also that Genes 20. 6. thou shouldâ—st not sinne against me Non permisi te vt tangeres eam Therefore I haue not permitted thee to touch her Againe God permitted him not to hurt me But we say first that Ibid. cap. 31. 7. God permitteth not sinne inuitus against his will but of his will for else he were not omnipotent Secondly that he doth not onely permit sinnes but also by his infinite wisedome and almightie power draweth good out of them and directeth them to his glory So S. Augustine saith Hoc quippe ipso quod contra Dei voluntatem fecerunt August â—d Lament cap. 103. de ipsis facta est voluntas eius c. In that thing which they haue done against the will of God the will of God is done in them Therefore the works of the Lord are great and are to be Psal 111. 2. sought out of them that loue them So that by a wonderfull and vnspeakeable manner that is not done without his will which is done against his will because it could not be done vnlesse he did permit it nec vtique nolâ—ns siâ—it sed volens neither doth hee permit it against his will but with his will Neither would hee being good permit euill to be done vnlesse he being omnipotent could also of euill doe good S. Hierome saith Dicam quicquam Hieron in Habac cap 1. sine te fieri ô Domine Deus te nolente tantuâ—â— posse impium Hoâ— sentire blasphemum est Quum itaque â—â—sis
vniuersitatis rector Dominus tu necesse est facias quod sine te fieri non potest i. Shall I say that any thing is done without thee O Lord God and that the wicked can doâ— so much thou being vnwilling To thinke this is blasphemous Seeing therefore thou art the ruler and Lord of the vvorlde thou must needes doe that which cannot be done without thee Wee say indeede that Gods works be energeticall and effectuall not onely in the faithfull but also in the wicked and reprobate whose a Exod. 4. 21. Rom 9 18. hearts hee hardeneth b Ioh. 12 40. and eyes blindeth c Rom 1. 28. whom he giueth vp to a reprobate minde d 2. Thess 2. 11. and to whom hee sendeth a strong delusion to beleeue lies These be Gods iust iudgements whereby hee punisheth the wicked who yet are not impelled or coacted of God to these sinnes but willingly harden their owne hearts by the deceit of sinne shut their eyes that they may not see Rom. 6. â—9 giue vp their members seruants to vncleannesse and iniquitie and delight in delusions and in beleeuing lies as Papists now doe Wee doe not desperately auerre but you do falsly and impudently affirme that we teach that Pauls conuersion Dauids adulterie were in like manner the works of God This shamelesse saying you haue picked out of Campians reasons out of which you haue Ratione 8. like a goodly Rapsodist gleaned a great part of this lying Libel but you cannot shew it in the writing of any Protestant This is calumniari non ratiocinari to slander and not rightly to reason But you knowe your friends fauourers will beleeue you though it be neuer so false And you haue learned that lesson Audacter calumniare semper aliquid adhaeret We say that Pauls conuersion was a worke of Gods mercie agreeable to his will reuealed in his word Dauids sinne of adulterie was a worke which hee hateth and repugnant to his said will God wrought mightily in Paul by his holy spirit in conuerting his heart in drawing him out of darknesse and in making him of a persecuter a preacher of his Gospell and a minister of his mercie God did not so worke at that time in Dauid but left him to himselfe to be tempted drawne away and ouercome of his owne corrupt concupiscence yet wee say that God did draw good out of that sinne of Dauid in making him a paterne of true repentance and example of Gods mercie in forgiuing his sinnes thereby teaching vs to walke warily and flee carnall securitie For if so excellent a man that was according to Gods heart did so fouly and fearefully fall what may fall vnto vs if we walke not circumspectly and pray not feruently to God to vphold vs with his hand and to guide vs with his holy spirit Touching Gods preuision you write as though you neither did know what we teach nor regard what your selfe doe write Doe we teach that God elected some to glory before the preuision of workes and reiected some from glory before the preuision of sinnes You shal finde this false assertion in our bookes when you finde the former shamelesse slander We doe not teach that God elected any to glory before hee did foresee their workes For from euerlasting he to whom all things be present did foresee both the good workes of his elect and the wicked works of the reprobate But this we say that the foundation and cause of Gods election and reprobation is not his prescience and foreseeing of the good workes of the one and the wicked workes of the other but his owne purpose will and pleasure and that good workes be not causes of Gods election but fruits and effects of it Saint Paul saith Before the children were borne and when Rom. 9. 