of heauen 8. The Iesuites doctrine THE regenerate in this life are able by their workes to attayne vnto the perfection of the Law Censur Colon. Andrad Canis Agayne Whosoeuer shall say that the commaundements of God to the man that is iustified and in the state of grace are vnpossible to be fulfilled let him be accursed Concil Trident. sess 6. canon 18. 8. The Catholikes doctrine THE regenerate in this life cannot by their works attaine vnto the perfection of the Lawe but are found iust before God onely by fayth in Christ Iesus who of God as S. Paule sayth is made vnto vs wisedome and righteousnes and sanctification and redemption Wee know that whatsoeuer the Law sayth it saith vnto them that are vnder the Law that euery mouth be stopped and all the worlde be culpable before God Therefore by the workes of the Lawe shall no flesh bee iustified in his sight As many as are of the woorkes of the Lawe are vnder the curse For it is written cursed is euery one that continueth not in all thinges which are written in the booke of the Law to doe them and that no man is iustified by the woorkes of the Law before God It is euident for the iust shall liue by fayth Whosoeuer yee bee that are iustified by the Lawe yee are fallen from grace For if Abraham were iustified by woorkes hee hath wherein to reioyce but not with God For what sayeth the scripture Abraham beleeued GOD and it was counted to him for righteousnes Nowe is it not written for him onely that it was imputed to him for righteousnes but also for vs. The Israelites beeing ignoraunt of the righteousnesse of GOD and going about to establishe their owne submitted not them selues to the righteousnesse of GOD for Christe is the ende of the Lawe for righteousnesse vnto euery one that beeleeuâ—â—h Againe the wisedome of the fleshe is not subiecte to the Lawe of GOD neither in deede can bee Our sauiour sayde vnto the Iewes did not Moses giue you a Lawe and yet none of you keepeth the Lawe The like hath Saint Paule to the Galathians They them selues which are circumcised keepe not the Lawe Peter sharply rebuked the Pharises which thrust in among the christians the obseruation of the Law and the confidence reposed in the righteousnes which they thought came thereby saying Why tempt ye God to lay a yoke on the Disciples neckes which neither our fathers nor wee were able to beare For wee beleeue through the grace of the Lord Iesus Christ to be saued aâ— they doe The like hath Saint Paule in a large discourse among other thinges saying of Iesus Bee it knowen vnto you men and brethren that through this man is preached vnto you the forgiuenes of sinnes and from all thinges from which yâ— could not be iustified by the Law of Moses by him euery one that beleeueth is iustified It is of his fulnes as Iohn sayeth and not of our owne that all wee haue receiued He is the fulfilling of the Law for righteousnes vnto euery one that beleeueth 9. The Iesuites doctrine NOT onely in morall affayres and ciuill actions hath the will of man much sorce but also in matters appertayning vnto saluation so that man can doe nothing vnlesse his will be yelding prompt and readie to receiue the grace of God Censur Colon. Canisius Catechis Andrad Orthodox explic lib. 4. Agayne Whosoeuer shal say that the free will of man after the fall of Adam is lost and extinguished or that it is a thing hauing a bare title or rather a name without the thing and last of al brought into the church as a figment of Satan let him bâ—e accursed Concil Trident. sess 6. canon 5. 9. The Catholikes doctrine NOT onely in morall affayres and ciuill actions tending to good hath the wil of man little force but also much lesse in matters appertaining vnto saluation so that man can doe nothing that good is vnlesse his will be tempered by the spirit of God to yeeld made prompt and readie to receiue the grace of God No man sayth Christ can come vnto mee vnlesse the Father whiche sent me doe drawe him Agayne sayeth hee vnto the Iewes Therefore sayde I vnto you that none can come vnto mee vnlesse it bee giuen him of my Father Saint Paule saieth No man speaking by the spirite of GOD calleth Iesus exâ—â—rable Also no man can saye that Iesus is the Lorde but by the holye Ghoste Iohn the Baptist tolde the Pharises that weeâ—dred at the dâ—oinges of Christ A man can receiue nothing except it be giuen him from aboue Then let no