full of corrvption like a Rotten sepulcher or stinching dunghill full of spirituall virolent vlcers pestilent boitches venemous bylles Inferntll scabbes contracted by deadly sinnes in the soule excluded from the fellowshipe of all holy pirits and citzens of heauen 〈◊〉 nest of Deuills denne of Infernall Dragonse a Partaker of hellish damned spirits guiltie of Eternall damnation yf such a spouse which is disfigured and deformed by all these former abhomrnable qualities conditions which followe foote for foote the pestilen poyson of deadly sinnesâ— were Ioyned Either as spotse ar yet as a misticalâ— bodie to the beutifull sonne of liuing God as head to the same which is the brightnesse of his fatherâ— glorie full of grace and truth wold not that coniunction of such a moustrous bodie that noble beutifull head appeare to be the most monstrous coniunction that can be Imagined by the Enminâ— of man there is no man Indued with his naturalâ— witts which can deny the same Truly deadly sinne which is alwise resident in the soules of Protestants and likewise in all their workes as is taught by them selues disgrceth ciffigureth so their mistiall and vnhappie Chracâ— with such abhominable qualities as ane recitâ— aboue that it can nowse be called the Imaculaatâ— spouse or Misticall body of Christ the beutifulâ— sonne of God wherefore it resteth that the Cathâ—olique Romaine Church much coÌ„mended by the holy Apstle S. Paul Rom. 18 should be truly Esteemed the vnspotted spousce of Christ as she is termed by the holy Ghost cant 4 7. Thou aâ— whole beutifull my loue and no spote is in the. Althought that good badde fish be in Christs net Mat. 13.47 good corne and Cockle in his fielde Ibidem wise and foollish virgns in his Kingdome Mat. 25.1 Sheepe and Goats his Sheepefold Ibidem 32 his Church is call holy â— vnspotted from the Iust and holie and not from the wicked and vngodly for there be manie Iust wisemen in the Church of God their workes â—n hand of God Eccles 9.1 as the holy Scripture witnesseth in diuers places as of Abell Noe Iob Zacharias Elisabeth S. Ihon Baptist and others â—uch like Genes 6. Iob. 2.5 luc 1. luc 16 7 Ihon â—7 12 1. cor 6.11 2. pet 2.7 Hovv the Protestants deny Christ to be Redemptor of the vvorld to Estableshe their Iustification by only faeth CHAP LXIIII. FOR so much as the Protestants will Acknewledge no graes or Inherent Iustics by the gift of God to be in the soule of a true Christian where by â—eÌ„ may be truly called Iust before God they haue â—course to the Iustice of Christ to the end they â—eing cloathed Externally by his Iustice appreheâ—ded by their faith and likewise their malice â—mpictie Iniuffice hypocrisie all other deadly â—nnee resident in their soules hidde buried by â—he same Iustice they may appeare Iust before God â—ho are truly Impious and Iniust in them selues Luther thetefore in his coÌ„mentarie in the 2. â—hap to the Galatians thus writteth Ergo fide â—pprehensus Christus Therefore Christ apprehenâ—ed by faith is the Christian Iustics whereby God â—steemed vs Iust and giueth vs Euerlasting life Caluin lib. 3. Inst cap. 11. see 2. thus writteth â—ontrariwise he shal be Iustified by faith who setâ—ng a side all workes of Iustice apprehendeth Christs Iustice by faith being couered he shall apeare not as a sinner but ar Iust man in the sight of God Caluin againe lib. 3 Inst cap. 2. sect 5. Christ doth Iustifie vs not by our proper Innocencie but by the Imputation of Christs Iustes Interession that wee may be Esteemed Iust in Christ who are in our selues Iniust The rest of Lutherane agree with this doctrine of Luther and Caluins see bellarmine lib. 2. de Iust cap. 2. This doctrine appeareth to make much for Christs glorie in Externall apparance but when it is sounded to the deepe it shall be found much Iniurious to Iesus Christ and full of Infidelitie by menie reasons grounded in the holy Scriptuse because the Protestants can not defend such doctrine vnlesse they deny Iesus Christ to be the Redemptour of the word The first Reason is taken from the these authorities of the holy seripture where it is written thaâ— Iesus shall saue Redeeme his people from the sinnes and Iniquities Mat. 1.21 and Marie shaâ— bring foorth a sonne and thou shall call his Namâ— Iesus for he shall saue his people from thir sinne Tit. 2.14 who gaue him selfe for vs that he migâ— Redame vs from all Iniquitie For Christ sayeth verely verely I say vnto yâ— that who so euer coÌ„mitteth sinne he is seruant vâ—to sinne and the seruant abideth mot in the houâ— for Euer but the sonne abideth for euer yf tâ— sonne therefore