as the articles which are belieued and the reuelation why they are belieued both which are of eternal verity and certainty or Internal as the pious disposition of the will by grace preuenient and the actuall assent to fayth in the Vnderstanding by the infused guift of Fayth both which grace and guift do operate and cooperate to the act of diuine supernaturall and catholike fayth That these I say all and euery one of these meanes are wanting in Protestants to their fayth beliefe I proue And first that they want all testimonies of credibility which may perswade any man prudently to accept of their fayth we may suppose and note that these testimonies or motiues are of three sortes 1. such as may perswade Iewes and Gentils to become Christians 2. such as may confirme Catholikes to continue Christians 3. such as may induce Heretikes to returne to be Catholikes Of the first sort are many alleaged by ancient Fathers Dionysius Areopagita Iustinus Martyr Clemens Alexandrinus Tertullian Cyprian Lactantius Chrysostome Augustine against the Gentils all cited proued by Valentia As for exāple in respect of Christ the dignity of his person the efficacy of his preaching the verity of his predictions and the vertue of his miracles In respect of Christian doctrine the manner of the propagation of it not by power eloquence nobility or liberty but by the simplicity of simple poore and vnlearned mens preaching and that to a faith aboue reason contrary to the inclination of flesh and bloud The confirmation of it by miracles martyrdome prophecies sanctity of doctrine and order of discipline the opposition of it by the violence and persecution of Iewes and Pagans and by the eloquence reasons of Rethoricians and Philosophers all in vaine In respect of the Scripture the antiquity of it as extant before any writings of any Philosophers the consonancy of it in the agreement of the old testament with the new and of both in themselues In respect of the Professours their excellent wit eloquence learning and vertue in it their conuersions from infidelity to it their wonderfull constancy and fortitude in defending and dying for it All which haue beene vrged as strong motiues against Gentils to conuert them to it Of the second sort which may confirme Catholikes or such as confirmed S. Augustine in his catholike beliefe against the Maniches which he recites to haue beene 1. the consent of people and Nations 2. Authority begun by miracles nourished by hope increased by charity and confirmed by antiquity 3. The succession of Priests from the seate of Peter to the then present Bishop of Rome 4. The name of Catholike neuer vsurped by Heretikes speaking to strangers but vsually attributed by them to Catholikes all which did iustly keep me sayth he in the bosome of the Catholike Church Of the third sort which may reduce Heretiks are such as the Nicen Councell in the Creed S. Augustine and others did alledge to conuince the Heretikes of their tyme that is 1. Vnity of the present Church with the ancient in doctrine and vnity of the partes with the head by fayth vnity among themselues by charity and to their Pastour by obedience 2. Sanctity of doctrine which induceth sinners to holinesse and conuerts Infidells to christianity and sanctity of persons who exercise good workes of piety confirme their doctrine and holinesse by miracles and prophecies 3. Vniuersality in name by which it is called Catholike In place by being or hauing been extended in preaching or professing to all or most Nations at the least successiuely In tyme by being ancient in beginning from the Apostles and constant in continuing from them vntill this present against al persecution of Gentils Iewes or Pagans 4. Succession of Pastours and Prelats who by lawfull succession from some Apostolicall sea or from some who haue authority from it and by lawfull ordination from them who are lawfully ordeined can deriue their succession and ordination from the Apostles These are markes and testimonies which distinguish the true Church of Christ from al conuenticles of Heretikes do conuince euidently that to be the true church where they are to be found and that to be false where they are wanting Which supposed it is to be proued First that the Protestants want all these testimonies of credibility which should make euident the credibility of their fayth and religion either to Pagans to conuert them or to Heretikes to reduce them or to their owne followers to confirme them And first because it will be to tedious to touch euery one in particuler we will select the most principall and for the first sort which may conuert Pagās it is certaine that whatsoeuer of the former motiues the Protestants can alleadge either concerning Christ his doctrine his Scripture or his Professours to proue Christian Religion credible to a Pagā they receaued them all from vs and our Church from which they haue receaued what they haue either of Christ of Scripture of Sacraments of Christian religion in generall therefore what these proue or confirme they proue confirme our Church and doctrine not theirs For the first of the rest if we seeke Vnity of doctrine among them it is not to be found They haue not Vnity either with the Primitiue Church and Fathers whose doctrine they reiect in free Will Merit Iustification Prayer to Saints and most points now in controuersy as in the first part is at large proued nor with any head or supreme Gouernour of which sort they admit none on earth but disclaime all supremacy in any person whatsoeuer for matter ecclesiasticall nor yet among themselues who are diuided into many diuisions and subdiuisions of Sects and Heresies that long agoe the number exceeded a hundreth now are so many that they cannot be numbred In all which as they want all Vnity so they want all meanes to settle any vnity in that they admit no iudge to decide any controuersy and to silence any persons contentious If we seeke for Sanctity either of doctrine or of persons by holynesse of life or miracles it is not to be expected among them for their doctrine which is for example that euery motion though naturall of concupiscence is sinne as well without as with consent that all workes though the best are sinne that no good Workes doe merit that no Iustice is inherent but imputatiue that only Fayth iustifies that the Commandements are impossible that Man hath not Free-will that God ordaines and creates Men to saluation or damnation without respect to their endeauour or workes This doctrine I say is a speciall retractiue to detaine any man from attaining to any sanctity and perfection of life as impossible and not in his power For any kind of Miracles they are so destitute of them to confirme their new doctrine that they disclaime
by our selues or permissiue by God When Christian liberty is for liberty from sinne or misery frō the law of Moyses or Christ or from obedience to Princes or Prelates c. All which and many more are difficulties vsuall and controuerted in the scripture both of the old and new Testament This priuate spirit in euery man cannot explicate when the figure is not only in the words but in the matter when one thing is a figure of another as the paschall lambe of Christ the red sea of baptisme the māna of the Eucharist mount Sion of the Church or when one thing is a figure of many things as Ionas of Christ and the Iewes the rocke of the baptisme of the faithfull and the punishment of the vnfaithfull the flood of Noe of baptisme and of damnation When one and the same thing is a figure in one sense not in an other as the fornicating wife of Osee was of the Iewes as she sinned in fornication before mariage not as she liued chast after mariage This spirit cannot explicate in euery one many seeming contradictions as that the sonne shall not beare the iniquity of the father and that God doth visit the iniquity of the fathers vpon the Children to the third and fourth generation That the gifts of God are without repentance and God repented that he made Saul King That In the Arke was nothing els but two Tables of stone and In the arke were the pitcher of manna the rod of Aaron and the Tables That Do not answere a foole according to his folly and answer a foole