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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17445	Puritanisme the mother, sinne the daughter. Or a treatise, wherein is demonstrated from twenty seuerall doctrines, and positions of Puritanisme; that the fayth and religion of the Puritans, doth forcibly induce its professours to the perpetrating of sinne, and doth warrant the committing of the same. Written by a Catholic priest, vpon occasion of certaine late most execrable actions of some Puritans, expressed in the page following. Heerunto is added (as an appendix) a funerall discourse touching the late different deathes of two most eminent Protestant deuines; to wit Doctour Price Deane of Hereford, and Doctour Butts Vice-Chancellour of Cambridge. By the same authour	B. C. (Catholic priest)	1633 (1633)	STC 4264; ESTC S107396	79,660	208

(e) L. de vniuers Grat. p. ●09 Hemingius the Protestant reciteth vtterly condemneth Melancthon for such his iudgement therein Caluin sayth (f) Instit l. ● c. 18. sect 1. That God pronounceth Absaloms incestuous pollution of his fathers bed to be his owne worke And further Caluin layeth the foundation of this his doctrine in these wordes (g) Iustit l. 3 c. 23. sect 6. What thing soeuer God doth foresee the same he willeth and vpon this false ground concludeth that God causeth sinne in man because he fore-feeth it in him Beza conspireth in iudgement with the former Authors thus playnely teaching (h) In his display of Popish practises p. 202. God exciteth the wicked will of one theefe to kill another guideth his hand and weapon iustly enforcing the will of the theefe Finally to omit many others D. Willet thus iumpeth with the former saying (i) In Synops Papism pa. 563. God not only permitteth but leadeth into temptation with an actiue power and not permissiuely Now howsoeuer the fore-named Authours do seeke to auoyd in wordes the scandall necessarily attending on this their blasphemous doctrine yet they stand so iustly chargeable with teaching that God is the authour of sinne as that they are for their maintayning this their doctrine written against by diuers other most learned Protestants as by Osiander the Protestant whose wordes are these (k) Enchirid contra Caluinist c. 7. There openeth a gulfe of hell of Caluinian doctrine in which God is sayd to be the Authour of sin By Castalio thus inueighing against Caluin (l) Lib ad Calu. de praedest By this meanes not the diuell but the God of Caluin is the Father of lyes By Iacobus Andreas who thus playnly writeth (m) In epit tom Colloq Montisbelgar p. 47. Deus est author peccati secūdum Bezam finally by (n) In Ecclesiast Policy l. 5. p. 104. M. Hooker (o) In his defence of M. Hooker pag. 62. D. Couell and diuers others for breuity heer omitted so crasse and repugnant is this their doctrine to those wordes of holy writ Non Deus volens iniquitatem tu es as also to the sentence of S. Iames the Apostle (q) Cap. 1. let no man when he is tempted say he is tempted of God for God is not a tempter of Euills he temptteth no man but euery one is tempted of his owne concupiscence c. (p) Psalm 55. Now admitting this doctrine of God being the Authour of our sinne to be true how willingly is man drawne to Sinne by giuing assent therto Seeing by this doctrine he may disburden himselfe of all fault therein and transferre it vpon God as being the highest and most forcible cause or agent thereof so strong a sanctuary he hath for his Sinne. And which is more he may pretend that if it be the part of a dutifull Subiect officiously to performe what his Prince commandeth much more then doth that man deserue reward rather then punishment who with all sedulity and readines of mind and will stands prepared as an inferiour and seruiceable Instrument to put that in execution which God who is the supreme Lord of all commandeth willeth and euen forceth him to act or doe And yet more this doctrine euen potentially commandeth vs to sinne seeing the Scripture exhorteth vs in infinite places to doe good consequently to sinne for sinne if God be the Authour thereof is good for we reade (r) Genes 1. Cuncta quae fecerat Deus erant valde bona Lastly by this doctrine we ought not to repeate that passager in our Lords Prayer Forgiue vs our trespasses c. by reason we doe not offend in committing them since not we but God worketh them yea we should rather be blamed and rebuked for reciting of the sayd sentence because it would imply that we had some penitency and repentance of them but it is a thing displeasing to God for man to haue a dislike of that which God worketh in him or to be refractory or stubborne to his will and disposall since the same Lords Prayer