man bragge neither of will neyther of woorke For what hast thou sayth Sainte Paule whiche thou haste not â—â—câ—iâ—â—d if thou hast receiued it why doest thoâ— glory as if thou haddest not receiued it This haue I found sâ—â—â—â— Solomon that GOD hath made man righteous but they haue sought many inueâ—tions He that made man from the beginning left him in the power of his counsell and gaue him his commaundementes and preceptes he layâ— before him water and fire life and death man chose the woorst yeelded vnto the woman whome the serpent had woon lost his integritie was expelled paradise and inioyned in miserie to till the earth and in the sweat of his browes to eate his bread His power to reach his hande to the tree of life was cut of his libertie of walking in paradise was by his fall stopped his giftes corrupted and himselfe together with his posteritie became the slaues of Satan being brideled with the â—urâ—e of sin So that nowe we confesse with Ierenâ—ie O Lord I know that the way of man is not in himselfe neither is it in man to walk and to direct his steppes Euery good gift and euery perfect gift is from aboue Not I saith S. Paule but the grace of God which is within me Againe Thus I liue yet not I but Christ liueth in mee Not the good which I would doe I but the euil which I hate that doe I. It is not in him that willeth nor in him that runneth but in God that sheweth mercie Neither is he that plantâ—th anything neither he that watereth but God that giueth the increase O generation of Vipers saith Christ vnto the Pharises How can you speake good thinges when ye are euil Can the Blackâ—â—Moone change his skinne or the Leopard his spottes then may ye also doe good that are accustomed to doe euill saith the Lord. The steppes of man sayth Solomon are ruled by the Lorde howe can a man then vnderstand his owne way Againe The kings heart is in the hand of the Lorde as the riuers of waters he turneth it whither so euer it pleaseth him Therefore is it that the Church calleth most humbly vpon the Lord saying Turne thou vs vnto thee O Lorde and we shalbe turned heale me O Lorde and I shalbe whole saue me and
renouncing of the world the passing excellencie of the spirituall life wherwith this conuersation excelling all other kindes of humane trade of lyfe maketh the professours and embracers thereof like vnto Angels vnlyke vnto men yea it reformeth the Image of God in man conformans nos Christo instar baptismi coÌ„forming vs vnto christ like baptisme And we are as it were the seconde time baptized whilest by mortifying our earthly members which are vpon earth we again put on christ being set a new after the similitud of his death And withall as in baptisme we are pulled out from the power of darknes and translated into the kingdome of eternall light so by a certaine new byrth of this holy vow or order wee passe in like sorte out of the darkenesse not of one orginall but of many actuall sinns into the light of vertues When the professed solemnlie doweth the Byshop answereth And I promise thee the kingdome of heauen and life euerlasting if thou obserue these thinges Againe in the monasticall absolution it is sayde The rygor of the vow the merit of the order be vnto thee for remission of sinne and rewarde of euerlasting life Bernardinus de Busto is of this opinioÌ„ The irreligious man alwaies when he remébreth that he hath vowed and is therwith quiet and would do it afresh if hee had not done it before for euery such turne he obtaineth full remission of all his sinnes Albertus Pighius hath thought no lesse and of late Petrus a Soto who left both life and lewde opinion at the councel of Trent hath written the like in his catholike confession We may iustly with Alfonsus de Castro call this dealing blasphemie for if S. Paule pronounced as concerning the workes of the law which were commaunded from aboue If righteousnesse come by the law then Christ died in vaine How much y â— more with griefe we may not only coÌ„plaine but cry out if vowes and religious orders haue no warrant froÌ„ aboue but y â— deuises of mans braine be a ful satisfaction for al sinne and deseruing a plenarie remission for so they write of originall and actuall misdéedes then Christ dyed vnto them in vaine Again of the vowes and orders of Monkes and Fryers be equiualent or of lyke force with baptisme for the purchasing of remission a pana