according to his folly That i God made not death and life and death are of God That The disciples should take nothing in the way not a rodde and should take nothing in the way but a rodde That If I giue testimony of my selfe my testimony is not true and If I do giue testimony of my selfe my testimony is true That Mary came to the monument when it was yet darke and She came when the sunne was risen That A man is iustified by faith without works and A man is iustified by works and not by faith That t If I did please men I should not be the seruant of Christ and I please al men in all things That S. Pauls companions at his conuersion with many others did heare a voice and did not heare a voice All which with many more many very learned both ancient as S. Augustine and moderne as diuers Interpreters haue with great paines in great volumes laboured to reconcile This spirit cannot vnfould many bookes Chapters and places in scripture most difficult as the first Chapter of Genesis about the creation of the world the bookes of Kings Paralipomenon and the Acts of the Apostles about Genealogies and reignes of Kinges The Prophesy of Daniel about the seauenty weekes Of Ezechiel about the Temple Of S. Iohn in the Apocalips about the Angels the seales the trumpets the phyals the dragon the whore and the rest in which saith S. Hierome are as many misteries as words If one should aske this spirit in euery ordinary Protestant how it will explicate and reconcile Moyses who according to the Hebrew and vulgar edition omits Cainam betweene Arphaxad Sala and with him 130. yeares in the genealogy of Adam with S. Luke who folowing the greek of the Septuaginte doth adde Cainā How it will accord the Hebrew text which accounts but 292. yeares from Noe to Abraham with the Septuaginte who account 942. yeares adding more then the hebrew 100. yeares almost to euery generation or person How it will accord the hebrew text which from Adam to Noe reckons vp but 1656. yeares with the greeke of the Septuaginte which reckons vp 2242. yeares somtimes adding somtimes detracting from the former How it will make an agreement betwixt the history of Moyses in Genesis and the relation of S. Luke in the Acts. 1. in Abrahās departure out of Haram Moyses by computation affirming it to haue beene before the death of his Father Thare for Abraham was 75. years old when he departed and was borne in the 70. yeare of his Father Thare who liued 205. and so Abraham departed out of the Land when Thare his Father was 141. yeares old that is 60 yeares before he dyed and yet S. Steuen sayth he departed after Thare his fathers death 2. In the tyme of the Israelites mansion in Aegypt Moyses by computation affirming it to haue beene but 215. yeares which S. Paul confirms accounting from the promise to Abraham till the departure out of Aegypt but 430. years that is 215. before the entrāce and 215. after the entrance till their departure and yet S. Luke and S. Steuen affirme from the entrance till the departure to haue beene 400. 3. In the number of persons that entred into Aegypt with Iacob Moyses saying that they were but 66. or 70. and S. Steuen and S. Luke saying that they were 75. 4. About the buriall of Iacob in this 1. in the place Moyses saying it was in Hebron ouer against Mambre and S. Luke and S. Steuen saying it was in Sichē 2. In the seller of the field or sepulcher Moyses affirming Abraham to haue bought it of Ephrem the sonne of Seor and S. Luke and S. Steuen of the sonnes of Hemor Which Hemor sayth Moyses sold it to Iacob not Abraham and was according to Moyses the Father of Sichem not as S. Luke and S. Steuen say the sonne of Sichem 3. In the buyer of the same sepulcher Moyses affirming that Iacob S. Luke that Abraham bought it of them 4. In the price of the sayd sepulcher or field Moyses affirming Iacob to haue bought it for a 100. Lambes or to haue got it by the sword or bow from the Amorrhoites S. Luke and S. Steuen affirming him to haue bought it for siluer If one should aske how the bookes of the Kinges and Paralipomenon and the Acts can by this spirit be explicated and made agree 1. In the yeares of Saul who 1. Reg. 13.1 is sayd to haue beene a child of two yeares old when he began to raigne and to haue raigned two yeares and yet 1. Reg. 9.2 he is sayd before his raigne to haue been higher by the shoulders vpward then any in Israell and Act. 15.12 to haue reigned 40. yeares 2. About the computation of tyme from the diuision of the land vnder Iosue to Samuel which according to S. Luke and S. Paul in his speach in the Synagogue at Antioch Act. 13.20 according to the Greeke and Protestant edition are 450. yeares but according to the computation made by raigne of the Iudges are but 345. For 3. Reg. 6.1 the Temple was built 480. yeares after the departure out of Aegypt from which if there be deduced 50.
of Christs Church it begat in the braine of Manes Marcion Sabellius Arius Macedonius Nestorius Eutiches and others the wicked errours against the B. Trinity of one God three Persons in the Deity against the sacred IncarnatioÌ„ of one person and two natures in the person of our B. Sauiour Christ by which as by so many bastardes of impiety such an infinit brood of heresyes haue since that tyme beene ingeÌ„dred in the Christian world that the increase of theÌ„ hath filled or rather defiled a great part of the East Church both in Asia Africke and left behind them the stincke of no fewer then 300. rotten heresies and hereticall opinions So also in this last age of Christ it begat in the braines of an Apostata Frier Martin Luther which it coupled with a like Apostata Nunne and of other Apostataes Bucer Martyr Bale Knox c. whome it wiâ—ed in like incestuous bed of double Apostacy and of all sort of impurity such a number of brats or rather vipers of hereticall opinions and errours as neither the number of them can be recounted of which some haue found out 300. and more nor can the mischiefe of dissention and cruelty be conceaued with which they haue pestered the most florishing Kingdomes of Europe and brought in an horrible confusion and desolation in place of former piety and religion In which we may obserue that as Idolatry made Chaos or confusion the mother of all so hath Heresy made the priuate spirit which is nothing but a Chaos or confused conceit which euery one hath of his owne opinion the mother and conceauer of all hereticall opinions As Idolatry diuised that out of Planeta the Man-woman or fruit of Chaos issued HeaueÌ„ and Earth and of them so many Gods Goddesses so hath Heresy caused that out of the commixtion of a Friars and Nuns concupiscence such a number of hereticall opinions and wicked practises should receaue their origen and progresse As the Pagans made Iupiter a man of life most wicked and exercised in all practise of cruelty and incestuous carnality a God and the chiefest among the Gods so do the Protestants canonize Luther a man of a most carnall proud and enuious both disposition course of life as an Apostle an Euangelist a Prophet and a man of God As Saturne the false God by Idolatry was made the Father of many Gods chiefly of three Iupiter Neptune and Pluto who also begat many petty Gods and filled the world with many innumerable false Gods whereby adoration was giuen euen first to men then to the basest and meanest creatures so Luther the false Apostle and Prophet by the instigation of his priuate spirit did beget and deuise foure most monstruous imps of hereticall doctrine and impiety out of which as so many vipers such a number of erroneous and wicked opinions haue flowed that the light of true fayth and Religion hath beene obscured and the beauty and splendor thereof hath beene attributed to most false errours fond heresyes And thus hath Heresy succeeded and imitated her elder sister Idolatry Now these foure heades or principall heresies which the priuate spirit the eldest daughter of Heresy did beget in Luther and his followers braines and out of which as sequels issued such a number of falsities and heresies are these The first is that the Church and Bishop of Rome is fallen from being the spouse of Christ to be the very Antichrist himselfe as wholy opposite to Christ and