shall make you free you shall be free Indeede Ihon 8.34 Yf the Protestants coÌ„mitting sinne as Christ sayeth ar ye seruats to Sathhan how are they made free Imdeede for so long as they abide in sinne coÌ„mit siine and are fllaues to sinne they are not faued from sinne Iniquiitie nor Christ llkâ—wise can not be called a Redeemes and saueour men from sinne so long as sinne remaineth in them they slaues and seruants to sinne as a Phisition can not be said to haue cured a man dieased so â—ond as the disease a bidetd within his bodie The seconnd Reason is taken from the victorie of Christ which he hath obtained against Sathan Colloss 2.13 and he hath spoiled the peralities powers hath triumphed theÌ„ in this same Crosse This victorie and triumphe of our Lord Iesus Christ against Sathan can not consist in no other thing but in that wherein Sathan resisteth vnto God which is no other thing but sinne for as all goods are of God so all Impietie malice Imquitie Inustice are cheefely from Sathan who by his Malitious crafte did deceiue our first parents â—raw them with all their Posteritie by originall sinne from the obedience of God vnto his owen â—ubiection 2. cor· 2.3 wherefore our Lord calleth â—im the the prince of this world Ihon. 12 13 by â—eason of the soueraigne power Dominion he â—btained ouer men in making them to disobey â—od and serue him by sinne VVherefore yf our Lord Iesus hede not taken away which is the obedince and feruics of Sathan whreby he obtanineth power and Dominion ouer the soules of men he can nowise be said to haue triumphed ouer Sathan nor spoiled him of the soules which he did possesse by deadly sinne nor God likewis can not be Esteemed to haue deliuered men from the pewer of darknesse translated them to the Kingdome of his deaire sonne as S. Paul writteth colloss 1.13 yf deadly sinne abideth still in the soules of men by the which men are detainend captiue in the the power Domininon of Sathan You see then that yf deadly sinne abidoth still in the soules of men and only couered by an Externall veale of of Iustics as the Protestants will haue it to be
is all the workeâ— of Iust men are but deadly sinnes So all the workes which Issue or spring out from their Iust men Iustified by their Iustifiing faith anâ— no bette a fruits then poysoned deadly sinnes so that when the best and Iustest Preestant that iâ— amongst them Goeth to the Church to heate thâ— Preaching to praie God to Reuerence and obeâ— his Minister to receue the coÌ„muion to thankâ— God there after for the same giue almes to thâ— poore are the Church oâ— by the way syde dotd 〈◊〉 other thing but worke deadly sinnes wherefore â— were better to him to sitte Idly at home then tâ— prine him selfe to worke deadly sinns As concerning Caluins opinion in this matter â—he is altogether with Luther lib. 3 Inst cap. 12. â—ect 4. thus writting but they that shall Earnestly as it were in the sight of God Enquire of the true â—ule of reghteousnesse shall certenly find that all â—he workes of men yf they be Iudged by their â—wen worthinesse are no thing els but vncleaÌ„nesse filthinesse that which amongst coÌ„mon people â—s accounted righteousnesse is before God meere wickednesse that which is Iudged puritie is vnclâ—annesse that which is reckned Glorie is but â—hame You se here according to Caluins doctrine that which is Esteemed by men righteousnesse is before God meere wickednesse so that all their praiere â—reachings to men receiuing of the coÌ„munion which appeare before men to be the seruicee of God and righteous workes of religion are nothâ—g else but meere wickednesse which is the pestiâ—rous fruits of their Iustifiinh fatth Caluin againe lib. 3. Inst cap 14 sect 9. writâ—th in this fashion thus wee haue shewen that â—ere cometh not so much as one good worke out â—holy men which yf it be Iudged in it selfe desâ—ueth not a Iust rewarde of shame so the best â—orkes of Religion and best fruits of their Iustisâ—ng faith deserueth no rewarde but shame and â—protch therefore they they should not find â—lt with Citholiques which reprotch the acts of â— their Religion and fruits of their Iustifiing faith as worthie open shame and reprotch Caluin againe in Antidots concili Ttident Sess 6. thus writteth they are not so much to be reprotched who said all good workes yf they be Iudged by exact rigour to the extremitie are rather worthie of Eternall damnation then any rewarde of life So you see how the best workes of their Religion are more worthie of Eternall damnation then anie rewarde of life yf so be what difference put they betweene the sinne of Lucifer wherefore