culpa as they would make vs belieue then fayth is to no purpose the preaching of the word is in vaine and the vse of the Sacramentes is done away I cannot but stomacke them sayth Alfonsus de Castro who to sette forth theyr order are not ashamed to bragge in open audieÌ„ce and to auouch that he which once taketh vpon him the weede of that order cannot erre in fayth neither fall from the trueth Is not this open blasphemie when as hereby hee seemeth to attribute more vnto the weede wherewith he is clad then to the fayth or grace of God! Is that cloth or garment of more vertue then the grace of God or fayth the deuill goe with so great a madnes Yet neither fayth neither grace receiued in baptisme doeth so preserue man but that he may fall into heresie How commeth it to passe then that the habite preserueth if any will refer this to the profession and not to the weede that he affirme the profession which in that order he vowed hath power and effycacie who is it but seeth that we all vowed christianitie in baptisme yet doth not that vow keepe vs so secure neyther make vs so free but that we may fall into heresie neither will there be any man so impudent that he can denie but that the vow in baptisme is more glorious and of greater force then any that is made after Let such then goe with a vengeaunce and leaue those toyes for Poets to prate of and let them preach better stuffe vnto the people I call God to witnesse I lye not a certaine fryer in my hearing in open audience vppon the Saintes day that founded that order preached that whoe so woulde put vpon him the habite of that order could in no wise be an heretike I hearing it abhorred the boldnesse and impudencie of the man So farre Alfonsus It lyketh you not that your Romish orders and irreligious sectes of Monkerie and fratrie should be so contemned and disgraced among the godly through out the militant Church here on earth and therfore to vphold their credit to cloke their late hypocrisie and superstition you alleadge the fathers of olde Augustine Athanasius Basil Nazianzen Chrysostome Cassianns Seuerus Sulpitius who as you thinke may stand you in some stéede as a bare shifte to sâ—â—e out so had a matter and with theit here 〈◊〉 to bleare the eie of the simple â— â—â—â—t wée speake of the religious men in the dayes of the aforesaide auncient fathers of the Monkes inhabiting Nytria and the deserts of Alexandria of their rules and orders in the time of Pachoimus the Monâ— of the worshippers in Aegypt in the dayes of Philo and of the Christians which were so first called at Antioch uâ— the time of the Appostles all your Romish orders if they be brought to the touthstone of Gods word they are no golde but copper and counterfet metall if they be brought to the balance of puritie in profession though laden with traditions and Jewishe ceremonies yet light in trueth and auncient integritie and if with the young Egles for certeintie of issue and oâ—â—prnig they be brought to behold the golden beams of the bright sunne they wil close vp their eie liddes they wil be found bastardes and such as haue degenerated from God their father and fallen from the word which his son Christ our Iesus hath deliuered vnto vs. Many of your own authors of no small credit amongst you will auowch the same I reporte me to the visions shewed to your holy people so tearmed among you to wit Briget Elizabeth Hildegar Vguentinus Robertus de monte Ioachim Liecthenem Methodius with others and the terrible cominations and threatnings of vengeaunce shewed them ready to light vppon the westerne Babylon and the Romish Antichrist together with the swarme of Locusâ—es and troupes of Monkes and Fryers with other their irreligious orders Your Abbot Barnard complayneth Non omnes sunt amici sponsi quos hodie sponsae hincinde assistere cernis They are not al friendes to the bridegroome whome nowadayes thou seest on ech side to assiste the spowse Againe all desire to be successours but few to be followers And to the Pope hée saith An other manner beside that of old is now in vre the dayes are now otherwise and men haue now other manners the perillous times are not nowe at hande but presently expired In an other place hee woondreth at the alteration in orders saying Quis in principio cum ordo cepit Monastious ad tantam creder et monachos mertiam deuenire O quantum distamus ab hijs qui in
