also Quae culpa saith Pigghius ê™ peccatum possit esse animae adhuc innocentis recens nati paruuli c. what fault what sinne can there be of the innocent soule and of the litle child newe borne who for that he hathe not receyued the vse of reason and the facultie of freewil is not yet vnder the law nor can be obliged by any law whereof he may be made a transgressour But as this is a most false errour the cleane distruction of the Christian faith so is this a most true principle that what soeuer they be yong or olde Deus conclusit omnes sub peccato God hath shut vp all vnder synne neyther vnder the sinne of an other only and not of theyr owne synne but of Adams theyr first father imputed vnto them Naytheyr sinne is euen their owne sinne In quo omnes peccauerunt In whom all haue sinned neyther is al sinne to be measured by age of man or wil of man or reson of maÌ„ only but PeccatuÌ„ est iniquitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Iohn sinne is the swaruing from Gods law whiche sithe it bindethe all mankinde and none not regenerat in Christ are answerable thervnto it followethe they muste nedes be sinners old or yoÌ„g bicause without regeneration in Christ not Adam only himselfe of whome we came but all thâ—… whole substâ—…nce externall and internall of mankynd is so infected defiled with sin that no thyng but God câ—…n clense it Quis potest facere muÌ„duÌ„ de immundo coÌ„ceptuÌ„ semine nisi tu qui solus es Who can make a clean thing of a thing that 〈◊〉 ceyued by foule sâ—…de but only thou that art alonâ—… There is none cleane beefore him from sinne Ne infans quidem vnius diei No not the infant that is but one day olde 〈◊〉 that is lesse than a day olde while he is yet in his mothers wombe Ecce saith Dauid that was an holy prophet in iniquitatibus coÌ„ceptus sum in peccato coÌ„cepit me mater meâ—… Beholde sayth he I was begotten in wickednes and my mother conceaued me in sinne Was Dauids father an hoorehunter and his mother an harlot Was Dauid a bastard and misbegotten no suche thyng he was the lawful sonne of I sat Why then is the acte of matrimonie sin and wickednesse no suche thing neyther thou sinnest not if thou takest a wife sayth S. Paule and if a virgin marie she sinneth not yea mariage is honorable among all men and is a bed vndefiled Howe was then Dauid gotten and conceyued in synne For so the he came of sinful seede euen the sede that begat and conceyued Dauid was corrupt staynd with synne And as the seede was so was the chylde Quòd natum est ex carne caro est What that is borne of fleshe is flesh of Adam is Adam of a thorne is a thorn of a brieris brier of a crab is a crabbe and euery thyng yeldethe fruite after his owne kynd qualitie And therfore of a sinful father the chylde is borne a sinner euen the fyrst day and moment the chyld is born yea a sinner before it is borne Well say the Papistes admit all this in old and yong were sinne yet I trust ye wil make a distinction of sinne all sinne is not mortall synne Is no synâ—…ne venyall If there be peradueÌ„ture then the worlds synnes were not so great as that they deserued to peryshâ—… for their synnes and so myghte the easâ—…yer bâ—…e forgâ—…uen bycause theyr sinnes were veniall Nay Papist this helpeth thee not no more than thy other shiftes For although we graunte nor â—…uer denyed that there is distinâ—…tion to bee made of synnes of the whyche some bee originall some bee actuall some be in thoughte some be in worde some be indede some be of negligence som be of wilfulnesse some be of ignorance some be of malice some be more heynous than other some sinnes be yea and wee admit also this distinction of mortal sinne and veniall synne yet admit wee it not in suche sort as the Papistes do that thys difference is in the nature of synne whereby any is veniall as though it were bycause it is lesse synne therefore it shold bee veniall For be it more or be it lesse or of what sorte of synne so euer it be if it be synne it is mortall in the nature of it and deserueth no forgiuenesse but euen death for recompence For without all distinction sayde GOD to Adam When soeuer thou eatest thereof thou shalte dye And from hym it hathe followed that Vnius delicto omnes mortui fumus By Adams offence we are all deade Per peccatum introijt mors Death eâ—…tred by syn and therfore Stipendium peccati mors est The rewarde of synne is death For why it came from the dyuell Qui facâ—…t peccatum ex dia bolo est and the diuell is a murtherer from the begynnyng and therefore yf yee liue after the fleshe Moriemini yee shall dye Neyther is thys to bee vnderstoode of horrible synnes onely but euen Affectus carnis mors est The affection of the fleshe is Death also Neyther is thys to be eluded as thoughe the Apostle spake onely of a bodyly and temporall death but hee speaketh plat and playne of condemnation Iuditium quidem ex vno in condemnationem The faulte came of one offence vnto condemnation And agayn The faulte came on all menne to condemnation Why then saye the Papistes shall all menne bee damned And where is then youre Uenyall synne Forsooth euen it followeth at the harde heeles Gratia autem ex multis delictis