hâ— was condmned Eternally and their good workes which deserued Eternall damnation with Sathan wee are constrained to say that faith which yeeldeth such damnable fruits must be an vnhappie faith which bringeth to man rather Eternal damnation by her naughtie fruits then and rewarde of life Caluin againe lib. 3. Inst cap. 5. Sect. 19. thiâ— writteth let this stand as a sone foundation vnâ— vs which can not be shaken by anâ—e Engine thâ— the mind of man is so alienate and astringed froâ— the Iustice of God that it can not conceiue Enteâ—prise or desire any thing but that which is Impiâ—us warsted or crooked The heart of man is Infected and desiled with the poyson of sinne thâ— it can breth out no other thing but a corruâ— stinch and althought men some time apeare â— outward shewe to doe some good workes Neuâ—thelesse the mind is full of hypocrisie and faâ— obliquitie and also wrapped and Intangled with frowardnesse and malitiousnesss of nature Beholee here good Reaeer the true descnption of a Protestant sette doune by Ihon Caluin their chiefe Doctour which is althought the Protestant apeare some time in outward shewe to doe some goÌ„od workes Neuerthelesse his mind is full of hypocrisie and false obliquitie also wrapped and Intangled with malitiousnesse of neture his heart likewis so defiled with the poyson of sinne that he can breath nut no other but corrupt stinch Then when the Minister or protestant apereth to men outwardly to doe some good workes in preaching his new Gospell to his audetours or in giuing the coÌ„munion to anie man and in the meane time as Caluin affirmeth his mind is full of hipocrisie false obliquitie and wrapped in Malice wherefor should wee giue eare to his Preâ—cding or beleeue him beholding that with such â—eceitfull hypocrisie and malititious mind he can â—reath out no other thing but corrupt stinch of â—eresie Therefore wee can say no thing more Iustly to â—he Minister then that which Christ said to an Euill seruant I Iudge the by the words of thyne â—wne mouth o naughtie seruant because the Minister or Protestant doth confesse his owen â—alece and hypocrisie where with his mind is inâ—ected euen when he appeareth outwardly before â—en to doe some Good workes according to the doctrine of Caluin which coÌ„mandeth all Ministers and Protestants to hold this vndobted truth as a sure foundation of Religion which can not be shaken by the Engine of man You see here most truly how their Iustifiing faith is but an abhominable sinke of all Mischeefe which can breathout no other thing but corrupt stinch of heresie philipe Melanchthon Luthers faithfull achates confirmeth this doctrine of Luter and Caluins whin he writteth in locir ano 1501. Tit. de peceat saying Stfolsoreth therfore that all the workes of men as much worthie of praise as you please are nothing Cztse but sinnes as wortbie of death otherwise deadly sinnes So wee will conclude wiâ—h that sentce of Christ which sayeth the good tre is knowen by the good fruits and the Euill tree by the Fruits Mat. 7.17 considering than that all the fruits and workes of their Iustifiing faith are but fillâ—nesse vnclaÌ„nesse false obliquitie deadly sinnes and malitiousnesse of mind which can braith out no other thing but corrupt stinch you may easily Gather that such a Iustifiing faith is no thing else but an abhominable sincke of all mischiefe a corrupt so untaine full of poysoned springs a naughtie tree whose venemous fruits doe Euidently shewe the pestilence of the soule from whenec they doe deriue Hovv the protestants haue no true Reltgion of God but of Sathan because that all the fruits and good vvorkes of their Iustofiing faith are nohting else but deadly sinnes as vvee haue prooued in the former Chpter according to their ovvne docrinte in vvhich consisteth the seruice of Sathano not the seruice of the true God of heauen CHAP. LX. BEcause God is the Creator collator and conseruatour of all good things soueraigne Monarch of heauen Earth soueraigne hoÌ„nour â—eruice and obedience is Iustly due to his heauenly Maiestie therefore he coÌ„mandeth vs to adore and â—ruice and obedince Deut. 6.1.13 Mat. 4.10 â— Tit. 1.17 heb 5.9 so Religion is a vertue wheâ—by wee serue God according to the rules sette â—oune by him in the olde and New Testament That this seruice consieth in good workes acâ—table vnto God not in deadlly sinnes which â—e hated by God