the commaundemente of God by your tradition Hâ—e applyeth vnto them the complaint of olde made by the Propet Esay In vaine they worshippe me teaching for doctrines mens preceptes The shéepe of Christ will follow him A stranger they will not follow for they are commaunded the contrary Ye shall put nothing vnto the worde which I commaund you neyther shall ye take ought there from Againe Take heede that yee doe as the Lord your God hath commanded you turne not aside to the right hand nor to the left Again ye shall not doe after al the things that ye doe heere this day that is euery man what seemeth him good in his owne eyes Put nothing saieth Solomon vnto his wordes least hee reproue thee and thou be found a lyer A mans will or couenaunt saith S. Paule when it is confirmed no man doth abrogate it or adde any thing thereto Much lesse may the will of God be abrogated or adde any thing thereto The coâ—â—â—ation is terrible in the end of the Reuelation where Iohn saieth I proteste vnto euery man that heareth the wordes of the prophecie of this booke if any man shal adde vnto these thinges GOD shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes of the booke of this prophecie God shall take away his parte out of the booke of lyfe and out of the holy citie and from those things which are written in this booke Who then dareth offer straunge fire before the Lord with Nadab and Abihu which the Lorde hath not commaunded I dare not saieth S. Paule speake of any thing which Christ hath not commaunded I dare not saith Saint Paule speake of any thing which Christ hath not wrought by me Ha protesteth vnto the Galathians that hée preached not the doctrine of man neither the Gospell of Jesus Christ after the manner of man that is as it may be gathered by mingling the same with traditions To be short the holy Ghost hath commaunded vs to lay aside traditions with the leauen of the Pharises God hath threatned plagues to light vpon them that adde or diminish his word the Apostles and Saintes of God durst not presume to doe it the word of God is perfect and néedeth no péeceing the Authour is omnipotent and his word mightie in operation then is the Romish opinion to be reiected and the trueth as it appeareth in the premisses in humility of spirit to be embraced 3. The Iesuites doctrine ALl and euery the thinges contayned in holy scripture are so wrapped in obscurities that the best learned can gather thence no certeine knowledge wherefore for the preseruation of religion they must altogether and that in the whole forbidde the laitie the reading of Gods word Censur Colon. That this is the generall opinion of that societie I reporte mée to Andradius the Iesuite who saieth The Iesuites of Colen doeth shew that the holy scripture containeth so many and so great difficulties that it may euidently appeare not to be the wisest way to admit al sorts to the reading therof Orthod expliâ— Lib. 2. pag. 12. His owne iudgement is this Many places of the holy scripture written in the vulgar tongue are no lesse obscure vnto vs then the Hebrew vnto the ignoraunt in the same Pag. 128. Againe Many hauing tyred themselues through continual laboures in the studie of holy scripture coulde neuer attaine vnto certaine misteries of the holy Ghost the which are liuely seene to be painted out in the life of holy men pag. 58. His discourse tendeth to perswade men that by the working of miracles visions and reuelations there is more good done then by the reading of the worde where in mine opinion hée shaketh handes with the Anabaptists who wilbe fedde from aboue by the spirite as they say and not by direction of the written word Againe least any doe denie the latter parte of the former opinion to bée Jesuiticall hée saieth The Iesuites of Colen doe forbid the vnlearned laitie the reading of holy scripture I doe confesse it pag. 125. They nouzell vp in ignoraunce this sorte of people and defende with Cardinall Caietan that if an ignoraunt man bée an Heretike and haue learned that opinion of such as hée thought to bée catholike hée is not to be charged with heresie for the fayth of the church doeth saue him pag. 149. Caietan 2 a. 2 a. quast 2. artic 3. 