corrupted with all abominable errours of idolatry and superstition out of which haue issued these and such like brats of heresy that therefore the visible and knowne Church was latent inuisible and not extant for many ages and that true fayth and doctrine was banished from the same visible Church which was only the Roman Church and that for many ages some of them say six some ten some twelue some fourteen ages euen since the Apostles tyme all which tyme truth lay smothered ouerwhelmed and buried in the dregges of Antichristian errour superstition and idolatry That all the Councels Prouinciall or Generall were the assemblies of Antichrist All the Fathers and Doctours were deceaued and subiected to Antichrist All the Christian people Princes or Prelates liued in the externall obedience of Antichrist That no lawfull mission or vocation no right ordination or consecration no continuall succession or deriuation of Pastours was for all this tyme to be found in the Church That no preaching of the word of God no administration of Sacraments no offering of sacrifice no saying of seruice no discipline of Church orders and gouernment was holy and lawfull for so many ages till God extraordinarily raysed vp Martin Luther and by his spirit reformed all Whereupon since that tyme hath ensued as the fruits of the wombe of this priuate spirit and new doctrine all neglect and contempt of Church orders lawes or obseruances as of Masse and Mattins of fasting and festiuall dayes of single life and chastity of obedience and pouerty of pennance and mortification of confession and satisfaction of benedictions and peregrinations and of all Workes of austerity piety and deuotion Hence hath ensued all rapine robing of Churches Church-goods and Church-ornaments all destruction of Monasteries and Religious houses all prophanation of holy thinges all cruelty against Priests Religious men all incestuous and sacrilegious lewdnesse against vowed persons all rebellion against Princes for Religion all contempt of them and their lawes as not obliging in conscience and all liberty of life and manners to practise whatsoeuer profit or pleasure proposed as most plausible to euery mans humour and disposition The second and next ofspring of this spirit was Iustification by only fayth in which as they all agree in generall so it hath beene the mother of many notorious new impietyes from whence as out of a Troian-horse issued these and such like prophane paradoxes as that this fayth is a sole fayth not informed with charity or good workes a speciall fayth assuring certainty of saluation a perpetuall faith neuer lost a rare fayth giuen only to the Elect a fayth couering not curing sinnes imputing not making vs iust apprehending not possessing the iustice of Christ A faith that admits no good workes no merit no profit no necessity yea no possibility either of being iustifyed by any or of hauing power to do any good workes at all because all works euen the best workes of the best men are sinnes and that mortall deseruing eternall damnation though by fayth not imputed to the elect Hence it is that the keeping of the law is impossible that no lawes oblige in conscience that grace is not sufficient that man hath no free-will and cannot but sinne and offend that Sacraments are not instrumeÌ„ts and meanes but seales and signes of this iustice and iustification by fayth that Baptisme is to be giueÌ„ only to the faithfull and children of the faythful that the Eucharist is a signe or figure
condemneth one another as the fayth and saluation of the Lutherans Caluinists Anabaptists and the rest in number aboue 100. which are all opposit in fayth all condemne one another and yet are all sure of their saluation by this fayth Ergo it cannot be true Secondly that this fayth is contrary or contradictory in it selfe is proued thus That certainty of Fayth is contradictory which belieueth a fayth and doctrine contrary or contradictory but by this certainty of Fayth the Lutherans Caluinists Libertines Anabaptists Trinitarians and the rest do belieue fayth and religions contrary and contradictory as is manifest by the former instances Ergo. Againe that fayth is contradictory which doth make the same man belieue cōtradictories but this speciall fayth makes men belieue contradictories as that it doth make him iust and doth not mak him iust Ergo. That it maks a man iust they affirme because by it a man is iustified that it makes not a man iust is proued because by it he belieues that he is iust therefore he is iust before he belieues it in the same manner as God is God before he is belieued to be God Or thus A man is iust before he belieue because his iustice is the obiect of his fayth and so presupposed to fayth and yet he is not iust before he belieue because this iustice is the effect of his fayth by which he is iustified and so is after fayth but to be iust and not iust both before he belieue is cōtradictory Ergo. Againe that is contradictory which is good and not good which doth make a man iust and not iust but this speciall fayth is good because it iustifyes and not good because it is a sin and that mortall Ergo. Againe it makes a man iust because by it he is iustified not iust because by it he is made sinfull it being a sinne as euery good worke is in their grounds Againe this fayth doth alone iustify and doth not alone iustify alone iustify because Caluin and all Protestants affirme it it alone doth not iustify because the same Caluin affirmes that Baptisme is a signe of remission of sinnes past and to come which remission of sinnes to come dependes vpon the memory of Baptisme past and so not vpon fayth only Againe this fayth according to them being a worke of man wholy infected with original sinne is a sinne and so maketh a man sinnefull this fayth doth iustify and so is a good worke but to make a man sinnefull and iust are contrary or contradictory Ergo. Againe it affirmes that euery good worke euen the least of the best person is a sinne so there are no good workes but all sinnes and it affirmes that fayth cannot be without good workes and so there are good workes but to affirme that there are good works and that there are no good workes are contradictory Ergo. Thirdly that this faith is a sinne and makes a man sinfull is proued thus Euery good worke euen the best worke of the best man according to them is a sinne because it proceeds from a fountaine corrupted with sinne but this faith which iustifieth is such a good worke which consequently is a sinne therfore it maketh a man sinne and so a man is saued from sinne by a worke which is sinne made iust by an act which is iniust adopted the sonne of God by a worke which offendes God and is made partaker of heauen by an act which deserues hell Fourthly That this faith is temerarious is proued thus That is rashly and lightly belieued which is belieued without any authority of scripture which according to them is the only meanes of beliefe but there is no Scripture that assures for example that either Caluin Knox or Tindall is predestinated hath his sinnes forgiuen him and shal be glorified in heauen which yet they belieue say they more certainly by this speciall faith then they do the diuinity birth death resurrection or ascension of Christ which they belieue onely by an historical faith therfore they rashly and without ground do belieue it Which is confirmed because to belieue things they see men haue sense to belieue morall or mathematicall conclusions they haue reason and demonstration and to belieue articles of faith they haue reuelation of God in scripture but to belieue euery one that his predestination iustification glorification is certaine to him is made knowne neither by experience of sense nor by euidence of reason nor by reuelation of scripture or any way else therefore it is rashly without ground belieued Fiftly That this only speciall faith is presumptuous is proued thus As that is desperation which will not hope for saluation by grace so that is presumption both the extreames of hope which will hope for it without good works good life obseruance of the Commandements and merits to which life eternall is promised but only and speciall faith excludes all good