which spring out from that lawe of Iustice giuen by God residedt in the fouse Hovv the Protestants abolish and vuull that ordinance of God vvherby vve â—re coÌ„manded to praie for grace and Remission of sinnes to Establish their fals Religion and Iustification by only faith Chap. LXVI THE Protestants teach all that the grace of Iustification vvhereby the man is formally Iust is no gifte of grace reident in the soule of man but only the Iustce of Christ Appreheoded by their faith as they alleadge in Christ as vve haue shevven else vvhere before They teach also that the Efficient cause of their Iustification putteth nothing really vvith in the man but is only an action resident in God vnhereby he accepteth them in his sauoura and friendshipe for the only respect of their faith in Christ Thridly they teach that no man is to be Esteemed to be one of the faithfull but such as beleeue vndoubtedly that theey are receiued in the fauour of God vvith remission of sinnes for their faith in Christ Fourthly it is taught by them that they are al 's certen of their Iustifiication and saluation as they are certen that Christ is the sonne of God and that such as vvill not beleeue his ovven Iustification and saluation as he beleoueth Christ to be the sonne of God not to be Esteemed as a faithfull Christian but an Infidell and likevvise that faith is the only true Iustifiing faith vvhereby they beleeue them selues as certenly to be Iustified that is to be receiued in the fauour and grace of God vvith remission of their sinne of God For probation of this point Martiuus Bucerus a Domiean frier Master to Ihon Caluin as Caluin vauntetr him selfe in Colloquio Ratisbonefi vvritteth that his faith makeeth him as certen of his Iustification and saluation as it maketb him certâ—n that Christ is God or the sonne of God and that such as beleeue not the one as cerrenly as the other is not to be Esteemed one of the faithull Caluin his Discple lib. 3. Inst cap 2. seci 19. thus vvritth to the same purpose Saying vere fidelis non est no mam is to be accoundted truiy faitfull but such as are truly persuaded that God is both a mercifull and bounuifull Father vnto him and that the benignititie of God and likvvise have such a confidence in the promises of Gods beneuolence that he may account him selfe most certen of an Infallible Expectation of Saluation Kemnitâ—us in Examen concil Tridant Sesse 6. cap. 12. reproteheth the vniuersall councell of Trent because the said councell teacheth vs that no man can be certen of his Iustification and saluation vvithout an speciall Reuelation of God vvhere he holdeth the contrarie that ech faithfull Christian should hold him selfe certen of his Iustification and saluation Petrus Mattire in his coÌ„ment in the 8. to the Romuines doth Auoch the same· Luther also in assert Art 10.2.12 Melanch then his Disciple in Tit· de fide et in Apoleg confess August Art 4. et d 9. doe all affirme this doctrine of the Certaintie of Iustincation and Saluaton because the Puritant affirme this doctrine of the certaintie of Iustification and saluation more boldly then the Protestants I haue put the Puritans in Rancke before the Protestants Novv considering that these Puritans and Protestanas are alse certen of their Iustification and Saluation by their Iustifiing faith as they are certen that Christ is God or the sonne of God I vvold aâ—ke at them vvhefore they praie God more for the the Remission of their sinnes then they doe praie him to send his sonne for the Redemption of the vvorld beholding also that they beleeue their sinnes to be as truly remitted vnto them as they beleeue Christ alreadie to be send for the Redemption ef the vvorld They haue no more Reason to praie for the Remission of their sinnes vvhich are alreadie remitted by only faith then they haue to praie God for the Redemption of the vvorld because he is alreadie send by God the father for this same respcet Therefore as it is a Blasphemie to praie God to send his Sonne for the Redermption of the vvorld because God the Father hath send him alreadie for the same respect as the holy Scripture and Araickles of our faith doe mâ— Euidently declare vnto vs. as so it must be Ablasphemio and point of Infidebie to them to praie God for the remission of their sinne vvhich they haue alreadie obtained by their faith in Christ because their sinnes are alreadie remitt d by the blood of Christ as it maketh them certen that God the Father hath send his Sonne for the Redemption of the vvorld Thus you see good Reader hovv the Purieans can not praie God for the Remission of sinnes vnlasse they blaspheme God according to their ovven doctrine yf it be true vuhich they affirme by their coÌ„mon doctrine reciteh aboue that their faith maketh them al 's cerien that their sinnes are remitted as they are certen