in Iustificationem But the grace is of manye offences to Iustification Heere are manye offences named and all deserue damnation but they become Uenyall yea they hynder not Iustifycation How commeth thys of theyr owne nature nay but by grace by fauour by the gifte of God and not by the nature of the sinne in which respect all stande in the state of damnation But to those that are in Iesu Christe nihil est condemnationis there is no damnation vnto them not that the sin or sinner deserued this but for that they haue receaued the attonement made by Iesus Christe Yea but dydde not God saythe the Papist forsee that they shold receyue Christ and although they were all sinners and subiect to damnation yet did not he foresee that they wold repent them of their sinnes and become faithfull and amende their lyues when hee should call them and peraduenture therfore he wold they should not perishe but haue eternall lyfe euen bicause he foresaw they shoulde become good men although they were euill Nay Papist this is no cause no more thaÌ„ the other nei ther their workes presente neyther their workes to come For the scripture simply comprehendeth all workes whether they be past or they be present or they be to come Vocauit nos Deus
looke on pleasures backe loke not on plesure comming towards thee for she hath an whorishe painted smiling beautifull face to enamout thee but looke vpon pleasure going from thee and thou shalt se a most vgglie and filthie taile and end of had I wiste shame and wretchednesse O that doting age would consider this order not to looke backe lyke Lots wyfe to the follies of their youth and the world passed not neyghing lyke olde stallions and prouokyng other by delyghte in fylthie talke to sutche bestiall wickednesse as they haue liued in and can now do no more them seiues but be stales for the diuell to catche other not considering the wretched ende that them selues are euen ready to fall into Let vs therfore make our Omega our Alpha our end our beginning our last euen our firste As the Philosophers discribed wisdom by a serpente winding about in a rounde circle til she put her taile into her mouthe let vs be wise as serpentes dryuing all the actions of the circle of oure lyfe euen to the tayle and ende thereof If then in all worldly things this be the speciall difference of Folie and Wisedome to begin with the ende how mutche more with the last end the chiefe and euerlasting end to make our first beginning Memorare nouissima tua in aeternū nō peccab◅s These endes are here set out in these wordes Vt non pereat sed habeat vitam aeternam that it should not perishe but haue eternall lyfe By perishing he meaneth death the contrarie to life but not this transitorie death wherby the soule for a time is dissolued from the body for this is via vniuersae terrae out eternall death of body and soule in hell fire prepared for the diuels and the reprobate As appereth by the contrary end that here he maketh relation vnto that is eternal life By eternal life he meaneth not only the coniunction again of the substaunce of body soule to unmortalitie but also he comprehendeth al the vnspeakeable glory ioye and felicitie that is prepared for the electe of god And here first of al thou hast to set before thee that there are but two endes not three endes after this present lyfe as the Papists do beare vs in hande of Purgatorie but the Scripture here and in all other places maketh mention of two only Secondlye for these two endes beholde the order that our sauiour Christ obserueth firste he placeth perdition and then Eternall life Thou muste first behold the danger thou standest in of condemnation else wilt thou neuer perfectly seeke for saluation He that perceiueth not him selfe to stand in peril wil neuer search the means to be deliuered The firste thing therefore is to set before vs thys ende of perdition whiche as it is a moste dreadfull sight the horror of eternall death so must we consider howe it came Perditio tua ex te ◅ Israel c. Thy perdition O Israel came euen of thy selfe of thyne owne wickednesse Stipendia peccati mors the reward of sinis death And here we see that in his nature no sinne is venial as the Papists saie but leadeth euen to perdition how◅eit not so but that by the meanes in this sentence set foorth not only the same is made veniall but also cleane taken away and no hindrance to the other end euen of eternal life Here is the law here is the Gospell in these two wordes comprehended Here is both sinne and grace wrath and fauoure euen life and death set before vs here is a wretched ende of perdition to be considered on the one part an ende without ende of all vnspeakable paine torment Compare me now this endlesse ende of perdition to the vayne pleasures that ende so soone of this transitorie life and put them altogither What hast thou gotten if thou hadst gayned al the world sayth Christ lost thine owne soule all the pleasures of this worlde are nothyng comparable to the to◅mēts woes of hell On the other part behold the end of eternal life those glories and ioys that tong can not expresse nor pen can write nor hart cōceiue that are layd vp