teacheth vs that we ought in all things to say Fiat voluntas tua Seest thou not good Reader not only how potently this former blasphemous doctrine moueth man to commit any sinne whatsoeuer as laying the fault thereof vpon God but also how it freeth him from all future griefe or repentance therof as presuming himselfe to be but a naked Instrument necessarily concurring to the performāce of Gods will and pleasure in him And thus farre of the working efficacy of this most impious doctrine of God being the Authour of sinne 3. In this next place we will descend to the doctrine touching Good workes first broached by Luther and others and now entertayned by the Puritans of these dayes where we shall find that in their depressing of them they are most luxuriant and plentiful and consequently that they beare a fauourable eye to vice and sensuality And first I will display their doctrines of good workes in generall that performed I will descend to good workes in particuler Now for the greater vnderualewing of them Luther thus endodoctrinateth his followers (r) In his sermons englished 1578. pag. 47. Workes take their goodnes of the Authour and (s) Ibid. pa. 276. no worke is disallowed vnles the authour thereof be disallowed Luther further thus teacheth (t) Luther vpon the Galath englished fol. 68. It is impiety to affirme that fayth except it be adorned with charity iustifyeth not Swinglius expressely sayth therby to deterre men from practising of good workes that quaecunque promissa operibus nostris facta sunt Hyperbolae sunt All promises made in the Scripture to our workes As if thou wilt enter into life keepe the Commandements c. are but amplifications of speach aboue the truth M. Fox recordeth Tindall the Protestant to say (u) Act. Mon. pag. 1336. That there is no one worke better then another as touching pleasing of God to make water to washe dishes to be a Sower or an Apostle all is one to please God These men yet proceed further for Illyricus the famous Lutherane thus writeth (x) Il●yrie in praefat ad Rom. To affirme that good workes be in any respect necessary to saluation he meaning only but by way of accompanying fayth is a Papisticall errour he futher terming it The doctrine of the new Papists And Conradus Slussemburg the great Protestāt writeth that (y) In Catalog Haeret l. ●3 in epist dedicatoriâ p. 22. Good workes are not necessary necessitate praesentiae by way of presence to mans iustification Yea Luther proceedeth yet further teaching marke good Reader and be amazed that (z) Luth. tom 1. propos 3. Fides nisi sit sine c. Fayth except it be without euen the least good workes doth not iustify nay it is not fayth Which saying (a) In his defence of M. Hooker printed 1603. pa. 42. D. Couell acknowledging it to

be Luthers termeth (b) In his defence of M. Hooker pag. 42. Harsh and iustly called in question by the Church of Rome Vpon this former doctrine these men further teach (c) Luth. serm de Moyse that the keeping of the ten Commandements doe not belong to vs Christians And the Deuines of Wittenberg as also Melancthon are also charged with this errour by (d) Hutterus in his explicat libri Concordiae printed 1608. art 5. c. 1 pag. 478. Hutterus publike Protestant Professour at Wittēberg He calling the defendours of this position Anti-nomi that is Enemyes to the Law The same doctrine is to omit others taught by M. Fox thus saying (e) Act. Mon. 1335. The ten Commandements were giuen vs not to keepe them but to know our damnation and to call for mercy of God With whom agreeth herein D. Whitakers in these wordes (f) Contra Camp rai 8. Qui credunt ij non sunt sub lege sed sub gratia c. They which belieue are not vnder the Law but vnder Grace What is more to be said Christians are freed from the curse of the Law meaning from the punishment due for the breach of the Commaundements I will conclude this point with D. Willets wordes (g) Synops Pap. pag. 564. The law remayneth still impossible to be kept by vs through she weakenes of our flesh c. Thus by these mens doctrine we sinne not in breaking any of the Commaundements as in stealing committing adultery and the like for man sinneth only in breach of those precepts which are giuen him to obserue and keep To conclude this passage of good workes in generall Luthers iudgment of workes is this (h) Luth. in Assert Art 32● All good workes God iudging them are mortall sinnes God resting propitious veniall and more pardonable Now if Luthers doctrine be here good then followeth it that who laboureth to performe a good worke is of the diuell my reason is this we read that (i) 1. Iohn 3. who committeth sinne is of the Diuell but who doth a good worke sinneth because by the