that Christ is the Sonne of God and alreadie send for the Redemption of the vvorld Scondly praier is a Godlie vvorke and painefull Action of the bodie as vvhen the Prophete Dauid said my â—hroaiâ— is become heare vvhilst I did cray to o Lord all the day long â—fal and as vvhen our Lord did vvatch the vvhole night long Therefore vvhen any man obtaineth grace and Remission of sinns by humble and puinefull praier as the publicane did luc 10 10 14 they must confesse that a man is Iustified by good vvorkes and not by only faith yf they vvill say as they doe in deede that all such as are Iustified obtaine grace and Remission of sinnes by only faith in the blood of Iesus Christ and non by any painefull vvorke of praier then they must confesse that all praiers offred vp to God for grace and Remission of sinnes are spent in vaine because that men doe neuer obtaine grace and Remission of sinnes by pracer offred vp to God but only by faith in the blood of Christ so they must likivvise confesse that Christ the â—onne of God hath coÌ„manded vs to praie for the Remission of sinnes in vaine vvhen be teacheth vs to praie in this as hion for giue vs our trespasses as vvee foregine them â—at trespasse against vs Mat. 6.12 â—hus you see hovv their faith and Religion can not stand â—ith the ordinance of God vvhereby vvee are coÌ„manded to praie for grace and Reuission of sinnes but either they must say that their Iustifiing faith is a lying faith vvhen rhey affirme that men doe obtaine grace and Remission of sinnes by it only or then that the ordinance of God vvhereby vvee are coÌ„manded to praie for the Remission of sinÌ„es is vaine and to no purpose because men as they say doâ— neuer obtaine remission of sinnes by prayer offred vp to God but by faith only vvherefore to say that the ordinance of God vvhereby vve are coÌ„manded to pray God for grace and Remissâ—on of sinnes is in vaine and to no purpose is an open blafphemie against the vvisdome of God vvho can neither doe or coÌ„mand any thing in vaine but all to seme purpose therefore vvee must say that the only Iustifiing faith of the Protestans it a falfe lyiuh faith and directly against rhe holy Scripture and ordinance of God vvee are coÌ„manded to praie for grace and Remission of sinnes vvhich things are obtained from God not only by true faith in Christ but also by humble prayer the feare of God penitence and other suchlike vertues and not by only faith Thrtdly to praie God to doe the thing vvhich he hath alreadie done as yf man vvold praie God to bring him saue and sound not of his mothers vvombe after he is alreadie borne is no vvorrhipe of God but Iesting and Scofflng of his diuine Maister So vvhen the Protestant desireth God by his prayer Iustifie him remite his sinnes and make him his Childe by ihe grace of adoption vvhich things God fath in Christ according to his ovven doctrin vvhat can such praier be but Iusting and Scoffing of God to craue againe from him that thing in his praier vvhich God hath alreadie giuen to him before for the respect of his faith Yf a poore man after that he hath receiued an hundreth Crovvnes from a Prince deliuered to him in his Right hand vvold hold out his left hand aganine and request Prince to giue him that same hundreth Crovvnes in his left hand vvhich he hade receiued before in his Right hand vvold not the Prince haue lust occasion to say to such a one vvhat meaneth your Impudencie to bold out your lefte hand and Craue from me the 100. Crovvnes vvhich I did deleeuer vnto you in your Right hand vvhen you did beleeue me to be a liberall Prince before so God may Iustly sav vnto the Protestants vvhen the praier God for grace and Remission of sinnes vvhat misbeleefe and Infidelitie is this in you to craue grace and Remssion of sinnes from me in your praâ—ere consideing that yeu boue alread obtained these things from me before for the respect of your faitb in the blood of Christ vvhich vvas shedde for the Remission of your sinnes Yf you be Certen that your sinnes are temitued by fyith vvhy Craue you then Remission of them by praier yf you thinke to obtaine Remission of them by praier then you must bâ—leeue they are not remittaed by only faith in Christ So their Iustifioation by only faith and praying for Remission of sinnes can not stand together Considering then that Iustification by only faitf and praying for Remission of sinnes can not stand together vvee must foresaike the Iustification by only faith vvhich is the doctrine of Protestants and Embrace the praying so Remission of sinnes vvhich is the ordinance of God and doctrine of Christ as a true meane to obtaine grace and Remission of sinnes FINIS APPROBATION LIbrum hunc Anglica Sermone conscriptum nihil continere quod alieni sit à fide Catholica testimonio doctrinum prorumque hominum eiusdem nationis accesermur Dactum Rothomagi Februarij 1615. Signe GVTION Vicarij Generalie