11. they had neither done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth It was said to her The elder shall serue the younger As it is written I haue loued Iacob and haue hated Esau Againe As he hath chosen vs in Christ before the foundation Ephes 1. 4. of the world that we should be holie and without blame before him in loue Who hath predestinate vs to be adopted through 5. Iesus Christ in himselfe according to the good pleasure of his 11. will in whom also we are chosen when we were predestinate according to the purpose of him which worketh all things after the counsell of his owne will Againe God hath saued vs and called vs with an holy calling not according to our workes but according 2. Timoth. 1. 9. to his owne purpose and grace which was giuen to vs through Christ Iesus before the vvorld was Where we may see that the foundation and cause of Gods election is his owne will pleasure and purpose and not the foreseeing of our workes Saint Augustine saith Quod si futuros eorum August lib. de Praedestina gratia cap. 7. mores dicitur diuinum discreuisse iudicium profectò illud euacâ—abitur quod praemisit Apostolus dicens c. i. But if it be said that the iudgement of God did discerne the manners of Esau and Iacob vvhich afterward vvould be then surely that vvhich the Apostle saide before shall bee made frustrate and in vaine Not of vvorkes but by him that calleth it vvas saide The elder shall serue the younger For hee saith not by the vvorkes past but hauing said generally Not by vvorkes hee vvould thereby haue vnderstood vvorkes both past and to come vvorkes past vvhich vvere none to come vvhich as yet vvere not Iacob vvas predestinate a vessell vnto honour because not by vvorks but by him that calleth it vvas said The elder shall serue the younger Againe Nam quid est August lib. 1. de prâ—destin Sanctâ— cap. 17. quod ait Apostolus sicut elegit nos in ipso c. i. For what is that which the Apostle saith As hee hath chosen vs in him before the foundation of the vvorld The vvhich if it be therefore said because God did foresee that they vvould afterward beleeue and not that he vvould make them to beleeue against this foreseeing the Sonne speaketh saying You haue not chosen me but I haue chosen you A little after he saith Elegit ergo Deus fideles sed vt sint non quia iam erant i. God hath chosen the faithfull that they might be and not because they now vvere Againe Vt essemus sancti immaculati Non ergo quia futuri eramus sed vt essemus i. That vve might be Ibid. cap. 18. holy and vvithout blame therefore not because vve after should be but that vve might be Againe Quos elegit c. i. Whom August lib. 6. contra Iâ—lian cap. 8. he hath chosen before the foundation of the vvorld by the election of grace not of vvorkes either past or present or to come for
then grace vvere no grace Thus Saint Augustine sheweth that Gods election is not his prescience and foreseeing of workes to come but his owne grace good pleasure and purpose Now I come to your illations which vpon these false assertions you falsly inferre To the first I answere that God impelleth no man to sinne and therefore God is not the author of sinne Secondly God inforceth not men vpon necessitie to sinne but they sinne willingly and by the instigation of the diuell who worketh in the children of disobedience therefore God is not the author of sinne In your third inference where you say that sinne is free or no sinne belike you hold with Pighius some other Papists that originall sinne is no sinne for it is not free for vs to be without it And whereas you aske how man can sinne in conforming his will with Gods will I answere that they that sinne doe not conforme their will to Gods will but doe disobey it and oppose themselues vnto it This is the will of â—od saith Saint Paul your sanctification and that ye should abstaine from fornication 1. Thes 4. 