former doctrine of Luther we are taught that euery good worke is sinne Thus according to Luthers doctrine he sinneth who prayeth who practiseth the workes of faith hope and Charity seeing all these in the iudgment of Luther are sinnes Agayne Gods word commandeth vs to flie sinne (k) Psal 36. Declina à malo Therefore we are commanded by God to flie the doing of any good worke because euery good worke in Luthers iudgment is sinne See how forcibly this doctrine of Luther by necessary sequels deductions withdraweth vs from the practising of vertue and exercise of Good Workes Now to come to good workes in particuler The three principall Good workes which necessarily and essentially concurre to the vowes of euery Religious order are to wit Chastity by the which a man voweth perpetuall continency from the pleasures of the flesh according to that (l) Math. ●9 Sunt Eunuchi qui seipsos castrauerunt propter regnum caelorum Pouerty by the which is voluntarily renounced the enioying in priuate of any temporall goods as riches honours c. only resting content with poore fare or diet and apparell (m) Math. 19. Si vis perfectus esse vade vende omnia quae habes da pauperibus habebis the saurum in caelo Obedience through which the will mind of one stāds in all lawfull things subiect to the will and disposall of his superiour Now marke how these three vertues are betrampled vpon by our Aduersaries with all indignity and scorne Touching Chastity D. Whitakers iudgment is That (o) Contra Cam●rat 8. p. 15● Virginity is not simply good but after a certaine manner But Luther proceedeth further saying (p) Tom. ● VVittenberg ad cap. 7.1 Cor. Yf we respect the nature of Matrimony and single life Matrimony is as gold and the spirituall state of single life as dung Concerning Voluntary Pouerty D. Willets censure is this (q) In his Synops pag. 245. He is an Enemy to the glory of God who changeth his rich estate wherein he may serue God for a poore Touching Obedience you may see how they stand disaffected towards it euen out of their owne not practising of it since they loath all Obedience with a most inexplicable dislike I will close this point with their doctrine of fasting to which vertue the Religious men of the Catholike Church are most deuoted M. Perkins iudgment is that (r) In his reformed Catholike pag. 220. fasting in it selfe is a thing indifferent as is eating and drinking And D. Willet accordeth thereto thus writing (s) In Synops pag. 241. Neither is God better worshipped by eating or not eating And more particulerly touching the deniall of set tymes of fasting appointed only for spiritual ends (1) D. Fulk against the Rhemish Testam in Math. 15. D. Fulke is not ashamed to obiect and insist in the authority of the old Heretike Montanus for the deniall therof And D. Whitakers blusheth not to call the Catholike Churches vse therein (2) D. VVhitak cont Duraeum l. 9. pa. 839. The doctrine of Diuells Thus far of the former points of Vowed Chastity voluntary Pouerty voluntary Obedience and fasting in the depressing whereof our Aduersaries do withall depresse our Catholike doctrine of Euangelicall Counsels which teacheth man to arriue to more high points of perfection in vertue then the vulgar and common sort of Christians are accustomed to exercise And vpon these grounds and doctrines they deny the lawfulnes of Monasteries and other Religious houses whitherunto men and women retire themselues for the better seruing of God in austerity of life abandoning the pleasures of the world so pernicious and exitiall to mans soule 4. In the next place we will touch a little vpon our Aduersaries doctrine of Imputatiue Iustice by which they teach that man hath no true and reall Iustice contracted of fayth hope and charity inherent in his soule but that his Iustice is meerely relatiue as being only an application of Christs Iustice vnto him By the which neuertheles Caluin teacheth that (t) L. 3. Instit c. 2. numb 28.42 a man is as secure of his saluation as if he did already enioy heauen And accordingly hereto our Aduersaries further teach that (u) Illyricus in varijs libris de Originali peccato Calui Insti l. 2. c. 3. Kempnit contra cens Col. the Image of God is wholly obliterated in man all his fayre impressions are so extinct as that the regenerate and Holy man is intrinsecally nothing els then meere Corruption or contagion Now these doctrines are forged by them therby to withdraw vs from seeking to be truly vertuous seeing by this their former doctrine man is not possibly capable therof but that therby we disburdening our selues of keeping the Commandements or exercising of vertuous actiōs may only by fayth seeke to lay hands vpon the kingdome of