it is thus prooued by many â—xamples of Godly men let doune in the holy â—ripture VVhen Abell did offer vp Sacrifice vnto God â—e Sripture sayeth that God did approoue the â—crifice of Abell as acceptable vnto him and did â—spise the Sacrifice of Caine as vngratefull vnto â—m It is Euident that God doth not approoue â—eadly sinnes but doth reprooue and punish men â— the same as it is manifest in the fall of the â—gells fall of Adam destruction of the whole â—ld by the deludge consumptioÌ„ of the Townes Home Gomer by the bolts of fire send downe â—m heauen so it is supperflous to bring in Inâ—erable passages of the holy Scripture for probation of this purpose Likewise the Sacrifice offred vp to God by noâ— after the generall deludg was so pleasant before the Eyes of God that the Scripture sayeth thaâ— God was repliinisheed and Reioyced with the Sweete sauour and odriserous smelling of the samâ— and likewise that God Incontinently did promise neuer to curese the earth againe as he did by the generall deludge for the sinnes of men who wilâ— say that God did delightin deadly sinne and waâ— replinished with the sweeie Sauour odoriferouâ— smelling of the same beholing that he hattetâ— sinne as a thing abhominable and detestable vnto him VVhen Abraham did offer vp his sonne Isaaâ— vnto God as God did coÌ„mand hime his obedience in this respect was so acceptable seruice to Goâ— that he did say to him I shall blesse the multiâ—plie thy seede as the starres of the heauen and thâ— Sands in the Sea shore in thy Seede all nation of the Earth shal be blessed because thou dideâ— obey my voice You see here how the Seruice of God consisteâ— in good workes acceptble vnto God and not iâ— deadly siinnes This Sacrfice of Abraham was â— acceptable and gratefull to God as S. Iames wriâ—teth 2.21 that he was Iustified before God in offâ—ing the same it is ceren that deadly sinne can nâ— Iustifie a man but rather make him Impious aâ— curst Iust and abhominable before God as tâ— Scripture witnesseth â—obe likewise was so perfect before God in offring â—is Sacrifice keeping his Innocencie in his mind and heart that God said him selfe to Sathan doost â—hou not considder my seruant Iob that there is â—ot the like of him vpon the Eartd simple rigâ—teous sercing God and keeping his Innocencie and Integritie and againe the Scripture sayeth â—n his great tribulatron in all these things â—ob did not sinne nor speake any fuolish word beâ—ore God You see here how the seruice of God consisteth â— good workes acceptabe to God as the Sacrifice of Iob was and not in deadly sinnes which is the â—eruice of Sathan VVhen S. Ihon Baptist Praached the word of God to the Iewes Mat. 3 2. Bapsttist theÌ„ in the flood of Iordan Marc. 1.4 did weare a garment made of Camells haire vilde hony to his refection leae an austeere life in the wildernesse all the acts and workes of the holy mon were so acceptable seruice to God that Christ as a faithfull â—winesse of his holynesse and Godly life did affirme that there was no man borne amongst the sonnes of men greater or moro excellent then S. Ihon Baptitist Mat. 2.2 Yf his acts and workes were no otherthing but deadly sinnes Christ wold not haue coÌ„mended him so but rather reprotched him as he did the Iewes for their vngodly liues VVhen S. Peter did glorifie Christ and confesse him openly to be the sonne of the liuing Godâ— Mat. 16. that confession of faith was so gratefulâ— seruics to Christ that he gaue the Keyes of the Kingdome of Heauen after his resurrection when he made him ordinare Pastour of his Sheepefoldâ— as a man worthie of that office VVhen Marie Madalen anoilled Christs feetâ— as it is written Mat. 26.7 that seruis was so acceptable vnto him that he coÌ„mended her for the same ascertaining that she hade done a good worke vnto him it is most certen that Chrisâ— wold not haue coÌ„mended a deadly sinne as a good worke accaptable vnto him Therefore good workes wher in consisseth the seruice of God caâ— not be deadly sinnes nar yet Infected with deadly sinnes as almes deeds giuen by hypocrisie Lastly S Paul speaking of the holy fathers oâ— the olde Testament sayeth that they ouer come Kingdomes wrought Iustice obtained the promises stopped the mouths of Lyons Here the Seripture testfieth that the holy fathers of the Olde Testament wrought