3. Finally for as much as you can neuer shew that it is the Protestants confession that God moueth perswadeth and induceth men to sinne therfore you make a false and blasphemous collection for the which the Lord rebuke thee Satan Lastly whereas you thus charge vs to hold that God is the author of sinne I would desire you to shew where we do write more hardly of this matter then Iohn Fisher Bishop of Rochester hath written heereof whose words be these Neutrum sane potest sine Deo nec ad Iohn Roffens asserti Luther confuta artic 36. pag. 339. bonum se pararâ— neque malum opus facere Neque enim adulter absque generali fluxu Dei potest adulterandâ— facinus committere sed neque postquam ipsum admisit sine speciali auxilio Dei conari valebit vt resurgat i. Man can doe neither vvithout God neither prepare himselfe to good nor doe that vvhich is euill For the adulterer can neither commit adulterie vvithout the generall influence of God nor after hee hath committed it can he endeuour to rise vvithout the speciall helpe of God And againe Nam quantum ad substantiam actus etiam operibus malis cooperatur Deus Neque tamen recte Idem ibidem pag. 340. quisquam Deo peccatum imputabit quia tametsi cooperetur Deus adsubstantiam actus non tamen ipsam deficientiam operatur sed hoc agit sola voluntas i. As touching the substance of the act euen GOD doth cooperate or vvorke vvith euill vvorkes yet may not any man rightly impute sinne vnto God for although God doth cooperate to the substance of the deede yet he doth not vvorke the defect of the deede but onely mans vvill doth that Either shew where we haue written more hardly hereof or else condemne this Bishop and Martyr for the Popes cause with vs. I trust you will not say that hee taught Atheisme which is so rife in Rome as I haue before shewed c. The Pamphlet That faith once had may be lost 6. Article VVHosoeuer leeseth his charitie leeseth his faith But Dauid when he killed Vrias lost his charity Ergo Dauid when he killed Vrias lost his faith The Maior is a principle vndoubted of in the schooles of Protestants for they peremptorily affirme that true faith such as was in Dauid one of Gods elected can nâ— more be seuered from charitie then heate from fire or light from the sunne and therefore if Dauid killing Vrias lost his charitie no doubt but therewithall he lost his faith The Minor I prooue for whosoeuer remaineth in death is without charitie but Dauid when hee killed Vrias remained in death Ergo Dauid when he killed Vrias was without charitie If hee was without that which once he had no doubt but then he lost it for he was depriued thereof for his sinne The Maior proposition of this last Syllogisme thus I proue for charitie is the life of the soule and it is as impossible for a man to haue charitie and remaine in death as it is impossible to be dead in bodie and yet indued with a reasonable soule The Minor cannot be denied to wit that Dauid by killing Vrias remained in death for it is the expresse vvord of God Qui non diligit manet in morte He that loueth not 1. Ioh. 3. ver 14. his neighbour remaineth in death but certaine it is that Dauid loued not Vrias when he killed him Ergo likewise certaine it is that Dauid remained in death The same position might easily be prooued out of the eighteenth chapter of Ezech. verse twentie foure Si autem auerterit se iustus à iustitia sua c. Answere IDenie the Minor or second proposition that Dauid in procuring Vrias to be killed lost his charitie For although in this combat betweene the spirit and the flesh in Dauid the spirit retired and the flesh preuailed the new man was foyled and the olde man ouercame yet was not the spirit vtterly extinguished nor the new man cleane killed Indeede Dauids faith fainted his charity was cooled and his other gifts and graces couered yet not cleane quenched but there remained sparks of Gods spirit which afterwards being stirred vp and blowne by Nathans bellowes kindled flamed to Gods glory and Dauids eternall comfort and saluation Shall we thinke that Dauid had lost all loue of God of his law of man was he cleane depriued of Gods spirit it appeareth by his owne words that hee was not Who vpon Nathans preaching and reprouing of his sinne prayed and said Take not thy holy spirit from me Whereupon I reason thus Psal 51. 