for the sons of God whiche if thou viewest-well will so enflame thee that the ioyes glories of this life shall seme but grefes vile vnto thee the agonies afflictiōs of this life shall seeme nothing worthy of the glorie that shal be reuealed to thee Thou wouldest euer feare to sinne to behold perdition thou wouldest neuer feare to dye to beholde Eternall lyfe Here is not Pythagoras Y to looke vpon but a far more excellent matter than euer Pythagoras was able to discerne Pythagoras described the lyfe of Man by this letter Y that as the Y endeth in two strakes so the lyfe of man hath two ways leading to two endes But the true ends of mans lyfe Pythagoras neuer knewe as his foolishe opinions of the passage of mans soule out of one thing into an other dothe declare These endes Aristotle neuer knewe nor all the Peripatetici that dreamed the worlde to haue bene for euer without beginning and so to continue without endyng These endes Epicure neuer knewe considering the end of man no further than the bodily death These endes the Platonistes neuer knew whether the soule wente after the bodies deathe althoughe they imagined the soule was immortall These endes the Athenians neuer knewe that scorned S. Paule when he preached to them of the bodies resurectiō And wolde to god concerning these endes that Pythagoras Aristotle and Epicure that the Academikes and other Heathen had no disciples euen among vs Christians or rather wee were not worse than they that knowinge there are these two endes to ensue are nothing moued by them But is there any that knowing these two endes to followe are at least not so farrefoorth moued therby that they woulde not gladlie auoyd damnation and be partakers of eternall life surely none except he bee worse than madde Euery man woulde wish hym self wel the most wicked wil say on his alebench God sende vs to come to heauen none by their good will would be in hell although ye may here some ruffians iest therat Howe then commeth it to passe that so fewe obteyn eternal lyfe but this question is most easily assoyled Al runne in a race sayth S. Paule but all get not the garlande All would haue it but they refuse the meanes wherby they shoulde obteyne it Wishers and woulders were neuer good housholders theyr wishyng is but a vaine woulding either they know not what they would or they would not what they should The Turke the Iewe the Heretike they know there is an heauen they knowe there is an hell they would come to Heauen and not to hell But alacke they know not what they woulde Nescitis quid petitis but are carried awaye with theyr owne dreames of heauen and hell bicause they reiecte the worde of God that should
taken down and burned bycause he could keepe himselfe no better O cruell Canibali O barbarous Priests worse than Iudas that betrayed him worse than Cayphas Annas and Pylate that arraigned and iudged him worse than the very tarmagant Iewes that so despitefully put him to death Coulde they fynde in theyr heartes thus agayne with more despite to handle and execute for euen so and that ryghtly they called it theyr Lorde and mayster Iesus Christe Alas poore Christe what an hard handlyng was thys But thankes be to God this was not Christe as they thinke neuerthelesse if it had bene hee they shew theyr good willes vnto him and howe they wold order him amongst them What is this but euen to say Hic est haeres venite occidamus eū This is the heire come let vs kil him then the inheritāce shal be ours And euen thus as they order the person of Christ so order they al his dignities prerogatiues and titles that his father gaue hym and all the offices wherto God the Father sente him Diuiserunt sibi vestimentamea They haue deuided my garmēts amōgst them saith Christ they haue made hauocke and spoyle of all and haue left him nothyng What one poynte is there of his royall kingdome of his high priesthode of his perfect sacrifice of his precious purchase of his continual mediation or any other office that they haue not taken the same to themselues or giuen the same to other Do not they take vpon them the forgiuenesse of sins Do they not take vpon them to be sacrificing Priests Do they not giue to their Pope the kingdom al the titles of Christ Do they not send vs to other mediators beside Christ haue thei left any thyng to Iesus Christe but a bare name of Iesus Christ Yea of what value do they esteme the death of Iesus Christe but to take awaye the bare name of a thing For first all the Papists doo affirme that the death of Christ is fully effectuall onely for originall sinne that is to say for infants that can make no satisfaction wanting wil reason knowledge and al abilitie therevnto But all other actuall sinnes wee must our selues make satisfaction for them besides the death of Christe And hereon aryseth theyr doctrine of satisfaction wherein if a manne haue doone an offence he must cōfesse it to them and they enioyne him penance which if he do he satisfieth for his sin If it be to hard a penāce O good mayster gostly father saith the penitēt this penance is too sore for gods sake an easier penance Then buie it out saithe he ye may turne it to mony And