works all merit all obseruance of the commandements as any meanes of saluation and as not possible to be done 2. It is great presumption to expect so great and eternall a reward kingdome and felicity without any labour and paines for it without any promise or warrant of it and that without any doubt or feare of the obtaining it all contrary to expresse scripture which wish vs with feare and trembling to worke our saluation Not to be without feare of sinne forgiuen And assures vs that no man knowes whether he be worthy of loue or hatred And all contrary to the practise of all saints who haue vsed such continuance and feruour of prayer such rigour and austerity of penance such retirement and forsaking of the world all to obtaine and purchase it at Gods hands Which yet this speciall faith will obtaine by only assuring and securing a man most certainly of it without either condition of works and good life without any works of penance or satisfaction or without any doubt or feare of loosing it or failing in it Sixtly That this only faith destroyes all hope Charity prayer and good works is proued thus No man can hope for that which he hath no man prayes and makes suit for that which he hath and cannot loose no man labours to practise that which he deems impossible to performe But this faith assures them of their predestination that they are predestinate and cannot be damned assures them of Gods fauour that they haue remission of sinnes and iustification and cannot loose it and assures them of glorification that they shall enioy heauen and saluation which is as due to them as to Christ and can no more faile them then it can faile Christ where is then any place for hope It assures thē that good works and the keeping of the law is impossible that pennance and satisfaction is fruitlesse yea derogating from the merit of Christ that all merit by grace or hope of reward for our good deeds is excluded That such a
warrantable according to these grounds of their Fayth that no lawes are possible or oblige in conscience that no bad workes are imputed or hinder saluation that the liberty of the Ghospell makes all actions free and voluntary that only fayth doth iustify and cannot be lost that no man hath freewill nor can do otherwise thē God hath decreed Which positions ouerthrow all duety of obedience and all obligation of duty to any Prince Sixtly it followes that in vaine and to no end are all consultations and deliberations of thinges to be done eithe◠by priuate persons in their priuate affaires or by publike Councellours of Princes for the publicke good because all in both must be as God hath decreed and man hath no more free-will to do otherwise then he is determined then he hath not to be a man as he was created In vaine are all precepts and lawes of doing or not doing going or staying bargayning buying or selling because man hath neither freedome of will nor obligation in conscience to do them more then to reach heauen with his fingar In vaine are all exhortations either priuate or publicke in sermons or in familiar speaches by preachers parents or friends either from euill or to good to one study or other to one course of life or other to one worke or other because man hath no more power or freedome of will to choose any of them then he hath freedome to cure himselfe of the goute or an ague or restore his arme that is cut off In vaine and to no end are either terrours and threats of punishment or promises and hopes of reward either prayses commendations of good and dispraises and reprehensions of bad deedes because neither are any deeds in themselues good but bad before God nor is any man more free and able to do the one rather thē the other then he is to moue mountaines or to adde height to his stature To what end therefore are Maisters offended with the negligence of seruants Doe parents correct the vndutifullnes of their children Do Princes punish the rebellion or offences of their subiects Do Preachers reprehēd the vices of their auditours or exhort them to workes of piety and charity disswade them from actions of sinne and iniquity Sith the workes be both alike sinnes do both alike violate the precept and are both alike forgiuen and not imputed sith the lawes do not oblige in conscience and are impossible to be kept sith the parties haue no power or freedome to do the one more then the other but all as by the decree of God and force of their originall concupiscence are forced and necessitated to do it Seauenthly it followes that in vaine and to no end doth any Protestant make any scruple of conscience which needes not as a law to direct as a thousand witnesses to accuse as a iudge to condemne or cleare as an executioner to torment and torture him as it doth other men for their sinnes vnrepēted because where no sinne is imputed where no Free-will is admitted where no good worke or obseruation of any commandement is possible where no law of God or man doth oblige in conscience to performāce what needs any conscience to torment or trouble it selfe with the guilt of any law infringed with the sting of any iniustice committed with the scruple of any good worke omitted since neither the law could be fullfilled nor the act could be preuented nor any punishment shal be inflicted nor God offended Why should therfore be studied any cases of conscience Why should be admitted any Chancery or Court of conscience Why should there be any confession of sinnes secret or any restitution of debts and monyes secret any forbearance of wrong secret when there is no feare or shame of man Why shall therefore any Protestant in life or at death trouble his conscience or haue any scruple of any good worke omitted of any secret murther committed of any iniustice rapine cruelty periury bribery sorcery practised or of any heresy idolatry or infidelity of any Iudaisme Turcisme or Atheisme belieued followed or perswaded Surely he needes not for one dramme of fayth of speciall fayth of apprehension of Christs iustice compounded with an impossibility of performing the law with the necessity of mans wil with the liberty of the Ghospell and with the certainty of present and future iustification will purge all this melancholy feare and scrupulosity and leaue the soule cleare of any doubt feare timidity or vncertainty of heauen for any whatsoeuer sinnes and offences howsoeuer or by whomesoeuer committed Out of all which former absurdities we may obserue these differences betweene a Protestant and a Catholike a iust man of the one and a iust man of the other that 1. A Protestant belieues a fayth which neuer any Prince Prelate or people neuer any Doctour Confessour or Martyr neuer any Councell prouinciall or generall belieued for 1500. and more yeares before Luther The Catholike belieues the same which all Princes Christian all Prelates and people reputed true Christians all Confessours Martyrs and Saints all Councels generall no fewer then eighten and all prouinciall aboue 100. haue euer since Christ professed and belieued Secondly a Protestant belieues a fayth which falsifyeth and frustrateth the predictions of the Prophets the promises of Christ the preaching of the Apostles the mission of Pastours the succession of Prelates the ordination of Priests the vertue of miracles the constancy of Confessours the purity of Virgins the bloud of Martyrs and the vnity sanctity antiquity and vniuersality of the Catholicke Church the Catholike belieues and professes a fayth which verifies and confirmes all the former and in which they agree in beliefe and profession with them all Thirdly the Protestants belieue a fayth which hath lesse authority credibility and motiues of persuasion such as are miracles vnity vniuersality and others to persuade and make it credible then hath the fayth of Iewes Turkes or Pagans the Catholikes belieue that which hath vnity visibility vniuersality antiquity sanctity prophecies miracles monuments of piety charity bounty and all reasons of probability to persuade and make it credible Fourthly the Protestant is made iust by a speciall fayth of which is no mention either in any Scripture Tradition Councell or Father and which neither Doctour Father Prelate Prince Prouince people or person in the world before them belieued and professed as a sauing and iustifying fayth the Catholicke is made iust by a Catholike fayth which hath beene generall vniuersall wholy by all people Prelates and Princes in all tymes and places acknowledged and professed Fifthly the Protestāt is made iust by a fayth by which all the seed and posterity of Abraham Noe and Adam yea all Iewes Gentils Turks Heretikes wicked blasphemers idolaters murtherers sacrilegious and incestuous persons which haue beene or shal be till the worlds end may as well be saued and assured of their saluation as they themselues the Catholike is made iust