11. He that was not cleane depriued of Gods spirit had not wholly lost faith and charity But Dauid was not cleane depriued of Gods spirit therefore he had not wholly lost faith and charitie The first proposition is euident by the words of Dauid the second is manifest For it is absurd to say that the spirit of God should continue in him that hath lost all graces and gifts of the spirit It is with Gods elect and chosen children as it is with fire which in the night is so hid and couered that none appeareth and yet in the morning is stirred vp and is made to brune and to flame and as with a tree which in the Winter hath neither fruite nor leafe vpon it yet it hath a sap fallen into the root which in the spring springeth bringeth forth both leafe and fruite So is it with Gods holy Saints they be sometimes so ouertaken and ouercome with temptations that they seeme to be as trees without fruite withered and perished yet there remaineth a sap of Gods spirit and grace in them which afterward riseth and buddeth forth good fruit And therefore to the second proposition of your second Syllogisme I say that although Dauid by those foule
and the worke being performed her maiestie is bound vpon her fidelitie and iustice to pay that she promised In like manner God may giue vs the kingdome of Heauen without any respect or regard of workes as he giueth it to little children which are baptised and so it is a meere gift and a pure grace Or hee may giue it with some respect vnto our workes and so he giueth it to all them who hauing vse of discretion keepe his commaundements and for this cause it is called wages merces areward Ad Rom. 4. v 5. and thus the Maior must be vnderstoode to wit that whatsoeuer God giueth as wages is giuen for workes and such wages are called merits Wages then and merits haue a mutuall relation for what are wages but a reward of merits and what are merits but a desert of wages The Minor is most plaine and inculcated in Scriptures Voca operarios redde illis mercedem Call the workemen Matth. 208. and pay them their wages Ecce venio merces mea mecum est reddere vnicuique secundum opera sua Loe Apoc. 22. 12. I come and my wages with me to giue to euery one according to his works Vnusquisque propriam mercedem accipiet secundùm suum laborem Euery one shall receiue proper wages 1. Ad Cor. 3. 8. Matth. 5. 12. cap. 6. ver 1. â— ad Tim. 5. 18. according to his labour The like we haue in twentie other places of Scripture all which infallibly prooue that the kingdome of heauen is giuen as wages for merits and consequently that Protestants who are enemies to merits shall neuer attaine to the kingdome of heauen which is purchased by good workes and merits And for sâ—ch men vvee may vvell say that heauen was neuer made no more then learning for him that vvill neuer studie nor vertue for him vvho despiseth the exercise thereof Answere AS euerlasting life is not in your bestowing so wee want not merites to obtaine it to wit Gods mercies and Christs sufferings for vs with the which wee content our selues and nothing doubt but they be sufficient to discharge vs of damnation and to bring vs to saluation Of these merits sweetly saith Bernard Meum proinde meritum miseratio Domini c. My merit is Gods Bernard in Cantic serm 61. mercie I am not cleane voide of merit as long as hee is not voide of mercies And if the mercies of the Lord be much I am much in merits What though I be guiltie to my selfe of manie sinnes Surely vvhere sinne hath abounded grace also hath superabounded And if the mercies of the Lord be from euerlasting to euerlasting I will also from euerlasting sing the mercies of the Lord. Shall I sing my owne iustice O Lord I vvill remember thy iustice onely for that is mine also in that thou August in Psal 139. art of God made iustice to me So Augustine saith Meritis suis nihil tribuunt sancti totum non nisi misericordiae tuae tribuunt ô Deus i. The Saints attribute nothing to their owne merits they attribute all O God onely to thy mercie Hierome Hieron lib. 1. aduers Pelag. fâ— 120. saith Tunc ergo iusti sumus quando nos peccatores fatemur iustitia nostra non ex proprio merito sed ex Dei consistit misericordia i. Then are vvee iust vvhen vvee acknowledge our selues to be sinners and our iustice or righteousnesse consisteth not in our merits but in Gods mercie S. Basil saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. EteÌ„rnal rest or life is propounded Basil in Psalm 114 Homil. 16. pag. 224. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that striue lawfully in this life not rendred according to the merit or desert of vvorkes but according to the grace of the * magnificent God bestowed vpon them that trust in him But these counterfeit Catholicks not content therewith nor thinking the same sufficient will put vnto them the merits of Saints departed and of men liuing and their owne workes and satisfactions thereby fully to effect that which Gods mercies and Christs merits are not able perfectly to performe This their doctrine appeareth both by their prayers in their Masse-bookes and Porteises and also by the forme of a Monkes absolution in these words Meritum passionis Domini nostri Iâ—sâ—s Luther in 2. cap. ad Gaâ—at Tileman de Hesusius de 600. erroriâ—â—s Papista loc 9. de â—oenitent fol. 67. Christi beatae Mariae semper Virginis omnium sanctorum Meritum ordinis grauamen religionis c. i. The merit of the pasâ—ion of our Lord Iesus Christ and of blessed Mary alwaies a Virgine and of all Saints The merit of thy order the heauinesse of thy religion the humilitie of thy confession the contrition of thy heart the good vvorkes that thou hast done and shalt doe for the loue of our Lord Iesus Christ be vnto thee for the forgiuenesse of thy sinnes to the increase of merit and grace and to the reward of eternall life Thus these men by their doctrine make Iesus Christ not a full perfect and sufficient Sauiour and so infringe the saying of Saint Peter There is not saluation in any other for among men there is giuen none other name vnder heauen vvhereby we Act. 4. 12. must be saued What is this but to denie the Lord that hath bought vs as Peter also saith Whether this doctrine 2. Pet. 1. 1. be agreeable to the word of God let the Christian reader by these places discerne and iudge Christ came Math. 20. 28. Ioh. 1. 29. to giue his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for many Hee is that lambe of God vvhich taketh away the sinne of the vvorld In him vvee Coloss 1. 14. 20. 22. 1. Pet. 1. 18. haue redemption through his blood that is the forgiuenesse of sinnes He hath made peace by the bloud of his crosse and hath reconciled vs in the bodie of his flesh through death We are not redeemed vvith corruptible things as siluer and gold from our vaine conuersation receiued by the traditions of the Fathers but vvith the precious bloud of Christ as of a lambe vndefiled and vvithout spot Hee himselfe bare our sinnes in his bodie on Ibid. cap. 2. 24. the tree that vve being dead to sinne should liue in righteousnes by vvhose stripes vve are healed The bloud of Iesus Christ his 1. Ioâ— 1. 7. sonne clenseth vs from all sinne He hath loued vâ— and vvashed Apocal. 1. 5. vs from our sinnes in his bloud and made vs Kings and Priests vnto God his father As these places attribute our iustification and saluation onely to Iesus Christ and his merits so others doe detract and take the same from our workes and deseruings To him that vvorketh not but beleeueth Rom. 4. 5. in him that iustifieth the vngodly his faith is counted for righteousnes If it be of grace it is no more of workes or else
life did well deserue that commendation Moreouer where S. R. pag. 208. saith that Caluin Whitaker Perkins and I do say all good workes are sinne this is as true as is that lving sclaunder of Duraeus the Iesuite who shameth not to say that wee affirme all workes to bee nothing Duraeus contr VVhitakerum fol. 13. 14. els but inquinamenta et sordes et veram iniquitatem apud deum pollutions filthe very iniquity before God The which is most false for wee teach and beleeue that the workes of the faithfull and regenerate bee good and acceptable vnto God for although they bee so infected and stained with sinne which is in vs and hangeth on vs that they cannot of themselues abide Gods strict and seuere examination but had need of mercy yet in that they proceed from faithfull hearts and sanctified in some measure with Gods spirit and are couered with the robe of Christes righteousnesse they are accepted of God as pure and perfect as I haue in my answere to the second article concerning good life and piety before declared the which I desire the Christian reader to reade and examine and not ouer lightly to beleeue this Lying-sclanderer who thought it the wisest way not to set downe our sayings but to quote the places which he is well assured his affectionate fauorers will neuer examine nor reade what wee shall write in our defence so strongly haue they charmed them and by a strong delusion bewitched them And this shall suffice for answere to S. R. in that which concerneth me The rest Maister Bell hath answered but I know not whether it be printed IOB 6. 24. Teach me and I will hold my tongue and cause me to vnderstand wherein I haue erred ISAIA 41. 