Iustice obtaine the promises stopped the mouths of Lyons it is certen that the holy Scripture wold not calâ— deadly sinnes the works of Iustice not yet God wold not giue these things which he prmised to reward deadly sinnes works acceptable vnto him by Miracles in stopping the mouths of Lyons and ouerthrowing of these cruell beasts by sampsonâ— Dauid and Daniell the Prophet what shall I say the time wold faile me yf I wold â—ringout all the Examples of good workes whereâ—n consisteeh the seruice of God set doune in the â—oly Scripture then fore wee shall content our â—elues as this time of these Exampler recited abaue by vs. As Sathan is Enemie to God in all things so is he â—ontrarie vnto him in this point as God wil be â—erued with good workes acceptable vnto him so â—athan wil be serued with Euill wokes and deadly â—innes which are gratefull vnto him This t s the â—ause where fore he stirreth vp the hearts of men â—o deadly sinnes and when they obey him in this â—espet they are called the seruants of Sathan which â—ath dominion ouer their soules and ringeth in â—heir hearteby deadly sinne So as the seruice and Religion of God doth â—onsist in good workes accptable vnto him Rightâ—o the seruice and Religion of Sathan doth consist â—n Euill workes and deadly sinnes which are gratefull vnto him and because all the best workes of â—he Protestants are but meere wickednesse and â—eadly sinnes before God all their seruice and Religion must be the seruice of the Deuill not â—he seruice of God therefore S. Ihon in his caoÌ„icall Epistle sayeth 3.8 he that sinneth is of the Deuill Christ likewise Ihon. 8.44 you are of your father â—he Deuill and the desires of your fether you doe Here you see that these which coÌ„mite sinne and the deseres of Sathan are accounted by Christ and his Apostlss to be the seruants of the Deuill and sonnes of Sathan consequently all their seruice and Religion is the seruice and Religion of the Deuill from the which I praie God to preserue and defend vs Amen Hovv the Protestants doe much Iniurie to Christ vvhen they take avvay the fruits of Christs passion to Estabsish their Iustificaetion by only forth CHAP. LXI CHRIST did come in this world and did suffer death vpon the crosse first to deliuer vs from the Slauerie of sinne Ihon 8 36. from the power of the Deuill colless 1.1 ae from gilt of Eternall daÌ„mation Rom. 8.1 these thrie things are vnseparable
that our Lord can not be thought to haue triumphed truly ouer Sathan spoiled him truly of the Soules of men which he did possesse by deadly sinne because the Externall vealâ— of Iustics Imagincd by the Protestants taketh noâ— away the Kingdome and dominion of Sathhaâ— with his seruics and obedience which he hath iâ— the soues of men by deadly sinne so long as deadly sinne which is the seruice of Sathan abideth stiâ— in their soules As concerning the guilte or deserte of panie whcih followeth the sinner it dependeth from thâ— ordinance of God which maketh his lawe witâ— such ondition that whosoeuer should transgresâ— his lawe should be worthie of punition The punition of sinne is likewise from the Iustiâ— of God which punisheth each sinner according to his misdeeds but sinne it selfe is properly from Sathan such as obey him against the coÌ„mandement of God wherefore Christ triumphed against Sathan must properly consist in taking away deadly sinne it selfe out of the soules of men wherfore Sathan hath obtained dominnon ouer them for otherwise Christ can not triumph ouer Sathan or destroy his Kingdome or dominion which he hatb obtained ouer the soule of men by deadly sinne vnlesse he take away deadly sinne wherein consisteth the seruice of Sathan cleane fourth of the soules of men by the Infusion of his Garce as the sunne Chaceth away the darkenesse of the night by the coÌ„municution of his light dispersed through the Aire Thus you see how the Protestants deny flatly victorie ane Triumph of the sonne of God against Sathan when they affirme that deadly sinne in the which consisteth the Kinghom and pominion of Sathan abideth still within the souler of men and only cuered and hidde by an Externall vculâ— of Iustice Imagined by them The thrid Reason not vnlike to the scond iâ— that the coÌ„ming of the sonne of God in this word was to destroy sinne which is the worke of SathaÌ„ as S. Ihon writteth 1. Ihon. 3 8. he that sinneth is of the Deuill for this purpose the sonne of God wos manifest that he might disoluee or driue away the workes of the Deuill VVherefore yf deadly sinne abidoth still in the soules of true Christans and all their workes likewise deadly