draw forward to the practise of vice and so remoue al encouragement to vertue and propose all enticements to vice by which they do open a wide gap to all liberty and loosenesse of life and giue a free passage to all concupiscence and sensuality of sinne to what any mans imagination or affection shall lead him That this their doctrine I say doth this shall by these and the former positions and illations vpon them be conuinced For first they take away from the Christian-common-wealth all superiority by affirming that among Christians is no superiour that a Christian is subiect to none but only to Christ who only is his immediate superiour as Luther 2. They take away from Superiours all spirituall and temporall power to make any lawes affirming as Luther Caluin do that to make lawes and to rule by lawes is proper only to God that no man can forbid that which is not forbid by Christ 3. That they take from lawes all obligation to bind in conscience affirming all as Luther Caluin Zuinglius Beza Martyr Danaeus VVhitaker Perkins others do that no Magistrate or Lawes are to be obeyed for conscience that all lawes of men are to be abolished that the laws of the Apostles oblige not but for scandall that there is no sinne or obligation in conscience to any law but of God 4. They derogate from Gods lawes holding that it is impossible for any man though iust to performe and satisfy the law or to keep the Commandements or any one of them that therefore the law commands thinges impossible which is a fundamentall point of Christian religion to be belieued and that the contrary which affirmes the keeping of the law to be possible and the gayning of heauen to be proposed cōditionally if we keep the law is a wicked perswasion So the Confession of Auspurge and England so Luther Melancthou Caluin Beza Danaeus VVhitaker Perkins Scharpius Adaemus Francisci and others 5. They abolish the morall law of the Decalogue or ten Commandements affirming that it is free and nothing belongs to any iust regenerate and pious person that the breach of it to any faythfull shall not be imputed as a sinne nor punished as a sinne thus Luther Melancthon Zuinglius Martyr Caluin Beza VVhitak Tindaell Bucan Bullinger and others whereupon they inferre that the obseruation of the law is not necessary to saluation thus Luther Caluin Perkins Piscator Paraeus and Martyr That no Saint as yet euer did fullfill the law and obey it nor loue God with his whole hart as the law requires thus the Confessions of Auspurge Scotland and Bohemia Luther Caluin Brentius Paraeus Danaeus others And that we should not vse any prayer for that end that we may fulfill the law but only that we may endeauour to fullfill it thus Caluin Perkins and others doe affirme To which assertions if we adde their other positions before mentioned 1. About good works that they are not pleasing to God as any worship to him but are all sinnes that mortall and neither free nor meritorious nor necessary nor profitable nor possible nor any cause of saluation therfore can haue no dignity no merit no reward no crowne of iustice 2. About sin that God wils works and is pleased with sinne doth predestinate command tempt necessitate to sinne that no sinne is imputed to the elect that no sinne can be auoided that no sinne is any cause of damnation 3. About iustification that only faith doth iustify that by assuring a man of his iustification which once had can neuer be lost that no iustice is inherent but all imputed that none doth take away any sinne but only couer it that none doth make a man iust before God but only before man If I say we adde these their positions and doctrine which are their common Tenents and before proued to the former it will euidently appeare that their doctrine of it selfe without any wresting or forcing it is a spurre to vice and a bridle to vertue is a retractiue from good life and an attractiue to bad doth stope the way to a mind enclined to morall honesty open the gat to one disposed to loosnesse and liberty SVBDIV. 2. In particular how many wayes the Protestant Doctrine incourageth to the breach of all lawes and to all lewdnes of life AND first if a man should belieue not only the articles and points reuealed in Scripture but also the consequences deduced from them as most Protestants hould thē may euery Protestant out of these their former principles by euident consequence deduced belieue and practise these such like positions and practises which draw from all piety to impurity and which do euidently follow out of the former principles First therfore he may reason and accordingly practise thus The obseruation of the ten commandments yea of any one is impossible and by the liberty of the ghospell I am freed from all obligation to any as well morall as ceremoniall precepts Ergo in vaine do I labour to keepe them in vaine do I ēdeauour to abstaine from idolatry periury prophaning the Sabboth disobedience to Superiours murder adultery theft false witnesse concupiscence or the like because it is as impossible for me to keepe thē as for me to leap ouer the sea Because by the liberty of the Gospel I am freed from the obligation as well of them as of the ceremonial precepts and therfore may as well breake the Sunday as the Saturday as well commit fornication as eat porke or bacon as well omit duty to parents or princes as circumcision or the paschall lambe sith all are equally abrogated and neither sinne nor punishment of either is imputed Ergo Why shall not I as well commit as auoid swearing drinking murder adultery or the rest Why not as well yield to as resist concupiscence Why not as well consent as dissent as well follow as forbeare my pleasures as well feed as bridle my appetites and passions because both are against the commāmandement which is impossible to be kept and neither imputed to me for sinne which by faith is fully remitted Secondly He may reason and accordingly practise thus No prince or Prelate hath any power to make lawes which shall oblige the subiect in conscience Ergo I am not bound in conscience and vnder any sinne to obey them but may so as publicke scandall or punishmēt can be auoided breake them at my pleasure so it be priuate and vnknowne therfore may I vnderhand breake the Canons iniunctions of the Church and vse simony bribery and the rest Therfore need I not obserue the lawes of the commō wealth but may bring in or trasport forbidden goods deny tolles taxes or imposts breake any statute either as a magistrate or as a subiect so I can auoid scandall and punishment because vnder sinne and in conscience I am obliged to none of these lawes and statutes Thirdly