21. Stand to your cause saith the Lord bring forth your strong reasons saith the King of Iacob Faults escaped in the Printing p. is for page l. for line and r. for read P. 16. l. 10 r. reuealed p. 23. l 25. r. vp to the Church p. 32. l. 14. r. appoint vnto p. 45 l. 2. r. or the Remish p. 48. The addition in the first line beginning with these words VVhereas yousay c. is misplaced and should haue been inserted in the second line aboue after these words to discredit I must intreate thee gentle reader to pardon this ouer-sight p. 54. l. 5. r. mediation ibid. l. 13. r. eternall predestination p. 56. l. 7. r. to be God p. 56. l. 16. r absurdum p. 57. l. 33. r. repelleth p. 58. l. 18. for new r. true p. 59 l. 29. r. punished for and in the end of the next line put out for p. 61 l. 6 for mysticall r ministeriall ibid. l. 24. put out of p. 72. l. 12 for of r. for p. 73. l. 14. r. Deum p. 84. l. 23. r. affirme p. 84 l. 11. r. to be the lauer p. 87. l 7. r. of sinne p. 88. l. 16. r. of it selfe p. 96 l. 1 r. Crosse and l. 8. r that God doeth p. 105 l. 11. r. such as is p. 106. in the 19. 20. lines these words first second are misplaced p. 100. 25 r. in that ouer obstinately they did p. 1â— â—â—8 for that r. they â— 18. l. 7 r. 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159. 19 for he r. ye p. 120 l. 26. for poest r. doest p. 127. l. 1. r. we are made ibid l. 25 for affect r. effect p. 129 l. 6. for ale r. oyle ibid. the last line r. Iesuites is who p. 133 l. 18 for boubt r. doubt p. 135 l. 17 r. I say ibid. l. 24 for giuen r. giuing p. 139 l. 6 r. keeping p. 141 l. 29 r. our vertues p. 144 l. 3 r. first they say ibid l 24 r or else few or none p 149 l 8 blot out these words and so attribute all to Gods grace and mercy for they be twise p. 152 l 12 r solam p 153. l 18 r merciful p 154 l 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 159 l 6 r this sacred p 169 l 9 r tend vvhich some ibid. l 26 r tot indulgentiae p 175 l 30 r munnatis p 233 l 20 r his owne bloud p 240 l 31 r Region p 246 l 36 r superstition p 247 l 38 r for Q question p 248 l 3 put out first ibid l 20 put out Beside ibid l 38 r for that in Tertullians time the Bishop of Rome fauoured his haeresies as both Tertullian and Beatuâ— Rhenanus a papist do affirme p 254. l 28 r they do p 255 l 36 r for error author p 256 l 8 r Henry ibid l 13 r these p 259 l. 10 r parcite ibi dem l 25 r said p 262 I 16 r. combasâ—â— p. 263 l 36 r. race p 264 l 10 r fuit p 266 l 14 r Sacrae ibid l 15 Jani ibid l 24 r promsit ibid l 28 r censuâ— ibid. r partos p 267. l 3 r. verum ibid l 13 r quaeque ibid l 21 r aâ—teâ— ibid l 22 r. quam ibid l 30 for Mons r Mayne
fearefull offences deserued eternall death yet he did not remaine in death and although God hated those sinnes yet hee neuer hated Dauid For whom God loueth he loueth to the end and the gifts and calling â—ohn 13 1. Rom. 11. 29. of God are without repentance If we loue a man and yet hate some sinne that he committeth might not God who is loue it selfe hate Dauids sinne and yet loue him and keepe some sparkes of his spirit and grace in him and so preserue as the externall life of the body so the internall life of the soule in him So that neither Dauid remained in death neither was his loue no not to Vrias altogether extinguished in him No doubt but he did loue him as his true and faithfull subiect and might loue him as the seruant of GOD yet in that temptation his owne selfe-loue and desire to couer his owne sin and shame did preuaile against his loue to Vrias and did draw him to do an act which was no fruit nor effect of loue and charitie and yet did not wholly quench loue in him The Maior of your latter Syllogisme which needeth no proofe you seeke to proue by a false assertion in barely saying according to your manner but not by any place of Scripture prouing that charitie is the life of the soule I say that faith is the life of the soule the which I proue by these two sayings of the Scripture The Prophet Habacuck saith The iust shall liue by his faith Saint Paul saith In that Hâ—bâ—c 1. 24. Rom â— 17. Gal 2. 