3. The Catholikes doctrine ALl and euerie the thinges contained in holy scripture are so vnfolded and opened by the comming of Iesus christ that the simplest christian may finde there sure and certein knowledge for the edifying of his soule and therfore for the preseruation of religion and enlarging of Gods kingdome the laitie must not be barred from reading the same if our Gospell be hidde saieth S. Paule it is hidde to them that are lost in whome the GOD of this world hath blinded the eies of the infidelles that the light of the glorious gospell of Christ which is the image of GOD shoulde not shine vnto them Againe It is the power of God to saluation to euery one that beleeueth To them that perish it is foolishnes but vnto vs that are saued it is the power of God In another place Seeing then that we haue such trust we vse great boldnes of speech And not as Moses which put a vaile vpon his face that the children of Israel should not looke vnto the ende of that which shoulde be abolished Therfore their mindes are hardened for vntill this day remaineth the same couering vntaken away in the reading of the olde Testament which vayle in Christ is put away But nowe in Christ Iesus ye which once were farre off are made neere by the blood of Christ For he is our peace which hath made of both one and hath broken the stop of the partition wall S. Danle had to deale with wauererâ— and scrupulous people and such as depended vpon treditions and the woorkes of the law and were loth to admit the light burthen and caste yoke of Christ where hee writeth The righteousnes which commeth by fayth speaketh on this wise say not in thine hearte who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ again from the dead but what sayth it the word is neer thee euen in thy mouth and in thine heart this is the woord of faith which we preach We haue saith S. Peter a most sure woord of the Prophets to the which yee doe well that ye take heede as vnto a light that shineth in a darke place Wisedome standeth in the streeses to receiue all those that will embrace her Christ would haue all them that are loden to come vnto him here the yong man is to learne his way héere is milke for the yongling and sound meat for the strong Into such as the
I shalbe saued Turne vs againe O God of hostes saieth Dauid cause thy face to shine and we shalbe saued Here vpon commeth it to passe also that the comfortable answere is made I will giue them saieth the Lord an heart to knowe mee that I am the Lorde and they shalbe my people Againe I will put my lawe in their in warde partes and write it in their heartes In an other place I will giue them one heart and I will put a newe spirite within their bowelles and I will take the stonie heart out of their bowelles and I wil giue them an heart of fleshe that they may walke in my statutes and keepe my iudgementes and execute them This is the treasure which S. Paule saieth we haue in earthen vesselles that the excellencie of that power might be of God and not of vs. For hee worketh all thinges after the counsell of his owne will Againe It is God which worketh saieth Paule to the Philippians both the will and the deede euen of his good pleasure hée beginneth it and performeth it We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God which hath made vs meete to be pertakers of the inheritaunce of the Saintes in light Then haue wée not frée will to that which is good being by nature the children of wrath clogged with the corruption of originall sinne and concupiscence so that we cannot doe as saint Paule saieth whatsoeuer we would 10. The Iesuites doctrine 10. The Iesuites holde that the first motions of concupiscence are without the gilte of sinne Censur Colon. When as in very déede the motions of the saide luste in that wee are by nature the children of wrath doe condemne vs if Gods mercie and the merits of Christes passion stoode vs not in stéede 11. The Iesuites holde that there are many other more grieuous offences and more damnable then those that repugne the lawe of GOD and yet the lawe condemneth them not namely traditions mans lawes and the preceptes of the Church the which Canisius reckones to be fiue in number 1. See thou celebrate the set feaste dayes of the church 2. See thou heare reuerently vppon the holy dayes Masse and Maâ—â—â—ns 3. See thou obserue the fastinges appoynted vpon certaine daies and times 4. See that thou once a yeere confesse thy sinnes to thy ghostly Father 5. See â—hou receiue the sacrament once a yeere at the least and that aboute Easter Censur Colon. Canis sâ—â—â—â—â—â—â—â— doctrin de precept Eccles Cap. 14. 