I warant ye he payeth full sweetely for it For euery sinne be it neuer so horrible is rated at his price and that is mutch higher than they make the price of Christ and this is their satisfaction for all their actuall sinnes but wherto thē serueth the death of Iesus Christ For originall sinne saye they And is this al◅well yet this is somwhat and that indede a great matter Original sinne is a horrible cōtagion and corruption of the whole nature and substāce of man and therfore a greuous sinne No no saithe Pigghius what man ye are more afraide then nedes Original sinne is in dede no sinne at all No is why is it then of al men called sin Ha thou foole why callest thou thy writing thy hande is thy writing thy hand in dede No but bicause it was written by my hand it hath the name of my hand And euen so saithe Pigghius is originall sinne a name of sinne but not in dede any sinne Sed tantū qua diximus analogia peccatum dici quomodo dici mus scripturam manum aut frigus pigrum It is no sinne neither before nor after baptisme c. But only may be called sinne by the proportion aforesayde euen as we cal our writing our hande or colde slow bicause it makes vs slow Is not this a proper doctrine of the Papists Who wolde haue thought they had held sutche horrible erroures of the very principles of our faithe But wherto tendeth this How is it against the death of Christe Laye these two doctrines together in forme of argument and see what conclusion will ryse theron Original sin is no sinne in dede but onely a bare name of sinne The death of Christe is fully effectuall to take away only originall sinne for al other actual sinnes require besydes satisfaction for them Ergo the death of Christ is fully effectuall to take away no sinne in dede but only a bare name of sinne Here is a very lowe price that this iewell is now come to yet was it better before whē it was at a grote and now it is come to nothing no not so muche as three halfe pence the price of an olde dogge Thus trode they downe and brought to no purpose the moste high raunsome of oure soules the precious death and passion the holy perfect and propiciatorie sacrifice on the altar of the crosse made once for euer by our high priest Iesus Christe Thus caste these foolishe builders asyde that stone that God hath made the head corner stone whereon all the building riseth This haue they estemed and prised this iewell and in the balance of their owne selfe loue haue made them selues to waygh a greater paise than christ Thus haue they ordered the only begotten sonn̄e of God whome of hys infinite loue God gaue to the worlde that it shoulde not perish but haue eternall lyfe They pretend otherwise as Herode did to worship Christe and doucke and curtesie downe to the ground at the verie name of Christ for thei had left him nothing but his name But to what purpose was al that honour to his name misusing thus his person and spoiling him of his office Is not this Iudas trayterouse kisse openly to saye Aue rabbi all haile maister and to saye priuily Ipse est tenete eum Lay hand on him it is euen he and his very bodie eate him vp or hang him vp They saye they did this to honour him wold they be content with sutche honoure This is an honour with all my harte and God geue them sutche honour as they geue god In name they geue hym honoure but the more hypocrites they Simulata sanctitas duplex iniquitas Their fained holines is double wickednes what do they lesse than did the Iews to clothe him in purple like a king crowne him with thorne like a diademe geue him a reede like a scepter and to geue him a bare name like a bable and spoile him of all his merites like a theef◅ is not this also to crie Crucifige crucifige like a Iewe and euen to crucifie the sonne of God againe so mutche as in them doth lie that thus doe order him surelie surelie the very Turks think better of Iesus Christ that are our open and professed enemies then the Papists what soeuer they thought of him did order
him that pretende and vaunte to be his chiefest seruitors and most holy catholike childreÌ„ But they lie the more that haue the more to answeare for I meane the cancred Papist and mayntener of these wicked doings against God his anointed Christe and with the bare name of Christ abused the credulous and simple people But let vs dere Christians now that the mistery of iniquitie wrought by them is opened them aÌ„ of sin disclosed euen the child of perditioÌ„ which is an aduersary and exalteth him selfe against al that is called god or that is worshipped sitting as God in the temple of God and bosting him selfe as god Let vs now be no loÌ„ger be deceued by him but be rather ashamed y we haue bin so fowly so long missed And sith God hath lightned vs sitting in darknesse the shadow of death with the light of his truth yea with his owne son the true light of the worlde Let vs goe forth of their tents let vs be bold to enter into the holy place by the bloud of Iesus let vs draw neere with a true hearte in the assurance of faith since wee haue an high priest which is ouer the house of God let vs acknowledge to be our only lorde and sauiour this most excellent gift