20. I now liue in the flesh I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me Let this man shew two such plaine places of Scripture to proue charitie to be the life of the soule Properly Christ is the life of our soules Saint Paul in the place before alledged saith Christ liued in me And when Christ which is our life shall appeare And our Sauiour himselfe saith I am the way the Col â— 4. Ioh. â—4 6. truth and the life For when wee were dead in sinnes hee hath quickned vs and as he hath restored life vnto vs so he doth continually nourish and preserue life in vs. But this is attributed to faith because by it Christ dwelleth in vs and wee by it be put into the possession of Christ and of all the benefites of his passion Concerning the place of Ezechiel because you doe not vrge it I will not stand vpon it We doubt not but men may and doe fall from God and iust actions vnto wicked and vngodly deeds and may haue a temporall faith and fall away from the grace of God But this we say that true faith in Gods elect which are sealed with the spirit of adoption Rom. 8. and to whose spirit Gods spirit doth beare witnesse that they are the sonnes of God is neuer wholly lost in them and the same spirit worketh by charity which in them may be cooled but neuer cleane quenched But of the losing of faith and of the coniunction thereof with charitie I haue before intreated Now to returne this argument in some sort vpon you Whereas the Papists auerre that the Popes faith cannot faile I reason thus He that loseth his charitie may lose his faith the Pope may lose his charitie Ergo the Pope may lose his faith The first proposition I haue proued alreadie and haue shewed that true faith is not separated from charitie but worketh by it And most manifest it is by Saint Iames that the faith which is without charitie Iam. 2. 26. and good works is dead So that if the Pope be without charitie then he hath but a dead faith And a dead faith is as much faith as a dead man is a man That the Pope may be without charitie I thinke they will not denie and if they doe it may be prooued by many examples a Platina in Ioan. 13. Blond epito decad 2. lib. 2 pag. 200. Supplem chronicorum in Iohan. 12. Pope Iohn the twelfth or as Platina reckoneth the thirteenth tooke two of his Cardinals and cut off the nose of the one and the hand of the other as witnesse Platina Blondus and many others b Platina in Stephan 6. Supple chron in Stephan 6. Stephanus the sixt did take the body of Formosus his predecessor out of the graue after he was dead put him out of his pontificall habite and put on him a lay mans atâ—ire cut off the two fingers of his right hand wherewith he did consecrate and threw them into Tiber. c Platina in Serg. 3. Supplement chron in Serg. 3. Pope Sergius the third tooke vp againe the body of the same Forâ—osus did cut off his head as if hee had beene aliue and threw the body into Tiber as vnworthy of buriall d Platina in Bonisac 7. Suppl Chron. Boniface the seuenth tooke Iohn a Cardinall and put out his eyes e Pâ—atina in Vrban 6. Boâ—fintus Decad 3. libr. 1. pag. 354. Supplem Chron. fol. 221. Vrban the sixt of seuen of his Cardinals which he apprehended at Nuceria took fiue of them put them in sackes and cast them into the Sea f Platina in Inno. 7. Supplementum Chronico lib. 13. fol. 226. Innocentius the seuenth caused by Lewes his nephew certaine citizens of Rome which sought the restitution of their ancient liberties and the reformation of the common-wealth decayed by his euill gouernment to be throwne out of windowes and so killed Alexander the sixt caused both the right hand and tongue of Antonius Mancinellus to be cut out because he had written an eloquent oration against his wicked and filthy life Many such other prankes of Popes might be alledged which were no more fruites of charity then was Dauids procuring of Vrias death by the sword of the Ammonites But notwithstanding these and such other tragicall tyrannicall acts these Popes faith neuer failed For they neuer had any but a false and dead faith such a faith as the Diuell hath The Pamphlet The Protestants shall neuer haue life euerlasting because they will haue no merits for which euerlasting life is giuen 7. Article VVHatsoeuer is giuen ac wages is giuen for works But the kingdome of Heauen is giuen as wages Ergo the kingdome of Heauen is giuen for workes The Maior or first proposition may be declared after this manner for example her maiestie may bestow 1000. pounds by yeare vpon some suiter either gratis of meere liberalitie and so it is called a gift donum a grace or fauour or vpon condition if hee be haue himselfe manfully in the warres of Ireland and in this case the reuenue is called merces wages Remuneratio stipendium a reward or paiment and although her mâ—â—estie did shew him a grace and fauour to promise such a reward for performing such a worke the which hee was bound vpon his allegeance otherwise to performe yet once hauing promised