15. 16. 17. 7 dâ— sacrament cap. 5. de Ieiun cap. 5. de Consil Euangel Cap. â— Whâ—n aâ— iâ—â—eâ—y dâ—â—de all â—â—â—nes are reproued by the lawe neither bée there any so greeuous as those which repugne the lawe For the Church is not to binde the consciences with her lawes but to preserue and proclaime the precepts and lawes of God 12. The Iesuites saye that faith is a most firme assâ—t or beléeuing not only of the things opened in holy scripture but also of those things which without scripture are deliuered by tradition Censur Colon. Canisiâ—de fide â—imbol Cap. 22. Andâ—â—d Orthodox â—xplic 〈…〉 Trident. Faith saith the Catholikes is not onely a knowledge by the which the Christian firmely holdeth all that is made manyfeste in Gods woorde but also a sure confidence kindled by the holy Ghoste through the Gospell in the hearte by meane whereof hée resteth in GOD perswading himselfe for certaine that remission of sin euerlasting righteousnesse and eternall life is giuen not onely to others but also to himselfe and that freely of the great mercie of God by the merites of Jesus Christ 13. The Iesuiâ—es say The iust in that hee liueth by faith hath not that in Christe but of his workes Againe That faith iustifieth shée hath not that â—oâ—me or efficacie of Christe whome shée apprehendeth and possesseth but of our loue Againe Faith doeth not therfore iustice because shee apprehendeth Christe who is our righteousnesse but workes are so necessary and stand in so great a steade that they giue vnto faith her life Cens Colon. Canisi Andradius The Catholikes holde that they must liue by fayth as the holy Ghost hath deliuered in writing And now he liueth no more as Paule wryteth but Christ lyueth in him and the life that the iust now liueth in the flesh hée liueth through the fayth of the sonne of God who loued him and gaue himselfe for him So that fayth hath no more her being or life of our loue or workes then the roote hath moisture ministred vnto â—â— by fruite growing vpon the trée 14. The Iesuites write the proper saluation of some certaine priuate man is not to bée referred vnto fayth For the priuate iustification of men is vncertaine and much more the eternall saluation of them How then in these being vncertaine shall fayth assure her selfe Fayth in particulars is vncertain hope ofteÌ„times is frustrate Censur Colon. Canis Andrad Orthodox explic lib. The counsell of Trent will also haue no perticular man to assure himself of his saluation and holdeth them accursed that doe so Sess 6. cap. 12. canon 13 14 15. But the Catholikes hold that most comfortable doctrine which Abraham Moses Iob Dauid Paule and all the elect people of God the spirite testifying vnto them whose children they are whiche assured themselues of theyr saluation not hanging with the câ—llierâ— fayth vpon the â—léenelesse câ—â—te of the Romish Church neither onely generally belieuing that some shal be saued but perticulerly also knowing that the election vâ—cation iustification and saluation of euery perticuler of the elect of God is sure and certaine 15. The Iesuites say that Justification is none other then the séeking or searching of righteousnes and to speak philosophically a motion vnto righteousnes Censur Colon Canis Andradius The Catholiks hold iustification of a man before God or christian righteousnes to be a remission of sinne and an imputation of the righteousnesse of Christ and a frée donation of lyfe euerlasting not for any worthinesse or workes of ours but onely for Christes sake and the same apprehended by fayth 16. The Iesuites doe hold that the reconciliation which is called iustification commeth to passe by meane of loue which is the gift of the holy Ghost shed in the heartes of the faythfull And truely say they great is the force of loue yea and of such a force that it maketh vs the sonnes of God Censur Colon. Canisius Catechist The Catholikes say that the elect are not reconciled vnto God but by the â—â—riteâ— of Christes passion And that loue goeth not before reconciliation as the cause but followeth after as the effect â—â—â—â—â—fying our iustification 17. The Iesuites affirme that the iustice of God reuealed in the Gospell is a power in God which rendreth vnto euery one according vnto their worthines Censur Colon Canis Andrad The Catholikes holde that the iustice of God shewed