S. Paul with much more before noted as they call him if we coÌ„sider his life and doctrine what it was while he belieued and imbraced the Catholicke faith and compare it with the same what it was after he made his reformation we shall clearly perceaue the fruit and effect of this their new Ghospel for life manners And first for his life before his reuolt he confesseth himselfe and it is confessed by his owne followers that He liued in his Monastery punishing his body with watching fasting prayer That he honoured the Pope of meere conscience That he kept chastity pouerty obedience Whatsoeuer he did he did it with a simple heart of good zeale for the glory of God fearing grieuously the last day and desirous to be saued from the bottome of his heart Which are his owne words But after he inuented his libertine Ghospell he confesseth himselfe and the same is confessed by his followers 1. For lust and sensuality that He esteemed nothing more sweet or louing vpon the earth then the loue of a woman if a man can get it That it was no more in his power to be without a woman then to be a man that the act of the flash is as necessary and more necessary no more to be stayed or omitted then to eat drinke sleepe purge make cleane the nose c. Wherupon he confesseth that I am burned with the great flame of my vntamed flesh I who ought to be feruent in spirit am feruent in the flesh in lust sloth c. Eight dayes are now past wherin I neither write pray nor study being vexed partly with the temptation of the flesh partly with other troubles But saith he it sufficeth me to know the glory of the riches of God and of the lambe which taketh away the sinnes of the world from him sinne cannot draw vs although we should commit fornication or kill a thousand times a day Vpon which his lust neither respecting his vow made to God of chastity which made it a sinne to commit any act of carnality nor the Imperiall law which made it losse of ones head nor the shame of the world at which all wondred many were ashamed scandalized nor the calamities of the time in which by the insurrection of the Boores or common people incited by him were killed to the number of one thousand and all Germany was in misery but impatient of staying so much as one night he secretly at night hauing present only Pomeran the Priest Luke the Painter and Apellâ—s the Lawyer without any communication with his friends the yeare 1525. coupled himselfe to one of the Runagate Nunnes enticed out of Nympsen by Leonard Koppen Katherine Borâ— by name a beautifull yonge woman of 26. yeares of age who within few dayes after the mariage as Erasmus sayth was deliuered of a child and so as one fayth of him Luther was yesterday a Monke to day a Bridgroome to morrow a Husband and the next a Father Which was the first fruit and one of the principall motiues of Luthers Reformation But let vs heare his Examen of his owne conscience his confession of himselfe VVhat sayth he haue I done all this day Two houres cacaui too beastly to be englished three houres I eat and fower houres I was idle Againe VVe eat till death we drinke till death we eat and drinke till we be poore and go to hell cacamus ad mortem I sit heere senselesse and stupid in idlenesse praying little mourning nothing at al for the Church And laughing at the folly of S. Hierome Benedict Bernard and Francis who labouring to represse the heat of the flesh by praying fasting afflicting their bodyes he sayth He hath a more easy and ready way so that a wench be not wanting that is to haue a wench alwayes in the house which is the most present remedy for that disease and she as a woman ought to help a friend in that case And least he should be thought to do otherwise theÌ„ he taught his doctrine was according to his practise for he taught That to increase and multiply is not a precept but more then a precept which is not in our power to slippe or omit but more necessary then to eat drinke purge and sleep That the Husband shal say to his wife if thou wilt not come let the maid or another come and if that will not suffice dismisse Vasâ—hi and admit Heâ—ter That As God seuerely prohibited â—o kill not commit adultery so much more did he command to marry For prayer and deuotion he taught That God hath promised to heare our prayers therefore after thou hast prayed once or twice thou must belieue thou art heard and so must pray no more least thou tempt God and abuse his patience in hearing thee And writing to a noble man he affirmes that If we pray often for the same thing we shew little trust in God and so with our incredulous prayer we more more offend God for to aske the same thing often it nothing els but to conceaue that before we were not heard so do pray against the promises of God Therefore we must not vse many words with God but let such short prayers as these suffice Help vs O God Father haue mercy on vs. c. That Papists do foolishly teach men to pray fast and do pennance only say thou that all thou canst do is nothing and this is to prepare the way for God though in the meane tyme thou do nothing but drinke Malmesy and walke vpon Roses and pray not word at all That when thou prayest whether it be standing or kneeling say boldly Lord I aske that thou heare me and I will that thou graunt my request and so it must and shal be and thus pray and no otherwise or els say thou I will neither pray to thee nor haue thee prayed vnto And lastly that No man can say Our Father except he ioyne with it curses and execrations for Our Father is not well sayd without banninges and cursings This was Luthers doctrine and manner of Prayer For other good workes and good life and both for obligation practise of them he taught 1. That only faith doth iustify and only that fayth which includes not not hath annexed Charity That Only fayth is necessary to make vs iust all other thinges being free and neither commanded nor forbidden That Fayth except it be without any the least good workes doth not iustify yea is no fayth 2. For good workes that This shal be a rule for vnderstanding of Scripture that wheresoeuer the Scripture doth commaund to do goods workes it is to be vnderstood to prohibit them That though the Papists bring heapes of Scripture as commending good workes yet I care not for them though they bring more Thou Papist art very
iustificat cap 7. pag. 1031. Mart. in 1. Cor. 10.12 in 1. Cor. 7.19 (h) Confess Aug. cap. debonis operibus Confess Scot. art 15. Confess Bohem. art 7. Luth. in 3. Gal. tom 5. fol. 343. in 4. Gal. tom 5. cit fol. 393. Calu. in Rom. 43.8 3. Instit. cap. 17. §. 3. 13. in Antid Concil sess 6. cap. 12. pag. 283. In act 15.10 In Gal. 3.10.12 Brent Homil. 1. in Dom. 13. post Trinit pag. 777. Par. lib. 4. de iustif cap. 11. p. 1076. Danaeus contro 5. pag. 973. (i) Calu. in Matth. 6.10 Perk. in 3. Gal. col 135. Absurdities which follow vpon the impossibility of keeping Gods commaÌ„dments Vpon the noâ— obliging of laws in conscience Vpon good workes being sinnes Vpon only fayth iustifying Vpon want of Free-will Vpon absolute predestination to damnation The Protestant doctrine doth nourish vices Of slouth (a) Eccl 7.33 Bern. de considerat lib. 2. Chrisost lib. de lapsu Of Lust (a) Sap. 4.1 (b) Eccl. 26.20 (c) Gal. 5.22 23. (d) Apoc. 14.4 Cyp. lib. de 12. abusibus Boetius de scholast disciplina Luth serm de Matrimonio tom 5. Of cruelty Of Pride (a) Prou. 8.13 (b) Prou. 16.5 Eccles 10.14 15. Greg in Moralibus August in Epistolis Luth. tom 5. mar in 1. Pet. 1. Zuing. tom 1. actis disput Tiguâ— apud Kâ—lâ—if exâ—m part â— exam 13 cap 8. Calu. Turcis lib. 3. cap. 1. The confessed bad life of the Protestant coÌ„mon people in Germany (a) Luth. postill super Dom. 1. Aduentus (b) Luther Dom. 26 post Pentecâ—st Luth. serm câ—nniual Ger fol. 55. Luth. in Ioan 15. tom 4. Germ. VVitt. fol. 220. siue tom 7. Ger. Ien. fol. 162. b. §. 3. Domestica Postilla Norinberg concion 8. Dom. S. Trinit fol. 79. §. 2. aut 87. §. 3. Tom. 2. Ger. Ien. in senteÌ„t de vtraque parte f. 103. tom 7. Germ. VVitt. fol. 362. b. §. 3. Melanct in c. 6. Matth. Eras Sar. l. de disciplina Islebiae edit apud Vrban Gaâ—besch f. 39. Smid in â— sua de Planetis concione f. 1â—1 Smidel in 4. Concion de Planet f. 141 Ioan. Brent ad 3. Matth. Spang in Enarrat BeneficioruÌ„ Dei. Calu. Concio 10. gallic scripta in ep ad Eph. Musculus loc com cap. de Decal expla 3 praecepti p. 62. And. Mus Dominic 1. Aduentus Idem lib. de abusu Sacrameâ— cap. 14 Buc. his scrip Anglican pag 24. med lib. 7. de regno Chriâ—ti cap. 4. Paul Eber. praefat Comment Philip. in ep ad Cor. Iacob And concion 4 in 21. c. 4. Lucae Sim. Vien serm Dom. 13. Trinit Erasm epist ad Vulâ—â—â—ium Neoâ—omiâ—um VVitt. anno 1529. Erasm â—p ad fratres infer Germ. Bâ—ned Morgensteâ—â—â— de Eccle. p. 221. In England M. Richard Geffrey in his sermon preached at Pauls Crosse 7. Oct. an 1604. p. 31. Stubs in his motiues to good workes pâ—inted anno 1596. in his epistle dedicatory to the Maior of LoÌ„don Pag 44.45 The Puritans in their mild Defence alleadged in M. â—owels booke of thinges indifferent pag. 136. The confessed bad life of the Protestant ministery Vide Apol. prot pag 593 Musc de locis commun cap. de Ministris verbi Dei p. 180. VVigand de bonis malis Germaniae Paul Eber. praefat comment Philip. ad Corinth The confessed bad life of the first founders of Protestant Religion Vlenberg vita Lutheri anno 1524. pag. 202. Of Luther (a) Simon Vion vpon the Catalogue of Doctours englished pag. 180. Luch in Gal. 1.14 f. 3â— englished (b) Luth. sup fol. 35. (c) Luth. sup fol. 35. His Lust (d) Luth. in Prou. 31.10 (e) Luth. to 5. VVitt. ser de Maâ—rim f. 119.2 vers finem colloq mensal Germ. cap de Matrim tom 2. VVittem fol. 328. (f) Luth. to 1. Epist. latinar fol. 134 ad Philippum (g) Luth. sup fol. 345. (h) Zozem hist. 6.3 Codeâ— lib. 1. de Episc Cleric (i) Sleidan comment lib 5. an 1525. fol. 65. English Fulk answer to P. Frarines declam p. 32. Luth. Colloq latin tom 2. de Coniug Melanct. epist ad Ioan. Camer Erasmus epist. ad Manch Vlman Iustus Baron lib. de praescriptionibus apud Kellis â—â—men part 2. cap. 10 pag. 715. (a) Luth. Colloq Isleb de creat fol. 70. a. §. 