of God that all the world is not able to counteruaile to be that king that only is able doth rule defend and preserue his Churche throwout the world to be that priest that hath made of his owne body a ful perfect sacrifice once for al sufficient for all the sinnes of the worlde To be that only mediator that only intercessor that is able to stande betwixte God and vs Vnus est deus vn ' mediator homo Iesus Christus There is one God and one mediator the man Iesus Christ. He only trode the wine presse he onely iusteyned Gods wrathe he onely fulfylled Gods iustice he only reconciled Gods loue and fauoure he is the only meanes that God hath vsed to work our saluation by And here welbeloued see and dreade the iustice of God againste sinne nothyng could pacifie it but his son It is not suche an easie matter to put away sin as the papists pretende if any such thing could haue don it to what purpose neded God haue geuen his only begotten son To what purpose neded his son haue suffred the sharp stoures of sutche a bitter and reprochefull deathe if sinne our deliuery from sinne had bin so smale a matter But sinne is most horrible in the sight of God seuereth vs from god Iniquitates vestrae diuiseruÌ„t inter vos Deum vestrum Your sins haue made a diuision betwen you and your God saithe Esaie In how infinite places doth God threatten his wrath against sinne and sinners that prouoke him to anger that styrre vp his indignation that kindle his furie that heape wrath on them selues But how sore a matter this is to susteine Gods wrath reade the eight twenty and nine twenty chapters of the Deuteronomie how the wrath of the Lorde shall smoke against the sinner How his wrath is a consuming fyer Who knoweth the power of thy wrath saieth Dauid Horrendum est incidere in manus dei It is a dreadful thing to fall in the hands of god No saynt no angell no creature can abide his displeasure The heauens shall flee the elementes melt and the earth shall burne before him Only Iesus Christ sustained the brunt of his wrath and that with a most hard bicker It made him sweate euen dropps of bloode with water it made him cry out on the crosse My God my God why haste thou forsaken mee Thys greate wrathe susteyned hee because he tooke on him our sinnes that were the sonnes of wrathe to 〈◊〉 vs children of grace To make vs righteousnesse 〈◊〉 was accounted sinne that knew no sinne To make vs blessed he became accursed He is our peace and hath reconciled vs to god by the crosse in his blood Euen because hee loued vs he gaue him selfe for vs to bee a sacrifice of sweete smell to God that was appeased with his obedieÌ„ce Ecce veniâ—… who moste redily offred himselfe to his father for vs Behold I come and am ready to doe and suffer thy will with which oblation the Father is so wel pleased that he hath not appointed vs to wrathe but to obtein saluation by the means of our lord Iesus Christ whiche died for vs. Let vs not therfore wallow in this securitie if God spared not his sonne for vs will he spare vs that neither feare his wrath nor yet are moued by his loue if the greene tree were thus ordred shal the rotten tree stand nay the axe is euen at the roote therof to hewe it downe to be cast into the fire that brings not forth good frute For although Christ be made vnto vs of God our wisedome our righteousnesse oure holynesse and our redemption yet must we be wise as serpentes not be children in wit but walke wisely redeming the time he is our righteousnesse but we must bee righteous also for sayeth S. Iohn If yee know that he is righteous knowe ye that he whiche do the righteously is borne of him and therefore giue not youre membres weapons of vnrighteousnesse vnto synne but of ryghteousnesse vnto GOD. Wee must put on the brestplate of righteousnesse and suffer for righteousnesse sake and then shall we be blessed Chryste is oure holynesse yet followeth it not we must therfore be vnholy but on the coÌ„trary Sancti critis quoniam ego sanctus sum You shall be holye bycause I am holy Non enim vocauit nos Deus ad immundiâ—…iem sed ad sanctificationem For God hath not called vs to vnholynesse but to holynesse Thys is the will of God euen your holynesse Hee is our redemption and hath redemed vs not from all kynde of seruice but from the seruice of sinne vt vltra non seruiamus peccato From the cnrse of the lawe Christus redemit nos à maledictione legis He tooke away the force from dearh and broughte lyfe to lyght He destroyed throughe death him that hadde the power of deathe that is the diuell and that he myght delyuer them whiche all their lyfe tyme were subiecte to bondage Hee gaue hymselfe for vs to delyuer vs from all vnrighteousnesse What shall wee saye then shall we continue styll in sinne that grace maye abounde God forbidde How shall we that are deade to sinne lyue yet therin c. Shall wee sinne by cause wee are not vnder the lawe but vnder grace God forbidde Naye wee are not so redeemed but styll remayne in bondage and debte to GOD hys chyldren and seruants hauing our frute in holinesse and the end euerlastyng lyfe Whiche lyfe wee shall haue by Christe yf we dye with Christe if wee forsake euyl and