sinnes worthie of damnation as is is taughe by the Protestants then consequently they must confess that the coÌ„ming of Christ in the world was to no purpose and him selfe dispnited of his principall Intent considering that he could neuer by all his merits sufforing difolue deadly sinne and deirue it clane away out of the soules of true Christians and make their workes meritorious and acceptuaby vnto God Thus you see how the Protestants deny they Redemprion of man from sinne Iniquitie with the destruction of deadly sinnes in the soules of Christians which are Sathans workes which destruction of sinne should haue beene the chiefe fruit of Christs passion consequently they must deny Christ to be Redempton of the world because all men are detairied in captiutie of Sathan by deadly sinne vnseparable froÌ„ the soules of men as the Protestant write of the concupiance by other deadly sinnes in the which Sathans Kingdome dominion ouer men doe properly consist The fourth Reason is that the coÌ„ming of Iesus Christ in this world was to make the sonnes of Sathan the sonnes of Gode and haires of his Kingdome as S. Paul writteth to Titus his disciple of 4. but when the bountifulluesse and humanitie 3. our saueour God did appeare our by workes of Iustce which wee hade done but according to his mercies he saued vs by the lauer of Regenerarion and â—nnoution of the holy Ghost which he hath powred vpon vs aboundantly through Iesus Christ our saucour that wee being Iustified by his grace wee should be maide hairs according to hope of life Euerlasting S. Paul she weth by these words that the chiefe cause wheoerefore the sonne of God did appeare to vs by his Incarnation passion was to saue vs and Iustifie vs from our sinnes and Iniquities and make vs the sonne of God heirs of Eternall life by the sacrament of baptisme or louer of Regoneraton VVherefore yf all deadly sinnes and Imqities Remaine still within the soules of men all their workes deadly sinnes also as is taught by the Protestants they are not saued Iustified from thei sinnes and Iniquities by the merits of Christs passion and consequently they are not made the sonnes of God and heires of his Kindome by the Sacrament of Baptisme or lauer of Regeneration and so Christs Incarnation and passion are vnprofitable to them to make them the sonnes of God and heires of his Kinhdome For so long as deadly sinne remaineth within the soules of men them selues workers of Iniquirie they must be sonnes of Sathan and not of God as Christ him selfe sayeth Ihon. 8.44 speaking of vngodly men you are of your father the Deuill the desires of your father you will doe againe 1. Ihon. 3.8 who coÌ„mitteth sinne he is of the Deuill which things are true in the Protestants but not in Godly Catholiques Thus yf deadly sinne maketh the man sonne to the Deuill as the holy Scripture auoucheth is Impossible that he be also soÌ„ne to God likewise brother to Iesus Christ who is the first borne amongest many bretheren Rom. 8.29 for sundrie Reasuns First because no man as our Lord sayeth Mat. 6.24 can serue tow Maisters the one contrarie to the other as God the Deuill are consdering then that deadly siinne maketh the man seruant and sonne to God seruant and sonne to the Deuill bouh together Secondly because such an assertion carith with it selfe an Euident contraction for as God the Deuill ate contrurtie on to an other in will and Effection so their children and seruants must be contraie in all points Thridly because deadly sinne maketh the man sonne seruant to the Deuill as is prooed aboue he can not be called the brother of Iesus Christ vnlesse you style our Lord Iesus with that most horrsble title to be sonne and seruant to Sathan his bretherene are which thing is most horrible blaspheÌ„ous to be hard for they can not be called brerherene of Christ as sonnes of God but only of Sathan by deadly sinne therefore the most be called as they are Indeed the soÌ„nes of the Deuill Thus you see how the doctrine of Instification by only faith deadly sinne abiding in the soule driueth the Protestants to shamelesse absurdibâ— and horrible blasphemimies aginst the hoÌ„nour of our Lord Iesus Christ But they will say that our Lord Iesus Christ couereth their Impietie Iniustice Mallce hypocnsie and all other deadly sinnes resident in their soules with his Iustice apprehended by their faith as wee haue recited aboue wee answere that their assertion in this behalfe is both false and blasphemous because they make Christ man Iniurious vnto God and kindly friend to Sathan when they make him to mantaine and protect with an Externall veale