5. (b) Ib. fol. 59 §. 5. (c) Tom 1. ep lat â—en fol. 334. (d) Colloq Isleb de Coniug fol. 411. (e) Lab de vita coniuga (f) Praefat. â—n Oecumenium Menij tom 4. Ger. fol. 463. (g) Postilla VVatem in Euang. explicat de diuite epuloâ—â— Lazaro f. 92. a. §. 2. (h) Tom. 2. Germ. Ien. ep ad Baron de Sterâ—â—gh fol. 459. (i) Tom. 4. Germ. Ien. de Bello antâ— tâ—â— cico f. 435. (k) In Postil VVitt. f. 62. (l) Tom. 2. Ger. VVitt. de Orat. con Turcas fol. 475. (m) Tom. 4. Germ. VVitt. comment in Matth. 5. fol. 37. (n) Tom. 1. Germ. VVitt. in Comment Gal. 2. fol. 47. b. (o) Ibid. fol. 92. §. 3. (p) Tom. 1. Germ. VVit fol. 361. Tom. 1. lat Ieâ— fol. 47. b. (q) Com. in Psal 5. to 3. VVitt. f. 171. b. §. 5. to 3. Ger. VVitt. fol. 143. a. §. 5. (r) Tom. 1. Germ. VVitt. coÌ„ment Gal. 3. fol. 147. vel 155. (s) Tom. Ger VVitt. coÌ„men Exod. 20. f. 212. (t) Tom. 1. Germ. VVitt. comm in Gal. 5. fol 173. (u) Comm. in Gal. 4. fol. 215. a. (w) Coment in Ioan. 17. tom 4. Germ. f. 305. a. §. 5 (x) Epist ad Philip. tom 1. epist. Ien. edit f. 345. (y) De capt Pabil tom 2. lat VVitt. fol. 72. (z) Colloq Islâ—b titulo de tentation f. 291. b. §. 3. Sciop Eccles cap. 2.11 c Luth con art Louan thes 27. tom 2. f. 505. ep ad Iaâ— presbit tom 7. VVittenb fol. 381.382 Zuing. tom 2 resp ad confes Luth. f. 478. Tigur confes Germ. Tig. an 1544. f. 3 (a) Answer to the defence of the censure attributed to Fulke p. 155. (b) Pag. 101 (c) Tigur resp ad parâ— confess Luth. Hospin histo Sacram. part 2. fol. 188. His Pride (d) Oecolamp confess ad resp Luth. Conrad Reg. l. cont Ioan Hosium de Coena Luth. locis Commâ— class 4. fol. 53. Luth. lib. ad Ducem Georgium in colloq latâ—n cap. de consolation ad cap. 1. ad Gal. tom 5. VVitt. f. 290 b. Luth. tom 7. in serm de euersion Hierusalem fol. 271. a. Luth. loc com class 2. pag. 83. Calu. apud Schilleb lib. 1 theolog Calu. fol. 126. Sleid. lib. 3. anno 1524. folio 2229. english l. 2. an 1520. fol. 22. a. med Zuinglâ—us Caluin Conrad Schusseâ— theol Calumist lib. 2. fol. 72. a. cirâ—a mod Beza Hessus lib. verae sanae Confess Sâ—huss supra lib. 1. fol. 93. a initio Iacobus Andreas Hospin hist. sacram part 2. fol. 380. 389. Seleucerus Andreas Musculus Protest Apology pag. 416.58.411.595 Catholikes liues commended Hollius Chro edit last part 1.
writinges let him peruse the foresaid Collation where he shall find at large Gods expresse wordes that God wills not iniquity their expresse wordes that God wills iniquity Gods words that God doth not worke iniquity their wordes that God doth worke iniquity Gods words that he doth not coÌ„mand man to sinne their words that God doth command a man to sinne Gods words that God doth not tempt to euill their wordes that he doth tempt to euill Gods wordes that God doth hate all who worke iniquity and their wordes that he dâ—tâ— noâ— haâ—e them Gods wordes that he doth not â—ustify a wicked man remaining wicked their wordes that he doth iustify such a one Gods word that he is angry with the faythfull when they sinne their word that he is not angry with them Gods word thâ—t God is delighted with good workes their wordes that he is not delighted with good workes Gods words that God is worshipped with good works their wordes that he is not worshipped with them Gods wordes that God is pacifyed pleased with good workes their wordes that he is not pacifyed nor pleased with them Gods words that God will haue his Commandments kept their wordes that he will not haue them kept Gods words that God will haue mercy vpon all men their wordes that he will not haue mercy on all men Gods wordes that God doth loue all men their wordes that he doth not loue all men Gods words that he will haue all men to be saued their wordes that he will not haue all men to be saued Gods wordes that God wills not the death of a sinner their words that God wils the death of a sinner Gods wordes that God made not death their wordes that he made death Gods wordes that God hath no need of sinners their wordes that God hath need of sinners Gods wordes that God damnes men for their sinnes their wordes that he doth not damne them for their sinnes Gods wordes that God can do all thinges their wordes that God cannot do all thinges All which contradictions being in the forecited booke place expressed in the wordes of God in Scripture in the wordes of the authours themselues out of their owne writings and that only in one article concerning God to omit many other such like contradictions concerning Christ Scripture Church Sacraments Fayth good Workes in generall and particuler Sinnes Iustification Free-will the Commandements Heauen Hell and others in particuler to the nuÌ„ber of 250. in the same authour expressed in the wordes of Scripture and the Protestant authours themselues do euidently conuince that in most points of controuersies expresse Scripture is against them of which also some particuler instances are giuen in the former part of this Treatise and that they doe make God who is truth it selfe a false lying or dissembling God in his holy word holy Scripture which they would seeme so much to esteeme and honour SVBDIV. 6 Protestant Doctrine of Predestination makes God a most cruell Tyrant THAT this Protestant doctrine doth make God cruel most cruell and more cruell then any Tyrant in this world shall by these their positions and doctrine before proued appeare 1. In that they affirme God to haue imposed vpon man lawes impossible by him to be performed as the ten Commandements and for the breach of them to haue inflicted paines intollerable as hell-fier 2. In that they affirme God to haue ordeined appointed and created that vpon his owne meere will and pleasure without any demerit so much as in them foreseene the greater part of mankind to be damned for euer in the torments of hell 3. In that he hath taken from these men freedome of will and ordained decreed forced and necessitated these men to sinne that for this siâ—ne he might damne them and for the same hath damned and doth still damne many By which doctrine is taken away from God his chiefest attribute of mercy which is aboue all his workes and is attributed to him the chiefest property of the Diuell which is extreme cruelty For first if God do make lawes which are impossible to be kept and inflict punishment which is intollerable to be endured for the breach of them then are Gods lawes more seuere then were the laws of Draco the Athenian who made lawes so cruell that he inflicted death equally vpon all offences as well lesse as greater as well for taking a bunch of grapes as for stealing a great treasure as well vpon those who were only idle as vpon those who were murderous because sayd he the least offence deserued death a great offence could not haue a greater punishment then death for which Demades sayd such lawes were to be writ not with inke but with bloud and Solon did after seauenteene yeares abrogate them all and made new but according to this doctrine Gods lawes inflict a death not temporall but eternall and paines not for an hower but for euer as well for euery idle word as for an horrible murder as well for stealing a penny as a thousand pounds as well for an vnuoluntary suggestion to sinne as a voluntary consent act or custome of sinne and which is more for not doing that which was impossible for them to do or for committing that which God himselfe forced them to commit Memorable are the tyrannies of the Herods in holy Scripture Of Herod the King who to kill one most innoceÌ„t kild all the innocent children about Bethleem Of Herod the Tetrarch who to please a dancing Wench cut off the head of a holy S. Iohn Baptist And of Herod â—grippa who to please the people kild S. Iames would haue kild S. Peter if the Angell had not freed him out of prison Memorable are the crueltyes of Adonibezec who cut off the fingars and toes of 70. Kinges and fed them with scraps vnder his table Of Abimelec who kild vpon one stone the seauenty sonnes of Ieroboall Of Amman who would haue kild all the Iewes in all the kingdome of assuerus in one day Memorable were the cruelties of Hannibal who of dead bodies of the Romans made a bridge and of his wife who said that a Ditch full of bloud was a gratefull spectacle Of Mythridates who with one letter caused foure score thousand Roman Merchants to be kild at one tyme in Asia Of the Hetrurians who tyed the bodies of the liuing Romans to the dead that the one might dye by corruptioÌ„ of the other Of Atrius who kild cut in peeces boiled and set before his brother Thyestas his owne children to eate Of Ptolomy of Aegypt who kild his owne sonne Memphis borne of his owne sister and wife Cleopatra and sent the head handes and feet to his mother for a present Of the Emperour Nerâ— who set Rome on fire desired to see all the world on the like fire and wished that all the Cittizens had but one head that he might cut it off at
animate them to increase in grace goodnesse and perfection They make the auoiding of bad or the doing of good works the keeping of Gods commandements or the performing his will to be impossible and therby disharten men from attempting either to keepe his precepts or to obey his will or to please him in any worke or action We belieue his yoake to be sweet and his burthen easy and the obeying of his commandements auoiding of sinne by grace to be possible facile and therby encourage all to labour that they may obey his precepts and performe his holy will and pleasure They make no bad works to be imputed to the elect and no good works to escape punishment in the reprobate and therby make the one fearlesse carelesse of any bad and the other hopelesse and desperate to do any good We make good works in all to be good and in the good to be meritorious and bad works in al to be bad and to deserue punishment and depriue men of Gods fauour till by repentance they be washed and pardoned and therby inuite all to do good and to auoid bad and repent them of bad They hould that no sinne in the faithfull can depriue him of faith which once had can by no sinne be lost and therby lull men in a security of saluation and allure them to a liberty of sinne which they belieue cannot depriue them of Gods fauour We hould that grace once had may be lost and is lost by mortall sinne and therby warne men carefully to keep Gods grace diligently to preuent sinne before it be committed and presently to report after it be cōmitted Tenthly For good Works they their priuate spirit hould that no good works are good iust perfect or meritorious yea that none are necessary or possible but that al are sinfull and therby make it bootlesse and needlesse to striue to do them We hould that good works are not only good but may be perfect meritorious of an eternal reward wherby we animate all to the working of them They hould that cōtinency virginity is no vertue but a suggestion of Sathan wicked diabolicall and a rebellion against God in religious persons and that matrimony is a state more noble perfect spirituall then it and therby induce all to marry We hould that single life chastity and continency is a vertue more perfect noble and holy then marriage and therfore is preferred by God as more spirituall before marriage and more to be esteemed by men is more honourable They hold that fasting and punishing the body by mortification watching discipline is no vertue is needlesse and no part of pennance or satisfaction but a killing of ones selfe wherby they withdraw men from austerity strictnesse of life We hould that it being vsed discreetly and in measure is good and pious as commended in the old and new Testament and practised by all Saints and holy persons therby animate all to it They hould that the forsaking the world liuing in a retired Religious life is a meere human tradition and an vnprofitable will-worship of God We hould that it is a meane of perfection an imitation of an Apostolicall life and therfore cōmendable in them who can vndertake it They hould that vowes of perfection are a curiosity presumption pride contrary to God not to be vsed by Christians We hould that to vow obedience pouerty and chastity are gratefull to God great helps and meanes to perfection as counsailed in holy scripture and laudable in all the professours of them In all which as they take from all sinne all punishment due to it all offence to God inseparable from it and all malice annexed to it as they take away all difference by which one sin is damnable rather then another all feare which may bridle any from committing sinne in which they make men fearlesse of sinne and carelesse to commit it so they take from good works in generall all goodnesse and participation of good al iustice and vprightnesse before God all valew and dignity by grace all benefit and grace of merit all hope or comfort of pleasing God all necessity of doing them and all possibility of doing them without offence of God And from good works in particuler they take away also from all vowes their obligation to be performed from chastity all possibility to be obserued from fasting pennance and mortification all necessity to be vsed from prayer and deuotion all meanes to obteine that they aske and from charity all efficacy to iustify before God and from all and euery one in their proper kind all power and necessity to do them all courage and alacrity to do them hopefully Al which is contrary in vs our Catholicke doctrine Eleauenthly From the glory of heauen the ioyes of it they and their priuate spirit do derogate in affirming 1. That neither any reward is iustly giuen in heauen for any good done vpon earth nor any crowne of iustice in that life for suffering of iniustice in this nor any lawrell of Martyrs Confessours or Virgins there for the confessing the name of Christ 2. That in heauen are no differences of mansions or diuersity of degres of glory and that all are like and al equall in glory and beatitude euen to the Apostles and the mother of God wherby they remoue a strong motiue to draw men to labour for perfection in this life that they may attaine to a higher place of glory in the next We and our Catholicke doctrine doe belieue 1. That God doth iustly reward in heauen all our good deedes done on earth and doth giue crownes of glory for our sufferings for him and bestow variety of glorious lawrels by gifts of accidentall beatitude for our glorifying him in any eminent manner of perfection 2. That as starres so Saints do differ in clarity hauing their seuerall mansions places and glory according to their degrees of grace and merit wherby al are encouraged to aime at perfection in hope of so high a remuneration For hell and the place and paines of it they and their priuate spirit take from it 1. The difference of places as Limbus patrum puerorum Purgatory 2. The materiall and reall fier of hell denying as many do all true fier and admitting only a metaphoricall and imaginary fier 3. The suffering of soules in it before the day of iudgment 4. The corporall place or prison of hell admitting only a torment of cōscience before the day of iudgment 5. The lawfulnesse to auoid sinne for feare of hell which they make a sinne and vnlawfull by all which they make the paines and torments of hell to be lesse feared and sinnes for the feare of them lesse auoided We and our Catholicke doctrine do hould 1. The difference of places according to different estates and deserts as the Limbus puetorū for children dying without Baptisme the Limbus patrum